With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. Introduction:
It’s important to remember that the following verses are pursuant to the beginning of Yeshua’s conversation with the Judean religious Jews of Jerusalem following the physical healing and spiritual wholeness of that certain man at the pool of Beit Chasda (House of practical love). Therefore, it’s foolish to apply these words generally without first having understood that Yeshua is speaking them to those religious Jews from Jerusalem who were opposing Him based on their understanding of the Torah and extra Biblical religious law. Many of those opposing Him here later became His followers (John 11:45; 12:41; Acts 2). Once again, the anti-Semitic Sunday school refrain “I don’t wanna be a Pharisee…” comes under scrutiny when faced with the reality that Yeshua’s theology was most like that of the Pharisees and that He had come to save the lost sheep of the House of Israel (including the Pharisees). His love for His enemies, especially those among His own people is one of the character attributes that distinguishes Him as God with us. 25 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), an hour, a season, a particular time (hora[G], sha’ah[H]) is coming and now (nun[G], veatah hiy[H]) is, when the dead (nekros[G], ha-meitiym[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) the voice, sound (ho-phone[G], et-kol[H]) of the Son of God (ho huios ho Theos[G], Ben Ha-Elohiym[H]), and those who hear, comprehend, receive, understand (akouo[G], ha-shomeiym[H]) they will live (zao[G], chayh yichyu[H]). 26 For just as the Father (ho Pater[G], la-Av[H]) has life, living (yesh chayiym[H], chaye[A]) in His substance (baqnumeh[A]), even so He gave (didomi[G], natan[H]) to the Son (ho huios[G], la-Ben[H]) also to have life, living (zoe[G], chayiym[H]) in His substance (baqnumeh[A]); “Amen, Amen, I say to you all, an hour, a season, a particular time is coming and now is, when the dead will hear the voice of the Son of God, and those who hear they will live. 26 For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; Put concisely the theme of these verses is that of “realized eschatology”, the idea that God’s goals have already been accomplished in Yeshua outside of the limitations of time and space. However, this is an over simplification that needs to be examined more thoroughly. Suffice to say the conditions of the last days are already being realized at the time of Yeshua’s earthly ministry (first century CE). “a particular time is coming and now is” Just as it was true in the moment Yeshua spoke it, so it remains true today. The coming of the Gospel and the Kingdom of God is now and yet to come. Where the Spirit of the Father and the Son (Ruach Ha-Kodesh) has filled the believer and is at work in the life of that person, the Gospel and the Kingdom are manifest and present, having been seeded into time and space. The Gospel and the Kingdom therefore are a present deposit of eternity found within temporal creation, that await the bursting forth and renewal of creation when time is brought to a new beginning. Like a needle injecting the air outside a bubble into the bubble until the bubble explodes and the air inside becomes one with the air outside. Yeshua is saying something like, “Even as you hear Me speaking the coming redemption you have hoped for is standing before you”. “when the dead will hear the voice of the Son of God” The time when the “dead” will hear the voice of the Son is said to be both “coming” and “now”. Therefore, Yeshua is speaking of the present spiritually dead, and all those spiritually dead prior to His death and resurrection (who will hear the redemptive plan of God from the transcendent resurrected Messiah), and those who will be spiritually dead within time and space following His ascension to the Father after His resurrection. This cannot refer to those dead and departed in sheol at the time of Yeshua’s earthly ministry because they will rise either to life or to judgement at the final resurrection, depending on their acceptance or refusal of the Messiah (v.28).[The temporal resurrection which occurred at the time of Yeshua’s death and resurrection is an exception which acts as a sign of God pointing to the yet future and final resurrection and judgement (Matt. 27:51-53)]. We note that those who hear the Son’s voice in this verse will “live”. This is a reference to eternal life. This defines what hearing means, it is the Hebrew concept of “shema” hear, receive, and understand continually. The previous verses (23-24) explain what is required in order to “hear” the voice/word/sound of the Son of God. Put simply, the “dead” being referred to in this verse are those who are spiritually dead, including His hearers the religious Judean Jews of Jerusalem. Yeshua further adds to this an allusion to the coming and final resurrection of the physically dead (v.28). Thus He makes a clear distinction between the two. For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; This is a statement of divinity. Yeshua has been given the life of the Father and the power to create life according to the Father. Thus, the Son’s Word transforms the sin affected creation into a new and renewed creation through the eternal blood of God shed on the cross as a vicarious sacrifice. The Godhead is not divided or separate as the sadly lacking theological term “trinity” infers, but is echad (a complex unity), the persons of the Godhead being distinct and One. Eternal life is given of God to and through the Son. Therefore, our Salvation is manifest in the fullness of the Godhead. “And this is the testimony, that God gave us eternal life, and this life is in his Son.” -1 John 5:11 (ESV) 27 and He gave Him (The Son) authority (exousia[H]) to make, enact (poieo[H], ) judgment, sentencing (krisis[H]), because He is Son of Man (huios Anthropos[H], Ben Adam). and He gave Him (The Son) authority to make, enact judgment, sentencing, because He is Son of Man. As stated in my commentary on John 5:1-24: With regard to judgement God is no hypocrite, the Father Who is outside all things and in Whom all things exist does not pretend to be a human being or to have the frailty of a human being. However, the Son, the King Messiah (Dan. 7:13: Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Saadiah Gaon in Dan. vii. 13. & R. Jeshuah in Aben Ezra in ib.), God with us, experiences all things as we have and is therefore fully qualified in His own frailty to judge humanity (Phil. 2:5-7; Heb.4:15). Not that God the Father is unqualified, but that He perfects His qualification in the Son Who was crucified before the creation of the world in anticipation of humanity’s decision to sin. Therefore, God remains Judge in the sense that He gives judgement over to the Son in order that the Father might outwork His perfect justice. “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) 28 Do not marvel, wonder, be amazed (thaumazo[G], titmehu[H]) at this; for behold, pay attention, beware (kiy hineih[H]), an hour, a season, a particular time (hora[G], sha’ah[H]), is coming in which all who are in the tombs, graves (mnemeion[G], kever[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) His voice, sound (phone[G], kolu[H]), 29 and will depart from (the tombs), come forth, burst, flow out, be spread abroad, rise (ekporeuomai[G]); those the good (ho agathos[G], ha-tov[H]) having done, made, constructed (poieo[G], oseiy[H]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of life, living (zoe[G], lachayiym[H]), those the evil (ho phaulos[G], ha-ra[H]) having performed, accomplished, exacted, required (prasso[G]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of judgment, sentencing, condemnation (krisis[G], ladiyn[H]). Do not marvel, wonder, be amazed at this; for behold, pay attention, beware, an hour, a season, a particular time, is coming in which all who are in the tombs, graves will hear His voice, sound, 29 and will depart from, come forth, burst, flow out, be spread abroad, rise; those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation. Notice that all rise together, the “Good” to a reward of life and the “Evil” to a judgement of condemnation. One resurrection, and one judgement distinguished by two outcomes over a period of time (season, hour) called “Ha Din” (The Judgement). The dead in Messiah will rise first in the order of resurrection (1 Thess. 4:16) but this does not negate the continuation of that singular resurrection event over a period of time. Like so many Hebraic Biblical concepts, the resurrection and judgement are seen here in a future prophetic view that employs a yet to be present continuous tense. This is consistent with the Revelation, which teaches a single multifaceted judgement (Rev. 20:4-6; 11-15). We note that based on the Greek protos the “First resurrection” of the book of Revelation is first in order (rank) and that the Hebrew concept of the number 1000 is figurative, referring to perpetuity and is both a literal term and an everlasting beginning. The text of Revelation 20:5 should be read as “But the remaining dead did not live again until the thousand years were filled up. This is the first in order of resurrection”. “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” -Daniel 12:2 (ESV) With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. “those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation.” Note carefully that the Greek text does not place emphasis on the deeds of the person but on the nature that produces the person’s actions. The nature of those who rise is called “ho agathos” (those the good Heb. Ha-tov) and “ho phaulos” (those the evil Heb. Ha-ra): in both cases the nature of the person precedes their deeds. In other words, it is the person’s relationship status with God that determines their deeds and not the other way around. Many mistake this verse to infer that it is the actions of a person that determine their eternal fate, this is not the case. In the Greek the meaning is clear, it is the nature of the person (be it redeemed or unredeemed) that determines their eternal destiny and the actions that are born of the person’s nature testify to it (the nature), be it redeemed in Messiah or unredeemed through a refusal of Messiah. The idea of a voice that raises the dead is common to the Zohar but is misunderstood to be the voice of the forerunner rather than the Messiah: "there are three things which do not come into the world but "by voices"; there is the voice of a living creature, as it is written, (Gen 3:16), "in sorrow thou shalt bring forth children", and as it is written, (Gen 30:22), "and God hearkened to her"; and there is the voice of rains, as it is written, (1Kings 18:41), "for there is a voice of abundance of rain", and it is written, (Psalm 29:3), "the voice of the Lord is upon the waters"; and קול תהיית המתים, "there is the voice of the resurrection of the dead", as it is written, (Isaiah 40:3), "the voice of him that cries in the wilderness";'' - Zohar in Gen. fol. 70. 