We note that if choosing to do the hard thing of rebuking a brother or sister’s repeated sin behaviour means saving his or her soul, then the opposite is also true. Failing to rebuke a brother or sister’s repeated sin behaviour means giving them over to the possibility of death. Yaakov 5:1-20 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten. 3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! 4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who, cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring. 5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance. 7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early and latter rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand. 9 Don’t hold grudges against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering. 11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender. 12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy. 13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD; 15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him. 16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened. 17 Eliyahu[H] (Elijah) was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit. 19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way, that same one saves his soul, life, breath from death and covers a multitude of sins. Yaakov 5:1-20 (Line upon line) 1 Lead, go to, (age[G]) now (nun[G]), you wealthy people (plousios[G]), weep (klaiō[G]) and wail, lament (ololuzō[G], za’aku heiy liylo[H]) over (epi[G]) the wretchedness, miseries (ho talaipōria[G], latzarot[H]) of yourselves which are coming (ho eperchomai[G], etchem[H]). 2 Your riches (ploutos[G], ashrechem[H]) are corrupted, decaying (sēpō[G]) and your garments (himation[G], yochal[H]) have become moth-eaten (sētobrōtos[G]). 1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten. Again, the temptation to relegate this part of Yaakov’s teaching to outsiders rather than Jewish believers is unfounded. There are always rich among us, there will always be poor believers. Although the language is harsh it is also familiar. Yaakov knows he is speaking to Jews who are immersed in Torah, the prophets and writings of HaShem. The Tanakh uses similar terminology in Psalm 73 and Isaiah 5:8-9. These words are an admonition with the intent to encourage repentance, a tishuvah (turning back) to right action in Messiah. “Woe to you who add house to house and join field to field till no space is left and you live alone in the land. 9 The Lord Almighty has declared in my hearing: “Surely the great houses will become desolate, the fine mansions left without occupants.” Isaiah 5:8-9 NIV Yaakov speaks not to all rich people but specifically those who become rich through corrupt practices, and those who trust in their riches rather than in God through Messiah. This is made clear by the context of the latter part of the previous chapter and is emphasised by the present phrasing “Your riches are corrupted” which describes the fruit of wicked intentions. Further, verse 4 describes the withholding of the wages of employees. Additionally Yaakov is speaking specifically to those corrupted rich people within the Messianic Jewish communities of the early body of believers. Meaning that in some cases they are withholding the wages of fellow believers and in those cases where they are withholding the wages of employees from outside the community they are bearing false witness of Messiah. This is a warning given to believers with the intention of preventing their being led astray by the love of worldly wealth. 3 Your gold (chrusos[G], hazahav[H]) and your silver (arguros[G], hakesef[H]) is corroded (katioō[G]), and their poison (ios[G]) will follow (esomai[G]) as a testimony, witness (marturion[G], le’eid[H]) against you and will consume (phagō[G]) your flesh (sarx[G], besarchem[H]) like fire (pur[G], kaeiysh[H]). You have stored up treasure (thēsaurizō[G]) in these last days (eschatos hēmera[G], acharit-hayamim[H])! 3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! “Last days,” This is an allusion to the imminent judgement of God and a testimony against the ludicrous behaviour of hording wealth only to see it destroyed. The treasure that the corrupted rich are storing is temporary, unsatisfying. Yaakov will soon call for patient trust in Messiah, a position that will bear fruitful and eternal treasure. Those being rebuked here could be likened to a drug addict storing up drugs prior to an overdose. 4 Behold, now, pay attention (idou[G], Hinei[H]) the wages (ho misthos[G], sechar[H]) of the workers (ergatēs[G], hapoaliym[H]) who harvested (amaō[G]) your lands (chōra[G]), which you have defrauded (apostereō[G]) those who, cry out (krazō[G]); and the outcry (boē[G]) of those who reaped (theridō[G], hakotzriym[H]) has entered into (eiserchomai[G]) the ears (ho ous[G], veazneiy[H]) of the LORD Who goes warring (kurios sabaōth[G], YHVH Tzevaot[H]). 4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring. This is straight out of the Torah, its Biblical Judaism 101: “The wages of a hired man shall not stay with you until morning.” – Leviticus 19:13 See also: Deuteronomy 24:14-15 and Malachi 3:5 5 You have lived in luxury (truphaō[G]) on the earth (ho gē[G], ba’aretz[H]) and for pleasure (spatalaō[G]); you have feed (trephō[G]) your hearts (kardia[G], lib’chem[H]) in a day (hēmera[G], leyom[H]) of slaughter (sphagē[G], tivchah[H]). 6 You have condemned (katadikazō[G], hirsha’tem[H]) and murdered (phoneuō[G], hamiytem[H]) the righteous one (dikaios[G], et hatzadiyk[H]); he offered you no resistance (antitassomai[G], lo amad bifneiychem[H]). 5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance. We note that those being reprimanded are those who have lived “for pleasure”. This of course is the definition of Hedonism, a form of Idolatry. “you have feed your hearts in a day of slaughter.” This can be understood to mean that those being accused have continued to fatten themselves while others are slaughtered, or that they are storing up earthly goods for themselves thinking they have a long future before them, not knowing that like the rich hoarder of Yeshua’s mashal, parable (Luke 12:13-21) they would soon lose their lives and be unable to enjoy their temporal riches. It’s important to remember that this is not an inevitable outcome but a warning intended to produce repentance. HaShem hears the cry of the spilled blood of a righteous one and the agony of the oppressed. This too is a familiar refrain from the Tanakh; Genesis 4:10, Exodus 3:7 The text is not accusing the corrupt wealthy of the synagogue of murdering people, rather, as is taught elsewhere in the New Testament, Yaakov is conveying the idea that when a believer mistreats the oppressed and poor it is as if he is crucifying Messiah again. This is why the text reads “You have condemned and murdered the righteous one; he offered you no resistance.” 7 Be patient (makrothumeō[G]), therefore (oun[G]) Jewish brothers and sisters (adelphos[G], achay[H]), until the coming (ho Parousia[G], ad bo[H]) of the LORD (ho kurios[G], HaAdon[H]). The vinedresser (geōrgos[G], haikar[H]) waits expectantly (ekdechomai[G], yechakeh[H]) for the precious (ho timios[G], hatovah[H]) fruit (karpos[G], litvuat[H]) of the land (ho gē[G], ha’adamah[H]), with longsuffering patience (makrothumeō[G]), until he receives (lambanō[G]) the early, autumn (prōimos[G]) and latter, spring (opsimos[G]) rains (huetos[G]). 8 You also (kai[G]) be patient, longsuffering (makrothumeō[G]); strengthen, establish (stērizō[G], amtzu[H]) your hearts, core being (kardia[G], lib’chem[H]), for the coming (ho Parousia[G]) of the face LORD (ho kurios[G], peneiy HaAdon[H]) is near, close at hand (eggizō[G], hineih baiym[H]). 7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early autumn and latter spring rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand. Those who work the land and do business are to do so with patient expectation of the coming return of the King Messiah Yeshua. Not seeking the wealth of this temporary world but rather practicing longsuffering in waiting for the eternal wealth of the Olam Haba (world to come). We note that the establishing of the heart, core being, is the result of patiently trusting in Messiah and His promised return. His return is nearer each moment, now and yet fully manifest. Patience, not boasting, is the path of the believer. It’s not patience in and off itself, rather it’s patience born of hope, that hope is in the Messiah’s return. “Fruit of the land” is a quotation from the brachah (blessing) for eating berries and vegetables. A vinedresser or farmer’s patience is rewarded by the harvest. The autumn rains are mentioned first, this was contrary to the rhythm of the Greek world which measures it’s year using different spiritual markers. This is counterintuitive to the Gentile mind which understands early in relationship to spring and late in relationship to fall. However, the Biblical Hebrew calendar understands the first rains at Sukkot (fall) as early, and the rains following Pesach (spring) as late. The Greek terms used refer to the autumn or fall rains as “early” and the spring rains as “latter”. This is because Yaakov is using Greek terms to convey a Hebraic idea. This is consistent with the rainfall in the land of Israel. For the most part it rains significantly no more than twice a year in Israel; the early, or former rain, comes shortly after Sukkot (the festival of shelters) in the month Chesvan, (approx. October). The latter rain is in Nisan, (approx. March) prior to the first harvest (barley). The Jewish High Holy days (along with the early rains) occur at the end of the year approaching fall and winter, this is a metaphor for judgment. The spring rains coincide with Yom ha-bikkurim—day of first fruit, this is a metaphor for new life, resurrection. Again Yaakov is reminding Jewish believers in the diaspora that their roots are of the land and are intrinsically linked to the spiritual year as laid out in the Torah. Death, judgment and new life continue to be part of their journey. In the end it is the hope of new life, eternal life, which they must focus on. “for the coming of the Lord is near, close at hand.” Perhaps not near in terms of earth history, but in terms of eternal consciousness, very near. Therefore His return is now nearer still. 9 Don’t hold grudges (stenazō[G]), against one another Jewish brothers and sisters (adelphos[G], achay[H]), lest you face condemnation (katakrinō[G], pen-tishafeitu[H]); behold, now, pay attention (idou[G], hineih[H]) the Judge (ho kritēs[G], hadayan[H]) is standing before (pro[G]), in the door/opening (bapatach[H]). 10 Receive (lambanō[G]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), the prophets (ho prophētēs[G], hanevi’iym[H]) who have spoken in the name (ho onoma[G], beshem[H]) of the LORD (ho Kurios[G], YHVH[H]) as an example (hupodeigma[G]) of affliction, distress, trouble (kakopatheia[G]), and of patient longsuffering (makrothumia[G]). 9 Don’t hold grudges, against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering. The phrase “lest you be condemned” is specifically referring to one judged, found wanting and sentenced, and not simply to the act of judgement. “The Judge is standing at the door,” In God Yeshua is Head and Judge of the body of believers. A similar warning is given to the body of believers of Laodicea: “14 “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the [k]Origin of the creation of God, says this: 15 ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 16 So because you are lukewarm, and neither hot nor cold, I will vomit you out of My mouth. 17 Because you say, “I am rich, and have become wealthy, and have no need of anything,” and you do not know that you are wretched, miserable, poor, blind, and naked, 18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself and the shame of your nakedness will not be revealed; and eye salve to apply to your eyes so that you may see. 19 Those whom I love, I rebuke and discipline; therefore be zealous and repent. 20 Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. 21 The one who overcomes, I will grant to him to sit with Me on My throne, as I also overcame and sat with My Father on His throne. 22 The one who has an ear, let him hear what the Spirit says to the churches.’” -Revelation 3:14-22 NASB 11 behold, now, pay attention (idou[G], hineih[H]) we count those blessed, happy (makarizō[G]) who endure, are patient, abiding (hupomenō[G]). You have heard of the patient endurance (hupomonē[G], savlanut[H]) of Iyov[H] (Job: persecuted, treated as an enemy) and have seen (eidō[G]) the goal (telos[G]) of the LORD (ho Kurios[G], YHVH[H]), that the LORD (ho Kurios[G], YHVH[H]) is full of compassion, extremely kind (polusplagchnos[G]) and mercifully tender (oiktirmōn[G]). 11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job: persecuted, treated as an enemy) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender. It's interesting to note that Seder Olam Rabbah (c. 3. p. 9.) one of the traditional commentaries of the rabbis says that Job suffered for 12 months. This is based on the Hebrew text of Job 7:3. Here perseverance is the key. One might become impatient, but like Job we must overcome impatience with perseverance, trusting, like Job, in the compassionate mercy of God, the ultimate positive outcome, Messiah’s return and an eternity of prosperity in God. “I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God;” -Job 19:25-26 NIV 12 Now before, at the head (pro[G], verosh[H]) of all things, essences, substances, individual and collective (pas[G], davar[H]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), do not swear (omnuō[G]), not by the heavens (ouranos[G], vashamayim[H]) or by earth (gē[G], va’aretz[H]) or with any other oath (horkos[G]); now (de[G]) your yes (nai[G], hein[H]) is yes, and your no (ou[G], lo[H]), no, so that you do not fall into hypocrisy (hupokrisis[G]). 12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy. “Now before” Before you address all that is in error among you, and keeping the righteous patience of the prophets, turn away from vain oaths and deception and firmly establish a practice of keeping your word without even a hint of hypocrisy. This is similar to Yeshua’s teaching in Matthew 5:33-37 and links to the frivolous boasting of the traders in 4:13-17. Simply put, oath taking was a big part of Jewish culture at the time and had become a means for justifying daily deception as a lesser form of communication. In short, Yaakov is saying “Speak the truth and don’t make promises you have no intention of keeping.” 13 Is anyone among you afflicted, suffering, troubled (kakopatheō[G])? He should pray (proseuchomai[G], yitfaleil[H]). Is anyone cheerful (euthumeō[G])? He should sing psalms (psallō[G], yezameir[H]). 14 Is anyone among you weak, sick, diseased, impotent (astheneō[G])? He should call (proskaleomai[G], yikra[H]) for the elders (presbuteros[G], zikneiy[H]) of the gathered believers (ekklēsia[G], hakehilah[H]) and they are to pray (proseuchomai[G], veyitplalu[H]) over him, anointing (aleiphō[G], viysuchuhu[H]) him with oil (elaion[G], shemen[H]) in the name (ho onoma[G], beshem[H]) of the Lord (ho Kurios[G], YHVH[H]); 13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD; Both prayer and singing are forms of conversation with God. It seems that Yaakov’s best advice is this, “Be in relationship with the Creator.” As opposed to doing in relationship with the world. Both the weary and the ill are offered anointing here. Oil has been used by Israel’s priests to anoint her Kings for centuries. It is a symbol of the Ruach ha-Kodesh (Holy Spirit) and the rich blessing and healing of God. "whoever has a sick person in his house, let him go to a wise man, and he will seek mercy for him.'' -R. Phinehas ben Chama (Talmud Bavliy Bava Bathra, fol. 116. 1.) 15 and the prayer, vow (euchē[G], utefilat[H]) of the faith, trust, belief (pistis[G], haemunah[H]) will save, make whole, heal (sōzō[G], toshiya[H]) the one who is sick, weary, faint (kamnō[G]) and the Lord (ho Kurios[G], YHVH[H]) will raise him up (egeirō[G], yekiymenu[H]), and if he has committed sins, missing the mark set by God’s holiness (hamartia[G], chata[H]) they will be forgiven (aphiēmi[G], yisalach[H]) him. 15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him. The faith spoken of here is not faith in healing, rather it is faith in the Healer, Messiah Yeshua/God the Father. This prayer will be the vehicle for revelation to the needy one. He will be delivered from needless toil and lifted up or awakened from his disappear or illness, made whole—not necessarily physically well but whole/complete, spiritually speaking. As a result of this prayer of faith in Messiah, sin will be covered and forgiven losing its temporal authority. 16 Therefore, confess (exomologeō[G]) your sin offences (hamartia paraptōma [G]) to one another, and pray (euchomai[G], vehitpalalu[H]) for one another so that you may be healed, made whole (iaomai[G], teirafeiu[H]). Much (polus[G], gadol[H]) can be accomplished in the prayer request (deēsis[G], tefilat[H]) of a righteous (dikaios[G], hatzadiyk[H]) person, when it is made of effect, strengthened (energeō[G], bechazkah[H]). 16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened. “Therefore” Because the prayer of faith in Messiah brings healing, wholeness and the forgiveness of God. Openly vocalizing our sin as confession to one another can be a very powerful source of release from the burden of it. This is something the Catholic Church does well. It is true to say to a brother or sister, “Go in peace, your sins are forgiven.” We are not saying that we have forgiven their sins, we are simply acknowledging that through the blood covering of Messiah’s sacrifice, their sin is forgiven. The purpose of this open confession is not to publicly humiliate or give opportunity for gossip. It should be undertaken only with trusted believers and then only by the leading of the Ruach ha-Kodesh (Holy Spirit). In petitioning God on behalf of one another we are to be motivated by mercy because “mercy triumphs over judgment.” Therefore we see the work of God here, denouncing false judgment and vindictiveness and announcing mercy and freedom. The result? Wholeness. Rav Eliezar of the Talmud also teaches that the prayer of the righteous is powerful and effective (Talmud Bavliy Succah, fol. 14. 1. & Yebamot, fol. 64. 1.). 17 Eliyahu[H] (My God He is YHVH) was a man (anthrōpos[G], enosh anush[H]) subject to passions (homoiopathēs[G]) just as we are, and he prayed (proseuchomai[G], vehitpaleil[H]) praying (proseuchē[G], tefilah[H]) that it might not rain (brechō[G], matar[H]), and it didn’t rain (brechō[G], matar[H]) on the land (ho ge[G], ba’aretz[H]) for three years and six months. 18 Then he prayed (proseuchomai[G], vayitpaleil[H]) again, and the heavens (ouranos[G], vehashamayim[H]) gave (didōmi[G], nat’nu[H]) rain (huetos[G], matar[H]) and the land (ho ge[G], ha’aretz[H]) produced its fruit (karpos[G], et-piryah[H]). 17 Eliyahu[H] was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit. It’s important to note here that the type of prayer being spoken of is a form of fervent listening. After all, the narrative concerning Eliyahu’s (Elijah’s) life tells us only that he heard from God that the heavens would be shut up, following which he heard from God again some years later that the heavens would release rain upon the land. The pattern goes like this: Listen… No rain. Listen… rain. Listen… drought and death born of idolatry. Listen… Life giving waters welling up from Messiah in you. It is the Patient, or rather, persevering Eliyahu (like the farmer of verse 7), who received the later rain. It is interesting to note that in the account of Elijah’s prophetic word to Ahab regarding God sending rain there is no explicit mention of prayer (1 Kings 18:42). In the account Elijah goes up to the top of Mt Carmel, throws himself to the ground, puts his face between his knees. Each of these actions are considered kinetic prayer. Our sages say “Elijah went up to the top of Carmel, to pray, and he cast himself down upon the earth, to pray for rain; and he put his face between his knees and prayed, and said to his servant, go up now, look toward the sea; and this he said while he was in his prayers" - Yarchi, Kimchi, Ralbag, & Laniado in loc. In each action we are praying. This is why the text of Yaakov 5:17 reads “he prayed praying”. This is a Hebrew idiom employed to denote passionate and committed prayer (Zohar in Gen. fol. 31. 1. & Imre Binah in ib). Elijah’s entire life, motivation, thought, action, was a living conversation with God. Yaakov encourages us with the words “Eliyahu[H] was a man subject to passions just as we are…” Yaakov uses the example of praying for rain because it is such a significant part of Biblical Jewish practice and of the subsequent generations of Israel in the land. Many of our rabbis are recorded as having sought God for the provision of rain. Jewish tradition is filled with these accounts (Talmud Bavliy Moed Katon, fol. 28. 1. & Taanit, fol. 19. 1. 23. 1. 24. 2. 25. 2. & Yoma, fol. 53. 2.) “The heavens gave rain” is an allusion first and foremost to the fact that God, Who is the Creator of the heavens, gave rain. Not just the physical rain that ended the drought in the land of Israel but also the cleansing rain of His Spirit bringing repentance and spiritual revival to the people of the land of Israel. 19 My Jewish brothers and sisters (mou adelphos[G], achay[H]), if anyone among you is deceived, wanders (planaō[G], yiteh[H]) from the truth (ho alētheia[G], min haemet[H]) and someone turns (epistrephō[G], yeshiyvenu[H]) him back, 20 let him know, perceive, understand (ginōskō[G], yeida-na[H]) that the one who turns (epistrephō[G], hameishiyv[H]) a sinner (hamartōlos[G], et hachotei[H]) from the delusion, error (planē[G]) of his way (hodos[G], darko[H]) that same one (autos[G]) saves (sōzō[G], yoshiya[H]) his soul, life, breath (psuchē[G], et-nafsho[H]) from death (Thanatos[G], mimavet[H]) and covers (kaluptō[G], veychaseh[H]) a multitude (plēthos[G]) of sins (hamartia[G], al-hamon peshaiym[H]). 19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way that same one saves his soul, life, breath from death and covers a multitude of sins. Finally, and with concise literary beauty, Yaakov reminds us that in Messiah we live and breathe to see others reconciled to God. We note that if choosing to do the hard thing of rebuking a brother or sister’s repeated sin behaviour means saving his or her soul, then the opposite is also true. Failing to rebuke a brother or sister’s repeated sin behaviour means giving them over to the possibility of death. Offering confession and forgiveness at times means challenging others. This is why Yaakov has said previously “the one who knows to do the good and does not, he does sin”. This requires wisdom and care. Love acts to guide others away from the self-harm of sin. With our rebuke comes the good news that Mercy YHVH Himself triumphs over condemnation. Copyright 2022 Yaakov Brown Concerning faith and right action: what God has made one, let no man separate. Yaakov 2:1-26 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua Messiah the glory. 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good Name by which you have been called? 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions, and I will show you my faith by my works, actions.” 19 You believe that the God is one, well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. Yaakov 2:1-26 (Line upon line) 1 My brothers and sisters, fellow Jews[see 1:1] (adelphos mou[G], achay[H]), do not (me[G]) in partiality, favouritism, respect of persons (prosōpolēpsias[G]) hold (echo[G]) the faith, belief, persuasion, trust (ho pistis[G], be’emunat[H]) in the Lord (ho kurios[G], Adoneinu[H]) Yeshua[H] (Iesous[G], Joshua, Jesus: YHVH Saves) Messiah (Christos[G], HaMashiyach[H], Anointed One) the glory (ho doxa[G]). 1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua[H] Messiah the glory. Put simply, “As Jews and followers of Yeshua, Who is God with us (Imanu El), the glory of God in us, don’t practice favouritism. In particular, show no favouritism when new people, Jews and Gentiles alike, come into your Messianic Jewish Synagogue.” (v.2-3) Yaakov continues to address the Messianic Jewish community of the first century Diaspora. He begins this portion with a reminder that halakhah (the way we walk) in Messiah is lit with Yeshua’s Glory. Therefore we are to walk as people who are aware of our own identity. We are Talmidim (students) of our Glorious Messiah, having been shown favour we are to reject the practice of favouritism. The key to right action, that is, present halakhah, is the very nature of Messiah Himself. The Jewish writer of the Book to the Hebrews gives us a beautiful glimpse into the vast glory of the Mashiyach (Messiah) when he writes: “Ha-Ben (the Son) is the radiance of HaShem’s (YHVH’s) glory and the exact representation of His being, sustaining all things by His powerful Davar (Word, Essence, Substance).” – Book to the Hebrews 1:3 (Author’s Translation) We further notice that the previous (1:17-18, 23-25) metaphor promoting reflected glory is alluded to by way of inference in the latter part of the first verse of the present chapter “Messiah the glory”. Yaakov is writing to Messiah following Jews living in Jewish communities throughout the known world. At this time (approx. 