4. 30 “I can do, make, construct (poieo[G], la’asot[H]) nothing of Myself (emautou[G]) [Heb. Alt. lo uchal la’asot davar minafshiy], word, essence do I construct, make from My soul alone]. As I hear, understand, receive (akouo[G], shema[H]), I judge, decide, distinguish (krino[G], umishpatiy[H]); and My judgment, decision, sentence (krisis[G) is just, righteous (dikaios[G]], tzedek[H]), because I do not seek My own will (retzoniy[H]), but the will of the Father (ha-Av[H]) who sent (pempo[G], shelachaniy[H]) Me. “I can do, make, construct nothing of Myself, word, essence do I construct, make from My soul alone. As I hear, understand, receive, I judge, decide, distinguish; and My judgment, decision, sentence is just, righteous, because I do not seek My own will, but the will of the Father who sent Me. Although the Father has given authority for judgement to the Son, the Son cannot judge except by the will of the Father. Therefore, the Father and the Son are echad (a complex unity), unique and inseparable. This answers the question, “Why does the Tanakh (OT) say that God judges but the Brit HaChadashah (NT) says that all authority to judge is given to Yeshua?” "there were three courts of judicature; one that sat at the gate of the mountain of the house; and one that sat at the gate of the court; and another that sat in the paved chamber: they go (first) to that which is at the gate of the mountain of the house, and say, so have I expounded, and so have the companions expounded; so have I taught, and so have the companions (or colleagues) taught: אם שמעו, ‘if they hear’” - Mishna. Sanhedrin, c. 10. sect. 2. Maimonides explains it, “if they know the law, and hear, or understand the sense of the law; in such a case they declare what they know; if not, they go to them that are at the gate of the court, and say (as before).—And, "if they hear", they tell them; but if not, they go to the great sanhedrim in the paved chamber, from whence goes forth the law to all Israel.'' - Maimon. in ib. The point being that Yeshua is challenging Israel’s judges at the place of highest authority and is identifying Himself fully submitted to God’s will, as Israel’s Judge. 31 “If I testify, give evidence, bear witness (martureo[G], mei’iyd[H]) about Myself, My testimony (marturia[G]) is not true, unconcealed, admissible, faithful, trustworthy (alethes[G], ne’emanah[H])32 There is another who testifies, bears witness, gives evidence (martureo[G]) of Me, and I know (eido[G], yadatiy[H]) that the testimony (marturia[G]), eiduto[H]) which He gives about Me is true, unconcealed, admissible (alethes[G]). “If I testify, give evidence, bear witness about Myself, My testimony is not true, unconcealed, admissible, faithful, trustworthy 32 There is another who testifies, bears witness, gives evidence of Me, and I know that the testimony which He gives about Me is true unconcealed, admissible, faithful, trustworthy. “If I give evidence, My testimony is not admissible” “My testimony is not true” This does not mean “untrue” as being contrary to the “truth” nor in relationship to secular legal proceedings but rather “true” in this case being synonymous with “admissible” in respect to Torah law. If Yeshua were to give testimony of Himself it would be quite literally true. Therefore, the meaning here denotes eligibility according to Torah law (of which He is the Author). The same Law that Yeshua’s audience demanded adherence to (albeit amended by the so called “Oral Law” and the commentary of their scribes and teachers etc.). "for no man may give witness of himself" - Maimon. Issure Bia, c. 18. sect. 19. “but no man is to be believed for himself: says R. Zechariah ben Hakatzah, by this habitation (swearing by the temple) her hand was not removed from my hand, from the time the Gentiles entered Jerusalem, till they went out: they replied to him, ‘no man bears witness of himself’.” - Misn. Cetubot, c. 2. sect. 9. T. Bab. Cetubot, fol. 27. 2. Juchasin, fol. 56. 1. Yeshua has just finished explaining that the Father has given Him authority to judge and that in fulfilling this role He will present the case for His Messiahship according to the Torah requirements. In instances of judicial Torah law any capital case (which might result in the death of the accused), must be tried in the presence, or upon the testimony of two or three witnesses (Deut. 17:6; 19:15). Yeshua is being accused of a capital crime by these particular Judean religious Jews of Jerusalem. Therefore, sufficient witnesses are called upon. Yeshua goes on to produce 5 witnesses that testify of His good character, identity and innocence:
“There is another Who gives evidence of Me, and I know that the testimony which He gives about Me is admissible, faithful, trustworthy.” This “other” who testifies is not a reference to John the Immerser (Baptist), who is mentioned in the following verse because although John the Immerser has testified to the truth of Who Yeshua is, the testimony that Yeshua is speaking of as being valid and admissible is “not from man” (v.34). Therefore, the “other” (v.32) Who testifies of Yeshua is in fact God the Father. 33 You have sent (apostello[G], shelachtem[H]) to Yochanan[H] (YHVH is gracious, John the Baptist), and he has testified (martureo[G], hei’iyd[H]) to the truth (alethes[G], emet[H]). 34 But the testimony (marturia[G], eidot[H]) which I receive is not from man, human beings (mei’adam[H]), but I say these things so that you may be saved, preserved, rescued (sozo[G]). You have sent to Yochanan and he has testified to the truth 34 But the testimony which I receive is not from human beings, but I say these things so that you may be saved. It is important to remember that Yeshua is still speaking to the Judean religious Jews of Jerusalem and any other bystanders. He is saying these things that they (Judean religious Jews) “may be saved”. That is, He is pointing to the testimony of John the Immerser (Baptist) for their sake because they cannot comprehend the testimony of the Father at this point in time. This may infer that those listening were among the Perushiym (Pharisees) who had gone out to hear John the Immerser speak (John 1:19). 35 He was the lamp, light, flame (luchnos[G], ha-nir[H]) that was burning, igniting, consuming (kaio[G]) and was shining, shedding light (phaino[G]) and you were willing to rejoice (agalliao[G]) for a while, time, season (hora[G]) in his light (phos[G], leoro[H]). He was the lamp that was igniting and was shedding light and you were willing to rejoice for a time in his light. We note that this is an acknowledgement of the fact that some of the Judean religious Jews of Jerusalem had indeed rejoiced in the light of John the Immerser’s teaching, at least for a time. To call a Jewish religious leader, sage, rabbi a “Light” or “Lamp” is familiar to the Jewish student of rabbinic and esoteric Jewish literature. On a number of occasions the book of Zohar calls Rabbi. Simeon ben Yochai, בוצינא קדישא, "the holy light": "R. Simeon, כבוצינא דשרגא דאדליק, is as "the lamp of light which burns above", and "burns" below; and by the light which burns below all the children of the world are enlightened: woe to the world, when the light below ascends to the light above.''- Zohar in Exod. fol. 79. 1. Rabbi Abhu is called בוצינא דנהורא, "the lamp of light" - T. Bavli. Cetubot, fol. 17. 1. Of Shuah, Judah's father-in-law, that he was בוצינא דאתרא, "the light of the place" - Bereshit Rabba, sect. 85. fol. 74. 4. & Mattanot Cehunah in ib. 36 But the testimony (marturia[G], eidot[H]) which I have is greater (megas[G], gedolah[H]) than Yochanan[H] (YHVH is gracious, John the Baptist); for the works, actions, tasks (ergon[G], ha-ma’asiym[H]) which the Father (ho-Pater[G], ha-Av[H]) has given Me (natan liy[H]) to accomplish—the very works that I do, enact (poieo[G], oseh[H])—testify, bear witness, give evidence (martureo[G], meiydiym[H]) about Me, that the Father (ho-Pater[G], ha-Av[H]) has sent (apostello[G], shelachaniy[H]) Me. But the testimony which I have is greater than Yochanan; for the works which the Father has given Me to accomplish—the very works that I do—give evidence about Me, that the Father has sent Me. This profession is similar in theme to that concerning Abraham (John 8:48-58) and the Queen of the South (Luke 11:31; Matt. 12:42) The works of the Father manifest in the Son are greater than all the testimony and works of fallen human beings. The works of God are both transcendent and physically present simultaneously. They are signs for the redemption of the people and at the same time evidence of the legitimacy of the Messiah. Proof that He is sent of the Father. 37 And the Father (Pater[G], ha-Av[H]) Who sent Me (shelachaniy[H]), He has testified (martureo[G], meiydiym[H]) of Me. You all have neither heard (akouo[G], shema’tem[H]) His voice, sound (phone[G], kolu[H]) at any time, ever (popote[G]) nor seen, looked upon, experienced, perceived, discerned, of (horao[G], reiytem[H]) His form, shape, appearance (eidos[G]). 