40 – 50 C.E.) they continued to worship in synagogues which were attended by a believing Jewish majority and by Gentile God fearers who prior to the coming of Yeshua and the Messianic Jewish faith were allowed to attend synagogue meetings only as standing guests at the open entry way to the synagogue. They could listen to and observe proceedings, but could not enter and sit among Jewish worshippers. Also at this time Jewish believers were still struggling with the idea that Gentiles could be included in the redemptive work of God (Acts 10:28). Therefore, riches and poverty were just one aspect of the problem of partiality (favouritism). In part there was a righteous motivation for excluding Gentiles, who were perceived to be pagans practicing lifestyles contrary to the Torah and therefore were a danger to the spiritual health of the Jewish community. However, Biblical Judaism has always taught Israel not to act with partiality. “17 You are not to recognize faces with partiality in judgment; you shall hear the small and the great alike. You are not to be afraid of any person, for the judgment is God’s…” -D’varim/Deuteronomy 1:17 2 For if a person (anēr[G], iysh[H]) enters your synagogue (synagoge[G], l’veiyt hakeneset[H]) wearing a gold ring (chrusodaktulios[G], zahav al yado[H]), dressed in white, clean (lampros[G]) clothes, and a poor person, a beggar (ptōchos[G]) in shabby, dirty (rhuparos[G]) clothes also comes in, 3 and you gaze at the face of (epiblepō[G], poniym[H]) the one who is wearing the white, clean (lampros[G]) clothes, and say, “You sit here it’s a good (kalōs[G], tava’at[H]) spot,” and you say to the poor person, beggar (ptōchos[G]), “You stand (histēmi[G]) over there, or sit down (kathēmai[G]) by my footstool (hupopodion[G], rag’lay[H]),” 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” The Greek synagoge appears 57 times in the HaBriyt HaChadashah “New Testament” and is only once used to describe a non-Jewish assembly (Rev. 2:9). It is therefore unacceptable that the majority of English translations of the present text render synagoge[G] as “assembly, gathering, meeting” etc. This clouds the meaning and is at its core an antisemitic translational choice. Translators have attempted to make this very Jewish book of Yaakov sound more universal by hiding Jewish specific terms beneath generic terminology. It is important to understand that this letter was being written to functioning Messianic synagogues throughout the Diaspora sometime between 40 and 50 C.E. That means that the Messiah following Jewish communities in question were predominantly Messianic Jews joined by a small number of Gentiles (unconverted observers of 1st Century Judaism), and that the Jewish majority continued to worship as Jews in a traditional Jewish way within the revelation of Messiah Yeshua. We note that in this scenario the beggar in shabby clothing is being assigned either a standing position at or outside the door to the synagogue, or a seat on the floor. The former was once reserved for the “God fearing” Gentile (unconverted observer of 1st Century Judaism) and the latter for the lower class of Jew. However, In Messiah not only were the lower class Jews elevated, the Gentiles were now welcome to enter and be seated within the believing Jewish community. Ancient Jewish law concerning the equal treatment of rich and poor alike in judiciary matters is sighted by Maimonides: "Two adversaries (in a dispute with each other), if one of them is clothed with precious garments, goodly apparel, and the other is clothed with, vile clothing, (the judge) says to the honorable (wealthy) person, ‘either clothe him (the poor person) as you are clothed, while you contend with him, or be clothed as he is, so that you may be alike, on an equal footing.’'' -Maimonides on Hilchot Sanhedrin, c. 21. sect. 2. Further, with regard to social position as it applied to matters of law Maimonides sites the Talmud Bavliy: "One shall not sit, and another stand, but both shall stand; but if the Sanhedrin, or court, are pleased to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.'' - Maimonides ib. sect. 3. vid. Talmud Bavliy Shebuot, fol. 30. 1. 4 Are you not then making separations, showing partiality (diakrinō[G]) among yourselves, and making (ginomai[G]) yourselves judges (kritēs[G], shoftiym[H]) with thoughts (dialogismos[G]) of evil, intentional harm (ponēros[G], resha[H])? 5 Listen, hear, comprehend, understand (shimu[H]) my completely loved brothers and sisters, fellow Jews (adelphos agapētos[G], achay ahuvay[H]): did the God (ho Theos[G], Elohiym[H]) not select (eklegomai[G]) the poor, beggar (ptōchos[G]) of this world (kosmos toutou[G], haolam[H]) to be rich (plousios[G]) in faith, trust, persuasion, belief (pistis[G], Emunah[H]) and heirs (klēronomos[G]) of the kingdom (ho basileia[G], hamalchut[H]) which He announced, promised (epaggellō[G], hivtiyach[H]) to those who love Him completely, fully (ha agapaō autos[G], leohavayv[H])? 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? We note that it is not distinctions but separations among the Jewish believing community that are being addressed. The primary issue is wrong motivations (yetzer hara) and the passing of judgement based on outward appearances. Yeshua had commanded His disciples to stop judging by mere appearances and make right judgements (John 7:24). Yaakov is not instructing the Jewish believers not to judge but instead not to make false judgements. When we judge by appearances we are submitting our judgement to the sin affected reality of this temporary world, whereas when we judge according to God’s Spirit we are distinguishing between the temporal and the eternal and choosing the eternal (2 Cor. 4:18). Yaakov is reminding his fellow Messiah following dispersed countrymen that their understanding of what obedience to the Torah (Instruction) requires had always included just treatment of all people within the Jewish community. This is not a foreign practice to his readers, it had simply become a neglected one within the Jewish communities of the Diaspora. Why? Because they had adopted, or syncretised pagan Hellenistic practices. “Do not pervert justice or show partiality—undue favour for one over another. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent.” -D’varim/Deuteronomy 16:19 The real issue being addressed here is the motive of the human core (heart) that is the point from which all the parts of our being emanate rather than the heart in opposition to the mind. Perhaps money was needed for the running of the synagogue, the purchase of Torah scrolls etc.? Whatever the reason for showing favouritism, the Torah clearly instructs against the practice. “did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief…” We note that the text does not say “God chose the poor to be rich”, but “God chose the poor to be rich in faith.” The false Prosperity Gospel misses the point. What good are temporal riches that dull the faith of a person? God wills prosperity for the believer in Himself, but He does not will our temporal material prosperity except that it be utilised in the furthering of His Kingdom. “What good does it do a person to gain the entire world but loose his soul?” (Mk. 8:36; Matt. 16:26) The materially poor are rich in faith because they are devoid of the distraction of temporal riches. Those who are materially poor are inclined toward trusting God because they have nothing and no one but God to place their trust in. Therefore, material poverty can act as a vehicle for spiritual prosperity. “The meek will inherit the land and enjoy peace and prosperity.” - Tehillim/Psalm 37:11 “Blessing comes from God for the poor in spirit, for theirs is the kingdom of Heaven.” – Mattitiyahu/Matthew 5:3 As I have said, Yaakov admonishes his hearers to “Look not to what is seen but to what is unseen, for what is seen is temporary, but what is unseen is everlasting” (2 Cor. 4:18). In particular Yaakov is using phrasing that speaks to the 1st Century Jewish view of the Gentiles. He is employing specific terminology. For example ancient Jewish commentary refers to aniy Yisrael “the poor of Israel” as being distinct from aniy olam “the poor of the world”*. The “world” was seen as synonymous with “goyim” nations, pagans. Therefore, in one sense “the poor of this world” is understood by Yaakov’s hearers as referring to the Gentiles who are both poor in respect to physical wealth and in respect to spiritual health. This makes the teaching somewhat offensive to the early Jewish believers which is why Yaakov has prepared them by saying “Be quick to listen and slow to anger” (1:19-20). *Talmud Bavliy. Gittin, fol. 30. 1. & Bava Batra, fol. 10. 2. “The Kingdom which He promised to those who love Him fully.” The receiving of the Kingdom is simple, it is given to those who love Him fully. Do you love Him (God) fully, in Messiah? Then the Kingdom is given to you. Devoid of Messiah Yeshua we are all poor, lacking, dressed in filth. 6 But you have despised, dishonoured (atimazō[G]) the poor person (ptōchos[G]). Is it not the rich (plousios[G]) who oppress, exercise harsh control over (katadunasteuō[G]) you and drag (helkuō[G]) you before (eis[G]) judgement seats (kritērion[H], levateiy mishpat[H])? 7 Do they not blaspheme, speak evil of (blasphēmeō[G]) the good (kalos[G], hatovah[H]) name (onoma[G], HaShem[H]) by which you have been called (epikaleomai[G], hanikra aleiychem[H])? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good name by which you have been called? Put concisely, don’t do to fellow believers of any ethnicity what is being done to you by non-believers. The foolish false choice posed by various Christian theologians, Hebrew Roots and Messianic writers asking “To Whom does ‘the good name’ refer?” is ludicrous. First because God is One and second because nothing could be further from Hebraic practice than a refusal to accept both interpretations as valid. Ultimatums are contrary to Biblical Hebrew thought. Scripture shines a light on cause and effect and God speaks clearly concerning action and consequence, practice and outcomes, whereas ultimatums are the domain of fallen humanity. The early Jewish believers were being taken to court on false charges by both rich Gentiles who hated them because of their association to YHVH, El Elohay Yisrael (the God of Israel v.5) and by rich rabbinical Jews who hated them due to their association with Yeshua HaMashiyach (Jesus the King Messiah v.1). So, in response to the false choice posed by Christian and Messianic Scholars alike “Which Name is being referred to, YHVH or Jesus?” we respond, “Yes!” “The good Name” is YHVH (v.5), Yeshua (v.1), Elohiym, El Elyon, El Shaddai, El Gibor, Adonay Yireh, Adonay Shalom, Sar shalom, Imanu-El… Adonay Eloheinu Adonay echad (God is One)! 8 If, however, you are being filled with (teleō[G]), the Kingly (basilikos[G], hamalchut[H]) Torat[H]/specific law/instruction (nomos[G]) according to the Writings/Scripture (graphe[G], Ketuvim/kakatuv[H]), “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good (kalōs[G], heiytavtem[H]). 9 But if you show partiality, favouritism (prosōpolēpteō[G]), you are committing (ergazomai[G]) sin, missing the mark set by God’s holiness (hamartia[G]) and are rebuked, convicted (elegchō[G]) by the Torah[H]/Law (ho nomos[G], haTorah[H]) as Torah/law breakers (parabatēs[G]). 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. “If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture” We must first take note of the specificity of Yaakov’s language regarding “law”. In this verse he speaks of a particular “Kingly” or “Royal” nomos[G]/torat[H] that is found in the fullness of the TaNaKh, or Ketuvim (Writings, Hebrew Bible). By quoting the very specific law (torat, a part of the Torah) “You shall love your neighbour as yourself” (Le. 19:18), Yaakov is passing on the teaching of His brother Yeshua the Messiah, Who summed up the Torah of Moses and the Prophets this way: 36 “Teacher, which is the great commandment in the Torah?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the head and great commandment. 39 The second is like it, ‘You shall love your neighbour as yourself.’ 40 Upon these two commandments hang the entire Torah and hanevi’im.” -Mattitiyahu (Matthew) 22:36-40 Yaakov calls the summation of Yeshua’s teaching on the Torah and the Prophets the “Kingly Torah”, as distinct from the Torah of Moses. As I have explained previously, while aspects of the Torah of Moses are present as part of the whole of the “Kingly Torah, Torah Perfected, Torah of Freedom”, the clear distinctions made by both Yaakov and Rav Shaul, based on the teaching of Yeshua, mean that we cannot simplistically understand Torah in these verses to refer to the Torah of Moses except when it is clearly qualified as it is in verse 9 where the Greek reads “ho nomos” the Torah. In verses 8-9 Yaakov speaks to those Jews called in Yeshua to act in accordance with the Kingly Torah of Yeshua and to recognize their hypocrisy in the face of both the Kingly Torah and the Torah of Moses. Parts of the Torah of Moses will pass away, but nothing of the Kingly Torah of Yeshua will ever pass away. Yaakov’s audience is Jewish, when they hear “torat” they understand a singular aspect of the Torah, and when they hear the words “ha Torah” at the end of verse 9 they recognize the Torah of Moses. Yaakov then, is linking the Kingly Torah of God’s Messiah with the Torah of Moses while making a clear distinction between the two. Therefore the Kingly Torah as understood through the lens of the pivotal verse, “Love your neighbour as yourself,” thus creating a unity of belief and action born in the freedom of Messiah’s teaching. The point being that Yaakov is not inventing a new kind of Torah, he is revealing the Torah filled with Messiah and driven by the Ruach ha-Kodesh (Holy Spirit). As I have explained, there are parts of the Torah of Moses which will become obsolete at the point of final judgment and our entry into the Olam Haba (world to come), but as Messiah himself has said, “I tell you truly, until heaven and earth pass away not one minor or major mark will disappear from the Torah until all things are accomplished.” – Mattitiyahu/Matthew 5:18 “Zayit Ra’anan says… ‘The Holy One, blessed be He, says, “you sin in this world because the yetzer hara (evil inclination) governs you; but in the Olam haba (world to come), I will take it (yetzer ha-ra) away from you;” as it is said in Ezekiel 36:26 “I will take away the stony heart out of your flesh and give you a heart of flesh.”’” – Midrash Yalkut Shim’oni (medieval) When we abide in the Kingly Torah within Messiah we do well, recognizing the discipline and instruction of God. On the other hand, when we give in to the yetzer ha-ra “fallen inclination”, we cloud our ability to see the Kingly Torah (which brings liberty). When we wilfully break the Torah we deceive ourselves and are in danger of believing the lie that we are no longer secure. The irony here is that in showing favouritism we are endanger of believing that at some point we could lose God’s favour. Therefore, we must show others the favour that God has shown us in Messiah. “You shalt not avenge, nor bear any grudge against the children of your people (Israel), and you shall love your neighbour as yourself: I am YHVH.” -Leviticus 19:18 We note that “You shall love your neighbour as yourself” is the second clause in the commandment being quoted by Yaakov. The commandment begins by saying “You shalt not avenge, nor bear any grudge against the children of your people (Israel)”. Therefore, Yaakov is addressing the problem of early Jewish believers discriminating not only against the poor and bedraggled but also against Gentile believers. “Owe no person anything, but to love one another: for those who love one another have fully filled the Torah.” -Rav shaul: Letter to the Roman Believers 13:8 Those who are focused on the Messiah and as a result love others as themselves are fully filling the Torah of Moses, whereas those focused on attempting to fully observe the Torah of Moses are continually failing to do so. With regard to Torah there is no “try”, there is only “Do” and “Do not”. How much better then to request that God manifest Himself in me through Yeshua, than to seek to reach Him through the delusional claim of Torah observance. 10 For whoever keeps, guards (tēreō[G]) the entire (holos[G]) Torah[H]/Law (nomos[G]), yet stumbles, falls, offends (ptaiō[G]) in one (heis[G]), has become guilty, subject (enochos[G]) of all, individually and collectively (pas[G]). 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself (ginomai[G]) a breaker (parabatēs[G]) of the Torah[H]/Law (nomos[G]). 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. Given the context this teaching says, “If you’re keeping most of the laws of the Torah but are breaking the Kingly law to love your neighbour as yourself, then the Torah exposes your guilt and you come under the judgement of the entire Torah.” Those who claim that Yaakov teaches Torah Observance are delusional. He is in fact teaching that Torah Observance (with the exception of Yeshua) is impossible. This is consistent with what Yaakov says in Acts 15. The early Jewish Fathers of the Body of believers agreed that Torah Observance was not incumbent on the Gentile believers. Those demanding that Gentile believers be circumcised were silenced by Rav Shaul (Paul), Yaakov, and Kefa (Peter). It is important to note that the two commandments mentioned here by Yaakov are to do with the love of one’s neighbour. It is often the case that as we journey with God we begin to become complacent. On a historical level the physical separation of the Messianic Jews in the Diaspora from the Jews of Israel was a living metaphor for their journey away from right action. When we become complacent in our faith we can fall into the trap of considering some commandments more important than others, thus we justify sinful action based on a sort of sin hierarchy where murder is bad but lusting after my neighbour’s wife is just what men are prone to do. Yaakov reminds his Jewish brothers and sisters that when we say to God, “I’ll keep most of your commandments but I don’t agree with this one, so I’ll just ignore it,” we are already guilty. As I have already stated, in more general terms Yaakov is teaching the one who says, “I am a Torah keeper” that such a statement is lie and thus breaks Torah. With the exception of Yeshua no one can claim to be a Torah keeper. I am obligated to add a further warning concerning a grave mis-teaching within the modern Messianic movement which makes Torah Observance an object of worship: Those who teach the lie "Obeying Torah is the fruit of salvation" mis-qualify both Torah and salvation. "Messiah is the goal of Torah" unto works of righteousness. Torah observance is not the goal, end, or fruit of Messiah. If it were, Messiah would be subject to Torah, but instead He is the Author and Goal of it. It is not Torah observance that is the fruit of the redeemed but right action. Ezekiel 36:26-27 explains that by the Spirit of Life (Holy Spirit) in Messiah Yeshua (Rom.8:2), we are empowered to act according to His (YHVH) prescribed (בְּקִרְבְּכֶם) way of living and according to His judgements (מִשְׁפָּטַי). Torah is not mentioned. Why? Because observance of the Torah of Moses is not the goal, end, or fruit. Thus we are "set free from the Torah of sin and death (the result of a failure to observe the unkeepable Mosaic Torah)" [Rom.8:2]. Peter (Rav Kefa) explains that no one can "bear" the "burden" of Torah observance (Acts 15:10). Yaakov (James) and the early Jewish Fathers of the body of faith along with Peter, agreed that therefore Gentile believers should not be taught Torah observance but to simply refrain from all forms of idolatry in accordance with the universally moral commandments of God (10 commandments minus Shabbat, which is a sign on ethnic Israel, the Jews [Ex.31:16-17]) Peter said this as a Spirit filled Messiah follower, not as an unsaved pre-Messianic Jew. Therefore, Peter and the early Jewish Fathers of the Body of believers agree that Torah observance is not the fruit of salvation. We add to this the teaching of Yeshua, Rav Shaul, and the Kohen (probably Barnabas) who wrote the Book to the Hebrews: Rom. 3:20; 4:14; 4:15; 5:20; 6:14; 7:1-13; 8:2-3, 1 Cor. 15:56, 2 Cor. 3:7; 3:9; 3:10; 3:12; 3:14-17, Gal. 2:16; 2:19; 2:21; 3:1;3:10; 3:11-12; 3:13; 3:16 & 19, (ref. Matt. 11:12-13, Luke 16:16), Gal. 3:21; 3:23; 4:24; Eph. 2:15, Phlp. 3:4-8; 1 Tim. 1:8 (Torah was made for the unrighteous, not for the righteous.) 1 Tim. 1:9-10; Heb. 7:18-19; 8:7-8; 8:13; 10:1. It is wrong to say that “Torah is done away with”, it is equally wrong to say that “Torah observance is the goal, end, fruit” or otherwise. When using "Torah" as a proper noun we speak in general terms that lack the nuisance of the wider definition. This is why the writers of the HaBrit HaChadashah (NT) often use qualifying terms in relationship to Torah (Instruction). "because through Messiah Yeshua the Torah* of the Spirit of life (Torah of Messiah) has set you free from the Torah* of sin and death. (Result of the failure to keep the unkeepable Torah of Moses)" -Romans 8:2 So called "Messianics" need to stop arguing over the keeping of days and the obeying of laws and return to the Person of Messiah Yeshua in God. No one will stand at the judgement and be able to use Torah observance as a means of redemption. If we claim to be Torah observant we make ourselves to be liars. As I have said, with regard to Torah there is no "try", there is “do” and “do not”. No human being (with the exception of the King Messiah) can keep the Torah perfectly. I do not keep the Torah, rather the Torah perfected of the Spirit of life keeps me in Messiah Yeshua. Those in the so called "Messianic" movement who claim to be Torah observant are lying. They are idolaters of the worst kind because in focusing on Torah they have turned their backs on the Author of it. It is for freedom that Messiah has set us free! *The word Torah must be qualified 12 So speak (laleō[G], davru[H]), and so do (poieō[G]), as those who are to be judged (krino[G]) by the Torah[H]/law (nomos[G], Torah[H]) of freedom, liberty (eleutheria[G], shel cheirut[H]). 13 For judgment (krisis[G], badiyn[H]) devoid of mercy (me eleos[G], eiyn rachamiym[H]) will be shown to one who has shown no mercy (me eleos[G], nahag rachamiym[H]); the mercy (eleos[G], harachamiym[H]) rejoices against, is glorious over, triumphs over, perpetually boasts against (katakauchaomai[G]) the judgment (krisis[G], hadiyn[H]). 14 What does it profit (ophelos[G]), my brothers and sisters, fellow Jews (mou adelphos[G], achay[H]) if someone says he has faith, trust, belief, persuasion (pistis[G], emunah[H]), but he has no works, actions (me ergon[G])? Can faith, trust, belief, persuasion (pistis[G], emunah[H]) save (sōzō[G], lehoshiyo[H]) him? 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? Yaakov admonishes his Jewish brothers and sisters who follow Messiah Yeshua to speak and act as those being judged, not by the Torah of Moses but by the Torah of Liberty. The wonderful result of accepting God’s mercy is that we will in turn show mercy to others, thus “Mercy triumphs over judgment” (that is mercy triumphs over a judgment of condemnation). Mercy triumphs in the judgment that brings discipline and freedom, thus we have the Torah of Messiah that brings Liberty. There are those who are uncomfortable with the plain Greek text saying “can faith save him?” They add to it translating “can that faith save him”. There is no need to add “that” to the text. One who is convinced that his faith need not be acted on does not accept the saving faith of Yeshua and therefore cannot be saved by faith. More to the point, faith cannot save, rather the Messiah Yeshua in Whom we place true faith, He is the Saviour. Thus Messiah in us outworks faith through us. We act righteously because we have received the nature of Messiah. Here Yaakov is speaking of a divisive faith, a faith that compartmentalizes life. The action of a pumping heart is the proof that a man is alive, when the heart ceases its action the body is dead. The predisposition of the Holy Spirit Who lives in us, is to help those in need, in order to fail to help the destitute we must first resist the Ruach ha-Kodesh, for a believer this is known as grieving (not blaspheming) the Spirit. The conclusion then is this, isolated faith is dead. In a believer however, the failure to act causes conviction of spirit and therefore revives the body. It is as if the heart has lost its rhythm temporarily for lack of vigour and then the Spirit pulls out the shock panels and gives us a jump start. 15 If a brother (adelphos[G], ach[H]) or sister (adelphē[G], achot[H]) is naked (gumnos[G]) and lacks (leipō[G]) daily (ephēmeros[G]) food, bread (lechem[H]) 16 and any one (tis[G]) of you says to them, “Go (hupagō[G]) in peace, wholeness, wellbeing (eirēnē[G], leshalom[H]), be warmed (thermainō[G]) and be filled (chortazō[G]),” yet you don’t give (didōmi[G]) them the things they need (epitēdeios[G]) for their body (sōma[G]), what use is that (ophelos[G], mah hoaltem[H])? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? “is naked and lacks daily bread” “Give us today our daily bread” is part of the formula of Tefilat haTalmidim “The Disciples Prayer” taught by Yeshua the King Messiah (Matt. 6:9-13). Here Yaakov reminds his hearers that in relationship through Messiah they are to participate in godly acts of provision. What fool, having prayed “Give us today our daily bread”, then sends his believing brother or sister away without bread for the day? “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? To wish a fellow believer, in this case a fellow Jewish believer “Peace, wholeness, and wellbeing”, knowing that they are distressed, incomplete, unwell, and having the means to give them peace, wholeness and wellbeing, is an abhorrent act of rebellion against the specific Kingly Torah command “You shall love your neighbour as yourself!” 17 In the same way, faith, trust, belief, persuasion (pistis[G], ha’emunah[H]) also, if it has no works, actions, deeds (ergon[G]) is dead, necrotic (nekros[G], meitah[H]) being alone, separate, apart (kata heautou[G], ). 18 But someone might say, “You have faith (pistis[G], emunah[H]) and I have works, actions (ergon[G], ma’asiym[H]); show me your faith (pistis[G], emunah[H]) without the works, actions (ergon[G]), and I will show you my faith (pistis[G], emunah[H]) by my works, actions (ergon[G]).” 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions and I will show you my faith by my works, actions.” Yaakov is not saying “I will show you my faith by my Torah observance”, a curse on that idea! The works, actions in question are right actions, otherwise known as righteousness. Yaakov is saying “The evidence of my faith is in the right actions that proceed from it”. It is not Torah observance that produces Yaakov’s right actions but faith in Messiah that produces them. This is a foundational doctrine of the Messianic Faith that has been abused by far too many so called “Messianic” teachers who promote the false doctrine of “Torah Observance” in contradiction of the teaching of Yaakov, Yochanan and Rav Shaul. The Hebraic back and forth of Yaakov’s work is a reflection of Yeshua’s teaching style, and is in turn reflected in Rav Shaul’s works. It was and remains a strong rabbinical technique that acts to expose flawed or self-defeating thinking (circular logic). Like a heart that doesn’t pump blood, faith without action is dead. The words, “faith by itself without right action is dead,” are a precursor to the final words of this portion of Yaakov. It is important to note that faith in unity with right action is life. The blood, the heart and the oxygen are all required in order to unify the living body. It’s as if Yaakov were saying “Show me life in a heart that doesn’t beat and I will show you life in my beating heart!” “Really?” Says Yaakov, with incredulity. “You’re able to exhibit faith without acting righteously? Okay, but I will exhibit faith by acting in unity with the Holy Spirit.” Faith, being unseen cannot be seen except in action. Therefore, the one who fails to act proves himself faithless. Faith devoid of right action is not only a corpse, it is a necrotic, stinking corpse. Ironically, faith without the evidence of right action produces a spiritual stench in the nostrils of the faithful. 19 You believe (pisteuō[G]) that the God (ho Theos[G], haElohiym[H]) is one (heis[G], echad[H]) well done (poieō kalōs[G]); the demons (ho daimonion[G], hasheidiym[H]) also believe (pisteuō[G]), and shudder, tremble, stiffen, are horrified (phrissō[G]). 20 Now (de[G]) are you willing to know, act on the knowledge (ginōskō[G]), you vain, empty (kenos[G]) person (anthrōpos[G], iysh[H]), that faith, trust, belief, persuasion (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is barren, dead, necrotic (nekros[G], akarah[H])? 