38 You do not have His word, essence (logos[G], devaru[H], miltha[A]) abiding, remaining, staying in you (meno[G]), for you do not believe, have faith in, trust in (pisteuo[G], ma’amiyniym[H]) Him Whom He sent (apostello[G], lishlucho[H]). And the Father Who sent Me, He has testified of Me. You all have neither heard His voice, sound at any time, ever nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance 38 You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent. The testimony of God the Father concerning the Son spans the entirety of the Tanakh (OT) from Genesis 3:15 through to Malachi 3:1. “Now therefore, O kings, show discernment; Take warning, O [j]judges of the earth. 11 [k]Worship the Lord with [l]reverence And rejoice with trembling. 12 [m]Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may [n]soon be kindled. How blessed are all who take refuge in Him!” -Psalm 2:10-12 (NASB) “I will declare the decree of Adonai. He said to me: “You are My Son-- today I have become Your Father.” -Psalm 2:7 (TLV) “and behold, a bat kol voice from the heavens said, “This is my beloved Son, with Whom I am well pleased.” -Matthew 3:17 “He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” -Matthew 17:5 (ESV) “We accept human testimony, but God’s testimony is greater because it is the testimony of God, which he has given about his Son.” -1 John 5:9 (NIV) “nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance” While it is true that Moses and Jacob among others saw manifestations of God and lived, none the less, no one has ever seen God in all the fullness of His glory except the Son. “No one has ascended into heaven, but He who descended from heaven: the Son of Man.” -John 3:13 (NASB) “You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent.” In one sense Yeshua is referring specifically to Himself as the “Davar (logos)” Word essence of God. His hearers do not yet have the Word of God living in them because they have not acknowledged the Word Himself, that is Yeshua, Who stands before them. This is pretext for what follows regarding the written word (Tanakh). The Judean religious Jews have the Torah, the Prophets and the Writings and yet do not recognize the Author (Yeshua, the Word essence of God). “Him Whom He sent” is Yeshua. 39 You diligently search (ereunao[G], direshu[H]) the Scriptures, Writings (graphe[G], vaketaviym[H]) because you think (dokeo[G]) that in them you have life (zoe[G, chayeiy[H]) everlasting (aionios[G], olam[H]); it is these (ekeinos[G]) that testify bear witness, give evidence (martureo[G], hameiydiym[H]) about Me; You diligently search the Scriptures, Writings because you think that in them you have life everlasting; it is these that testify bear witness, give evidence about Me; “Scripture” (graphe[G], ketuviym[H]) refers to the Tanakh (OT) as a whole rather than the Ketuviym (poetry books) only. Therefore, the wealth of canonical Jewish literature of the first century CE is meant. Yeshua does not deny that the Tanakh points to eternal life, rather He accuses His hearers of failing to listen to the Tanakh and instead making the text itself an object of worship. The text points to Yeshua as the Goal and Mediator through Whom God brings eternal life to human beings (Romans 10:4). To this day many of our people misappropriate the Torah, continuing to misread and misuse it. The Zohar calls the Torah itself “eternal life” (Zohar in Gen. fol. 100. 3.). However, the commentator Maimonides is correct in saying: “he that begins to read in the book of the law is obliged to bless after this manner: blessed be he that has chosen us above all nations, and hath given us his law.--And he that finishes blesses after him in this manner: blessed is he who hath given us his law, the law of truth, and has planted "eternal life" in the midst of us.'' - Maimonides. in Misn. Megilla, c. 4. sect. 1. After all, the seed of the Messiah is planted securely in the text of the Torah and is therefore awaiting the revelation of the Spirit of God at the appointed time when the fullness of the nations have come in (Romans 10:4; 11:23-27). 40 and you are unwilling to come to Me so that you may have life, living (zoe[G], chayiym[H]). 41 I do not receive glory, renown, honour (doxa[G], kavod[H]) from men (anthropos[G], adam[H]); and you are unwilling to come to Me so that you may have life. 41 I do not receive glory, renown, honour from men; The specific Judean religious Jews in question were unwilling at that time to come to Yeshua in order to receive life. Yeshua assured them that He did not require their approval or the approval of any human being in order to fulfil His purpose and carry out the works of God’s Kingdom. He need not receive glory from men because He knew that He shared in the glory of the Father before the creation of the world. “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.” -John 17:5 (TLV) 42 but I know (ginosko[G], yada’tiy[H]) you, that you do not have the benevolent love (agape[G], ahavat[H]) of the God (ho-Theos[G], Elohiym[H]) in yourselves. 43 I Behold, now, take note, beware (Hineih[H]) have come in the name (en ho onoma[G], be’sheim[H]) of My Father (Pater[G], Aviy[H]), and you do not receive (lambano[G], kibaltem[H]) Me; if another comes in his own name, you will receive (lambano[G], tekabeilu[H]) him. but I know you, that you do not have the benevolent love of the God in yourselves. 43 I Behold, now, take note, beware have come in the name of My Father, and you do not receive Me; if another comes in his own name, you will receive him. Yeshua knows the hearts of His accusers. He knows that they prefer to put their trust in men of their own sect and have deluded themselves through the pursuit of the theological ideas and rules of their priests, scholars, teachers, and rabbis. In this respect many in the believing community (Church) today are equally guilty. Knowing the text but misinterpreting it through a lack of knowledge of the Author. Yeshua exposes the hypocrisy of His accusers by pointing out that they would rather follow a man who glorifies himself than a man who points others to the Father as He does. 44 How can you believe (pisteuo[G], leha’amiyn[H]), when you receive glory, honour, renown (doxa[G], kavod[H]) from one another and you do not seek the glory (doxa[G], ha-kavod[H]) that is from the One (monos[G], hayachiyd[H]) (Theos[G], ha-Elohiym[H]) God? How can you believe, when you receive glory, honour, renown from one another and you do not seek the glory that is from the one God? Because his hearers were seeking honour and prestige among their fellow religious Jews in Jerusalem, they were unable to see what was right in front of them. It is common to human beings to be distracted by beautiful lies and self-deification, a form of gazing that it is extremely difficult to be loosed from. 45 Do not think (dokeo[G]) that I will accuse (kategoreo[G], eton[H]) you before the Father (ho-Pater[G], ha-Av[H]); the one who accuses (kategoreo[G], ha-toein[H]) you is Moshe[H] (drawn out, Moses), in whom you have set your hope (elpizo[G]). Do not think that I will accuse you before the Father; the one who accuses you is Moshe, in whom you have set your hope. The ultimate irony in this situation is that the “hero” of these specific Judean’s and indeed of many Jews of Yeshua’s time, is Moses, the human recorder of the Words of Hashem (Yeshua). Moses who himself points to Yeshua as the “prophet like me” (Deut. 18:15). Therefore, it is Moses who is best qualified to accuse those Jews who deny Yeshua. (Keeping in mind that many Jews believed Yeshua, and that many of us are today returning to HaShem through our King Messiah Yeshua). Our rabbis agree that the Messiah, when He comes, will rebuke the students of Israel’s sages: "R. Zeira says, that R. Jeremiah bar Aba said, that in the generation in which the son of David shall come, there will be קטוגוריא בתלמידי חכמים, "accusations against the disciples of the wise men".'' - Talmud Bavli. Cetubot, fol. 112. 2. 46 For if you believed, trusted in, had faith in (pisteuo[G], ta’amiynu[H]) Moshe[H] (drawn out, Moses), you would believe, trust in, have faith in (pisteuo[G], ta’amiynu[H]) Me, for he wrote (grapho[G], katav[H]) about Me. 47 But if you do not believe, trust in, have faith in (pisteuo[G], ma’amiyniym[H]) his written words (gramma[G], lichtavayv[H]), how will you believe My spoken words (rhema[G], lidvaray[H])?” For if you believed Moshe, you would believe Me, for he wrote about Me. 47 But if you do not believe his written words, how will you believe My spoken words?” The writings of Moses are widely believed to be prophetic of the Messiah by the vast majority of our rabbis and sages. We need only take God at His Word (Davar, Logos). “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, [a]Until Shiloh comes, And to him shall be the obedience of the peoples.” -Genesis 49:10 (NASB) “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the [a]forehead of Moab, And [b]tear down all the sons of [c]Sheth.” -Numbers 24:17 (NASB) “The Lord your God will raise up for you a prophet like me from among you, from your [a]countrymen, you shall listen to him. 16 This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ 17 The Lord said to me, ‘They have [b]spoken well. 18 I will raise up a prophet from among their [c]countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.” - Deuteronomy 18:15-18 (NASB) Copyright 2020 Yaakov Brown Belief, faith, trust, is a journey begun that does not end. If your faith ends it proves itself to be counterfeit. I’m not speaking of doubt, doubt does not negate faith, to the contrary it qualifies faith. 1After these things, words, events (ha-devariym[H]) there was a recurring festival (heorte[G], chag[H]) of the (ho[G], ha[H]) Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]), and Yeshua[H] [A] (Iesous[G] YHVH Saves) went up to Jerusalem (Yerushalayim[H], Flood/Downpour of Peace, wholeness, wellbeing).