19 You believe that the God is one well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? Many, lacking knowledge of ancient Biblical Jewish practice, and indeed of Jewish practice in general, fail to understand just how harsh these words of Yaakov are, even beyond their apparent abruptness. Yaakov is pulling out the big guns. One can see why prior to this he had instructed his hearers to be quick to listen and slow to anger (1:19-20). Yaakov is quite literally quoting the Shema in the present verse. “You say, ‘Shema (hear, listen, perceive and understand), Oh Israel, the LORD our God, the LORD is Echad (One, a unity).’ Be’seder, okay, good for you, so you recite the Shema three times a day, mazel tov (Congratulations)! The demons know the words of the Shema also, they believe that God is One, and it scares the crap out of them. You see, belief is subject to inclination. If your inclination is evil (yetzer ha-ra) then your belief is redundant. Further to the insult, the Greek kenos (empty, vain) interprets the Hebrew/Aramaic Raka, Reyka used in Matthew 5:22. This is yet another example of how context and motivation affect the interpretation and application of Scripture. Yeshua teaches that no one should call another by the term Raka from a motivation of willing death on them. However, in the context of Yaakov’s writing, describing a foolish person as a fool is a valid application of Biblical doctrine. 21 Was our father (Avinu[H]) Avraham[H] not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) when he bore, lead, offered (anapherō[G]) up his son Yitzchak[H] (Isaac) on the altar (thusiastērion[G], haMizbeach[H])? 22 You see that faith, trust, belief, persuasion (pistis[G], haemunah[H]) together (sunergeō[G]) with his works, actions (ergon[G], ma’asiym[H]), and as a result of the works, actions (ergon[G], ma’asiym[H]), faith, trust, belief, persuasion (pistis[G], emunah[H]) was made perfect, fully filled, made whole, well-constructed (teleioō[G], hush’lemah[H]). 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. Yaakov is not saying that Avraham was justified by actions alone but that his right actions were evidence of his faith and thus he was justified. This is affirmed by verse 22. Notice that Avraham’s actions were born of faith. Right action is the fruit of faith, the evidence of healthy roots, and just as a fruit tree is imperfect without fruit, so faith without right action is barren. Yaakov uses the word complete/full/perfect, here in unity with the word One/echad from the previous verses. He is showing that God, Who is One, Completes or makes One, faith and action. “In faith, trust, assurance, belief Avraham, when he was examined, proved, brought up Yitzchak [Isaac], and the one who had received the promises was offering up his only son;” -Hebrews 11:17 (Author’s translation) 23 and the Scripture, TaNaKh (Torah, Prophets, Writings), [Hebrew Bible] (ho graphē[G], hakatuv[H]) was fulfilled (plēroō[G]) which says, “And Avraham believed, agreed with (pisteuō[G], vayamein[H]) God (Theos[G], Elohiym[H]), and it was counted (logizomai[G]) to him as righteousness, charity, practical love (dikaiosunē[G], tzedakah[H]), [Gen. 15:6]” and he was called a friend (philos[G]) of God (Theos[G], Elohiym[H]). 24 You see, perceive (horaō[G]) therefore, now truly (toinun[G]) that a person is justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) and not by faith (pistis[G], emunah[H]) alone (monon[G]). 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. So, Avraham’s faith/belief/trust, was credited to him as right action. Now we see right action as the recompense/payment/credit/reward of right faith/trust/belief. The declaration of a man’s righteousness is made by those who observe his right action, while the right action itself is the declaration of right faith. 25 In the same way, was Rachav[H] the prostitute (pornē[G]) not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) also when she allowed entry to (hupodechomai[G]) the messengers, angels (aggelos[G], malakhiym[H]) and sent them out by another way? 26 For just as the body (sōma[G], shehaguf[H]) without the spirit (pneuma[G], ruach[H]) is dead (nekros[G], meit[H]), so also faith (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is dead (nekros[G], meitah[H]). 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. “And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.” -Joshua 2:1 “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” -Hebrews 11:31 It was Rahab’s faith in the God of Israel that motivated her to act to save her children and protect her family. She rightly believed that God was able to destroy the city of Jericho. Therefore her genuine faith bore the fruit of right action. Finally, “Just as the body without the spirit is dead, so to faith without right action is dead.” The spirit and faith correlate to one another and the body and action are also a pair. From this we can conclude that both these combinations (faith and works as well as spirit and body) become unclean when separated. To a Jew a dead body (according to the Torah) is unclean, so Yaakov is making a startling, even defiling insinuation. “If your faith lacks right action you are spiritually unclean and if your actions lack true faith then your actions are unclean. I know you’ve been living in the Diaspora among Greeks for some time now but don’t be misled by Greek philosophy,” says Yaakov, “they seek to divide and conquer, or have you forgotten that we Jews understand life as a unity, a functioning being of many parts, all interconnected. ‘Shema Yisrael, Adonai, Elohaynu, Adonai echad!’” “the body without the spirit is dead.” This is a known Jewish saying, recorded in Ohel Moed, fol. 15. 1. “Therefore we conclude that a person is justified by faith without the works of the Torah.” -Romans 3:28 When we place this teaching of Yaakov alongside that of Rav Shaul we see that Yaakov is emphasising the right action born of faith as being “works”. He is not saying that Torah observance is the right action but that right action is evidence of the Kingly Torah taught by Messiah, which is at work in the believer. Torah observance is motivated by human effort whereas right action results from relationship, that relationship being offered by God and received by the believer. Thus, Avraham first believed God and subsequently offered up his son Isaac. Note that the Torah was yet to be given to Israel at the point of Avraham’s belief and right action. Therefore, Avraham was not seeking to observe Torah but rather to respond to God in righteousness, thus Avraham’s unified faith in action was credited to him as righteousness. In Messiah Yeshua there is no separation of faith and works. There are faith-works and there is working-faith. When Shaul/Paul says, “You are saved by faith alone, and not by works, that no one might boast,” he is rebuking boasting (which is work without faith). We are better to understand Paul this way, “It is by faith unified that you are saved and not by works (deeds devoid of faith) so that no one should boast about having earned their own right standing with God.” Shaul is definitely not contradicting Yaakov, a man whose authority he both submitted to and respected. On the contrary, Shaul affirms Yaakov’s teaching. Of course this should come as no surprise, given that the Ruach ha-Kodesh inspired the words of both men. I will conclude this way, concerning faith and right action: what God has made one, let no man separate. © 2022 Yaakov Brown An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17. The writer now continues an exposition of Psalms 110:4 (Heb. 4:14-7:28), focusing on the role of Messiah Yeshua as Kohen HaGadol of a transcendent priesthood that is superior to that of both Aaron & Melkiy Tzedek (whose priesthood is a type ordered by Yeshua as a prophetic marker pointing to Yeshua’s Priesthood. Being that Yeshua’s Priesthood existed before creation and makes atonement possible for all who believe [1 Peter 1:19-20; Rev. 13:8]). As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 4 being: 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. 16 Therefore let us come freely with boldness, confidently to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. BOOK TO THE HEBREWS Chapter 5 (Author’s translation) 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7; cf. Phil. 2:3-11]; 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who was able to save Him out of death, and He was heard because He feared, held God in awe. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. HEBREWS 5 (line upon line) 1For every [individually and collectively] (pas[G], kol[H]) high priest (archiereus[G], kohen gadol[H]) taken from among men [in the children of man] (anthropos [G], mibeneiy adam [H]) receives (lambanō [G]) by appointment (kathistēmi [G]) on behalf (huper [G]) of people (anthropos [G], beneiy adam[H]) the things brought before the face of (pros[G], lifneiy[H]) God (Theos[G], Elohiym[H]) [Ex. 28:1], so that he might offer (prospherō [G]) both gifts (dōron [G]), and sacrifices (thusia [G]) upon (al[H]) sins [missing the mark set by God’s holiness] (hamartia[G], chatotam[H]); 2 So he is able (dunamai [G]) to have compassion on (metriopatheō [G]) those who lack knowledge (agnoeō [G]) and are misguided, deceived, gone astray, seduced (planaō [G]) since he in his soul (nafsho[H]) also is clothed (perikeimai [G]) from head to foot (mikaf-regel v’ad rosh [H]) in weakness (astheneia [G]); 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; “For every [individually and collectively] high priest taken from among men” The first century Jewish audience understood this to refer to the Levitical priesthood alone. The qualification “among men” is understood as “human being”, however, in particular, from the Jewish perspective the only human beings qualified to be high priest (being of the Levitical priesthood) were Levites of the line of Aaron via Zadok, appointed by God to intercede on behalf of all Israel. The later allusion to Melkiy Tzedek is used as a type explaining the order or blueprint for the priesthood of the King Messiah, which both precedes and proceeds the temporal priesthoods, Levitical and pre-Levitical (Melkiy Tzedek). “receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1]” God alone appointed the true Levitical high priests of Israel. Their role appointed by God and received in humility. The high priest was tasked with bringing the offerings and sacrifices of the people before the face of God with consecrated ritual, fear and trembling. He was responsible for the blood of the goat sacrificed (Messiah) to allow the escaping goat (Israel) to go free. This blood was brought into the holy of holies, once a year at Yom Kippur (Day of Atonement, purging, covering). “so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness];” The high priest was tasked with carrying both the freewill gifts (love offerings) and the sacrifices upon sin (symbols of the need for blood atonement) before the face of God, His manifest Divine presence. From the earliest days of Biblical Judaism it was understood that sin separates humanity from right relationship in God and must be atoned for through the shedding of blood. The Hebrew word mizbeach (altar) is from the root zabach (kill, slaughter, sacrifice). In fact it is a contracted form of the words mi (from) and zabach (slaughter). Therefore, everywhere in Scripture, from the earliest occurrence (Cain and Abel [inferred] Gen. 4; Noah Gen 8:20) to the last mention (Rev. 16:1), the word altar means “from slaughter/blood”. Only when it is otherwise qualified e.g. “incense altar”, does it refer to a non-slaughter altar, and even then the cost of sacrifice is connected to the application of the incense upon that specific altar. 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; The high priest in question is the sin affected human Levitical high priest (descended from Aaron). A priest who must first offer sacrifices for his own sin and that of his family before offering them on behalf of others (Lev. 6:9-13; 16:5-22). Therefore, being a sin affected human being he can relate to other sin affected human beings and is profoundly aware of his own need for atonement by blood. The Hebrew translation of the present text is beautiful, as it identifies the first (head) and final (foot) parts of the priest’s body which were consecrated by blood to symbolize the need for atonement over every part of the human soul (Ex. 29:20; Lev. 8:23-24; 14:14-28). Blood on the right ear symbolizing the need for atonement over the faculty of hearing and perception. Blood on the right thumb denoting atonement over the strength and actions. Blood on the big toe of the right foot to represent atonement over the path and direction of the soul person. “those who lack knowledge and are misguided, deceived, astray, seduced” This does not refer to the wilfully unrepentant for whom there is no atonement. Forgiveness is offered to all but received only by the repentant through blood. This distinction is made clear by the Scriptures, which regard unintentional sin (Lev. 4; Num. 15:27-29; Isa. 53:6) as being different to defiant rebellion against God (Num. 15:30-31; cf. Heb. 6:4-6; 10:26-31). “clothed from head to foot in weakness;” This is an allusion to the human condition. We are weak/vulnerable to sin because we live in a sin affected world, and are prone to act on the yetzer hara (evil inclination). With regard to “weakness” the Mishnah Yoma 1.4, 7 recommends actions that should be practiced by the high priest in order to avoid falling asleep before the offering of the sacrifice at Yom Kippur. Weakness in and of itself is not the problem, rather giving in to temptation and using weakness as an excuse is. Zechariah 3:3 describes the then (6th Century B.C.E.) high priest Yehoshua (Joshua, Yeshua) as being clothed in filthy rags (sin soiled weakness). This Joshua (Zech. 3:3), like the first Adam, was sin affected and needed to offer the temporary symbolic atonement made through animal blood in order to minister before the LORD. The Joshua (Yeshua the Messiah) Who existed before that Joshua (Zech. 3:3) and comes after him, is also clothed from head to foot in humanity, but His garments are not filthy due to sin because He remained sinless. To fit the type, Yeshua wore the unsoiled rags of humanity, whereas Joshua the high priest (Zech. 3:3) wore the soiled rags of humanity. The rags of the redeemed are of greater value than the soiled garments of kings. Joshua the high priest was of the line of Aaron, whereas Yeshua is begotten of God and born of the tribe of Judah in the line of David (king). Alternatively, Joshua the high priest dressed in filthy rags can symbolize the fact that Yeshua the Great High Priest has taken upon Himself the just punishment due for the sins of humanity. Like the Levitical high priests Yeshua shared in the frailty of humanity, but unlike them He remained sinless, He did not give in to the temptation of sin (Heb. 4:15). Because sin entered the world and death with it, death comes to all who sin. A person dead in sin cannot therefore offer himself on behalf of another because a living sacrifice is required (the life is in the pumping blood). This is why it was absolutely necessary for Yeshua to remain “Living” (devoid of sin and death). So that He could offer Himself for us as a Living Sacrifice Holy and Pleasing to God. Without sacrifice Love cannot exist because in order for love to be possible the One Who offers it must risk the possibility of it being unreciprocated. 3 also (kai[G]) because of this (zot[H]) he is bound, obligated (opheilō[G]) to offer (prospherō[G]) sacrifices for sins [missing the mark set by God’s holiness] (hamartia[G], chatat[H]) for his soul (heautou[G], nafsho[H]) [Lev. 9:7; 16:6], as well as for the people (laos[G], ha’am[H]). 4 also (kai[G]) no one (iysh[H]) takes, receives (lambanō[G], yikach[H]) the honour, price (timē[G], et-hakavod[H]), upon his soul (heautou[G], lenafsho[H]), but receives it when he is called (kaleō[G]) by the God (ho Theos[G], Elohiym[H]), just as Aharon[H] (le’aharon[H]: Mountain, Light Bringer) also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. The Levitical high priest must offer sacrifices for his own sin and that of his family in order to be ritually consecrated to offer sacrifices on behalf of the community (Lev. 6:9-13; 16:5-22). In short, the Levitical high priesthood is revealed to be imperfect in application because of the imperfect human beings responsible for filling the role. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. Aaron is mentioned because he was the first Levitical high priest appointed by God. The rosh (head, first, beginning) of the earthly Levitical priests (Ex. 28:1; Lev. 8:1-2; Num. 17:5; 18:1; Psalms 105:26). The Aaronic lineage carried on through the descendants of Zadok (2 Sam. 8:17; 1 Kings 2:27, 35) during the time of the kings. Zadok was a descendant of Phineas, son of Eleazer the son of Aaron (Ezra7:1-5). During the monarchy the high priest’s role was secondary to that of the king. At that time the high priest’s authority was limited to the religious sphere. However, during the Persian period and into the Hellenistic period the high priest’s authority extended to the political realm. Thus, the Maccabees [Hasmoneans] (2nd Century B.C.E) did not receive their authority from God through genealogy (they were “bnai Hashmonay” [sons of Hashmonay], not sons of Aaron, Eleazer, Phineas, Ezra etc.) but by political self-appointment. This established precedent for the subsequent appointment of high priests. Herod the Great (72 B.C.E – 4 C.E) appointed six high priests during his reign over Judea. Therefore, like the kingship of the northern tribes (Israel/Ephraim), the apostate priesthood would come to an end. We should note therefore, that the priesthood of the first century was apostate, as were its high priests. The Levitical lineage had been compromised and those acting as high priests were religious-political appointments and not God appointed. As a result Jewish sects such as the Essenes, based on what they saw as an apostate (non-Scriptural) priesthood, developed their own eschatological theology regarding the kingship and priesthood of Israel. Some of the Qumran texts speak of two Messiahs, one kingly and one priestly (1QS 9:11 “the anointed one of Aaron”). Therefore, the idea of Messiah uniting the kingship and priesthood of Israel was already circulating during the first century among certain Jewish sects prior to Yeshua being revealed as King and High Priest. The position of high priest was respected by Messiah Yeshua during His earthly ministry but He did not accept the first century priesthood as legitimate. In fact, the legitimate Levitical priestly line is most likely to have been that of Zechariah and Elisheva the father and mother of Yochanan the Immerser (John the Baptist)[Luke 1:5-13; 3:2]. John the Immerser as a God Appointed High Priest in the Line of Aaron: “5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Aviyah; and he had a wife from the daughters of Aaron, and her name was Elisheva.” -Luke 1:5 Herod the Great reigned from 37 to 4 B.C.E. Long before that, during the time of King David, the priests of Israel had been arranged into 24 divisions; Aviyah (My father is YHVH) the forefather of Zechariah (John’s father) was a family head of the eighth division and a descendant of Aaron. (Nehemiah 12:12, 17; 1 Chronicles 24:1-19). The meaning of Zechariah’s name (YHVH remembers) reveals that HaShem remembered His promise to bring about a new covenant, a new creation, One Who will say, “Avi-Yah,” my father is YHVH. This One (Son of God) will be heralded by the son born to Elisheva (by the oath of God), that is Yochanan (one who is favoured by God) the Immerser, who in turn will symbolically confer the priesthood of Aaron upon Messiah in submission to the High priesthood of Messiah, which is manifest in time and space in the order of Melkiy Tzedek (my king of righteousness). It’s important to note that both Zechariah (1 Chronicles 24:1-19) and Elisheva (Luke 1:5) were of the line of Aaron the Kohen Gadol (The great High Priest) of Israel. Through the symbolic immersion that Yeshua received from Yochanan (John) we are able to see that Messiah unifies both the Priesthood and Kingship of Israel. The Priesthood of Aaron is symbolically submitted to the order of Melkiy Tzedek (My King of Righteousness), which is a type for the High Priesthood of Yeshua, and the position of King over Israel and the nations is something Yeshua is born to through His mother’s lineage (and symbolically through His earthly father’s lineage). Of course, ultimately Yeshua is appointed in and by God the Father. All this is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundation of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel as it submits to Melkiy Tzedek through Abraham (Heb. 7:1-10), not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (political puppet) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of conferring was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was for Yochanan the heir to the Aaronic High Priesthood to ritually wash Yeshua as Priest of priests, the heavenly Kohen HaGadol and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, the writer of the Book to the Hebrews is making a point of alluding to the God appointed high priest Aaron and his descendants, who received the honour of being appointed from God unlike the apostate high priests of the first century Annas and Caiaphas, who were proxies for religious political forces both Greco-Roman (Hellenistic) and Jewish. 5 So too Messiah did not glorify His soul (nafsho[H]) in becoming a high priest (archiereus[G], kohen gadol[H]), but He who said to Him, “You are My Son (su ei mou uhios[G]), Today (sēmeron[G]) I have fathered/begotten (gennaō[G]) You” [Ps. 2:7]; 6 just as He also says (lego[G]) in another place, “You are a priest (hiereus[G], Kohen[H]) forever (eis aion [G], leolam[H]) According (kata[G]) to the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness).” [Ps. 110:4 (109:4 LXX)] 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7]; Yeshua did not name or appoint Himself High Priest (like those of the apostate priesthood of the first century C.E.), but was, like Aaron, appointed by God. However, unlike Aaron, Yeshua qualified as the transcendent High Priest (not Levitical) due to His being fathered directly by God. In short, Yeshua’s Deity as progeny of the Father and His being born as a human being within time and space mean He is able to make intercession for all humanity and to provide the eternal blood of God as atonement for sin in place of the temporary symbolic blood of animals, which could never effectively atone for sin. 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] The Priesthood of Yeshua precedes and proceeds the priesthoods of Levi and Melkiy Tzedek. Yeshua’s Priesthood is symbolised in the type of priesthood held by Melkiy Tzedek (a Gentile), meaning that Yeshua’s Priesthood is over all peoples: first, because Yeshua is God with us, and in Him all things exist and have their being, second, because He is a Jew and High Priest over the descendants of Jacob (Jews) and finally, because His priesthood is like that of Melkiy Tzedek, He is qualified to be High Priest over all other peoples (ethnicities). NB: Some Jewish commentators agree with the writer of the Book to the Hebrews and interpret Psalms 110:4 as alluding to the King Messiah (Moses Hadarsan apud Galatin. l. 10. c. 6. Abot R. Nathan, c. 34.) We note that Melkiy Tzedek the historical figure, is a type, a temporal pattern, a shadow for the Messiah, but is not the Messiah. The Scripture states: "And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God." -Genesis 14:18 "The LORD has sworn, and will not turn, You are a priest for ever after the order of Melchizedek." -Psalm 110:4 “where Yeshua has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” -Hebrews 6:20 “This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, 2 and Abraham gave him a tenth of everything. First, the interpretation of the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.” 3 Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest continually.” -Hebrew 7:1-3 First, Melkiy Tzedek is an historical human king of Salem (the then capital of Jebus [a pagan name for Jerusalem associated to a false deity]). While we are not told his lineage we do know he was not a descended of Abram (Abraham). At that time in history numerous false deities were worshipped on the mount in Jerusalem (Jebus), none of whom were YHVH. Therefore, the Hebrew text specifies that Melkiy Tzedek did not know the God of Israel as YHVH, but by a generic title El Elyon (God most high, or the God above all gods). Has there ever been a point at which Yeshua has not known God as YHVH? The answer is absolutely not. Thus, Melkiy Tzedek the historical figure is not Yeshua. Second, both the psalmist and the kohen (priest) who authored the Book to the Hebrews state clearly that Yeshua the King Messiah is a priest after THE ORDER of (Like) Melkiy Tzedek (the historical human priest who ministered to Abram), and not literally Melkiy Tzedek. If the Holy Spirit had intended us to understand Yeshua to literally be Melkiy Tzedek He would have authored the words "priest, who is the same as Melkiy Tzedek" or “Yeshua is Melkiy Tzedek…” or something likewise definitive. He did not. Third, the kohen (priest) that authored the book to the Hebrews makes it clear that he is using the historical human king Melkiy Tzedek to teach a drash (comparative teaching), a figurative comparison. He writes “the interpretation of the name Melkiy Tzedek”, using the meaning of the name as a spiritual mystery expounding the character of the King Messiah, Who is “My King of Righteousness” by nature, but is not the literal historical person Melkiy Tzedek the king of Salem in Jebus. As an example, “the interpretation of” my daughter AzarYah’s name is “My Helper is YHVH” this points to YHVH as our Helper (the Holy Spirit), but it does not make my daughter the Holy Spirit. Fourth, Messiah is never "pre incarnate" in the Hebrew Scriptures. He appears resurrected, transcendent and unbound by time and space as "the Angel of the presence" (to Abram, Isaac, Jacob, Moses, Joshua, Manoah etc.) but is never represented as a specific historical personage (this excludes Melkiy Tzedek the historical figure from being a transcendent incarnation of Yeshua). Fifth, the historical figure Melkiy Tzedek was not a Jew. The King Messiah Who reigns as High Priest over all peoples must first be a Jew (of Judah, as the writer of Hebrews specifies [Heb. Chpts 6 & 7]) or He is no High Priest at all. This fact alone makes it impossible for Melkiy Tzedek the historical king of Salem (a non-Jew) to be the Messiah Yeshua “pre incarnate” or otherwise. The priesthood of Yeshua unifies the kingship and priesthood of Israel, subjecting the priesthood of Israel to the priesthood after the order of Melkiy Tzedek. An order established before Melkiy Tzedek was born by Yeshua in YHVH. Sixth, when the text of the Book to the Hebrews says “Without father or mother, without genealogy” it does not mean that Melkiy Tzedek the historical person was literally without these things but that the Torah does not record his genealogy because he is not part of the genealogical record that points to the historical/religious progression of the descendants of Abraham, Isaac and Jacob, the Jewish people (Israel). The wider context of Scripture, the context of the text of the Book to the Hebrews and the poetic language of the Psalmist, all explain clearly that Yeshua the King Messiah will be “like” but not the same person as Melkiy Tzedek the historical figure (Genesis 14). The Scripture does not teach that Yeshua is Melkiy Tzedek, but that His priesthood is after the order of Melkiy Tzedek because Yeshua's priesthood which is like that of Melkiy Tzedek is a priesthood over all ethnicities and like the priesthood of Melkiy Tzedek, which appears to continue perpetually, Yeshua’s priesthood is everlasting. As I have stated previously, to say that the historical figure Melkiy Tzedek of the Tanakh (OT) and Yeshua the King Messiah are one in the same is blasphemous (idolatry) and those that teach it do so at their peril. 