1After these things, words, events, there was a recurring festival of the Judeans, religious Jews, and Yeshua went up to Jerusalem. We note that these events follow the healing of the child of the officer of the king in Cana, Capernaum, and the Galilee region, 151 km, approximately 32 hours walk from Jerusalem. Both the Hebrew and Greek texts refer to a singular festival, “a festival of the religious Jews/Judeans”. While some suggest that this festival is one of the Regaliym (Aliyot or pilgrimage festivals), this is untenable given the chronology of John’s Gospel. Based on Yeshua’s reference to the approaching harvest in the previous chapter and the fact that it has almost been a year since His ascent to Jerusalem for the Passover (Pesach) the festival in the present verse is most likely the post-Torah festival of Purim which celebrates the deliverance of Israel from the evil Haman during the Persian exile (recorded in the Scroll of Esther). In fact this is the only option given that the Passover is just over a month away at this point in the chronology. Nor can the present festival be Passover because John’s Gospel uses the definite article “The” when referring to Passover, whereas the festival in question is simply called “Festival”. The fact that Yeshua venerated this festival (Purim) shows that He was not opposed to honouring God’s continued work in Israel’s history and the spiritual history of humanity. An educated estimate of this festival’s occurrence in the first century CE places this particular Purim celebration on March 17th 29 CE, a weekly Shabbat day. As I have stated, it’s the only remaining festival that occurs prior to Pesach (6:4), and is therefore the only plausible choice here with regard to the chronology of the book of John. Yeshua also venerated the extra-Biblical festival of Chanukah (Dedication) [John 10:22-23] which celebrates the deliverance of Israel from Greek (Syro-Phoenician) oppression, and the rededication of the Temple in Jerusalem on December (Kislev) 25, 165 BCE (1 Maccabees 4:36-40). The fact that Yeshua made Aliyah (going up) to go and celebrate an extra Biblical festival (something the Torah does not require of Jewish males) shows His veneration of those things which continued to memorialize the ongoing delivering work of God. Those foolish Messianic Gentiles who now rebuke Christians for celebrating Christmas (another extra Biblical festival) because it occurs on a pagan date, should take careful note of the date of the rededication of the Temple by the Maccabees. Unlike many modern Messianic believers, Yeshua did not miss an opportunity to reveal God’s redemptive work to humanity. Thus, in our present text it is during Purim that He shows a suffering man the path, not only to healing, but to wholeness and a life lived free from condemnation. “Went up” is a topographical phrase. Yeshua travelled south to Jerusalem going up to Mt Moriah (Temple Mount). 2 Now there is in (Yerushalayim[H], Flood/Downpour of Peace, wholeness, wellbeing) by the sheep gate (probatikos[G], sha’ar-hatzon[H]) a pool, which is called in Ivriyt[H] (Hebraisti[G], Hebrew) Beit chasda[H, A] (House of Kindness/Practical love, from the Hebrew root chesed), having five (chamishah[H]) porticoes, covered walkways lined with columns (stoa[G], ulamiym[H]). 2 Now there is in by the sheep gate a pool, which is called in Hebrew Beit chasda, having five covered walkways lined with columns. The Greek text simply says “probatikos” sheep, and not “Sheep Gate”. However, historical context, archaeological evidence and common scholarship all point toward this being a reference to the north-eastern gate of the wall surrounding 1st century Jerusalem. Notice, “Now there is in Jerusalem”. This means that contrary to popular Christian scholarly myth, the writer of John’s Gospel could not have written His original manuscript after 70 CE (the year of the destruction of Jerusalem by the Romans). The evidence continues to mount in support of the likelihood that the writer of John’s Gospel initially wrote his Gospel for a first century Jewish, Samaritan, Israeli audience, and only secondarily intended it to be distributed to the wider body of Jewish and Gentile believers throughout the known world. The Gate “the sheep gate (sha’ar-hatzon[H])” This gate was probably named in connection to the main animal market where sacrificial sheep were bought and sold (some scholars dispute the existance of such a market in the 1st century), which was located directly outside this gate in the Second Temple era, and probably owed its location to the gate of Nehemiah’s time. “Then Eliashib the high priest arose with his brothers the priests and built the Sheep Gate; they consecrated it and hung its doors. They consecrated the wall to the Tower of the Hundred and the Tower of Hananel.” -Nehemiah 3:1 (NASB) Scholars suggest that the Mishnah reference to “Sha’ar Tadiy” (Tadi Gate) [Mishnah. Middot 1:3] is a mis-spelling given that there is no known translation for the Mishnaic Hebrew word “Tadiy”. Therefore, they suggest that this gate is in fact “Sha’ar Taliy”, Gate of a Lamb, or, the Lamb’s Gate. Some suggest that this is the original Hebrew name for the gate mentioned in John 5:2. Very near the site of the ancient Sheep’s Gate is the modern city gate dating to the 16th century. This modern gate is known as the “Lions’ Gate.” (ref. Rev.5:5-6; Isaiah 11:6) The Lions’ gate is situated in the northeast corner of the Old City of Jerusalem, and provides access to the Temple Mount from the Kidron Valley. During the Byzantine period (6th Century CE) this gate was referred to as the “St Stephen’s Gate”, because it was believed that it was outside this gate Stephen, the first Messianic Jewish martyr was murdered (Acts 7:58). Over the centuries, those who built up Jerusalem have had to reuse the ancient location of the gate due to the fact that Jerusalem gives way to the Kidron Valley on its north eastern side, thus it has always been the site of the north-eastern gate, which has been renamed multiple times over the centuries. The Pool “Beit chasda[H, A] (House of Kindness/Practical love, from the Hebrew root chesed)” This pool is probably named for the healing and mercy shown by God to those who sought Him there. The pool was excavated in the 19th century, and is located directly north of the Temple Mount. It is possible that prior to the second Temple era this pool was used to wash the sacrificial sheep before bringing them into the Temple. Though this seems unlikely given that no such requirement is commanded in the Torah. It is also highly unlikely, even tenuous, to suggest as some do, that this pool was being used by the Greco-Roman cult of Asclepius at the time of Yeshua (1st century CE). According to archaeological record the use of this pool for Roman rites dates back only as far as the second century CE (Encyclopaedia of Judaica 9: 1539), when it was used as a healing sanctuary of sorts, possibly related to neo pagan syncritism. Given the volatile Religious-Political climate of the first century CE, the use of this pool by the Asclepius Cult seems implausible at best. Further still we see that the movement of the pool’s waters is attributed to an Angel of God, and not to a foreign deity (v.4). Those who claim that verse 4 is unreliable because it appears in fewer ancient manuscripts are, like so many revisionist scholars of our time, convinced that they have greater integrity than that of the scribes of Messianic (Greek) Scripture. Suffice to say, this is the height of hubris and a sad reflection on our post enlightenment propensity for self-delusion. It is thought by some that this pool may be synonymous with the “Upper pool” mentioned in 2 Kings 18:17 and Isaiah 7:13, and by others that it is the pool known as “The Great Pool”. "between Hebron and Jerusalem, is the fountain Etham, from whence the waters come by way of pipes, unto the great pool, which is in Jerusalem.'' - Cippi Hebraici, p. 10. Therefore, the pool of Beit Chasda has a connection to the sacrificial Lamb of God Yeshua and the gate close by connects us figuratively to the attributes of His Messiahship, being both the humble self-sacrificing Lamb of God and the mighty returning Lion of Judah, King of the Jews and Ruler of the nations. 3 In these (the porticoes) lay a multitude (plethos[G]) of the sick, feeble, weak (astheneo[G]), blind (tuphlos[G]), lame, limping (cholos[G]), dry, withered, paralysed (xeros[G]) waiting for the moving (kinesis[G]) of the waters (hudor[G]); 4 for an angel, messenger (angelos[G], malakh[H]) of the Lord (YHVH[H]) went down during a certain season, on a certain occasion (Kairos[G]) into the pool and stirred up, agitated, disturbed (tarasso[G]) the water (hudor[G]); whoever then entered first into the water, after the stirring up was made sound, healthy, pure, whole (hugies[G]) from whatever at the time (depote[G]) was the disease, trouble, sickness (nosema[G]) which had tight hold of, arrested, possessed, restrained, held back, detained (katecho[G]) him, or held him down. 3 In these porticoes lay a multitude of the sick, feeble, weak, blind, lame, limping, dry, withered, and paralysed, waiting for the moving of the waters; 4 for an angel, messenger of the Lord went down during a certain season, on a certain occasion into the pool and stirred up, agitated, disturbed the water; whoever then entered first into the water, after the stirring up was made sound, healthy, pure, whole from whatever at the time was the disease, trouble, sickness which had tight hold of, arrested, possessed, restrained, held back, detained him, or held him down. Based on archaeological excavation (beginning early 19th Century), it is thought that the water of the pool became agitated when the pipes to the upper pool were opened and the flow of water into the lower pool caused a small whirlpool-like effect. This practical solution does not negate angelic intervention, nor does it suggest that healings associated with this pool were psychosomatic. Yeshua did not discount the paralysed man’s testimony regarding the potential healing he might have received in the pool, rather, Yeshua showed that He needed no mechanism in order to heal, and that He was offering not just physical healing but everlasting wholeness. While modern scholars claim that the manuscripts containing verse 4 are “inferior”. It is none the less a valid explanation of the miraculous healings that were clearly taking place at the pool, and one, that unlike the pagan rite theory, is far more plausible. If the paralysed man had been seeking healing from a Greco-Roman deity Yeshua would have rebuked him specifically for it. Therefore, as I have previously mentioned I see no reason to discount verse 4 or to accept the theory of pagan influence regarding the use of the pool of Beit Chasda in the first century CE. 5 And a certain (tis[G]) man (anthropos[G], iysh[H]) was there who had been infirm, ill, weak, suffering (astheneia[G]) for thirty-eight years. 