7 Who in the days (hēmera[G], biymeiy[H]) of His flesh (sarx[G], bivsaro[H]), offered up (prospherō[G]) both prayers (deēsis[G], tefilot[H]) and supplications/an olive branch (hiketēria[G]) with powerful (ischuros[G]) outcry (kraugē[G]) and tears (dakru[G]) before the face of (lifneiy[H]) He Who is able (dunamai[G]) to save (sōzō[G]) Him (autos[G]) out of (ex[G]) death (thanatos[G], mavet[H]), and He was heard (eisakouō[G]) because (apo[G]) He feared, held God in awe (eulabeia[G]). 8 Although (kaiper[G]) He was a Son (uihos[G], vein[H]), He learned, understood (manthanō[G], lumad[H]) obedience (hupakoē[G]) by the things which He suffered (paschō[G]). 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who is able to save Him out of death, and He was heard because He feared, held God in awe. Yeshua is the nearest subject as High Priest “after the order of” Melkiy Tzedek. Yeshua during the days of His fragile flesh, living in a sin affected creation, prayed and pleaded with God through tears for the redemption of human beings, knowing that God was able to deliver Him from death and make salvation available to all who would believe (Luke 22:39-44). The Greek hiketēria refers to the use of a wool covered olive branch as a symbol of suing for peace. Yeshua sues for peace on our behalf. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. Although Yeshua, being the Son of God and the manifest person of God with us, could have invoked His right as Son in order to avoid suffering, He nonetheless humbled Himself in living as a frail human being and ultimately unto death on a Roman cross. He willingly learned obedience to the Father through His earthly ministry (Philippians 2:3-11). Therefore, He became an example to all who would receive Him and be reconciled to God through Him, that we might live as He does. 9 Also having been perfected, consecrated, fulfilled (teleioō[G], shalem[H]) He became the Author, cause, source (aitios[G]) of eternal [worlds of] (aiōnios[G], olamiym[H]) salvation (sōtēria[G], teshuat[H]) for all those who obey (hupakouō[G]) Him, 10 being called (prosagoreuō[G]) among, under, by (hupo[G]) the God (ho Theos[G], Elohiym[H]) as High Priest (archiereus[G], kohen gadol[H]) according to, upon the words of (al-divratiy[H]) the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness). [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have (yesh lanu[H]) much to say (ladabeir[H]), and difficult, heavy (dusermēneutos[G], kaveid[H]) to explain (lego[G]), since you have become dull, lazy, slow, poor listeners, deaf eared (akoē[G], arley-ozen[H]). 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, Eternal salvation is unique to Yeshua’s work. Temporal salvation may be seen in the outworking of the Levitical priesthood, but eternal salvation can only be purchased by God Himself in His Son Yeshua the King Messiah. Through His obedience Yeshua fully realised His position as Author [source] of salvation for all who would receive Him in obedience. In short, His obedience to God brings salvation to those who will be obedient to Him. Only in humbling Himself as a human being could Yeshua fully fill this role. 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)] Notice that Yeshua is called from within, among, under God. He is Imanu (with us) El (God). Once again, He is called according to the type, order of Melkiy Tzedek. His priesthood, like that of the earth born priest Melkiy Tzedek, is to all who share in the faith of Abraham, for the Jew perpetually first and also for the nations. 11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. Yeshua is the nearest subject. Melkiy Tzedek is the qualifying type for Yeshua, not the subject, Who is Yeshua Himself. Therefore, the first century Jewish audience is not being challenged concerning its knowledge of Melkiy Tzedek (an individual they already had extensive knowledge of), but concerning their laziness regarding their understanding of Yeshua’s role and identity. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate (didaskalos[G], moriym[H]), you nonetheless need to again have someone to teach (didaskō[G]) you to return to (lashuv[H])the first, beginning, elementary, primary (archē[G]) principles, rudiments, elements, cornerstones (stoicheion[G], avneiy pinah[H]) of the oracles, utterances, words, essences, instructions (logion[G], betorat[H]) of the God (ho Theos[G], Elohiym[H]), and you have come to need milk, baby food (gala[G], lechalav[H]) and not strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]). 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. The writer’s incredulity is palpable. He is rebuking the first century Jewish believers for their lack of maturity regarding their faith in God through Yeshua. Given generations of Torah observance and participation in the Temple cult which was passed on to them, and having now been believers in Yeshua the promised King Messiah for many years (this was written approx. 30 years after Yeshua’s ascension, about 60-65 C.E.), they are still only able to understand the basic concepts of faith through Yeshua, and this because they have been slow to hear, deaf, dull etc. The Hebrew translation reads “nonetheless (you) need to again have someone teach you to return to the first, beginning, elementary cornerstones betorat in the instructions (plural of Torah) of the God, and you have come to need milk, baby food and not lelechem shamein oiled bread/fat bread.” We note that the teachings of Yeshua and His talmidiym (disciples) are likened to Torah in that they are birthed in the fundamental torat (instructions) of God. The Hebrew lelechem shamein denotes bread of the fatness of the land, full of health, prosperity, and strength. This is the bread they are missing out on because they have not conditioned their spiritual appetite to feed on anything more than the milk of a nursing child. The writer likens them to preteens who still suck at their mother’s breast. Milk does not sustain a harvester for the day’s work, the strength needed for the harvest is found in the complex carbohydrates of oiled bread/fat bread. The Jewish believers of the first century have need of solid spiritual bread in order to work in the harvest of God’s Kingdom. 13 For everyone individually and collectively (pas[G]) who partakes (metechō[G]) of milk (chalav[H]) is unskilful, inexperienced, ignorant, has no knowledge (apeiros[G], eiyn lo deiah[H]) in the word, essence (logos[G], bedivreiy[H]) of righteousness (dikaiosunē[G], tzedek[H]), for that one is an infant (nēpios[G]). [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]) is for the mature, who by reason (dia[G]) of practice (hexis[G]) have their senses, perception (aisthētērion[G]) vigorously trained, exercised (gumnazō[G]), their hearts, core being, inner person examined (biv’chiynat lebotam[H]) to distinguish, discern (diakrisis[G], lehavdiyl[H]) between good (kalos[G], tov[H]) and evil (kakos[G], ra[H]). 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] Nursing infants are described in Scripture by an idiom referring to their inability to distinguish between right and wrong (Jonah 4:11). Note that being able to distinguish between right and wrong is not the same as being aware of right and wrong. Right and wrong are always present in the sin affected world. Distinguishing between them is a mark of maturity. Faith in Yeshua and the outworking of it goes beyond the acceptance of Him and His atoning sacrifice. Dwelling on the basic concept of salvation through blood atonement without listening to the teaching that leads to maturity, leaves a believer without knowledge of the greater implications of the outworking of righteousness. 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. The strengthening bread of the mature is eaten by those who actively listen to and implement the Word of God through Yeshua. This involves vigorous training, gymnao[G] lit. “naked exercise”, the exercising of right action, opening the inner person to the transforming work of God’s Spirit, so that, by the work of Yeshua in us we might discern between good and evil. We are naked before God in Yeshua, devoid of so called “secret sin” because nothing is hidden from Him. All human beings have the knowledge of good and evil based on the sin of Adam and eve, and our personal individual and corporate decision to perpetuate that sin. However, only the intentional disciple of Yeshua has, by the righteousness of Yeshua within him, the true ability to discern between good and evil. The danger to the believer who continues on milk alone, is that he may fail to distinguish between good and evil due to his lack of maturity and may therefore, turn aside to ungodly practice which leads to death. An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Copyright 2021 Yaakov Brown "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) Introduction:
Chapter 3 is essentially an exposition of Numbers 12:7 & Psalm 95:7-11. This section of the Book to the Hebrews adds to Messiah’s superiority over angelic beings, His superiority over Moses the Law giver and great intermediary between God and Israel. Moses the drawn out (resurrected) one is seen as being part of the house of Israel, built by God, and Yeshua the Son Who has dominion over that same house is called the Builder of Moses. The receipt of this revelation is compared to the receipt of the Torah and the promise of the land (Ha’aretz Yisrael) to the Israelites who escaped Egypt by God’s outstretched arm. While, at the same time the text makes clear that Yeshua is superior to Torah, being the Author and goal of it. The writer of Hebrews warns the early Jewish followers of Yeshua of the great danger to them if they choose to turn away from Yeshua, Who, is intrinsically linked to the Creator (Builder) of the house of Israel, that is, God Himself. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 2 being: 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. BOOK TO THE HEBREWS Chapter 3 (Author’s translation) 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); 2 He was faithful to Him Who appointed Him, just as Moshe (drawn out, resurrected) also was, in all His house (household).[Num.12:6-9]. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now, as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. HEBREWS 3 (line upon line) 1 Therefore (hothen[G], al-ken[H]), holy (set apart) brothers and sisters (adelphos hagios[G], achay anosheiy kodesh[H]), partners, friends, companions (metochos[G], chaveriym[H]) of a heavenly vocation [a practiced calling] (klēsis epouranios[G]), behold, consider, perceive (katanoeō[G]) the face of the sent One, Apostle, Messenger (Apostolos[G], peneiy malakho[H] alt. Shaliach[H]) and High Priest (archiereus[G], Kohen HaGadol[H], kumrea[A]) of our profession, the sworn statement of our tongue (homologia[G], tishava leshoneinu[H]): Yeshua[H] (Iesuos[G], Joshua, Jesus, YHVH Saves); 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); “Holy brothers and sisters” The writer of Hebrews is speaking to fellow Jews who are also fellow partners in the heavenly calling of Yeshua. “Heavenly vocation” Is the practiced outworking of the Gospel message of Yeshua. The recipients of the Book to the Hebrews are “set apart” as fellow workers in the Kingdom of God. Partners who are admonished to “behold, consider, perceive the face of the sent One”. Intimacy with Yeshua is encouraged because only through intimate relationship with God in Yeshua can believers continue to participate in the practiced calling of God’s redemptive work. Right doing is the fruit of right being. Yeshua is referred to here as the Shaliach (Apostle: sent One). This is the only place in the Brit HaChadashah (NT) where the Greek Apostolos is used to describe Yeshua, and denotes that He is the Apostle over all other apostles (those who share in His ministry). This in correlation to Moses, the one sent by God in the Word (Yeshua) to carry the Torah to Israel. In short, the Author of the Torah (Yeshua in God) Who had sent Moses, now has come. YHVH sent Himself manifest as Yeshua, God with us (Imanu-El). The early Jewish believers are being admonished to work out their vocation (practiced heavenly calling) with fear and trembling, remembering that they are now partners (brothers and sisters [2:11-12]) with The Sent One Yeshua. During His earthly ministry Yeshua spoke often about His being sent of the Father God (Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36-38; 6:38). It’s important to note that the use of the Greek word apostolos (apostle: the equivalent of shaliach or malakh in Hebrew) here in reference to Yeshua infers that those who partner with Him in His vocation (practiced calling) are also apostles (sent ones). This is consistent with the teaching that all who receive Yeshua are priests under Him Who is Kohen HaGadol the High Priest over all creation (1 Peter 2:9). It is foolish then, for modern leaders of the faith community to adorn themselves with the title “Apostle” as a means of distinguishing themselves above fellow believers, given that we are all apostles, we are all priests, and we serve One Apostle, One High Priest. The writer doesn’t only call Yeshua “Apostle” (Shaliach), he also calls Him “Kohen HaGadol” the High Priest. Thus, he unifies the roles of Prophet/Law giver (Moses) and Mediator (Aaron) in Yeshua. The High Priest was of central importance to the Temple cult and the practice of mediation and sacrificial reconciliation. The Jewish audience of the Book to the Hebrews, (the Levites in particular) would have placed great importance upon the role of the High Priest and the necessity of blood atonement for the remission of sin. Therefore, the writer, inspired by the Holy Spirit, makes clear that Yeshua is the all existing High Priest, able to atone eternally through the eternal blood of God, as Son over all creation. It is of great significance that Jewish tradition says of the High Priest on Yom Kippur (Day of Atonement) that he is called “Shaliach” (sent One): "Lord high priest, we are the messengers of the Sanhedrim, and thou art Sh’lucheiynu (our apostle, messenger), and the messenger of the Sanhedrim.'' - Mishnah Yoma, c. 1. sect. 5. “High Priest of our profession, the sworn statement of our tongue: Yeshua…” Yeshua Himself has imparted His testimony upon our tongues. Profession is practiced, it does not stay dormant or remain unspoken. The recipients of the Book to the Hebrews are being reminded of the inseparable elements of faith, belief in action, relationship reciprocated and shared with others. Those who claim that we need only live well in order to pass on the Gospel message are in grave error. We should live well, we should also speak well. Failure to do either is failure to walk in obedience to Scripture. 2 He was faithful (pistos[G], ne’eman[H]) to Him Who appointed Him, just as Moses (Moshe[H]) also was in all His house, household (holos oikos[G], bekol-beiyto[H])[Num.12:6-9]. 2 He was faithful to Him Who appointed Him, just as Moshe also was in all His house, (household). Yeshua has submitted Himself to God Who appointed Him as Prophet and Redeemer of Israel, just as Moses was faithful to God, Who appointed him to be mediator of the Torah. Yeshua’s faithfulness includes His willingness to be made for a little while, lower than the angelic beings whom He created in God (2:7). The Hebrew word ne’eman used here to translate the Greek pistos, is used in Mishnaic Hebrew to mean “trusted” (Mishnah Sanhedrin, c. 3. sect. 2.). Moses had been trusted to lead Israel out of bondage through slavery under Pharaoh in Egypt, and Yeshua has been trusted to lead Israel out of the bondage of slavery to sin resulting in death, under the Devil (2:14-15), and into both the present and future Kingdom of God. Yeshua offers the Shabbat rest of present salvation in convergence with the Shabbat rest of the Olam Haba (world to come) [4:3, 9], to all those who receive Him, continually firstly to the Jews and also continually to the nations (Romans 1:16). The writer of Hebrews quotes Numbers 12:7 in order to draw attention to the weight of the calling brought by Yeshua the King Messiah. He has already warned the early Jewish believers against “drifting away” (2:1) and forsaking “so great a salvation”(2:3). Now he emphasises the sacred obligation of serving with Yeshua and affirms that this privilege comes with the opportunity to speak with God face to face just as Moses did. “6 he said, “Listen to my words: “When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. 7 But this is not true of my servant Moses; he is faithful in all my house. 8 With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he left them.” -Numbers 12:6-9 NIV “just as Moshe also was in all His house, household.” Means that Yeshua, like Moses, has been faithful in all Israel, in His tribe (Judah), among the tribes (all Israel), in the land of Israel, in the present world, and in all creation. 3 For He has been counted worthy (axioō[G]) of more (pleiōn[G]) glory (doxa[G], kevod[H]) than Moses (Moshe[H]), in the same way that the builder (kataskeuazō[G], boneih[H]) of the house has more honour (timē[G], rav kevodo[H]) than the house (oikos[G], beiyt[H]). 4 For every house (oikos[G], kol-bayit[H]) is built by someone (banuy biydeiy voneh[H]), but the builder of all things (kataskeuazō[G], uvoneh-khol[H]) is God (Theos[G], Elohiym[H]). 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. The analogy makes Yeshua the Builder of Moshe, and in the proceeding clause implicitly calls Yeshua the Creator of all things. Yeshua is the One Whom Moshe prophesied would come (Deut.18:14-21). Given that God is Creator of all things, and thus the Creator of Moshe, Yeshua is God with us (Heb. 1:6; Col. 2:9 etc.) The use of the noun “house” denotes a family, a people, a nation. Moshe represents the house of Israel under Torah (moral Law). Therefore, Yeshua is also worthy of greater honour than the Torah of Moses and all the righteous ones of Israel’s history because Yeshua is builder and goal of the “house” (Israel under the leadership of Moses). The idea that the Messiah participates in creation and that He is greater than Moshe Rabbeinu (Moses our Rabbi), is present in Jewish tradition: " 'And the spirit of God hovered over the face of the waters.' This phrase from Bereishit (Gen.) 1:2 alludes to the spirit of the Messiah, because Yishayahu (Isaiah) 11:2 says, 'And the spirit of Adonai will rest upon him' [that is, upon the 'shoot of Jesse', which is a name for the Messiah]. Also we learn from the same text in Bereishit (Gen.) 1:2 that this spirit of the Messiah comes through the merit of repentance; for in Kiynot (Lamentations) 2:19 repentance is likened to water: 'Pour out your heart like water.' " (Genesis Rabbah 2:4) "At the beginning of the creation of the world king Messiah had already come into being, because he existed in God's mind even before the world was created." (Pesikta Rabbati 33:6) Compare John 1:1-18; 8:58-59; Colossians 1:15-17. 5 Now Moses (Moshe[H]) was faithful (pistos[G], ne’eman[H]) in all (holos[G], vekol[H]) His house (ho oikos autos[G], beiyto[H]) [Num.12:6-9] as a servant (therapōn[G], ke’eved[H]), for a witness (marturion[G], le’eidot[H]) of those things which were to be spoken (laleō[G]); 6 but the Messiah (Christos[G , Christ, HaMashiyach[H]) now (de[G]) as a Son (uihos[G]) over His house (oikos autos[G], ubeiyto[H])—whose house (oikos[G], beiyt[H]) we belong to, provided we hold firmly, cling (bebaios[G], nocheiz[H]) to our confidence, strength (katechō[G], bemivtacheinu veoz[H]) and the rejoicing (kauchēma[G]) of our hope (elpis[G], tikvato[H]) to the goal (ad-hakeitz[H]). 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. Moses was faithful in all his house (Israel) and prophesied the One to come, the Greatest Prophet of God Yeshua (Deut.18:14-21) Who is over His house (Israel). The early Jewish believers are admonished to stay firm and confident in their hope in Messiah Yeshua so that they don’t perish in the same way that those who rejected the leadership of Moses (appointed by God) did on the way to the promised land (Shabbat rest [4:9]). “as a servant, for a witness of those things which were to be spoken” Moses is seen as a witness testifying to the coming of the greatest Prophet Yeshua (Deut.18:14-21), and the things that were to be said in Yeshua. “the Messiah now as a Son over His house” Moses was a servant in a house affected by sin but Yeshua is the Son over that house come to redeem it from slavery to sin. All Israel, Moses included, were slaves to sin, Yeshua, Who was never a slave to sin, has come as the Son to bring many sons to glory (Heb. 2:10; John 8:34-36; 15:15; Galatians 4:1-7). “whose house we belong to” This describes the Jewish writer and his Jewish recipients. They belong to the house of Yeshua both ethnically and through faith in Him. While it is true that all believers regardless of ethnicity belong to the house of Yeshua, that is not what the writer of Hebrews is saying here. He is specifically speaking of Yeshua’s house as it applies to His ethno-religious Jewish brothers and sisters, the “Israel of God” are ethno-religious Jews who have received Yeshua. We know this because both the term Jew and Israel are ethnic (tribal) nouns describing blood descendants of Yaakov (Jacob). A Jew who is a Jew inwardly must by definition (Jew being an ethnic term) be an ethnic Jew [Romans 2:29; 9; 11]. A Gentile Christian who claims to be a “Spiritual Jew” is no different from a Scotsman who claims to be a “Spiritual Navajo”, it is a logical fallacy, a spiritual heresy. “provided we cling to our confidence and the rejoicing of our hope to the goal.” Belonging to the house of Messiah is established in the action of faith. Faith not acted on is faithless. The early Jewish believers are encouraged to see no separation between trust and action. This is consistent with pre-Hellenistic Jewish language, which had no word for theology. Ultimately, the “end” or “goal” is the Olam Haba (world to come), the eternal Shabbat rest offered to all who are faithful in belief and action (4:9-10). The warning to remain firm is pretext to the following exposition of Psalms 95:7-11 LXX. 7 Therefore (dio[G]), according to what (kathōs[G]) the Holy (hagios[G], HaKodesh[H]) Spirit (pneuma[G], Ruach[H]) says, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), 8 Do not (me[G]) harden (sklērunō[G]) your hearts, core being, inner person (kardia[G], levavchem[H]) as when they provoked (parapikrasmos[G]) Me, As on the day (hēmera[G], keyom[H]) of trial (peirasmos[G]) in the wilderness (erēmos[G], bamidbar[H]), 9 Where your fathers (patēr[G], avoteiychem[H]) put Me to the test (peirazō[G]), And saw (rau[H]) My works (ergon[G], pa’alay[H]) for forty years (arbaiym shanah[H]). 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10] “Therefore” Means, based on the supremacy of Yeshua as Son over the house of Israel, and by extension over all nations, and that Yeshua is appointed by God the Father as the Sent One over all sent ones, and considering that those who accept Yeshua are partners with Him, and that Moses our (the Jewish people) Law giver is subject to Him. This begins a quote from Psalm 95:7-11 (attributed to David Heb. 4:7). The writer presumes that his readers have full knowledge of the Psalm and the prerequisite phrase: “for He is our God and we are the people of his pasture, the flock under his care.” Psalms 95:7 NIV The writer continues to emphasise Yeshua’s role as the “Prophet” like Moses (Deut.18:14-21), the One Who is Greater than Moses. Believing Israel, chosen, ethnic, religious is being reminded of the challenge of God issued to her ancestors and now reiterated at the revelation of God’s Kingdom come and the inception of her pre-entry into the Olam Haba (Promised Land/World to come). By quoting this Psalm, the writer, inspired by the Holy Spirit, addresses three specific generations of Israelites: 1.Those who rebelled in the wilderness (Exodus 17:1-7, approx. 1446 B.C.E) 2.Those who lived at the time the Psalm was written by David Hamelekh the King (Approx. 1015 B.C.E) 3.The Jews of the first century C.E. (Approx. 60 C.E.) The Hebrew text of the Psalm: 7“For He is our God, and we are the people of His pasture, the flock of His hand. Today, if you hear His voice: 8 “Do not harden your heart as at Meribah, as in the day of Massah in the wilderness, 9 when your fathers tested Me, they challenged Me, even though they had seen My work. 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’” -Tehilim (Psalms) 95:7-10 TLV “Today if you hear His voice,” Refers to the time of David’s first offering the Psalm to public reading, and to the time when the Jewish believers of the first century C.E. first received the words of the Book to the Hebrews. In fact, it means “now”, for as long as God allows the fallen world to continue. “I tell you, now is the time of God’s favour, now is the day of salvation.” (2 Cor. 6:2 [Isaiah 49:8]) A well-known midrash teaches that Messiah is come in every moment when “Today” we “hear” (receive) His “voice” (spoken word): "Rabbi Joshua ben-L'vi met Elijah and asked him, 'When will the Messiah come?' 'Go and ask him!' 'Where is he?' 'At the entrance [to Rome], sitting among the lepers.' So he went, greeted him, and asked, 'Master, when will you come?' 'Today,' he answered. Upon returning to Elijah, Rabbi Joshua said, 'He lied to me. He told me he would come today, but he has not come.' Elijah replied, 'What he said to you was: "Today, if you will hear his voice." ' " (Condensed from Sanhedrin 98a) From Sterns Complete Jewish New Testament Commentary Elsewhere in traditional Jewish commentary the same phrase is applied to Messiah where it is said that providing the Jewish people repent as a nation, even for one day, or keep the Shabbat even for one day, the Greater Son of David, the King Messiah, would come; because it’s said, "today if you will hear His voice" (Talmud Bavliy Sanhedrin, fol. 98. 1. Shemot Rabbah, sect. 25. fol. 109. 3. & Shirhashirim Rabbah, fol. 19. 3.) This is consistent with the redemption of the entire remnant of chosen, ethnic, religious, empirical Israel at the end of the age (Zechariah 12:20; John 19:37; Romans 11:25-26; ). “8 Do not harden your hearts, as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years.” The hardening of the inner being is a wilful choice to deny God’s sovereignty. The provocation, (Heb. merivah) was the general “quarrelling” the people had levelled at Moses as God’s appointed leader when they rebelled in the wilderness, and the “testing” ( Heb. masah) refers specifically to the demand for water (Exodus 17:1-7). The Septuagint text doesn’t specify “Merivah” and “Masah” but translates the locations as modes of disobedience. 10 Therefore (dio[G]) I was angry with, grieved by (prosochthizō̄[G], akut[H]) this generation (genea[G], bador[H]), And said, ‘They always go astray, are deceived (planaō[G]) in their heart, core being, inner person (kardia[G], leivav[H]), And they did not know, come to understand, learn (ginōskō[G], yadu[H]) My ways (hodos egō[G], derachay[H])’; 11 As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” The additional phrasing of the Psalm is quoted according to the LXX (Septuagint). The Hebrew text reads more concisely as: 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’ 11 Therefore I swore in My anger, ‘They shall never enter into My rest.’” -Tehilim (Psalms) 95:10-11 TLV The Greek text was widely accepted by Jews of the post Hellenistic period and used prolifically in the first century C.E. Greek was one of two languages accepted by the ancient rabbis as being kosher for use in the transmission of Scripture. “And they did not know, come to understand, learn My ways’” Reinforces the admonishment of the writer of the Book to the Hebrews (3:6). ‘They certainly shall not enter My rest.’” In the context of the Psalm as it pertains to the disobedient among Israel during the period of the exodus, the “rest” spoken of is “the promised land” of Israel. By extension, it is now applied to the eternal Shabbat “rest” which awaits the faithful followers of Yeshua, both Jew and Gentile, but in the case of the present book, specifically to Jewish believers. Therefore, it is those who refuse Yeshua who will fail to enter the present and future Kingdom of God and the eternal rest of the Olam Haba (everlasting Shabbat). One Jewish commentator writes: “"the generation of the wilderness have no part in the world to come:'' -Tzeror Hammor, fol. 118. 1. 12 See to it (blepō[G]), brothers and sisters (adelphos[G], achay[H]), that there will not be any among you who have an evil, wicked (ponēros[G], ra[H]), unbelieving heart (kardia apistia[G], leiv[H]) that departs (aphistēmi[G]) from the living God (Theos zao[G], Elohiym chayiym[H]). 13 Moreover (alla[G]) encourage, comfort, prove (parakaleō[G], hochiyhu[H]) one another every day (hekastos hēmera[G], yom beyom[H]), as long as (kol-od[H]) it is called “today,” (sēmeron[G], yikarei hayom[H]) so that none of you will be hardened (sklērunō[G]) by the deceitfulness (apatē[G]) of sin [missing the mark set by God’s holiness] (hamartia[G], chatato[H]). 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. Those Jews who have believed are reminded that salvation is worked out in fear and trembling. They must be intentional in remaining faithful in Yeshua so as not to be lead astray by those fellow Jews who like the disbelieving Israelites of the wilderness, fail to enter the “rest” of God. Rav Shaul (Paul) speaks in similar terms to the predominantly Gentile community of the Philippians: “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” -Philippians 2:12 NIV “that departs from the Living God” The Greek aphistēmi, translated “departs” comes from the root apistia meaning “unfaithful” and is the etymological root for the word “Apostate”. Therefore, in counter distinction to Moses and Yeshua, both of whom are called “faithful” by the writer, those who are unbelieving will by nature depart, being unfaithful in God’s house. To despise those who have confident faith is to prove oneself faithless. There is great arrogance in doubt. Therefore, we are admonished to remain faithful. As Yeshua has said, “When the Son of Man comes will He find faith on the earth?” (Luke 18:8). 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. The early Jewish believers are also tasked with encouraging and comforting the faith of their fellow Messiah followers. Intentional personal faith must by its very nature outwork itself as intentional communal faith. No believer stands alone, the salvation of the nation is dependent on the willingness of the people to share their faith collectively. This must be done for as long as there is a “today”, now is the time. This is not something we think of doing tomorrow, for in this context tomorrow is the judgement and the next day, the world to come (cf. 1 Thess. 5:11). “Today” is not, as some foolishly say “a reference to the Gospel dispensation”. How can it be? This word “Today” is quoting the Psalm of David (Psalms 95:7) written over a thousand years prior to the writing of the Book to the Hebrews. The Gospel of redemption is offered from before creation toward the goal of eternity and is therefore without dispensation. Since the first humans sinned and until HaShem calls time, “Today” is now! And those who receive Yeshua now have already passed from death (although for a time still living in the present sin affected world) into life (the world to come). "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) 14 For we have become partners, friends (metochos[G], chaveiriym[H]) of Messiah (Christos[G], Christ, HaMashiyach[H]) if we keep the beginning (archē[G]) of our commitment (bebaios[G]) firm (katechō[G]) until the goal (telos[G]), 15 while it is said, “Today (sēmeron[G], hayom[H]) if you hear (akouō[G], tishmau[H]) His voice (phōnē[G], bekolo[H]), Do not harden (sklērunō[G]) your hearts (kardia[G], levavchem[H]), as when they provoked (parapikrasmos[G]) Me.” 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” We are become friends, co-workers with Messiah, if we keep the beginning of our faith unto the goal of our faith. Yeshua is the Author and goal of our faith, the Sustainer of our integrity, our righteousness and our hope. We should not fear our ability to keep our first love in Him, because He has partnered with us (Rev. 2:1-7). Therefore, we do not keep our beginning commitment alone but we are kept by Him, and in us He keeps us unto Himself. All this happens “Today”, in what the believer understands to be the eternal present. “Now faith is the substance of things hoped for, the evidence of things not seen.” -Hebrews 11:1 KJV 16 For who of them provoked (parapikrainō[G]) Him when they had heard (akouō[G], hashomiym[H])? Indeed, yet (alla[G]) not (ou[G]) all (pas[G]) those who came out of Egypt (Aiguptos[G], Mitzrayim[H] double distress) through, in the hand of (dia[G], beyad[H]) Moses (Moshe[H] drawn out, resurrected)? 17 And whom was He grieved by (prosochthizō̄[G]) for forty years? Was it not with those who sinned (hamartanō[G], vachataiym[H]), whose dead bodies (kōlon[G]) fell (piptō [G]) in the wilderness (erēmos[G], bamidbar[H])? 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand of Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? The meaning is plain. It is the wilfully disobedient who fail to enter God’s rest. We are all wandering in the desert of the sin affected world, some in humility through submission to God are wandering toward the rest (promised land of the world to come) and some in wilful rejection of God’s offer of redemptive love, wander aimlessly toward the abyss of everlasting fire (Matt. 25:41; Rev. 20:15; 21:7-8). Of that wilderness generation only Yehoshua (YHVH is salvation) and Calev (contempt, fierce, dog) entered the promised land. Now, in this generation, we must cling to Joshua (Yeshua) and have contempt for sin. Thus, through belief in Him we enter the now and yet to come Kingdom of God. 18 And to whom did He swear (omnuō[G], nishba[H]) that they would not enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), but to those who were disobedient, apathetic (apeitheō[G])? 19 And we see (blepō[G], roiym[H]) that they were not able to enter (eiserchomai[G]) because of unbelief (apistia[G], choser emunatam[H]). 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. The Greek word apeitheō translated “disobedient” gives the reader great insight into what it means to be disobedient. Wilful disobedience bears the fruit of apathy and likewise the soil of apathy produces wilful disobedience. Complacency and indifference give birth to apathy, and the sum of the three is rebellion. Rebellion is not some great act of strength and purpose, to the contrary, it is the progeny of apathy. It is the lazy and disillusioned who rebel. The obedient son puts his hand to the plow and does not look back (Luke 9:62). “And we see that they were not able to enter because of unbelief.” Those first century Jewish recipients of this Book to the Hebrews “saw” in respect to understanding the past disobedience of our people, that those who through unbelief rebel against God’s love do not enter the promised rest (neither the physical land of Israel nor the present & future Kingdom, Olam Haba). Therefore, they like us are challenged in the present (Today) to believe, act, trust in the faithful King Messiah Yeshua and enter, enter now and continue to enter until He returns to fully reveal to us the eternal present of God’s Kingdom come. Copyright 2021 Yaakov Brown "It will be with the last deliverer,(the Messiah), as with the first (Moses); as the first deliverer revealed himself first to the Israelites and then withdrew, so also will the last deliverer reveal himself to the Israelites and then withdraw for a while.” –Midrash Rut Rabbah Ha-Sefer shel Yochanan John 7:25-53: No Human Being has ever Spoken in the Manner this Man has.24/4/2020
Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Introduction:
The first half of this chapter concerned the clear redemptive messianic mandate of Yeshua and His unwillingness to abide the plans of fallen human beings. It continued with His faithful observance of the instruction to go up for the festival of Sukkot, and alludes to His public teaching in the Temple proper (an area Gentiles were excluded from) among His fellow Jews in the middle of the festival. As I previously stated, a sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its first century customs (some of which are described in the Mishnah and Talmud) is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (the Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: In addition to the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle (Lev.23:40). These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once for each of the first six days of Sukkot, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent) [Situated approximately 2km south of the Temple Mount], and was poured along with wine at the base of the altar as a libation offering. This was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. With all this and more in mind, and ultimately, guided by the Ruach Ha-Kodesh Who imparts the teaching of Yeshua to all believers, we attempt to humbly, and contextually understand the text that follows. 25 So some of the people of Yerushalayim[H] (Jerusalem: Downpour of Peace) were saying, “Is this not the one whom they’re seeking to kill? “Is this not the one whom they’re seeking to kill?” This is a reference to those religious leaders among the Judean sect that were moved to hatred by Yeshua’s making whole of the man at Beit Chasda (House of Kindness and practical love). As mentioned previously, John 5:18 says “they sought to kill Him…” The fact that “some of the people of Jerusalem” (Jews who had made aliyah for the festival of Sukkot) use the determiner “they” to refer to the small group of leaders who wanted to kill Yeshua, shows a social distancing between the speakers and the group who hated Yeshua. To say “they” is to exclude self and or, the collective “we”. 26 See, behold, pay attention (eido[G], Hinei[H]), He is speaking unreservedly, frankly, without ambiguity (parrhesia[G], doveir[H]), publicly, among the masses (barabiym[H]), and they’re not saying anything to Him. The same “they” of the previous verse have been witnessed by the crowd watching Yeshua and listening to His teaching without making a move to prevent Him or interrupt Him, even though He is doing all this publicly and with dynamic, articulate, awe inspiring success. The rulers, leaders, magistrates, heads (archon[G], rasheiynu[H]) haven’t truly concluded, come to the knowledge, come to have faith, trust (ginosko[G], um’nam[H]), because (kiy[H]) in truth (be’emet[H]) this one (zeh[H]) He (Hu[H]) is the Messiah (ho Christos[G], ha-Mashiyach[H]), have they? “The rulers, leaders, magistrates, heads” Refers to the Spiritual leaders, certain adjudicators of Torah and early rabbinic Halakhah, and possibly to some of the leaders of various smaller synagogues from throughout the region who practiced a pharisaic form of Judean Jewish faith. It does not refer to the Pharisees or Priests who are named separately in verse 32. “haven’t truly concluded, come to the knowledge, come to have faith, trust… have they?” This statement reads as either incredulity or sarcasm, possibly even as a rhetorical question. It is certainly not a genuine attempt to discern the thinking or faith of the religious Jewish leaders. The Greek “ginosko”[G] which alludes to mental assent or knowledge gleaned from persuasion, is equivalent but not the same as the more holistic Hebrew concept of emunah[H], faith, trust, knowledge of the inner being. The Greek concept of consciousness requires the seat of consciousness to reside in the brain/mind, the Hebrew idea of consciousness does not, rather, for the Hebrew the seat of consciousness is at the centre of being where the mind, emotion, soul, spirit, intellect, action etc. converge. Thus the Hebrew concept of consciousness allows for a continued conscious state following the physical death of the brain, and finds a greater continuity with the meta-narrative of Scripture. In the next verse the Greek “ginosko”[G] is juxtaposed against the idea of belief based on various forms of sight “eido”[G]. This is yet further evidence of the Hebraic thought of the author, who appropriates Greek language as a vehicle for relaying a more holistic Hebrew understanding of the redemptive work of God. 27 In addition (alla[G]), we see, perceive (eido[G]) this man’s place of origin (pothen[G]); but whenever the Messiah (Christos[G], ha-Mashiyach) comes, no one (oudeis[G]) knows (ginosko[G], yeida[H]) His place of origin (pothen[G]).” “we see, perceive this man’s place of origin” This tells us that by far the majority of those who were listening to Yeshua were aware that He had been residing in K’far Nachum (Capernaum) in the Galilee and as testified to in John 6:42, others were aware of His parents Yosef and Miriyam and His connection to Nazareth. However, based on what follows it seems clear that few if any (other than His immediate family and close retinue) were aware that He had been born in Beit Lechem (Bethlehem, the house of bread), the town of King David. Note the Greek “eido” does not mean “to know”, as is translated in so many English versions. In fact the text makes a clear distinction between perception based on knowledge “ginosko” and perception based on the various forms of sight “eido”. Yeshua’s listeners claim to be speaking of “knowing” where Messiah will come from, but Yeshua rebukes them by saying (to paraphrase), “You see Me and see where I have come from, I haven’t separated Myself from God Who is Truth and sent Me, Him you don’t see or perceive of, in spite of the fact that you can most certainly see Me!” “…but whenever the Messiah comes, no one knows His place of origin;” Among the many strands of thought regarding Jewish messianic expectation in the first century CE, was the tradition of the “Hidden Messiah”, which some associate with the apocryphal (Not Inspired) book of Chanoch (1 Enoch 46:1-3). “Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was; and why he accompanied the Ancient of days.” -1 Enoch 46:1b The point is that contrary to Scripture (Micah 5:1[2]), the “Hidden Messiah” tradition of the first century CE was prevalent among observant Jews. The reality is that Scripture makes clear that the King Messiah will be born in Beit Lechem (Bethlehem): “But as for you, Beit Lechem (Bethlehem, house of bread) Efratah (Ephrathah, fruitful place). Insignificant among the clans of Y’hudah (Judah, Praise), from you One will go forth for Me to be Ruler in Israel. His goings forth are from long ago, from the days of eternity.” -Micah 5:1 [2] Author’s translation Note that our rabbis rightly conclude that this refers to the King Messiah the Greater Son of David, due to the fact that according to this text the individual being referred to is both of the lineage of Judah and of eternity past. One might conclude that this belief in the “Hidden Messiah” tradition was one held by Am Ha-aretz (Commoners) unlearned in the Torah, Prophets and Writings. If this is the case the latter reference to these unlearned commoners and their ignorance by the religious rulers (v.49), denotes that the religious leaders, being aware of the prophet Micah and knowing the birthplace of the Messiah, were all the more accountable and therefore in a much worse position than that of the ignorant masses, whom were supposedly under God’s curse. This brings to mind the writing of Yeshua’s brother Yaakov (James): “Not many of you should aspire to become teachers, my Jewish brothers and sisters, knowing that as such we teachers will incur a stricter judgment.” -Yaakov (James) 3:1 Author’s translation 28 Then Yeshua (YHVH Saves, Jesus) cried out like a raven, like a prayer for vengeance (krazo[G], kara[H]) in the Temple (hieron[G], ha-Mikdash[H]), teaching (didasko[G], vay’lameid[H]) and saying (lego[G], vayomer[H]), “You both see, perceive (eido[G]) Me and see, perceive (eido[G]) My place of origin (pothen[G]); and of separation (apo[G]) I have not come, but He Who is true, faithful, trustworthy (ne’eman[H]) did the sending, sent Me (ho pempo me[G], she’lachaniy[H]), Whom all of you don’t see, perceive (eido[G]). The Greek “krazo” denotes a cry like that of a raven or a man screaming a prayer of vengeance. Such was the power of His voice, that the sound of it carried over the heads and into the ears of the thousands of worshippers gathered in the Temple complex. As stated in my previous article “…in the Mikdash (Temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. “You both see, perceive Me and see, perceive My place of origin;” Yeshua acknowledges that with their physical sight and human intellect they have observed and heard of His then current physical place of origin. However, what follows is a rebuke regarding their inability to see His ultimate origin in God the Father and His manifest identity as the visible substance of the invisible God. We should be slow to judge these first century Jewish worshippers, after all, we who have seen Yeshua spiritually are prone to the same lack of discernment but are, unlike them, without an excuse. “and of separation I have not come,” Yeshua’s physical and spiritual being are inseparable. Likewise He and the Father are inseparable. He has not come from just one physical location, nor has He ever been separate from His origin in the Father, rather, He has come in unity with the Father and the Ruach HaKodesh (Holy Spirit) and in unity with the Father’s will. Therefore, Yeshua’s identity can only be fully understood in the unity of the Godhead and the Person of Yeshua as Imanu El “With us God”. Ironically, to see Him in any other way is to practice the compartmentalization of the Greco-Roman world, and yet, Yeshua’s listeners were doing that very thing. Sadly, many believers also misperceive Yeshua in the same way today. “…but He Who is true, faithful, trustworthy did the sending, sent Me, Whom all of you don’t see, perceive.” Simply put, you don’t perceive of the true nature of God, Who sent me. 29 I (Aniy[H]) see, perceive (eido[G]) Him, because from Him likewise existing, present (eimi[G]), I am sent (apostello[G], she’lachaniy[H]).” Yeshua is essential saying, “I am God with You, In Him and of Him, Sent from Him to dwell within Him in the created order…” 30 As a result they were seeking (zeteo[G]) to lay hold of (piazo[G]) Him; and no one could lay a hand (epiballo[G]) on Him, because the certain, definite, time, hour (hora[G]) for Him had not yet come (lo bai to[H]). “As a result they were seeking to lay hold of Him” In almost every instance when the religious authorities sought to lay hold of, stone, throw of a cliff or kill Yeshua, it was because He was either directly or indirectly claiming to be Imanu El God with us. Not “A son of God” but “The Son of God”. “…and no one could lay a hand on Him, because the certain, definite, time, hour for Him had not yet come…” Notice the repetition of this phrase which is used to illuminate the reason that Yeshua would not acquiesce to His brothers’ suggestion earlier in this chapter. It is Yeshua, within God’s will, Who both knows and decides when He will give up His life as a vicarious sacrifice for all who will believe. “The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” -John 10:17-19 (NASB) 31 From the crowd many (polus[G], rabiym[H]) believed, trusted, had faith, were persuaded, placed their confidence (pisteuo[G], he’emiynu[H]) in Him; and they were saying, “When the Messiah (Christos[G], ha-Mashiyach[H]) comes, He will not perform more, superior or greater (pleion[G], har’beih[H]) signs, marks, wonders (semeion[G], otot[H]) than those which this man has, will He?” Notice that “many” of the Jewish worshippers who heard Yeshua were “persuaded” (pisteuo[G]) and “trusted, chose faith in Him” (he’emiynu[H]). This is not, as some suggest, a limited or superficial faith. To the contrary, like the disciples of Yeshua’s inner circle many thousands of Jews of the first century began to have faith in Yeshua during His ministry and found a greater fullness in the progression of that same faith following His death and resurrection. Long before the body of believers became predominantly Gentile, it was wholly Jewish. In fact, at the convergence of the Jewish and Gentile progression of faith in Yeshua, the body of believers (Ecclesia[G]) was called Ha-Derech (The Way), a “Jewish Sect”. Interestingly, today in modern rabbinical Judaism we have a prayer dedicated to God’s protection and blessing as we journey, called Tefiylat HaDerech, Prayer of the way. 32 Some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees) heard the crowd murmuring these things about Him (Yeshua), and the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Pharisees) sent servants (huperetes[G]) to apprehend (piazo[G]) Him. I have added the words “some of” for clarification because it is clear from Scripture that Nakdiymon (Nicodemus) and other Pharisees like Him, along with many of Yeshua’s own disciples, who were clearly of the Pharisaic sect, were not among the Pharisees who were seeking to seize Yeshua. For all intents and purposes Yeshua Himself was a Pharisee. It is worth noting the P’rush means “Separate, distinct, set apart”. Therefore, the P’rushiym (ancient forerunners to rabbinical Judaism) were “Distinct, set apart ones”. In respect to God’s call on His people this is a wonderful name to carry, however, God’s Son our King Messiah comes to remind us that we are to be set apart unto God and not separated from Him by our fallen sense of self-righteousness. At this juncture we need to be reminded once again that for all intents and purposes and with regard to theology and faith Yeshua was a Pharisee. Likewise Nakdiymon, Rav Shaul (Paul the sent one) and many others who chose faith in Yeshua. The Chief Priests and Pharisees mentioned here are a subgroup among those groups and do not represent the whole. It’s important to clarify the distinction between the Pharisees and the Chief Priest, the majority of whom were Sadducees (forerunners of the modern Karaite Jews). Unlike the Pharisees, the Sadducees accepted the Torah alone as authoritive Scripture and would therefore have rejected Yeshua’s claims to Messiahship, a majority of which were based on the writings of the prophets, which the Sadducees considered uninspired. In addition, the Sadducees did not believe in the resurrection (imagine their chagrin concerning the resurrection of Lazarus), angels, demons, miraculous healing (Oiy Vey) and so on. The Sadduciym were essentially moralists, making ethics out of sacred writings and seeing death as the absolute end of life. Not unlike numerous ethics lecturers in our modern western universities. Therefore, the fact that Sadducees and Pharisees could have united in their dislike of Yeshua means that at least part of the reason was political rather than spiritual. Roman occupation hung on their minds and the repercussions they foresaw regarding a messianic uprising terrified them. Pilate, the Roman Governor of the time is recorded in extra Biblical history as an insidious man who used provocations and tyranny to incite and murder Jews in Roman occupied Israel. Thus, the Pharisees and Sadducees had good reason to be fearful of what might result if Yeshua was allowed to be hailed as the King Messiah of Israel, a land known in the first century by the Roman names of occupation, Roman province of Judea, Roman province of Samaria, Roman province of Idumea. Later following the Bar Kokhba revolt in 132 CE Emperor Hadrian changed the name of the land to Syria Palaestina, thus the present day illegitimate name of occupation “Palestine” used by Israel’s oppressors and those who would take God’s Name “El” out of the land of Yisra-El. To hear the name “Palestine” on the tongue of one who claims to be a follower of Yeshua (Jesus) is an appalling oxymoronic disgrace! 33 Therefore the Yeshua said, “Yet for a short time I am with you, then I withdraw Myself (hupago[G]) to Him Who sent (pempo[G], she’lachaniy[H]) Me. 34 Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come.” “the Yeshua” The Greek says “ho Iesous”. Not just any Joshua of the time but “the Joshua”. Remembering that Joshua was a very common name in the Jewish community of the first century CE and indeed continues to be popular today among Jewish families both in Israel and in the Diaspora. In hindsight it is easy to see that Yeshua was referring to His death and resurrection and possibly to His subsequent ascension. However, given the theological dialogue and the first century worship environment, along with the messianic expectation and the physical need for deliverance from the Roman occupation: it seems reasonable that His hearers might conclude a literal interpretation of His words rather than a euphemistic one. “…and where I am, exist you’re not able, nor do you have the power to come.” The use and tense of the language is illuminating. In one sense Yeshua is saying He is already where He is going to be (slain before the creation of the world [Rev.13:8]). Furthermore, He explains that where He is going (Gan Eden, the Bosom of Abraham, Paradise), they are presently unable to enter because they do not (in their present state of disbelief) qualify among the righteous of Israel’s departed. Nor have they yet received Yeshua and the means of redemption by which they might follow Him to Gan Eden, as the thief on the cross did (Luke 23:39-43). Therefore, even if they wanted to locate Yeshua, following this dialogue, they could not. Not yet. Keep in mind that it is highly likely that many of His opponents were among those who would soon come to faith at Shavuot (Pentecost) [Acts 2] following His resurrection. 