6 Yeshua[H] [A] (Iesous[G] YHVH Saves) having seen (vayare[H]) him lying there, and having known (ginosko[G], vayeida[H]) that he had already been there a long time (chronos[G]), He *said to him, “Do you wish, desire, are you willing, do you intend (thelo[G]) to become, be born (ginomai[G]) sound, healthy, pure, whole (hugies[G])?” 5 And a certain man was there who had been infirm, ill, weak, suffering for thirty-eight years. 6 Yeshua having seen him lying there, and having known that he had already been there a long time, He *said to him, “Do you wish, desire, are you willing, do you intend to become, be born sound, healthy, pure, whole?” Note the past tense “having seen” and “having known”. Yeshua had foreknowledge of this man’s condition and the length of time that the man had suffered. “Are you willing to be born whole?” This is an interesting question that denotes something more than what is seen on the surface. Of course the man is willing to be physically cured but Yeshua is not only asking him if he is willing to be cured. Yeshua does not work miraculous signs except for the purpose of directing a person or persons to salvation in Himself through the redemptive work of God. Therefore, Yeshua is asking the man if he is willing to repent of his sinful condition and be born into everlasting wholeness, purity, health. This is affirmed by the latter verse and its warning against a worse fate (5:14). 7 The sick, weak (astheneo[G]) man answered Him, “Adoniy[H] (Lord, Sir, kurios[G]), I have no one to put, carry, gently throw (ballo[G]) me into the pool when the water (ha-mayim[H]) has been stirred (tarasso[G]) up, and while I am coming, another steps down before me.” 8 Yeshua[H] [A] (Iesous[G] YHVH Saves) *said to him, “Get up, arise, awaken (egeiro[G], kum[H]), take up (airo[G]) your mat, bedding (krabattos[G]) and walk, conduct your life, live (peripateo[G], vehit’hleikh[H]).” 7 The sick, weak man answered Him, “Adoniy I have no one to put, carry, gently throw me into the pool when the water has been stirred up, and while I am coming, another steps down before me.” 8 Yeshua said to him, “Get up, arise, awaken, take up your mat, bedding and walk, conduct your life, live.” Both the Greek peripateo and the Hebrew h’leikh (from halakhah “The way of walking”) infer walking in moral uprightness. In other words, “Awaken (from your sinful state), take up the bedding (that supported your complacent slumber), and walk rightly (before God and man)”. Therefore, the physical healing was a figure that was to point the man toward salvation (Himself) and not an end in and of itself. 9 And Immediately (eutheos[G]) the man became, was born (ginomai[G]) sound, healthy, pure, whole (hugies[G]), and picked up his mat, bedding (krabattos[G]) and began to walk, conduct his life, live (peripateo[G], vehit’hleikh[H]). Now it was a Shabbat[H] (sabbath, sabbaton[G]) on that day. 10 So the (ho[G], ha[H]) Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were saying to the man who was cared for, healed (therapeuo[G]), “It is the Shabbat[H] (sabbath, sabbaton[G]) and it is not permissible for you to carry your mat, bedding (krabattos[G]).” 9 And Immediately the man became, was born sound, healthy, pure, whole, and picked up his mat, bedding and began to walk, conduct his life, live. Now it was a Shabbat on that day. 10 So the Judeans, religious Jews were saying to the man who was cared for, healed, “It is the Shabbat and it is not permissible for you to carry your mat, bedding.” After thirty eight years of suffering this man took Yeshua at His word and acted on his belief in Yeshua by beginning to stand. In doing so the man entered the convergent power of God and was immediately and fully healed. This was a life transforming moment that meant all other considerations were put aside. In picking up his mat the man disregarded the extra-Biblical pre-rabbinic law of the first century CE. It is clear from the man’s response to Yeshua and the miraculous experience of his healing, that he saw Yeshua as a man of God and His word as a binding halakhic practise. Though he had not yet had a chance to properly acquaint himself with Yeshua because Yeshua had quickly slipped away in the crowd (v.13). The objection made by the Religious Jewish residents of Judea and Jerusalem was one that misinterpreted Jeremiah 17:21-22 to refer to all burdens rather than to those burdens pertaining to work resulting in profit. It is clear from the writing of the prophet Nehemiah 13:19 that the prohibition against carrying a burden on Shabbat was specifically regarding trade and did not apply to bedding or any other aid to rest, which was the very reason Shabbat was instituted in the first place. The Talmud affirms the right understanding: "he that rolls up a bed of the brasiers or tinkers (i.e. on the sabbath day) is bound to a sin offering.'' -Talmud. Bavel. Shabbat, fol. 47. 1. & 138. 1. The Mishna (oral law) prohibits carrying a burden in a public area on Shabbat (Mishna. Sabbat, c. 10. sect. 3). But in a walled city like Jerusalem an “eruv” (Jewish religious law injunction) allows for carrying a burden on Shabbat. According to late rabbinic law healing of a life threatening illness was permitted on Shabbat but healing a chronic illness was not (Babylonian Talmud. Yoma 84b). Regardless, neither the Mishna nor the writings of our rabbis are binding. The body of extra-Biblical tradition that forms rabbinic halakhah (practise) does not meet the standard of inspired Scripture and is therefore inadequate in its assessment of this healed man’s actions. More importantly, those complaining about the carrying of a mat on the Shabbat had entirely missed the sign that was standing before them, a man miraculously healed by God, a miracle that was intended to point them (religious Judeans) to the Messiah and redemption. It is important to note that Yeshua did not break a single command of the Torah during His lifetime. All instances where He is accused of violating Torah are in fact lawful exceptions and or valid applications of Torah Law. After all, He is the Davar (Word, Essence) of God, the Author and Goal of the Torah (Rom.10:4). In order to be the perfect, sinless sacrifice for the redemption of humanity, Yeshua was required to live a sinless life in a frail human body. If He had broken Torah Law as some falsely claim, He would not have been qualified to be the spotless sacrificial Lamb of God. We note that this particular Sabbath was both the weekly Sabbath and the Sabbath of the first day of Purim (14 Adar). In addition to the weekly Sabbath Jewish festival days are also referred to as Sabbaths and in the year 29 CE Purim fell on a weekly Sabbath. However, Purim is also celebrated on the 15th of Adar (Shushan Purim) in walled cities like Jerusalem. Therefore, this man was probably physically healed on the weekly Sabbath of Purim 14 Adar 29 CE during the two days of Purim celebrated in Jerusalem. The Greek therapeuo means to be “treated, cared for, attended to” by a physician, and only means healing by inference. We note that it is not the same as the word Yeshua used, which is hugies, and means to be made “sound, healthy, pure, whole”. Therefore, the Religious Jews of Jerusalem perceived of a physical healing but did not see the wholeness and spiritual healing that Yeshua was offering to this man. 11 But he answered them, “He Who made (poieo[G]) me sound, healthy, pure, whole (hugies[G]) was the one Who said to me, ‘take up (airo[G]) your mat, bedding (krabattos[G]) and walk, conduct your life, live (peripateo[G], vehit’hleikh[H])’” 12 They asked him, “Who is the man Who said to you, ‘take up (airo[G]) and walk, conduct your life, live (peripateo[G], vehit’hleikh[H])?” But he answered them, “He Who made me sound, healthy, pure, whole was the one Who said to me, ‘take up your mat, bedding and walk, conduct your life, live’” 12 They asked him, “Who is the man Who said to you, ‘take up and walk, conduct your life, live?” Notice that the man uses the Greek word hugies, meaning “sound, healthy, pure, whole”. Perhaps he has begun to understand the greater significance of Yeshua’s ministry to him. He had taken up his mat at the instruction of Yeshua and was innocent of any wrong doing relating to the Shabbat. In fact, his obedience proved him more righteous than his accusers. It seems that the religious Jews of Jerusalem in question were eager to find the one they perceived to be a false teacher and have him answer before a religious court for teaching actions that they believed were contrary to Jewish religious law. 13 But the man who was healed (iaomai[G]) did not properly behold, consider (eido[G]) Who it was, for Yeshua[H] [A] (Iesous[G] YHVH Saves) had slipped away while there was a crowd in that place. But the man who was healed did not properly behold, consider Who it was, for Yeshua had slipped away while there was a crowd in that place. It seems that Yeshua had not remained to receive any credit for the miracle and that the pool of Beit Chasda had been crowded with people, so that the healed man had not had time to properly identify his healer. 