35 Some of the the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to travel to the Diaspora (Jewish dispersion throughout the Greco-Roman world) among the Greeks (Hellen[G]), and teach (didasko[G]) the Greeks (Hellen[G]), is He? 36 What is this word, speech (logos[G]) that He said, ‘Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come’?” They ask if Yeshua will go into the Diaspora or where Jews are dispersed throughout the Greco-Roman world. While the text says specifically will He “teach the Greeks”, it may denote Jews living in the diaspora, who were looked down upon by the Jews of the land, in much the same way as Jews living outside of Israel today are looked down upon by some ultra-observant religious Jews in the land of Israel. It is worth noting that by far the majority of secular and less observant Israeli Jews are extremely friendly toward Jews from outside of the land and are welcoming and supportive of all new comers to Israel. 37 Now on the last day, Hoshanah Rabah[H] (the Great Save Now) the great day of the festival of Sukkot[H] (hagadol chag[H]), Yeshua stood and cried out like a raven, like a prayer for vengeance (krazo[G]), saying (lego[G]), “If anyone is suffering thirst (dipsao[G]) let that one come (erchomai[G]) to Me and drink (pino[G]). 38 He who believes, has faith, trusts, is persuaded (pisteuo[G]) in Me, according to the speech of the Writing (ho graphe[G], hakatuv[H]), ‘A river (potamos[G]) coming out of the entire cavity of his inner being (koilia autos[G], leiv[H]) will flow (rheo[G]) with waters that are living (mayim chayiym[H]).’” The last or seventh day of Sukkot is known as Hoshanah Rabah, which literally translates as “the save now that is great”. It is the climax of the seven-day festival during which the water libation offering of the first century period was conducted. For seven days the people had watched the Cohen Hagadol (High Priest) pour out water at the base of the altar inside the Temple grounds. This water was collected from the pool of shiloach (Siloam, meaning “sent”), situated approximately 2km south of the Temple Mount not far from the place where the Hinnom and Kidron valleys converge. A specially selected priest collected the water each day and brought it up the hill and through the water gate into the Temple with singing, a variety of instruments and great rejoicing (the festival of Sukkot is closely associated to the word simchateinu “Our great rejoicing”). This was a kinetic form of ritual prayer petitioning God for rain. It also figuratively represents the out pouring of the Ruach HaKodesh (Holy Spirit) on the people of Israel. Our rabbis make the connection between this first century practice and Isaiah 12:3: “Collectively you will draw water in joy you will draw water from the springs of the salvation” -Yeshayahu (Isaiah) 12:3 Authors Translation Therefore, the Jewish worshippers of the first century have prayed for rain and that God would send the promised King Messiah to deliver them from Roman oppression. And now, on the final day of the feast called Hoshanah Rabbah (The Great Save Now), the water is carried to the Temple accompanied by Cohaniym (priests) blowing gold trumpets and L’vi’iym (Levites) singing songs of praise and worship, surrounded by common Israelis waving lulaviym of the four species prescribed by Scripture (Lev.23:40), including the palm branch, and chanting the Hallel (Psalms 113-118), which include in their final verses: “I plead with You HaShem, Hoshana, save us! I plead with You HaShem, send prosperity, I plead! Barukh Haba b’sheim Adonai, Blessing is He who comes in the Name of HaShem! We have blessed from the House of Hashem! God HaShem and uncreated light to us! Bind a festival sacrifice with cords against the horns of the altar. My God, You I throw praise to You My God, exalting You! Give thanks to HaShem for Good, forever, for His kindness, faithfulness, practical and transcendent love!” -Psalm 118:25-29 Author’s translation This prayer is employed as a heralding of the Messiah during Yeshua’s later entry into Jerusalem (Matt.21:9; Mk.11:9-10). It was also a petition for salvation from sin. The Encyclopedia Judaica notes: “A connection between the possession of the Ruach Ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simchat Beit-HaSho’evah [“feast of water drawing”], on the festival of Sukkot. The Mishnah said that he who had never seen this ceremony, which was accompanied by dancing, singing and music (Sukkot 5:4), had never seen true joy (Sukkot 5:1). Yet this was also considered a ceremony in which the participants, as it were, drew inspiration from the Holy Spirit itself, which can only be possessed by those whose hearts are full of religious joy (Jerusalem Talmud, Sukkot 5:1, 55a).” - Encyclopedia Judaica 14:365 Given the historical context of these events and Yeshua’s participation in and veneration of the practices associated with the festival, and the fact that these rites are extrabiblical, being recorded in the Mishnah and Talmud; we can determine that Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Therefore, it is foolish to discount the Mishnah in its entirety as “the traditions of men” (Mark 7:5-13), in light of the fact that Yeshua considered its traditions to be valid expressions of Jewish worship and further still, used these practices as a platform for revealing His identity and purpose. Now, in the midst of the cacophony of rejoicing and spiritual ecstasy the Cohen Hagadol (High priest) pours the water out at the base of the altar for the final time and the energy of the crowd builds to a crescendo; a young rabbi from the Kinneret (Galilee) shouts out above the crowd who have gathered in great anticipation, and says: “If anyone is suffering thirst let that one come to Me and drink, He who believes, has faith in Me, according to the speech of the Holy Writings, ‘A river coming out of the entire cavity of his inner being, will flow with waters that are living.’” Yeshua was unifying the message of several passages from the prophet Yeshayahu (Isaiah): “‘For I will pour out water on him who is thirsty And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;” – Isaiah 44:3 (NASB) “Ho, take notice, be awe struck! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost.” -Isaiah 55:1 Author’s translation “And the Lord will continually guide you, And satisfy your desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not fail.” -Isaiah 58:11 (NASB) “The words of the mouth are deep waters, but the fountain of wisdom is a rushing stream.” -Proverbs 18:4 (NASB) Of course, the ultimate and everlasting fulfilment of these kinetic prayers is recorded in Yeshua’s Revelation to Yochanan: “The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” -Revelation 22:17 (NASB) 39 But this He (Yeshua) spoke of the Spirit (Pneuma[G], Ha Ruach[H]), Whom those who believed (ha-ma’amiyniym[H]) in Him were to receive; for the Spirit (Pneuma[G], Ha Ruach[H]) was not yet given (nitan[H]), because Yeshua was not yet glorified. “But this He spoke of the Spirit, Whom those who believed in Him were to receive;” Yeshua speaks of the outpouring of water as a metaphor for the outpouring of the Ruach HaKodesh. This was something that all Israel was anticipating in association with the festival of Sukkot and its many spiritual implications. However, the author of John’s Gospel explains that the Ruach HaKodesh will be given in full measure at a later date and only to those who believe. “…for the Spirit was not yet given, because Yeshua was not yet glorified.” Yeshua did breathe the Holy Spirit upon His disciples prior to His ascension (John 20:22), however, the Spirit was not given in full measure, that is, did not indwell the disciples and others who believed until the Shavuot (Pentecost) that occurred 50 days after His resurrection (Acts 2). “Yeshua was not yet glorified” This refers to His resurrected glory. The Holy Spirit, Who is the Spirit of the Father and of the Son (Rom.8:9; Heb.9:14; Phil.1:19; 2 Pet.1:20-21; Gal.4:6), could not be poured out into the hearts of human beings until the death and resurrection of Yeshua had made possible the perpetual atonement that brings salvation and right standing before God. Therefore, it was after Yeshua’s ascension and from His position seated in and with the Father, that the Father and the Son began to pour out their unified Spirit into the hearts, the inner being, of every believer. 40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet (zeh hu ha-naviy[H]).” “This is the prophet” God spoke to Moses of, “I will raise up a prophet like you…” (Deut.18:15-18; Acts 7:37). 41 Others were saying, “This is the Messiah (Christos[G], ha-Mashiyach[H]).” Still others were saying, “Surely the Messiah (Christos[G], ha-Mashiyach[H]) is not going to come from the Galilee (ha-galiyl[H]), is He? 42 Has not the Writing (ho graphe[G], hakatuv[H]) said that the Messiah (Christos[G], ha-Mashiyach[H]) comes from the descendants of David (Beloved), and from Beit Lechem[H] (House of Bread) Bethlehem, the village David came from?” “Others were saying, ‘This is the Messiah’” As attested to in verse 31, many already believed Yeshua was the promised King Messiah. “Surely the Messiah is not going to come from the Galilee, is He? 42 Has not the Writing said that comes from the descendants of David, and from Bethlehem, the village David came from?” Sadly human beings are prone to both proposing and making false choices. The Scriptures show that Messiah is from both Bethlehem and the Galilee. In fact, He is from Bethlehem, Egypt, Nazareth and the Galilee. Ref. Matt. 2; 2 Sam. 7:12-13; Jer. 23:5-6; Micah 5:1 [2]; Psalm. 89:36-38 [35-37]; 132:11; 1 Chron. 7:11, 14). The people were right to say that the Messiah was to come from Bethlehem. Those who were in confusion and disbelief were clearly not aware that Yeshua had been born in Bethlehem. If they had been, many more may well have believed, but, this would not have allowed for the purposes of God to come about because they would have made of Yeshua a temporal King, and devoid of the sacrificial means of eternal redemption, would have died in their sin without the eternal Kingdom promised by God. 43 As a result a division, split, gap (schisma[G]) occurred in the crowd because of Him (Yeshua[H]). There have and until His return will always be only two responses to the work of Yeshua: acceptance and life, rejection and death. “For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing;to the one an aroma from death leading to death, to the other an aroma from life leading to life. And who is adequate for these things?” -2 Corinthians 2:15-16 Author’s translation 44 Some of them intended to apprehend (piazo[G]) Him, but no one laid hands on Him. 45 The servants (huperetes[G]) then came to the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), and they said to them, “Why did you not bring Him?” “No one laid hands on Him” because His time had not yet come. 46 The servants (huperetes[G]) answered, “Never has a human being (anthropos[G]) spoken in the manner this man speaks.” In saying this the servants insulted the P’rushiym, who considered themselves well versed and well spoken in the Torah, Prophets, and Writings. The servants were testifying to witnessing the reality of Yeshua’s own words: “My teaching is not Mine but His Who sent Me!” (v.16). 47 The P’rushiym[H] then answered them, “You haven’t also been led astray, have you? The hubris of this small group of P’rushiym is palpable. They conclude that no one could speak in a manner that is superior their own ability, therefore, those who witnessed it must be deluded, lead astray. 48 No one among the leaders, magistrates, rulers, princes (archon[G], ha-sariym[H]) or P’rushiym[H] have believed, trusted, been persuaded (pisteuo[G]) in Him, have they? In fact Nakdiymon is likely to have already become a disciple of Yeshua, and his subsequent rebuttal of the religious party’s unlawful judgement is further evidence of this (v.50-52). In addition to Nakdiymon, many others among the P’rushiym who had been among the crowd had also become followers of Yeshua (v.31). 49 But this crowd which does not know (yod’iym[H]) the Torah[H] (Instruction, ho nomos[G]) is under God’s curse (epikataratos[G]).” Once again the pride of the learned religious leaders raises its ugly head. They’re essentially saying that all the common Israelis who have come up to attend the festival of Sukkot in obedience to the Torah, are ignorant of the Torah. Worse still, because many in the crowd have concluded that Yeshua speaks the truth, the religious leaders consider them under God’s curse. What a sad and ironic situation the religious leaders find themselves in, for, as the Scripture says “an undeserved curse cannot land”, in fact, it returns to rest upon the one who uttered it. 50 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) [the one who had come to Yeshua before, being one of the P’rushiym[H]) said to them, 51 “Our Torah[H] (Instruction, ho nomos[G]) does not separate, judge, access (krino[G]) a man unless it first hears (akouo[G]) from him and knows (ginosko[G]) what he is doing (poieo[G]), does it?” Many among them knew and were thinking this but it was Nakdiymon alone who had the courage to speak up. A courage born of the Spirit of God. He is correct in his assertion. Deuteronomy 19:15-21 demands that a lawful gathering be held in order to hear from all parties involved in a matter of Torah law. 52 They answered him (Nakdiymon), “You’re not also from the Galilee (ha-galiyl[H]), are you? Search, and see that prophets aren’t raised out of the Galilee (ha-galiyl[H]).” 53 Each man journeyed to his house. “You’re not also from the Galilee, are you?” Personal attacks are often the domain of those who have lost an argument or are found wanting in their ability to refute the truth. Therefore, knowing they’re in the wrong the religious leaders cover up their inadequacy with bigotry. They were essentially saying, “You’re not also one of those ignorant hicks from the Galilee are you?” This they said to a man honoured by the Talmud as a tzadik (righteous saint), well learned in the Torah and well-practiced in Halakhah, righteous living (see my article on John 3). “Search, and see that prophets aren’t raised out of the Galilee” Usually, when one relies on emotion to further a point of disagreement, the result is untenable. Not only was Nakdiymon right concerning the Torah, he was also vindicated by the response of the religious leaders which proved them to be guilty of the ignorance they had presumed upon others. One need not look far to find that the prophet Yonah came from Gat-Hefer in the Galilee. What’s more, our own rabbis, men who are the progeny of Pharisaic Judaism, testify against the false information of the religious leaders: “Rabbi Eli’ezer… said… ‘There was not a tribe in Israel which did not produce prophets…” (Sukkah 27b). However, because the tense of the Greek text allows for the meaning “no future prophet comes from the Galilee”, we must give the religious leaders the benefit of the doubt on this matter. “Each man journeyed to his house.” This does not mean that the people returned from the festival to their home villages but that those involved with the private meeting of the religious leaders and their servants returned to their homes in the city of Jerusalem. We know this because the eighth day Sh’mini Atzeret of Sukkot was yet to occur and the seventh day would not conclude until the following sundown according to the Biblical lunar calendar. Therefore, thousands remained in Jerusalem for the conclusion of the festival. Copyright 2020 Yaakov Brown Yochanan writes as a common fisherman seeing the world through galaxy stained glasses. Introduction: The purpose of this introduction is not to debate the many theories as to authorship, dating, theological intent and historical record or lack thereof, but rather to offer a single collation of the most reasonable answers to these questions relative to spiritual guidance, textual evidence and current scholarship. In addition, I will seek to refute modern scholarship where it has either disregarded the Jewish mind (as in the case of some Modern Christian Scholarship) or has sought to label the text of Yochanan “Anti-Semitic” (as in the case of some Modern Jewish Commentators and a number of liberal Christian scholars). Author: Compilation of the complete manuscript and scribal transmission aside, the author of this scroll is almost certainly Yochanan (John) the Shaliach (Apostle, sent one) and Talmid (Disciple) of Yeshua (Jesus) the King Messiah. Yochanan was present and instrumental in the development of the early body of Jewish believers in Yeshua, “the disciple whom Yeshua loved” (13:23; 19:26; 20:2; 21:7, 20, 24). He was the son of Zebedee (Mark 1:19-10), and is also the most likely choice for authorship of the 1st through 3rd letters of John and the Revelation of Yeshua given to John: making him a significant contributor to the collected works of the Brit HaChadashah (New Testament). Yochanan (John) is not mentioned by name in this work (Nor in the 1st through 3rd Letters of John, where the author is simply referred to as “The Elder”), which would be natural if he were the author but entirely inexplicable were he not the author. This fact alone refutes all the other theoretical assumptions made to the contrary. The author had an intimate knowledge of Jewish life, religious custom (7:22), and popular Messianic expectation (1:21; 7:40-42), and obviously had first-hand experience of the uneasy relationship between the Jews (Judeans) and Samaritans of the first century CE (AD) [Chap. 4]. In addition to this the author shows his familiarity with locations in first century Israel (Under Roman occupation), such as Bethany (11:18) and Cana (a village which is not referred to in any earlier historical documentation) [2:1; 21:2]). Specific details in the account of this Gospel are evidence of an eye witness (12:3 etc.), and early writers such as Irenaeus (140-203 AD) and Tertullian (150-222 AD) claim that Yochanan (John) is the author. The author of the Gospel according to Yochanan (John) clearly sees the writings of the prophets Ezekiel, Zechariah and Daniel as significant, and seems to place some emphasis on the reunification of the Northern and Southern tribes under God’s chosen King (Ezekiel 37:16; John 10:16). Other themes from Ezekiel include the Good Shepherd delivering Israel from the neglectful shepherds (Ezekiel 34:1-31; John 10:11), and the “Son of Man” instructing God’s Spirit to come and resurrect the people of Israel (Ezekiel 37:9-10; John 16:7). The frequent use of transliterated Aramaic and Hebrew terms is evidence of the Hebrew thought patterns and Jewish religious understanding of the author. While the text comes to us in Greek, the lingua franca, common tongue of the business world of the first century, it is none the less written by a Jew (an Israelite) who thinks as a Jew living under the oppression of Roman occupation and not as a Hellenized Jew of compromised alliances (as was the case with the historian Josephus). With this in mind, and although there is no physical evidence to date (no preserved Hebrew or Aramaic manuscripts that date earlier than the Greek texts), it is possible that there were earlier manuscripts of Yochanan’s Gospel recorded in Hebrew and Aramaic. Regardless, the Greek text is inspired and trustworthy and does not work against Hebrew thought but rather illuminates it in the same way that the Greek Septuigant illuminates the Hebrew Tanakh. We trust in the infallibility of God with regard to Scripture and its codification and not in the fallibility of men or their subjective debates over the reliability of Scripture. Our text is reliable because God is reliable. Date: While the traditional view places the dating of this Gospel at the latter part of the first century (after 85 AD), I am inclined to disagree for a number of reasons. Clement of Alexandria who died approx. 216 AD, claimed that John wrote his Gospel to supplement the other Gospels (Eusebius, Ecclesiastical History 6,14.7). It is suggested therefore, that John’s Gospel relied on the manuscripts of the other Gospels and was written at a later date. Some have also argued that the theology of John is more developed than that of the other three Gospels. It seems clear however from a reading of John’s Gospel, that he wrote quite independently from the other Gospel writers, while supplementing their accounts with his own unique eye witness account of the events of Yeshua’s life and ministry. This does not contradict the words of Clement, rather it simply concludes an earlier dating for the writing of John’s Gospel. To say that John’s developed theology is proof of a late writing is ridiculous, given that Paul the Apostle exhibits equally developed theology in his letter to the Roman body of believers, a work that is confidently dated 57 AD. Additionally, John 5:2 states that there “is (present tense) a pool near the sheep gate”, meaning that the Gospel must have been written prior to 70 AD and the destruction of Jerusalem. Therefore, I conclude that the Gospel of John must have been written sometime between 50 and 70 CE (AD). Audience: Many and varied original recipients for the Gospel of John have been suggested. Some say it was intended in part as a polemic against Gnosticism and those who put undue emphasis on the ministry of John the Baptist, others say that it was written in order to promote unity between the Jews and the Samaritans, still others that it was intended for a variety of Israelite groups within the Judean region. While some say that it was intended for Greek believers. It seems probable that John’s Gospel, while intended for all believers (Jews, Samaritans, Greeks etc.) was originally written for John’s own Jewish people both in the land of Israel and throughout the Diaspora. The use of the very specific “Ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. Additionally, John emphasizes the fact that Yeshua is an Ioudaios Judean, unlike Matthew, Mark and Luke, who all focus on the fact that Yeshua is a Galilean. We add to this the detailed typography and unique locations mentioned in John’s Gospel, which speak to a group of people well familiar with the land, rather than a wider audience of non-Jewish origin. He also uses numerous Aramaic and Hebrew terms in transliteration, which he explains by way of translation, almost as an afterthought. With these things in mind, much of the contention regarding accusations of anti-Semitism within this Gospel is resolved. After all, when speaking to one’s own people concerning one’s own people, one is obligated to call things as they are and not to hide the flaws which are apparent within the humanity of one’s tribe, culture and religion. Therefore, in the same way that it is wrong for an American of European descent to tell jokes at the expense of an African American, while entirely appropriate for an African American to tell a self-deprecating joke about African American’s, so it is with John’s Gospel, where he both praises his Jewish people and their intrinsic relationship to their own Messiah Yeshua (A Jew), while also rebuking their disbelief. The ancient prophets of Israel were tasked with the very same thing, to draw a line between the believing remnant and the apostate community. In this regard John is no different from any of the prophets of Israel, nor for that matter from Moses himself. Therefore, if John’s Gospel is anti-Semitic, so is the entire Tanakh (Hebrew Bible, OT). Style, Purpose & Emphasis: John’s Gospel is quite different from the other Gospels in a number of ways. He does not follow a literal chronology of events but uses a more transcendent Hebraic mode of writing that relies on cosmological ideas and emotive expression. There is something almost poetic about John’s account that makes it read like a divine romance set in a very tactile, physical dimension. He writes like a man seeing the world through galaxy stained glasses. The author seems to favour a connection between the ministry of Yeshua (The Word made flesh) and that of the prophets Ezekiel, Zechariah and Daniel. This is seen in both the actions of Yeshua and His fulfilling of certain elements of the prophecies of these three prophets of God. It is therefore wise to read John’s account with the prophecies of Ezekiel, Zechariah and Daniel in mind. John bridges the perceived gap between spiritual and physical realities in a very Hebraic way. The consciousness of John’s Gospel is held in the tension between time and space and the God of the universe Who lives beyond time and space but in Whom all things exist. John has not bowed to the Greco-Roman need for a point a and point b directed by a beginning and a conclusion, rather he sees the “kingdom” and its opposition “the world (fallen)” as a story of beginning and goal, birth and re-birth, not in an eastern esoteric transient impersonal way but in a redemptive, permanent, perpetuity. In laymen’s terms, he does not promote the idea of multiple lives (reincarnation) but that of one life renewed (the rebirth of the present incarnation). This in fact means that John’s thinking begins and then, begins again in Messiah Yeshua the Son of God, God with us, the Word-Essence that holds the universe together. Beginning with the divinity of Messiah as the Devar (Word, Essence, Matter, Thing), pre-existing, the author goes on to expound the mystery of the manifest human nature of that same divine essence and the convergence of heavenly power and earthly frailty. John introduces Yeshua as the “Son of God” and emphasizes the signs of Yeshua’s ministry (2:11) along with Yeshua’s professed goal of finishing His Father’s work of redemption (4:34). God’s Own kavod (Glory) is made manifest in the person of Yeshua (10:30; 14:9). The “I AM” statements of Yeshua in the book of John, echo God’s proclamation concerning Himself (Exodus 3:14; John 6:35; 8:12; 8:58; 9:5; 10:7, 9, 14; 11:25; 14:6; 15:1, 5). At the same time Yeshua is the Servant of God Who acts with absolute humility, coming as the substitutionary Lamb Who takes away the sins of the World. Many have sought to posit extra-Biblical reasons for the writing of John’s Gospel, but the author himself expresses his motivation succinctly and clearly: “But these things have been written so that you may believe that Yeshua is Mashiach Ben-Elohim, and that by believing you may have life in His name.” -John 20:31 Tree of Life Version (TLV) NB: My translation of the text seeks to combine the Greek, Hebrew and Aramaic versions of John’s Gospel into one cohesive English translation. I have used the Greek text as the primary, the Hebrew as secondary, and have noted the Aramaic only where there is a discernible difference between it and the Hebrew text. [G] = Greek [H] = Hebrew [A] = Aramaic [TH] = Talmudic Hebrew [RA] = Pre and Post 1st Century Rabbinical Aramaic Joh 1:1 In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. Joh 1:2 The same was in the beginning with the God. Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishes the existence of the Word prior to all of the created order. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century CE (AD) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 CE/AD): "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). Joh 1:3 All things, individually, collectively (Pas[G]) the everything (Ha-col[H]) were made, came into existence (Ginomai[G]) through (Dia[G]) Him, upon His hand (Al-yadayv[H]); and without, apart from, separate from (Khoris[G]) Him not one thing was made, came into existence (Ginomai[G]) that has been made (exists). The subject of this verse is the Word Himself, Whom we know to be Yeshua the King Messiah (John 1:14-18). Once again. This idea was not entirely foreign to first century Judaism: "and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27 "and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22 "the eternal God is an habitation, by whose word the world was made.” -Onkelos "yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13 “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV Joh 1:4 In Him was life, soul existence (Zoe[G]) living (Chayim[H]); and the life, living was the light (Ho-Phos[G], Ha-Or[H]) of the human being, humanity, mankind (Anthropos[G]). Alt. Hebrew trans. To the children of the Adam (Livneiy ha-adam[H]). “In Him was life, soul existence, living”. Not just Chai “life” but Chayim “Living” “and the life, living was the light to the children of Adam” Therefore, the last Adam (Yeshua) is also the Word which spoke the light that gives the first Adam and his progeny life. “So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 NIV Light is frequently employed in representing the manifest presence of God (Isa. 2:5; Ps. 257:1; 36:9). Later in Yochanan’s Gospel account Yeshua says of Himself “I am the Light of the world” (John 8:12; 9:5). Genesis 1:3 reads “And commanded (vayomeir), Elohim, ‘Be light (Or)’, and light (Or) was:” This verse begins a literary rhythm that uses a trifold pattern to convey the process of creation and the way it continues to unfold in our daily lives. 1. God commands (Vayomeir) 2. God Sees/Observes (Vai’re: from ra’ah) 3. God Proclaims/Calls/Names (Vayikra) God commands creation, He sees that it is good and He gives all created entities unique names and roles in the order of the universe. From the view of humanity, God has created us in love, observes us with pleasure and imparts to each of us a unique and fulfilling identity and purpose in Him. The light which is commanded in Genesis 1:3 is essential to the remainder of creation. Yochanan understands this light (Or) to be the product of the Father through the Word (Davar, Yeshua), it illuminates the formless and empty elements and acts to ignite both the inanimate matter and the living souls which are to come. Genesis goes on to say: “And saw, Elohim, the light (Or), that it was good, and made a distinction, Elohim, between the light (Or) and the darkness (choshekh):” -Genesis 1:4 (Author’s translation) Before distinguishing between light and darkness, God sees that the light is good. The light is a representation of all that is good. Distinctions are made throughout the creative processes of God. In Hebrew thought the distinguishing of things is not the same as the separation of things. Darkness is not the absence of light, rather it is a creation of The Light of God: “If I say, ‘surely the choshekh (darkness) shall cover me’; even the layla (night, spiralling darkness) shall be Or (light) surrounding me.” –Psalm 139:11 (Author’s translation) Joh 1:5 And the light (Ho-Phos[G], Ha-Or[H]) shines in darkness (Bachoshekh[H]); and the darkness cannot comprehended, lay hold of, take possession of, overcome (Katalambano[G]) it. In one sense the Light that emanates from the mouth of God in the Word of Yeshua at the beginning of creation, as it pertains to God with us (Yeshua), is the ignition present in the creation of darkness, making darkness subject to the Light of God. Therefore, the order of creation illuminates (no pun intended) the nature of light and darkness. Yochanan uses this imagery here to make a drash (comparative teaching) concerning good and evil, light representing good and the true knowledge of God, and darkness, representing evil and ignorance toward God. The conclusion is that ignorance toward God can neither understand nor overcome the light (true knowledge) of God and His redemptive purposes for humanity and creation as a whole through the Light Bearer (Creator) and Redeemer, the King Messiah Yeshua. Joh 1:6 It came to pass that there was a man sent (Apostello[G], Shaluach[H]) from God (Theos[G], Elohim[H]), whose name was Yochanan[H] (John the Baptist, YHVH gracious giver). Joh 1:7 The same man came to testify, to bear witness of the Light (Ho-Phos[G], Ha-Or[H]), in order that all, individually, collectively (Pas[G]) the whole (Ha-col[H]) through Him, by the means of Him, by His hand (Dia[G], N’haymen[A]), might believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]). The author of this Gospel, having begun at the beginning of all things, now presents the forerunner who will declare the coming of the King Messiah and the fulfilment of all things (as it were). Jews (Israelites) had been looking forward to the coming of Elijah as the one who would hail the coming King Messiah (Malachi 4:5). Seemingly unbeknownst to the Jews of Israel in John’s generation, Yochanan the Immerser had come in the spirit of Elijah (Mark 9:12-13; Luke 1:11-17) to do that very thing. The man Yochanan (The Baptist) is “sent from God”. This is the premise for Yochanan’s later statement “but He (God) that sent me to immerse with water, the same (God) said to me, ‘Upon Whom you shall see the Spirit descending and remaining on Him, the same is He Who immerses with the Holy Spirit.’”(John 1:33) Yochanan is given the title “the Baptist” in order to distinguish him from the writer of John’s Gospel, Yochanan the talmid (disciple) of Yeshua. The term Baptist from the Greek baptizo is a reference to the Jewish mikveh (ritual pool or body of water) practice of tevilah (immersion), a full immersion in a ritual pool or body of water symbolizing purification. With regard to the theological baggage associated with baptism, sprinkling etc. It is better to understand Yochanan as Yochanan the Immerser. The baptisms he performed for those who came to him in repentance toward God would never have involved sprinkling, this is a Greco-Roman Gentile Church syncretistic practice that muddies the waters (pun intended) of true full immersion baptism, or in Hebrew tevilah. Yochanan the Immerser is also known to secular history via the writings of Josephus (Antiquities of the Jews 18:116-119). “in order that all, individually, collectively, the whole, through Him (The Light), might believe” The nearest subject is “the Light” that John the Immerser had come to bear witness to. Therefore, it is through the Light of Yeshua that human beings will come to believe. Verse 6-8 are pre-text for the historical/spiritual narrative concerning Yochanan the Immerser’s ministry described in verses 19-34. Rabbinic literature calls the promised Messiah by the name “Light.” "light is his name"; as it is said in Daniel 2:22 and the light dwelleth with him;” - Echa Rabbati, fol. 50. 2. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), the Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) describes the Logos, (Word), as light, and calls Him the “intelligible light; the universal light, the most perfect light;” Philo even goes so far as to depict Him as full of divine light; and says, “He (Logos) is called the sun.” Meaning that with regard to created light (metaphorically speaking), the Logos is the brightest of all light. Joh 1:8 He (John the Baptist) was not that Light, but was sent to bear witness of the Light. Joh 1:9 That was the Light (Ho-Phos[G], Ha-Or[H]) by nature, true (Ho Alethinos[G], Ha-amitiy[H]), which gives light, illuminates (Photizo[G], Ha-mei’ir[H]) everyone individually, collectively (Pas[G]) the whole of (Ha-col[H]) humanity (Anthropos[G], l’col-adam[H]) that comes into the world (Kosmos[G], Ha-Olam[H]). “He (John the Baptist) was not that Light, but was sent to bear witness of the Light.” The author of John’s Gospel goes to great pains to be very specific about his subjects and their respective roles. The Light brings redemption but Yochanan is not the Light, rather he is the promised forerunner of Malachi 4:5, who is “sent to bear witness of (to) the Light.” “That was the Light by nature, true, which gives light, illuminates everyone individually, collectively the whole of humanity, that comes into the world”. The Light, that by its very nature carries the truth that emanates from God, is the same light mentioned previously, being the giver of light and life to every human being that comes into the world (affected by sin and death), has also Himself, come into the world in order to illuminate the darkness of the ignorant sinful minds of human beings and deliver those who would receive Him from the darkness of perpetual death. Joh 1:10 He was in the world (Kosmos[G], Ha-Olam[H]), and the world was made by, through (Dia[G]) Him, and the world did not know Him. Joh 1:11 He came to His own things (Idio[G] neuter), those things of Him (Shelo[H]) and His own (Idios[G] masc.), those which were for Him (Asher lo[H]) did not receive Him. “the world (kosmos) was made through Him, and the world (kosmos) did not know Him.” The word Kosmos is used in two ways. It is used of creation as a whole, and more specifically in regard to sin affected humanity and the fallen creation which has been in darkness (ignorant). The Light comes into the world He created but the world He created has been affected by sin and death as a result of the freewill decision of humanity, for freewill is that which makes a love relationship between Creator and creation possible. "and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27 "and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22 "the eternal God is an habitation, by whose word the world was made.” -Onkelos "yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13 “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV “He came to His own things, those things of Him and His own, those which were for Him did not receive Him.” Firstly, verse 10 explains the need for the neuter use of Idio (own things) in the present verse by speaking of all creation, kosmos in general: Secondly, while it is true that Yeshua was rejected by some of His own tribe (The Jews), it is also true that every human being is “His own”, something that is made clear by John 1:4 “In Him was life, soul existence; and the life was the light To the children of the Adam”. It is not true to say (as many Jewish Scholars and not a small number of Liberal Gentile Christian Scholars falsely assert) that this is an intentional plot tool for setting up the Jewish people in general as the enemies of Yeshua. Given the fact that Yeshua and His disciples were all Jews, and that thousands of Jews believed in and followed Him, it is ludicrous to say that the Gospel writers, or specifically the writer of the Gospel of John were anti-Semitic. As I stated previously, it is simply a case of context and proper qualification. Yochanan the disciple and author of John’s Gospel felt secure as a Jew in both honouring the Jewish people of his day while also rebuking those who acted in a manner contrary to the Torah and the good news of the King Messiah Yeshua. As I have already said, this makes Yochanan’s Gospel and ministry no different from that of Israel’s prophets, none of whom have ever been called anti-Semitic for making the same accusations and refutations that Yochanan makes in his Gospel account. “You Samaritans worship what you do not know; we worship what we do know, for salvation is from Ho Ioudaios the Jews (Plural).” -Yeshua (John 4:22) Joh 1:12 But as many as received Him, to them He gave power (of choice), liberty (freedom) of doing, authority (Exousia[G]) to become offspring (children) of God (Teknon Theos[G], Baniym Leilohim[H]), even to them that believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]) on (in) His name (Onoma[G] Proper Noun, B’shmo[H]): “But as many as received Him, to them He gave power to become offspring (children) of God.” Notice the counterpoint to John 1:4 “to the children of Adam”. All human beings are children of creation (Adam), but in a saving and eternal sense, only those who receive the light of the Creator, the King Messiah Yeshua, can become “B’nai Elohim” children of God. “B’nai Elohim” then is a spiritual designation. In fact we read from the beginning of the Torah of two distinct groups of people, “B’nai Elohim” the sons of God (God worshippers) and “Banot Ha-Adam” the daughters of men (those who rejected God) [Genesis 6:4]. Therefore, while it is true, as the Bible teaches, that we are all children of God with regard to creation (Acts 17:28; Genesis 1:26-27; James 3:9), only those who receive Yeshua become children of God with regard to salvation and everlasting life. “to them that believe on (in) His name” In the ancient world a person’s name was more than just a title, it was representative of character, nature, action, integrity, and honour, or the lack thereof. In the case of Yeshua (YHVH Saves), belief in His Name is continued trust in His person made evident in right action. Filling out a commitment card at an evangelistic rally, may be an indication of one’s desire to believe in His Name, but it does not, in and of itself constitute “belief in His Name”. The “Sinners prayer” mentality of the modern evangelical Church must change and come in line with the Biblical text! Joh 1:13 Which were born, not of blood, nor of the desire (Thelema[G]) of the flesh (Sarx[G]), nor of the desire, sex drive of man, but Fathered (Gennao[G]) of God (Theos[G], Elohim[H]). Those who become children of God through Yeshua have been “born again” of God’s Spirit. Therefore, while they are born initially of the flesh, they are born again of the same life giving Spirit that created their flesh. Flesh which they had previously given over to death through sin. Yeshua explains this very thing to Nicodemus: “Yeshua replied, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can see the kingdom of Elohim unless they are born again.’ ‘How can someone be born when they’re old?’ Nakdimon asked. ‘Surely they can’t enter a second time into their mother’s womb to be born!’ Yeshua answered, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can enter the kingdom of Elohim unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.’” -John 3:3-6 (Authors translation) Joh 1:14 And (Kai[G]) the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Miltha[A]) became flesh (Sarx[G]), and dwelt, made His home (Skenoo[G], Shakhan[H]) among us, and we beheld his glory, brightness, splendour, judgement, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH]), the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth). “the Word, Essence, Substance, became flesh, human, and dwelt among us” This is a paradox only to the Gnostics and their modern pseudo learned progeny. If the Word is the very substance that makes up all things, then His becoming flesh is simply His birth into that which exists of Him and in Him. It is not the case that spirit is good and matter is evil, rather, the Creator is good and the created chose evil, both the created spirits (Satan, demons etc.) and the created flesh (humanity). Therefore, nothing makes more sense than that the Creator of all things, Who loves His creation sacrificially, would give of His essence, enter the sin affected creation and lay down His life for her. After all, two foundational aspects of love are freewill and sacrifice. We note that the Word “Shakhan” dwelt, tabernacled among us, is an allusion to the Mishkan (Tent of Meeting, Tabernacle [Exodus 25:9]) and the dwelling of the divine presence (Kavod HaShem, Shekhinah) with the Jewish people as they travelled from Egyptian bondage to freedom in the promised land. “and we beheld his glory, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH])” This is yet another allusion to the manifest presence of God seen on the Tent of Meeting (Exodus 16:10) in the desert and in the Temple of Solomon at its inauguration (1 Kings 8:10-12). “the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth).” We note that Yeshua (The Word, the Light), is singular in kind. He is of the Father in that being God with us He carries the attributes and character of the Father in submission to the Father. Thus, Yeshua is full of grace and truth. In order to become flesh, Yeshua had to give up the glory He had with the Father before the world existed (John 17:5). “He emptied himself, laid aside His privileges, taking the very nature of bond servant, being made in human likeness.” (Philippians 2:7, Author’s translation) “For what the Torah couldn’t do, in that it was weakened through the flesh, Elohim did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,” -Romans 8:3 Author’s translation “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 NASB Therefore, it is God the Word Who became flesh and not Yeshua the man who became a god! “For in Him (Yeshua) all the fullness of deity dwells in bodily form,” Colossians 2:9 The Tanakh (OT) is full of instances of God appearing in human form, to Abraham (Gen. 18), Jacob (Gen. 32:24-33), Moses (Ex. 3), Joshua (Josh. 5:13-6:5), the people of Israel (Judges 2:1-5, Gideon (Judges 6:11-24), and to Manoah and his wife the parents of Samson (Judges 13:2-23). In all of these portions of Scripture, Elohim (God), YHVH (Adonai), and Ha-Malakh Elohim (The Messenger [Angel] of God) are used interchangeably and in some cases YHVH or Elohim is spoken of as a man (iysh). Therefore, the Tanakh (OT) teaches that the all-powerful, all knowing, all sufficient God of creation is able, if He chooses, to appear as a man. In other words, the idea that God might manifest Himself as a man to redeem His people is a very Jewish one. Our rabbis have tried to exclude Jewish followers of Messiah Yeshua by adding theological statements to our traditions and prayers in order to make it difficult for Jews who follow Yeshua to remain in the Jewish community. One such example is the thirteenth statement of Rambam’s creed, the third article of which reads: “I believe with perfect faith that the Creator, blessed be His Name, is not a body, that He is free from all material properties, and has no form whatsoever.” This statement contradicts the Tanakh, as I have just proven, however, in another sense, a Messiah following Jew can agree that God the Father can be seen in this statement without negating God the Son as a manifestation of the invisible immutable God YHVH. Other rabbis, such as Meir Loeb Ben Yechiel Michael and Menachem Mendel Schneerson, have come extremely close to explicitly affirming the idea of incarnation. They have certainly agreed with the idea implicitly in their writings and teachings. Joh 1:15 Yochanan (John the Baptist) bore witness of Him, and cried, saying, “This was He of Whom I spoke, He that comes after me is preferred, ranked before (Emprosthen[G]) me: He existed (Ginomai[G]) first (Protos[G] first in time or place in any succession of things) before I was (Liy Hayah[H]).” “Him” The subject is the manifest Word become flesh. It is this person, Who is God with us to Whom Yochanan is referring. The Word through Whom Yochanan was created is now entering creation following Yochanan. Thus, Yochanan is second to the first Who comes after him. Joh 1:16 And of His fulness we have all received, and grace (Charis[G], Chesed[H]) in place of grace. Joh 1:17 For the Law, Torah[H] (Nomos[G]) was given through (Dia[G]) Moshe[H] (Moses), the grace (Charis[G], Chesed[H]) and the truth (Aletheia[G], Emet[H]) came through (Dia[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) the Messiah (Christos[G] Anointed One, Mashiach[H]). “Grace in place of grace” means, common grace (the grace that allows the created order to continue for a time in spite of the fact that it is sin affected) is being both preceded and superseded by saving grace (the grace made possible through the substitutionary sacrifice and resurrection of the King Messiah Yeshua). We note that in spite of the fact that the majority of English translations read “The Law was given by Moses BUT grace and truth…” The Greek word “dia” is better translated “through” rather than “by”, and more importantly, there is no “but” in the Greek text! When read correctly the Torah given by God through Moses is the Instruction that directs the people of Israel toward the Chesed (grace) [Rom. 10:4] that comes through the promised King Messiah, the Living Word (Ha-Devar). Thus, it is Messiah Who writes the Torah on the hearts of believing Israel (ethnic, religious, chosen) [Jer. 31:33]. Therefore, it is not “Torah was but now grace is”, rather it is “Torah reveals the redemptive purpose and Messiah fills that purpose with grace”. The Torah (Law) has never been the opposite of grace (as many Christian theologians claim), this is utter nonsense. The opposite of Law is lawlessness and the opposite of grace is the lack of grace. Therefore, The Author of the Torah (The Word, Yeshua) sent the Torah through Moses (Drawn out), so as to draw out the children of God from among the wicked and point them to the One Who provides salvation by grace through faith in Him. From his treatment of the Torah, Moses and the patriarchs, it is clear that the author of the Gospel account of John is sufficiently comfortable (as a Jew) with the continued importance of Torah as it is illuminated in Yeshua the King Messiah. Joh 1:18 No one has seen the God (Ho-Theos[G], Ha-Elohim[H]) at any time; [Hebrew Alt. Et Ha-Elohim lo ra’ah iysh meiolam[H]: The definitive God, has not been seen by any human (man) from the world] the One (Yichiydaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) Son [Hebrew Alt. Ha-Ben Ha-yachiyd[H]: the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known] . “No one has seen the God at any time;” Many have seen God in part [Exodus 33:19-23; Isaiah 6:1; Exodus 24:9-11], but none have ever seen Him in the fullness of His glory. The fullness of God’s person and glory is what Exodus 33:20 is speaking of: “And (God) said, ‘You cannot see My face, for no one can see Me and live.” Therefore, God reveals Himself through His Son Yeshua, the Word, Who is YHVH with us: "the word of the Lord God said, ‘lo, the man whom I created, the only one in my world, even as I am, the only one, in the highest heavens.’” -Genesis 3:22 Targum Yerushalayim "there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, ‘and he shall declare him’.” R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2. Philo speaks of the “Logos” saying “He (logos) has come and declared Him (God)” De nominum mutat. p. 1047. “the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known].” There can be no doubt that the author of John’s Gospel is plainly stating that Yeshua is God with us. He writes “The only Son, God the Being, Who is in the bosom of the Father (God), He has declared, told of Him (The Father).” We note the beautiful imagery of the only begotten Son Who has dwelt in the chest of God the Father, within the folds of the Father’s garment as it were, and now unfolds the garment of God and reveals the Father to creation. It is worth noting that the title “Son of God” is sometimes applied to Israel’s kings in the Tanakh (OT), this is particularly evident in Psalm 2:6-9: “I have set up My king upon Zion, My holy mountain.” 7 I will declare the decree of Adonai. He said to me: “You are My Son-- today I have become Your Father.[a] 8 Ask Me, and I will give the nations as Your inheritance, and the far reaches of the earth as Your possession. 9 You shall break the nations with an iron scepter.[b] You shall dash them in pieces like a potter’s jar.”[c] -Psalm 2:6-9 TLV Joh 1:19 And this is the testimony, evidence, record (Marturia[G], Eiduto[H] witness) of Yochanan[H] (John the Baptist), when the Judeans (Ho Ioudaios[G], Jews from the religious ruling class, Ha-Yehudiym[H]) sent priests (Hiereus[G],Kohaniym[H]) and Levites (Leuites[G], Levi’iym[H]) from Yerushalayim (Flood of Peace, Jerusalem) to ask him (John the Baptist), “Who are you?” As stated in my introduction, the author of the Gospel according to John uses the Greek “ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), which seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. In the present verse the use of the definite article “Ho” with “Ioudaiois” is further qualified by the distinct groups within the religious community of Jerusalem, who are directly connected to the Temple Cult and functioning at various levels in the hierarchy of the Levitical priesthood. The “Kohaniym” being priests who were directly involved in sacrificial practices, while the more general title “Levi’iym” refers to those appointed to mundane Temple service within the tribe of Levi. Given that the Sanhedrin (in particular the Pharisaic sect, but also the Sadducees) under the High Priest, had the authority to send these messengers (Priests, Levites), the author can only be using “Ho Ioudaios” to refer to the Leading Religious Authorities in Jerusalem and not to Judeans or Jews in general. Particularly because neither the priests nor the Levites were of the tribe of Judah, and yet those that govern them are referred to as Jews. The point is, everyone involved in this narrative is a Jew, John included. Therefore, the dialogue is between Jews over religious matters and not a record of some imagined conflict between Messiah followers and their Jewish brethren. John the Baptist had an intrinsic connection to the Levitical priesthood through his father Zechariah who was of the clan of Abijah (Luke 1; 1 Chronicles 24). John’s father Zechariah was a descendent of the sons of Aaron and may well have been a rightful heir to the High Priesthood at a time in Israel’s history under Roman occupation when the priesthood of Israel had been bought and paid for by her oppressors, meaning that both Caiaphas and Annas were illegitimate High Priests. With this in mind it seems natural that the religious ruling class and priesthood in Jerusalem would be very interested in John’s ministry. They may well have heard of the miracle of John’s conception and the visions of his father. They came to enquire on behalf of those who feared that the rightful Shepherd of Israel may be coming to expose their apostasy. At the same time there were those among them who genuinely sought the reconciliation of Israel to God and eagerly awaited the prophet Elijah and the coming of the King Messiah. Therefore, John the Baptist was being questioned by both insidious and hopeful men alike. Joh 1:20 And he (John the Baptist) conceded, professed, agreed (Homologeo[G], unified speech/word), and denied not; but conceded, professed, agreed “I am not the Messiah (Christ, Ho-Christos[G], Ha-Mashiach[H]).” Joh 1:21 And they asked him, “What then? Are you Eliyahu[H] (Elijah, My God YHVH is He)?” And he said, “I am not.” “Are you that prophet (Ho-Prophetes[G], Ha-Navi[H])?” And he answered, “No.” “And he (John the Baptist) conceded, agreed and denied not; but conceded, agreed ‘I am not the Messiah’” Yochanan the Immerser knew what the Judean party had come to ask, this is why the text says that he conceded, agreed to speak to the contrary of their assumption. The author wants no confusion, Yochanan the Immerser is not the Messiah. “Homologeo” is a compound word made up of the words homo (together) and logos (Word). Therefore John is in agreement with the Logos (Yeshua) in answering the priests and Levites. “And they asked him, “What then? Are you Elijah?” And he said, “I am not.” According to Malachi 4:5, the Jewish people believed that Elijah (Who had not died) would come as a forerunner to declare the coming of the King Messiah and the great and fearful day of the Lord. “‘Are you that prophet?’ And he answered, ‘No.’” That is the “prophet like me” who Moses spoke of, Whom the people of Israel must listen to and obey (Deut. 18:15, 18). Joh 1:22 Then they said to him (John the Baptist), “Who are you? That we may give an answer to them that sent us. What do you say about yourself?” Joh 1:23 He (John the Baptist) said, “I am the voice (Phone[G], Kol[H]) of one crying (Boao[G], Korei[H]) in the wilderness (Eremos[G], Bamidbar[H] Ba-in and mi-from davar-the Word), Make straight the way (Hodos[G], Derech[H]) of the Lord (Kurios[G], YHVH[H]),” speaks Yishayahu[H] (Isaiah, YHVH He has saved) the prophet (Ho-Prophetes[G], Ha-Navi[H]) [Isaiah 40:3]. Yochanan the Immerser was certain of his role and calling and answered without fear using the words of the prophet Isaiah 40:3: “A voice of one calling: ‘In the wilderness prepare the way for the YHVH; make straight in the desert a way for our Elohim.’” We note that Yochanan the Immerser saw himself as making way for YHVH Himself. This is yet another implicit acknowledgement of the deity of Yeshua. Joh 1:24 And they which were sent were of the Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones). Joh 1:25 And they asked him (John the Baptist), and said to him, “Why do you immerse (Baptizo[G], Tebiyl[H]) then, if you are not the Messiah [Christ] (Ho-Christos[G], Ha-Mashiach[H]), nor Eliyahu[H] (Elijah), neither that prophet (Prophetes[G], Ha-Navi[H])? The Pharisees, like John and Yeshua, believed in the resurrection of the dead, angels and demons, healing and miracles, the coming Messiah and His Messianic Reign. They looked eagerly forward to salvation from their Roman oppressors and the glorious reign of Israel’s promised King. They also practised ritual immersion as part of their religious rites and clearly understood immersion as a practise which both Elijah and the King Messiah would emphasize as a symbol of purification and the sanctifying of the people of Israel in order that they might be made spiritually clean for the Messianic reign. Josephus Flavius, a Jewish historian who played both sides of the first century conflict between Rome and the Jewish people, was hired by the Roman Emperor to write the history of Rome’s conquests in the occupied territory of Israel, Judea and Samaria. Josephus records an agreement made between Queen Alexandra of Jerusalem and the Leaders of the Pharisaic sect approximately 141 – 67 BCE: “Under Queen Alexandra of Jerusalem the Pharisees became the administrators of all public affairs so as to be empowered to banish and readmit who they pleased, as well as to loose and bind.” -Josephus, Jewish Wars 1:5:2 Joh 1:26 Yochanan (John the Baptist) answered them, saying, “I immerse (Baptizo[G], Tebiyl[H]) with water: but there is one standing among you, Whom you don’t know; Joh 1:27 It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie. “Yochanan (John the Baptist) answered them, saying, ‘I immerse with water: but there is one standing among you, Whom you don’t know;’” Therefore, Yeshua was standing among them (the Pharisees). This is something that many overlook. If Yeshua was standing among the Pharisees, then it is very likely that He dressed as they did and was not noticeably different in appearance to them. As mentioned previously, much of His teaching corresponded to Pharisaic belief. For all intents and purposes, Yeshua was a Pharisee. However, although Yeshua stood among the group of Pharisees, and may even have walked with them from Yerushalayim to meet Yochanan the Immerser, they neither recognised Him as important nor knew Him as the King Messiah, Logos, Only begotten Son of God, and therefore, the words of Yochanan “Whom you don’t know”. “It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie.” Yochanan reiterates his previous statement in order to explain to them why it is that they don’t recognize or know Yeshua. It is because they don’t understand or know Him as the “Word Who was with God and Who was God”. In the true humility of a prophet of God, Yochanan boldly announces that he is not even worthy to remove the sandals of the One of Whom he speaks. In other words, “With regard to this One, I am not even worthy to perform the job of the lowliest household servant (that of removing sandals and washing the feet of guests).” Joh 1:28 All (Kol[H]) These things were done in Beth-Anya[A] Bethany (House of Answering) beyond Yarden (Jordan, descender, the river) where Yochanan[H] (YHVH is gracious, John the Baptist) was immersing (Baptizo[G], Tebiyl[H]). It is incredible to think that all the answers Yochanan had given the messengers of the Judeans, the Pharisees, were given to them in a village named “House of answering”, and that he was proclaiming One Who had descended from the heavens in a region named “descender”. This Bethany was not the home town of Lazarus, which was situated near Jerusalem but was a different village beyond the Jordan under the rule of Phillip the Tetrarch. Joh 1:29 The next day Yochanan[H] (John the Baptist) saw Yeshua[H] (Iesous[G], Jesus, Joshua) coming to him, and said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Amnos[G], Sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H]) Who takes away, carries away, raises up, causes to cease (Airo[G]) the sin, missing the mark, error, violation, offence (Hamartia[G], Chata’t[H]) of the world (Ho-Kosmos[G], Ha-Olam[H]).” Yochanan the Immerser likens Yeshua to the main sacrificial animal of the Temple sacrificial rites, and in particular the animal most associated to the substitutionary sin offering. At the same time Yochanan is alluding to the Pesach (Passover) lamb, and its blood covering over the houses of Israel during the plague of the death of the firstborn in Egypt (1 Cor. 5:7). Additionally the figure of the lamb connects Yeshua to the Suffering Servant passage in Isaiah 53 (Acts 8:32), and in relation to His death on the tree He is like the “lamb without a defect or blemish” (1 Peter 1:19) as required by the Torah (Exodus 12:5; Lev. 1:3, 10; 9:3; 23:12). In the book of Revelation Yeshua is referred to as the Lamb 29 times. Finally, the Ram that took Isaac’s place on the altar of Mt Moriah was born a lamb, who would one day lay down his life for the people of Israel (Jacob being still in his father’s body [by way of seed] at the time that Isaac was saved from death). It is worth noting that God had always intended to give of His person, His only Son, as the vicarious (substation) sacrifice for the sins of humanity (1 Cor. 15:3; Hebrews 7). Joh 1:30 This is He of Whom I said, “After me comes a man Who is before, in front of (Emprosthen[G]) me: for He was before me. Joh 1:31 And I knew Him not: but in order (Hina[G]) that He should be made manifest, visible, known (Phaneru[G]) to Israel (Yisrael[H]), therefore I am come immersing (Baptizo[G], Tebiyl[H]) with water. NB: Verses 30-34 record Yochanan’s account of those events detailed in Matt. 3:11-17; Mar. 1:7-11 and Luk. 3:15-17; 21-22. “And I knew Him not”? Luke’s Gospel shows clearly that Yochanan (The Baptist) and Yeshua were second cousins (Luke 1:34-45). Therefore, when Yochanan (The Baptist) says “I knew Him not” he means, “I did not properly know or understand the divine character of my cousin, thus it was as if I didn’t know Him at all…” “but in order that He should be made known to Israel, therefore I am come immersing with water.” We note that Yochanan the Immerser sees his role as one coming to immerse Jews with water as a symbolic precursor to them receiving and “knowing” the King Messiah Yeshua, Whom Yochanan would immerse, at which time the Holy Spirit would be manifest in a wondrous sign of Yeshua’s identity as God with us. Notice, that like Yeshua, Yochanan’s ministry was first and foremost for the ethnic, religious, chosen people of Israel, the Jews. Yeshua Himself said, “I have come only for the lost sheep of Israel (ethnic, religious, chosen).” And the Father had said, “The days are coming,” declares HaShem (YHVH), ‘when I will make a new covenant with the people of Yisrael and with the people of Yehudah.’” (Jeremiah 31:31) Joh 1:32 And Yochanan[H] (John the Baptist) bore witness (Martureo[G]), saying (lego[G] from logos), “I saw the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending from the heavens like a dove, and it abode with, remained (Meno[G]) upon Him.” John bears witness with his “lego” speech, of the “Logos” speech of God and His unity with the “Pneuma” Spirit, Wind, Breathe of God. The symbolism of the dove as it reflects the Spirit of God and the institution of peace, is seen throughout the Tanakh (OT) [Gen.8; Psa. 68:13; SOS. 2:14; Isaiah 60:8]. In relationship to the Messiah’s immersion by Yochanan, the story of the deliverance of Noah and his family through the flood and the receipt of the dove at its conclusion is intrinsically connected (1 Peter 3:20). The Flood, the crossing of Red Sea, the crossing of the Jordan river, are all immersions that deliver into that which is promised by God. Joh 1:33 And I knew Him not: but He that sent me to immerse (Baptizo[G], Tebiyl[H]) with water, the same said to me, “Upon Whom you shall see the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending, and remaining, abiding with (on) Him, the same is He Who immerses (Baptizo[G], Tebiyl[H]) with the Holy Spirit, Wind, Breathe (Pneuma-Hagios[G], Ruach Ha-Kodesh[H]). Yochanan the Immerser reiterates his lack of fullness of knowledge of Who Yeshua truly was in all His glory. It is essential to Yochanan’s testimony that he proclaims the Word of the One Who sent him, that is God Himself. “there was a man sent from God, whose name was Yochanan” -John 1:6 Joh 1:34 And I saw, and bear witness (Martureo[G]) that this is the Son of the God (Ho-Uihos Ho-Theos[G], Ben-Ha-Elohim[H]). Joh 1:35 Again the next day after that Yochanan[H] (John the Baptist) stood, alongside two of his disciples (Talmidim[H]); Joh 1:36 And looking upon Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves) as He (Yeshua[H]) walked, he (John the Baptist) said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Ho-Amnos[G], Ha-sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H])!” “The Son of God” is a Messianic title: In Biblical Judaism a man is always identified as the son (ben) of his father. Thus, there is an intrinsic link between father and son. The Hebrew ben (son) can also mean “descendant” or “having the characteristics of.” We note that Yeshua is not called “a son of God”, or “one of the sons of God” as the term is applied more generally in the Tanakh [OT] (Gen. 6:2, 4; Ex. 4:22-23; Psalms. 82:6; Hos. 11:1; ) and NT (Gal. 4:6): rather, He is called “The Son of God”. This makes the title unique and applicable to Him alone. It is also the reason the religious leaders considered the title blasphemous (John 10:33-36). However, it is also apparent that the religious leaders of Yeshua’s day considered the title “The Son of God” to be a Messianic title: “The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” -Matthew 26:63 As did Yeshua’s disciples: “Simon Peter answered, “You are the Messiah, the Son of the living God.”-Matthew 16:16 “the Lamb of the God” As is always the case in Hebrew literature, the doubling of this statement firmly establishes the identity of the Messiah as sacrificial Lamb. Joh 1:37 And the two disciples (Talmidim[H]) heard him speak, and they Followed, joined, attended to, accompanied (Akoloutheo[G]) Yeshua[H][A] (Iesous[G], Jesus, Joshua, YHVH Saves). Joh 1:38 Then Yeshua[H] [A] turned, and saw them following, and said to them, “What, which, Who (Tis[G]) do you seek?” They said to Him, Rabbi[H], [Rhabbi[G], Raban[A]] (which is to say, being interpreted, Teacher,) where do you dwell, abide, remain (Meno[G])?” Rabbi appears 15 times in its transliterated form in the Greek New testament and with the exception of Matthew 23:7-10 where Yeshua discusses the word, it is only used of Yeshua Himself. Rabbi comes from the Hebrew “Rav” meaning great, or great one. A literal translation of Rabbi would be “My Great One”. However, it seems that by the first century the title Rabbi had become synonymous in religious circles with Teacher, or Master. A title of respect. Joh 1:39 He said to them, “Come and see.” They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour (16:00). Joh 1:40 One of the two who heard Yochanan[H] (John the Baptist) speak, and followed Him, was Andreas[G] (Andrew: manly) Simon Petros[G] (Simon Peter's, Shimon[H] [heard] Keefa[A] [Rock]) brother. The unnamed disciple is thought to be Yochanan the disciple of Yeshua and likely author of this Gospel. This is consistent with his use of the phrase “disciple whom Yeshua loved” in reference to himself. Joh 1:41 He (Andrew) first (immediately) found his own brother Simon (Shimon[H]), and said to him, “We have found the Messiah (Messias[G], Mashiach[H], Anointed) which is, being interpreted, the Christos[G] (Christ). The Greek Messias transliterates the Aramaic Mashicha and or the Hebrew Mashiach. It is found in John 4:25 and 4:29 but nowhere else in the New Testament. This makes John’s Gospel the one most likely to have had a Hebrew or Aramaic original manuscript. The fact that Andrew was so excited to tell Peter that they had found the Messiah denotes the popular Messianic expectation of the time. Joh 1:42 And he (Andrew) brought him (Simon Peter) to Yeshua[H][A] (Iesous[G]). And when Yeshua[H][A] (Iesous[G]) saw him, He said, “You are Shimon[H] (Simon) the son of Yonah[H] (Ioannes[G], Jonah): You shall be called Kephas[G] (Keefa, [A] Stone, Rock), which is by interpretation, a stone, rock. The poetic irony of Simon Peter’s identity is not lost on the Hebrew mind. He is Shimon (hears) Keefa (Rock) the son of Yonah (Dove). He is one who hears the Rock (HaShem) and is born of the Spirit (Dove). Joh 1:43 The day following Yeshua[H][A] (Iesous[G]) would go forth into the Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake harp, region) and found Philip (Philipos[G]) lover of horses), and said to him, “Follow, join, attend to, accompany (Akoloutheo[G]) Me (become My Talmid[H] disciple).” Philip, like many other Jews born in Roman occupied Israel (first century AD) had a Hellenised (Greek) common name. Joh 1:44 Now Philip was of Bethsaida (Beit Tzayda[H]), the city of Andrew and Peter. Joh 1:45 Philip found Nathanael (Netanel[H], Given of God) [Natanel[H] Bar[A] Talmay[A][H], Son of Talmay (ridge, accumulation)Mtt.10:3], and said to him, We have found him, of whom Moshe[H] (Drawn out, Moses) in the Torah[H] (Instruction, Nomos[G], law), and the prophets (Ho-Prophetes[G], Ha-Nevi’iym[H]) did write, Yeshua[H][A] (Iesous[G]) the son of Yosef[H] (YHVH Adds, Joseph) of Nazareth (Nazaret[G], Natzerat[H], netzer[H] [shoot] zara[H] [sown]). Bethsaida was a small fishing village on the west shore of lake Galilee. “of whom Moses in the Torah and the prophets did write,” “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.” -Deuteronomy 18:15-18 NIV “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Messiah, who has been appointed for you—even Yeshua. 21 Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from their people.’” -Acts 3:19-23 “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.” -Daniel 7:13 Exodus 12:46 Deuteronomy 18:15-18 Isaiah 49:7; 50:6;53:5-7, 9-10, 12 Psalms 2:7; 16:10-11; 22:8-9, 16-17 41:9; 68:19 69:22 110:1; 118:22 Micah 4:14 Zechariah 11:12-13; 13:7Daniel 7:13; 9:24-26 Nazareth is interpreted a number of ways, but given Matthew’s assertion that Isaiah 11:1; 53:2 and Zechariah 3:8; 6:12 are prophetic of the promised shoot (netzer) coming from Jesse, being from Nazareth the first century village, it seems likely that the compound proper noun Nazareth is made up of the Hebrew words netzer (shoot) and zara (sown). It makes sense that the sower of the seed of the Gospel is the shoot of Jesse, the promised Servant King Messiah, Who, in sowing, will reap many shoots. Joh 1:46 And Nathanael (Netanel[H], Given of God) said unto Him (Yeshua[H] [A]), “Can any good thing come out of Nazareth (Nazaret[G], Natzerat[H])? Philip said to Him, Come and see. Joh 1:47 Yeshua[H] [A] saw Nathanael (Netanel[H]) coming to Him, and said of him (Nathanael), “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) a true (Alethos[G]), objective truth, Emet[H], absolute truth) Israelite (Israelites[G], descendant of Jacob, a Jew), in whom is no deceit, fraud (dolos[G], Mirmah[H])! Nazareth was not known for Torah scholarship or religious devotion of the standard expected among the religious elite in Jerusalem and surrounding areas. It was considered a town of commoners and less than desirable uneducated people. It is in fact as filthy and uninviting today as it may have been in the first century. However, Yeshua was brought up in Nazareth, and being God with us, keeping in mind that “Only God is good”, the answer to Nathanael’s question is to be a resounding, “Good Himself comes out from Nazareth”. “Behold, a true Israelite, in whom is no deceit!” Yeshua seems to be making a complex drash (comparative teaching), from the story of Jacob the patriarch and ultimate Israelite (Gen. 32:28-29; 27:35); who deceived his father in order to gain what was rightfully his. Nathanael is clearly a man of devotion to God and the study of Torah, a man of integrity and genuine faith. We note that in describing Nathanael Yeshua did not use the term Yehudi or Ioudaioi (Judean, Jew) but Israelites, the Greek transliteration of Israelite (all the tribes, who are now known as Jews). Therefore, it is clear that Yeshua made a distinction between the ruling religious class and their followers, the Ioudaioi (often translated as Jews but better translated depending on context as “Judeans”, or “Jewish religious leaders”) and the wider body of Israel (12 tribes). Based on this fact there are many places in the New Testament and particularly in the Gospel of John where it is not correct to translate Ioudaioi into modern English as “Jew”, because today the term Jew refers to all Israelites, ethnic, religious, empirical and is therefore an inaccurate conveyance of the first century meaning of Ioudaioi. Joh 1:48 Nathanael (Netanel[H]) said to Him (Yeshua[H] [A]). “From where do you know me?” Yeshua[H] [A] answered and said to him, “Before Philip called you, when you were under the fig tree (Suke[G]), I saw, perceived, inspected, examined (Eido[G]) you.” The fig tree was a location for rabbinical study (In part due to the shade it provided). It was also a symbol of Israel’s spiritual fruitfulness, and is later cursed by Yeshua (Mark 11:12-25; Matthew 21:18–22). While it is true that Yeshua had allowed Himself to be limited with regard to His manifest divinity, it is also true that by the Holy Spirit He was able to function in time and space as if He were also beyond time and space. He saw Nathanael in a location and time that He (Yeshua) had not been physically present in. Therefore, while Yeshua was fully man, He clearly maintained certain aspects of deity that transcended the abilities of those born of humanity alone. We note that Yeshua not only saw Nathanael before meeting him, He also examined Nathanael’s heart (core being) and saw him devoid of guile. Joh 1:49 Nathanael (Netanel[H]) answered and said to Him, “Rabbi[H], [Rhabbi[G], Raban[A]], You are the Son of God (Ho-Uihos ho-Theos[G], Ben Ha-Elohim[H]); You are the King (Ho-Basileus[G], Ha-Melekh[H]) of Israel (Yisrael[H]).” Nathanael says “My Great One, You are the Son of God, You are the King of Israel!” On the back of having doubted Philip’s news, Nathanael now undone by the intimate majesty of Yeshua, boldly speaks all the Messianic titles that come to his mind. He has anticipated this great day for the entirety of his life of study and devotion. Nathanael is in awe. Joh 1:50 Yeshua[H] [A] answered and said to him, “Because I said to you, I saw, perceived, inspected, examined (Eido[G]) you under the fig tree, you believe. You shall see perceive, inspect, examine (Eido[G]) greater things than these.” This could be a statement or a question. “Now you believe?”, or “Now you believe!”, and “You shall see greater things…” In fact, you shall come to understand that I am the gateway into the Olam Haba world to come, the stairway that makes God accessible to fallen humanity. Joh 1:51 And He (Yeshua[H] [A]) said to him (Nathanael), Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, from this point onward you shall see the heavens open, and the Malakhim[H] Messengers (angels) of the God (Ho-Theo[G]s, Ha-Elohim[H]) ascending and descending upon the Son of man (Ho-Uihos Ho-anthropos[G], Ha-Ben Ha-adam[H]). The doubling of the Greek transliteration of the Hebrew “Amein” denotes the Hebrew practice of affirmation used in the Tanakh (OT) and the firm establishment of what is about to be said. The description relating to the Messengers (Angels) of God ascending and descending on the Son of Man is an allusion to the prophetic vision of Jacob when he lay sleeping on the stone/rock in Ha-Makum in the Place (Temple Mount) having made his way there via Beit El (Bethel)[Genesis 28:10-19]. This redemptive vision was a foreshadowing of the salvation that God would provide for all who would receive the King Messiah, Who is prefigured in the stairway/ladder of Jacob’s dream. “Son of Man” as explained previously, “Son of man” is a Messianic title taken from the prophets Ezekiel and Daniel (Bar Enosh). Yeshua frequently uses this title of Himself (Matt. 8:20; 9:6; 10:23; 11:19; John 3:13-14; 4:50; 5:27; 6:27 etc.). He fully identifies as human, while also being the unique Messianic heavenly Son of Man of Daniel 7:13-14, the ideal man, the last Adam, the Kinsmen Redeemer of the people of Israel and all humanity. “So then, just as sin came into the world through one man and death through sin, in the same way death spread to all men because all sinned. 13 For up until the Torah, sin was in the world; but sin does not count as sin when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in a manner similar to the violation of Adam, who is a pattern of the One to come.15 But the gracious gift is not like the transgression. For if many died because of the transgression of one man, how much more did the grace of God overflow to many through the gift of one Man—Yeshua the Messiah. 16 Moreover, the gift is not like what happened through the one who sinned. For on the one hand, the judgment from one violation resulted in condemnation; but on the other hand, the gracious gift following many transgressions resulted in justification. [a] 17 For if by the one man’s transgression, death reigned through the one,[b] how much more shall those who receive the overflow of grace and the gift of righteousness reign in life through the One, Messiah Yeshua.18 So then, through the transgression of one, condemnation came to all men; likewise, through the righteousness of one came righteousness of life to all men. 19 For just as through the disobedience of one man, many were made sinners, so also through the obedience of one man, many will be set right forever.[c]20 Now the Torah came in so that transgression might increase. But where sin increased, grace overflowed even more— 21 so that just as sin reigned in death, so also grace might reign through righteousness, to eternal life through Messiah Yeshua our Lord.” -Romans 5:12-21 TLV Appendix: A definition of each of the two modes of predominant thought addressed by a Messianic theological discussion: Mode a. Greco-Roman Thought Greco-Roman thought is informed by Greco-Roman gods, which have been devised by men. Therefore, Greco-Roman thought is man teaching himself delusion. It is largely limited to a chronological view of the world Alpha (A) to Omega (Z), start (of both gods and humanity) and finish (of both gods and humanity). Greco-Roman thought inevitably points to man's deification and death. Mode b. Biblical Hebrew Thought Biblical Hebrew thought is informed by the God (all existing) of Israel (ethnic, religious, empirical, chosen), this mode of thought having been adopted via Israel's receiving of God's written word (Torah, Prophets, Writings, New Testament) by the inspiration and revelation of His Spirit. It is perpetual in understanding, seeing a beginning for humanity at the hands of the pre-existing, everlasting Creator God of Israel. Thus the Biblical Hebrew view thinks in terms of Aleph [A] (The Word, Yeshua) creation's beginning, and the goal toward Whom humanity is directed, Tav [Z] (The Messiah, Yeshua), Who has presented to all, not an end but a new beginning. Thus Biblical Hebrew thought is God teaching man the truth about Himself and about humanity's purpose, nature and need of redemption. Therefore, Biblical Hebrew thought points to the Messiah (God with us), resulting in the worship of the One true God (The God of Israel) and in perpetual Living (eternal life). MESSIANIC JEWISH THOUGHT DIFFERS FROM GRECO-ROMAN THOUGHT IN THE FOLLOWING WAYS:
Lit. Word – HaShem (YHVH) “The Word (Devar) HaShem (YHVH) came to him (Abram)…” Gen. 15:4 “The Word (Devar) HaShem (YHVH) came to Shemuel…” 1 Samuel 15:10 “In that night the Word (Devar) HaShem (YHVH) came to Natan…” 2 Samuel 7:4 “The Word (Devar) HaShem (YHVH) came to him (Eliyahu)…” 1 Kings 17:2 And so on, and so on… The phrase, “The Word of The Lord” occurs some 347 times in the Bible (OT: 328 NT:19). The phrase, “The Word of the Lord came to…” occurs 132 times in the Bible (All in the Tanakh [OT]). It is most often written in Hebrew as pictured above. It reads literally as “Word YHVH”. In the Tanakh (OT) the Word YHVH comes to Israel’s Prophets. He (The Word) comes and goes throughout the historical narrative of the Tanakh. John 1 explains that in the first century CE (AD), the Word YHVH came, not just to Miriam (Mary) and Yosef (Joseph), but to all the people of Israel, this time, in the flesh, born a Jew. The Word Himself says, “I have come only for the lost sheep of Israel”(Matt. 15:24). “These twelve Yeshua sent forth, and commanded them, saying, ‘Don’t go into the way of the Gentiles, and don’t enter into any city of the Samaritans: But go rather to the lost sheep of the house of Israel.” -Matthew 19:5-6 This does not mean that the Gospel would not later be offered to the Gentiles. However, it does mean that the disciples, including John, the author of the Gospel of John, had a mandate to act first in sharing the Gospel with Israel (ethnic, religious, chosen, empirical). Based on this point alone, all the Gospels, written by the disciples of Yeshua must be considered to have been intended firstly for the Jewish audience and only secondarily for Gentiles. © 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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