14 After these things Yeshua[H] [A] (Iesous[G] YHVH Saves) found (heurisko[G]) him in the temple (beveiyt-haMikdash[H], ho-hieron[G]) and said to him, “Behold, pay attention, now (hineih[H], horao[G]), you have become, been born (ginomai[G]) sound, healthy, pure, whole (hugies[G]); do not sin, miss the mark of God’s holiness (hamartane[G]) anymore, so that nothing worse, more severe (cheiron[G]) happens to you.” After these things Yeshua found him in the temple and said to him, “Behold, pay attention, now, you have become, been born sound, healthy, pure, whole; do not sin, miss the mark of God’s holiness anymore, so that nothing worse, more severe happens to you.” “Yeshua found him in the temple” We note that the man was in the Temple and was very likely there to give thanks to God for his physical healing. Iaomai is now the third Greek word used to describe the man’s healing. Iaomai is most often used to describe physical healing. Thus, the author makes it clear that the man has been physically healed, while leaving room for the spiritual lesson afforded by the earlier uses of the Greek hugies, meaning “sound, healthy, pure, whole”, and applicable figuratively, spiritually etc. “do not sin anymore, so that nothing worse happens to you.” While it is true that certain sin leads to physical illness (ref. Ex. 4:11; Lev. 26:16; Num. 12:9-10; Deut. 32:39; 2 Chr. 7:13; 21:14-15), Yeshua is not threatening a worse physical illness, rather He is completing the remez (hint), the sod (mystery) of the teaching He began when he asked the man “Are you willing to become pure?” In other words, “If I work a miraculous physical healing in you, are you willing to repent and receive the everlasting spiritual wholeness that I am offering you?” Therefore, “something worse” refers to eternal torment (the lake of fire [Rev. 19:20; 20:10, 14, 15]). “beveiyt-haMikdash[H], ho-hieron[G]” 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 from a Jewish perspective. 15 The man went away, and told the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) that it was Yeshua[H] [A] (Iesous[G] YHVH Saves) Who had made him sound, healthy, pure, whole (hugies[G]). The man went away, and told the Judeans, religious Jews that it was Yeshua Who had made him sound, healthy, pure, whole. There’s no reason to presume that the man was a tell-tale who was trying to get Yeshua into trouble. To the contrary, given his healing and obvious faith in Yeshua He was more likely hoping that the Judean religious Jews would see that Yeshua was a tzaddik (righteous one), and would become His followers. 16 For this reason the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were persecuting Yeshua[H] [A] (Iesous[G] YHVH Saves), because He was doing these things on the Shabbat[H] (Sabbaton[G], Sabbath). For this reason the Judeans, religious Jews were persecuting Yeshua, because He was doing these things on the Shabbat. The religious Jews of Jerusalem were clearly intent on tearing Yeshua down. This based on what they saw as a violation of the Shabbat. It is also possible that these same Judeans were present when Yeshua had performed miraculous signs during the Passover and were jealous and suspicious concerning Yeshua’s rise to fame among the Am Ha-aretz (common people, lit. people of the land). 17 But Yeshua[H] [A] (Iesous[G] YHVH Saves) answered them, “My Father (Pater[G], Aviy[H]) is working, labouring (ergazomai[G], poeil[H]) until now, at this moment (arti[G], ad-atah[H]), and I Myself am working, labouring (ergazomai[G], poeil[H]).” But Yeshua answered them, “My Father is working, labouring until now, at this moment, and I Myself am working, labouring.” In order to understand what Yeshua is saying we must have an understanding of the Shabbat within the meta-narrative of Scripture. The Father created all things in six days and took pause on the seventh, the Shabbat. This day is commanded to Israel as a constant reminder of the creation, God’s choosing of Israel as His people, and an opportunity to rest and refuel for the work ahead. This rhythm of rest and symbol of Jewish identity remains extremely important. However, The last we hear of God “resting” in Scripture is at the beginning of Genesis. Based on this the Talmud recognizes a dividing of history into six one thousand year days, making up a kind of historical week that will end with the seventh and eternal Shabbat day, the Messianic Millennium (Talmud Bavli Sanhedrin 97b). This is consistent with the teaching of Brit Ha-Chadashah (NT) [Hebrews 4:9-11], which explains the Olam Haba (World to come) as an everlasting Shabbat. Therefore, when Yeshua says “My Father is working, labouring until now, at this moment, and I Myself am working, labouring.” He is testifying to the fact that God has been actively participating in creation from the Shabbat of the beginning until the present time, and Yeshua has been and continues to participate with the Father in His redemptive work, even on the weekly Shabbat which remains in time and space until the end of all things when the everlasting Shabbat is made manifest to the renewed and restored creation. Yeshua, Who was establishing a superior priesthood (Hebrews 4), was more than justified in His actions on the Shabbat. “Or have you not read in the Law, that on the Sabbath the priests in the temple [a]break the Sabbath and are innocent?” -Matthew 12:5 (NASB) “7 You shall put pure frankincense on each row that it may be a memorial portion for the bread, even an offering by fire to the Lord. 8 Every sabbath day he shall set it in order before the Lord continually; it is an everlasting covenant [a]for the sons of Israel. 9 It shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the Lord’s offerings by fire, his portion forever.” ” -Leviticus 24:7-9 (NASB) 18 Because of this therefore the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking all the more to kill (apokteino[G]) Him, because He not only was breaking the Shabbat[H] (Sabbaton[G], Sabbath), but also was calling the God (ho-Theos [G], ha-Elohim[H]) His own (idios[G]) Father (Pater[G]), making Himself equal (isos[G]) with the God (ho-Theos [G], lei-Elohim[H]). Because of this therefore the Judeans, religious Jews were seeking all the more to kill Him, because He not only was breaking the Shabbat, but also was calling the God His own Father, making Himself equal with the God. It is clear from the text that Yeshua’s first century Judean audience understood that Yeshua was making Himself equal with God and that what He had said was blasphemy. By claiming to have an intrinsic filial relationship with God Yeshua was revealing the fact that He is the promised Servant King Messiah, Imanu-El (God with us). This revelation is consistent with the meta-narrative and theme of John’s Gospel, which from the beginning makes the deity of the Messiah an unavoidable issue (John 1). The fact that the Judeans were seeking to kill Yeshua is further evidence that they believed He was claiming to be one with God and was therefore guilty of the greatest of blasphemies in their eyes. If Yeshua had broken the Shabbat and if He was not God with us as He claimed, then the Judean religious Jews had every right to stone Him to death according to the Torah (Ex. 31:14; Lev. 24:16). However, Yeshua is God with us and He has never broken the Shabbat. After all, He is the Lord of the Shabbat (Matt. 12:8). 19 Therefore Yeshua[H] [A] (Iesous[G] YHVH Saves) answered and was saying to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, the Son (ho-huios[G], ha-ben[H]) can do (poieo[G], la’asot[H]) nothing (oudeis[G]), lo-yuchal[H]) of Himself, unless it is something, a word (davar[H]) from His soul (minafsho[H]) He sees, discerns, perceives (blepo[G], yireh[H]) the Father (ho-Pater[G], et-Aviyv[H]) doing; for whatever the Father (He) does (oseh[H]), these things (houtos[G]) the Son (ho-huios[G], ha-ben[H]) also (gam[H]) does, has done (poieo[G], ya’aseh[H]) likewise (homoios[G], kamohu[H]). Therefore Yeshua answered and was saying to them, “Amen, Amen, I say to you, the Son can do nothing of Himself, unless it is something, a word from His soul He sees, discerns, perceives the Father doing; for whatever the Father does, these things the Son also does, has done likewise. Yeshua the Son can do nothing separately from God the Father because God is echad (a complex unity). The Father and Son are One, of one mind. Yeshua is God with us, He has submitted Himself to the Father because by entering time and space and taking on the frailty of human existence He is subject to the freewill of man and must therefore submit His will to that of the Father. This does not make Him less or unequal but shows the depth of love of God, Who, manifest in the Son, has entered His creation in order to personally redeem it. Were Yeshua to do that which is not God’s will He would be inferior to God, but to submit Himself completely to do God’s will in the Ruach Ha-Kodesh (Holy Spirit) is to show that He is one with God, not inferior but demonstrating the very nature of God manifest in human form. This is consistent with the appearances of the Malakh HaShem (Angel/Messenger of YHVH) of the Tanakh, Who in a number of places is clearly the resurrected and transcendent Messiah. Authority does not negate equality. Authority denotes position whereas equality expresses nature. The value of like things does not change based on the roles they have. 20 For the Father (Pater[G], ha-Av[H]) loves, cherishes, has an intimate friendship with (phileo[G], oheiv[H]) the Son (ho-huios[G], ha-ben[H]), and shows, points out, teaches, demonstrates, makes known to (deiknumi[G], umoreh[H]) Him all things (pas[G], kol[H]) that He (The Father) Himself is (has been) doing, making, constructing (poieo[G], ya’aseh[H]); and will show Him (Yeshua) greater (megas[G], gedoliym[H]) works, deeds, actions (ergon[G], ma’asiym[H]) than these, so that you will marvel, wonder, admire, be amazed (thaumazo[G], titamahu[H]). For the Father loves, cherishes, has an intimate friendship with the Son, and shows, points out, teaches, demonstrates, makes known to Him all things that He (The Father) Himself is (has been) doing, making, constructing; and will show Him (Yeshua) greater works, deeds, actions than these, so that you will marvel, wonder, admire, be amazed. The “greater works” are about to be made manifest in the life of Yeshua unto the salvation of all who will believe. Up to this point in time Israel has witnessed the miraculous works of God and is privileged to carry His written word: now, the Living Word is manifest in her presence to fill the redemptive purposes of God in her midst and cause her to marvel at the goodness born of God’s Holiness through the vicarious work of Yeshua. The purpose of the works that the Father manifests through the Son is to cause the Judean religious Jews to marvel and admire the Son and the Father. Of course this will be extended to include all Jews and later Gentiles also. However, Yeshua is speaking these words directly to His opponents the Judean religious Jews. God’s plan for them is their salvation through Yeshua, Whom the presently despise but will later admire and believe in (John 11:45; 12:41; Acts 2). 21 For just as the Father (ho-Pater[G], ha-Av[H]) raises, wakens, arouses (egeiro[G], yaiyr[H]) the dead (ho-nekros[G], et-ha’meitiym[H]) and gives (has given) them life, quickens living (zoopoieo[G], veychayeh[H]), even so the Son (ho-huios[G], ha-ben[H]) also gives life, quickens living (zoopoieo[G], yechayeh[H]) to whomever He wills, intends, designs (thelo[G], yechpatz[H]). For just as the Father raises, wakens, arouses the dead and gives them life, quickens living, even so the Son also gives life, quickens living to whomever He wills, intends, designs. Ezekiel 37:5 attributes the act of resurrection to God Himself. Once again, this statement denotes the unity of God the Father and God the Son. Only God gives life, therefore, if the Son also gives life He is God with us. “18 No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father.” -John 10:18 (NASB) 22 For not even the Father (ho-Pater[G], ha-Av[H]) judges (krino[G], yadiyn[H]) anyone, men, human beings (iysh[H]), but all, every kind of (pas[G], kulo[H]) judgment, sentence, decision (krisis[G], ha-mishpat[H]) has been given (didomi[G], natan[H]) into the hand (beyad[H]) of the Son (ho-huios[G], ha-ben[H]), For not even the Father judges anyone, men, human beings, but all, every kind of judgment, sentence, decision has been given into the hand of the Son, With regard to judgement God is no hypocrite, the Father Who is outside all things and in Whom all things exist does not pretend to be a human being or to have the frailty of a human being. However, the Son, God with us, experiences all things as we have and is therefore fully qualified in His own frailty to judge humanity (Phil. 2:5-7; Heb.4:15). Not that God the Father is unqualified, but that He perfects His qualification in the Son Who was crucified before the creation of the world in anticipation of humanity’s decision to sin. Therefore, God remains Judge in the sense that He gives judgement over to the Son in order that the Father might outwork His perfect justice. “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) 23 so that all (pas[G], chulam[H]) will honour, pay homage to (timao[G], yechabdu[H]) the Son (ho-huios[G], ha-ben[H]) even as they honour, pay homage to (timao[G], yechabdu[H]) the Father (ho-Pater[G], ha-Av[H]). He who does not honour, pay homage to (timao[G], lo-yechabeid[H]) the Son (ho-huios[G], ha-ben[H]) also does not honour, pay homage to (timao[G], mechaveid[H]) the Father (ho-Pater[G], ha-Av[H]) who sent Him (pempo[G], shelachu[H]). so that all will honour, pay homage to the Son even as they honour, pay homage to the Father. He who does not honour, pay homage to the Son also does not honour, pay homage to the Father who sent Him. Yeshua is describing His role as King over Israel in the line of David. He is the King Messiah and has therefore been given authority by God and has submitted Himself back to God. To deny that a son is born of a father is to call the father impotent. Therefore, to deny Yeshua’s Sonship is to deny God’s potency and is an act of dishonour toward God. These words are a warning to the Judeans. They will be afforded the opportunity to honour Yeshua in the future, however, if they choose to dishonour Him they will prove that they have not known nor truly ever honoured the Father, El Elhohay Yisrael. It is interesting to note that the Judeans had an officer of the Sanhedrin named “Av Beit Din”. Father of the House of Judgement, responsible for trying cases of religious law. "and the father of the house of judgment", who judges thy judgments, or determines thy causes, is mighty over thy people, &c.'' -Targum on Song of Songs 7:4 Within early Jewish post Biblical literature a clearer figurative example of the role of the King Messiah in judging Israel would be hard to find. 24 “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, he who hears, listens to, comprehends (akouo[G], ha’shomeia[H]) My word (logos[G], davariy[H]), and continues to believe, trust in, have faith in (pisteuo[G], uma’amiyn[H]) Him who sent (pempo[G], le’sholchiy[H]) Me, has (echo[G]) everlasting life, perpetual living, a living world (zoe-aionios[G], chay-olam[H]), and does not come (ve’lo yavo[H]) into judgment, sentencing (krisis[G], ba’mishpat[H]), but has passed (metabaino[G]) out of (ek[G]) the death [both physical and spiritual] (ho-thanatos[G], mimavet[H]) into life, living (zoe[G], la’chayiym[H]). “Amen, Amen, I say to you, he who hears, listens to, comprehends My word, and continues to believe, trust in, have faith in Him who sent Me, has everlasting life, perpetual living, a living world, and does not come into judgment, sentencing, but has passed out of the death [both physical and spiritual] into life, living.” “Shomeia” from “Shema” is the call of God to Israel from the very beginning (Deut. 6:4). “continues to believe” The Greek is a present and continuous tense. Belief, faith, trust, is a journey begun that does not end. If your faith ends it proves itself to be counterfeit. I’m not speaking of doubt, doubt does not negate faith, to the contrary it qualifies faith. “has everlasting life” Not will have, but already has, in Messiah Yeshua by trusting the Father we have already begun to live eternally. “And does not come into sentencing” Although all will be judged at the end of the age (2 Cor. 5:10), we who believe have nothing to fear regarding the Judgement because Yeshua’s sacrifice has afforded us freedom from sentencing and condemnation. Yeshua promises us that we will not come into sentencing because by His work we have already “passed out of death (the second death) into life”. In other words the just judgement that was upon us because of our sin has been mediated by Yeshua, He has taken our rightful punishment and has therefore removed all possibility of us suffering the second death. Thus, “has passed out of the death [both physical and spiritual] into life, living.” “14 Therefore, since the children share in [a]flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, 15 and might free those who through fear of death were subject to slavery all their lives.” -Hebrews 2:14-25 (NASB) “18 There is no fear in love; but perfect love casts out fear, because fear [a]involves punishment, and the one who fears is not perfected in love.” -1 John 4:18 (NASB) Copyright 2020 Yaakov Brown Water into Wine (John 2:1-11):
Introduction: The wedding in Cana and the miraculous sign of the water being turned to wine appears at first glance to be a party trick, a fanciful form of entertainment, and for those who detest wine and prefer an unfermented faith, a miracle of water into grape juice, albeit a far less miraculous transformation. However, Yeshua is no magician, nor is He a performer or a people pleaser, and both the Greek and Hebrew words for wine mean fermented grape juice, that is, alcohol. So what is this miracle all about? After all, one would think that Yeshua’s first recorded miracle would carry some significance outside of “Wow, we haven’t seen that done before”. In fact, the miracle of water to wine has deep significance beyond the plain action described in the text of the Gospel of Yochanan. It links Yeshua to creation itself, to the miraculous work of Moses, and symbolically reveals Yeshua’s vicarious, sacrificial blood. All this, at a wedding banquet that prefigures that great wedding banquet at the end of the age, the wedding supper (Rev. 19:7, 9) of the “Lamb of God Who takes away the sin of the world” (John. 1:29). Joh 2:1 And in the day, the third (uvayom hashliyshiy[H]) there was a marriage festival (gamos[G]Chatunah[H]) beginning (ginomai[G], haytah[H]) in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake of the harp, [region]); and the mother (meter[G], eim[H]) of the (tos[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) was in that place (ekei[G]): NB: Cana is approximately 7.9 km north of Nazareth. This would have been approximately 1 ½ hours walk. Yeshua spent His middle years in Nazareth. “Cana of Galilee” Is a town assigned to the tribe of Asher (Joshua 19:28). Cana meaning reeds and Asher meaning Happiness. “In the third day” (uvayom hashliyshiy), could refer either to the third day following the day that the disciples of John (the Immerser) first meet Yeshua, or to the third day of a week, that being comparable to Tuesday in the modern western calendar. It is also a figurative prophetic reference to the resurrection of the King Messiah Yeshua. If it refers to the third day of the Hebrew week, there is a significant inference. The third day of the week is that day of the created order where “God saw that it was good” twice (Genesis 1:10, 12). As a result it is thought to be a day of twofold blessing. The Hebrew chatunah (Marriage) is interesting in that the Hebrew groom, chatan having been joined by the Hebrew bride kalah (arusah, betrothed), enters a binding commitment of love that is named by a feminine form of the masculine noun chatan (groom), that being chatunah. In other words, the bride joins with the groom and takes on his character. “The mother of” Yeshua’s mother Miriyam (Mary) is never mentioned by name in the Gospel of Yochanan (John). It seems that Yochanan shares his sense of intimate connection to Yeshua with his understanding of Yeshua’s special connection to His mother. It is to Miriyam that Yeshua says “Woman here is your son” and to Yochanan He says “Here is your mother”. “25 Near the execution tree of Yeshua stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Yeshua saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Precious Woman, here is your son,” 27 and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.” -John 19:25-27 Thus, those whom the author sees in this way need not be mentioned by name because they are known to the intimate circle of his audience. This is still further evidence that this gospel was initially intended for a Jewish audience and only by extension to the gentiles being saved throughout the Roman empire of the latter first century CE (AD). “The Yeshua” It is interesting to note that while the more recent Hebrew text available does not have the definite article in conjunction with Yeshua’s name, both the Greek and Aramaic texts do. Meaning that the Jewish author, writing in Greek, clearly intended that this Yeshua be seen as exceptional. Thus, “And the mother of the Yeshua was in that place”. Keeping in mind that Joshua (Yeshua, Yehoshua) was an extremely common Jewish name in the first century CE (AD). Therefore, there may well have been several of the 1200 guests who were named Yeshua (Yehoshua, Joshua). Marriage in Judea and Galilee in the first century CE (AD): There were some differences between the Jewish marriage customs of Judea and the Galilee during the first century CE (AD). Religious laws were codified in order to establish correct practise for Jews living in the land at that time. "There are three countries (regions), for the celebration of marriages; Judea, the country beyond Jordan, and Galilee;'' -Misn. Cetubot, c. 13. sect. 10. T. Hieros. Cetubot, fol. 36. 2. Therefore, these three distinct tribal regions of Jews were obligated by Jewish religious law to marry among themselves. If a member of one group married a woman from outside of the group she was not obliged to leave her region and go with him. This is consistent with the Torah requirements regarding the passing on of land as an inheritance to the respective tribes. "They do not bring them out from city to city, (i.e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.'' -Bartenora in ib. "In Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.'' -Talmud. Bab. Cetubot, fol. 12. 1. Joh 2:2 And both Yeshua[H] and His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were called by name (kaleo[G]) to the marriage festival (gamos[G]Chatunah[H]). The Greek “kaleo” denotes the receipt of a person by name, and or the receiving of the person’s name and identity. A deep form of welcome that infers either familial relationship or close friendship. Therefore, it is likely that the families who were celebrating this wedding knew Yeshua and His disciples personally. They were either related to Miriyam (Mary) or Yosef (Joseph) [now deceased] or were close friends of the family. Certainly, at very least Yeshua was known to the family through His mother and thus His disciples would have been invited in connection to their newly found spiritual teacher and Rabbi. “Yeshua and His disciples” These being Andrew, and the John (other disciple, not John the Baptist), who followed Yeshua, Simon Peter, Philip, and Nathanael, all of whom were from the Galilee region. Therefore, five of Yeshua’s disciples were present along with His mother and brothers, Yaakov (James), Yosef (Joseph), Yehudah (Judah) and Shimon (Simon) [Mark 6:3; Matthew 13:55-56]. Including Yeshua this makes a total of ten free Jewish men present. Ten being a number of fullness and completion, wholeness and restoration, renewal and well-being. This is significant given that according to Jewish Law 10 free Jewish men (a minyan) were required to be present at the blessing of a bridegroom. “They do not bless the blessing of bridegrooms, but with ten principal and free men; and the bridegroom may be one of the number.” -Maimon. Hilch. Ishot, c. 10. sect. 5. Pirke Eliezer, c. 19. Shirhashirim Rabba, fol. 9. 3. Aside from the plan circumstances in which Yeshua was a guest and not the bridegroom, we non the less note that figuratively speaking the bridegroom of the body of believers (Yeshua) was among their number. Joh 2:3 And when they were behind in the supply of (hustereo[G]) wine (oinos[G], yiyn[H]) the mother of the (tos[G]) Yeshua[H] [A] said to Him, “They have no wine.” The Greek “oinos” is yet another Hebrew/Aramaic transliteration into Greek. The Hebrew word is “yiyn” and is used to describe the fermented juice of grapes. Wine is a symbol of blessing in both ancient and modern Judaism, thus a lack of wine is symbolic of a lack of blessing or is otherwise seen as a sign that the blessing has run out. Whatever role Yeshua’s mother played at the wedding banquet, she is almost certainly serving as a direct aid to the banquet master, who was likely a close relative. There is a beautiful correlation here. Miriyam is servant both to the banquet master of this wedding and to her own Son Yeshua, the Son of the banquet Master of creation (YHVH). Just as she serves, so she offers Yeshua and opportunity to reveal His service. He is after all the Servant King Messiah (Isa. 53). In this ancient Jewish cultural setting it would have been seen as a disgrace to the families of both bride and groom had the wine run out before the festivities had been concluded. Therefore, the remedying of this situation was of great importance to Miriyam (Mary). Joh 2:4 The (Ho[G]) Yeshua[H] [A] said to her, “What have I to do with your doings (soi[G]) precious woman (gune[G])? [Alt. Hebrew reading: mah-liy valach ishah[H] What of Me and to/for you woman?] My hour, season, time (hora[G]) is not yet arrived (heko[G]) [Alt. Hebrew reading: itiy adayin lo-ba’ah[H] With Me what is yet to be is not come.” The Greek gune in this context refers specifically to a woman relative, wife, betrothed, mother etc. “Precious woman” is a phrase used throughout the Gospel of John as a precursor to a revelation to those women dear to the heart of the Messiah (4:21; 19:26; 20:13,15). “What have I to do with your doings precious woman?” This is a Hebrew idiom from the Tanakh which has been translated into Greek in order to convey a uniquely Hebrew perspective. It is clear that the author knew his primary readers (Jews) would understand it without explanation, and he intentionally fails to clarify its meaning for any later gentile readers. This is because some of the food of the gospel is first and foremost for the children of Israel (Jews, ethnic, religious, empirical, chosen) [Matt.15:26]. The phrase in question is used throughout the Tanakh in different contexts to mean, “What do we have in common?”, “Why are you involving me?”, “Don’t tell me what to do!”, “Why are you turning to me?”, “Your concern is not my concern.” In this case the idiom is employed as a gentle rebuke that seeks to illuminate for Miriyam the importance of Yeshua’s timely revelation of His manifest glory and ultimate goal. None the less, HaShem (YHVH) had always intended for this to be Yeshua’s first miraculous sign, and Yeshua knew this. He did not give in to His mother’s request as some foolishly suggest, rather He helped His mother understand the true significance of her request. Thus Yeshua obeys the will of His Father (YHVH) and proceeds to do what He had always intended to do. “With Me what is yet to be is not come.” Meaning, “The full revelation of my redeeming work and identity awaits its perfect timing.” Therefore, while Miriyam was hoping for Yeshua to be fully recognised for Who He truly was on the occasion of this wedding, He was making sure she understood that His actions at the wedding would be a mitigated revelation that would point to the perfect hour (time) of His vicarious death and resurrection unto glory, resulting in eternal life for all who would receive Him. Joh 2:5 His mother said to the servants, “Whatever He says to you, do it.” This is one line of motherly advice that every believer should take heed of. Miriyam was approximately 44 years old at the time of these events. Miriyam’s response to Yeshua’s gentle rebuke is one of submission, respect and honour. A carnal mother would have rebuked her son and said to him, “Do as I say” but Miriyam the mother of Yeshua is a devote worshipper and lover of God. Thus she turns to the servants and says, “Do whatever He says”. We note that Yeshua’s mother Miriyam (Mary), who had treasured in her heart that which she had understood of His identity, none the less, does not respond. Rather, like a Yiddish momma, she simply turns to the servants and directs them to obey her son. In doing so Miriyam shows that she understands that while Yeshua’s time of sacrificial death (Luke 2:19, 34-25, 51-52) has not yet come, His time to launch his miraculous ministry has. We must remember that when Yosef (Joseph) and Miriyam had brought the new-born Yeshua to the Temple for consecration, the righteous man Simeon had spoken directly to Miriyam about Yeshua’s destiny: “Then Shimeon blessed them and said to Miriyam, his mother: ‘This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.’” -Luke 2:34-35 Miriyam had listened to and watched Yeshua grow and treasured both Him and His role as redeemer of Israel (Luke 2:19, 51-52). Therefore, the account of her conversation at the wedding in Cana does not show that she misunderstands Yeshua’s appointed time, to the contrary, her response shows that she understands perfectly and in spite of what she knows will lead to her own great loss, she none the less makes it possible for the people of Israel to begin to understand the fullness of God’s purpose of redemption made manifest in Yeshua, her precious, beloved and treasured son. Joh 2:6 And there were set in that place (ekei[G]) six stone (lithinos[G]) water vessels (hudria[G], kadeiy-even[H]), according to the purification, cleansing, washing rituals, judgements, regulations (mishpat[H]) of the (Ho[G]) Judeans (Ioudaios[G], Ha-Yehudiym[H]) each capable of containing 75 to 115 litres. According to Jewish tradition stone jars can be cleansed if made impure but jars made of clay must be destroyed (Lev.6:28; 11:33). It is interesting to note that stone vessels of this kind have been found in a quarry near Nazareth which dates to the first century CE. Additionally, the Greek word tekton, which is translated carpenter in most English Bibles can refer to any kind of labourer, craftsman, or artisan, including a stone mason. Therefore, it is quite possible that both Yosef (Yeshua’s father) and Yeshua (initially as apprentice to His father) were in fact stone masons (Matt.13:55; Mark.6:3). Thus, Yeshua Himself may have made the stone vessels that were present at this wedding in Cana, at the quarry outside of Nazareth, where He spent the majority of His pre-ministry years. “Six stone water vessels” Stone (earth) and water, the elements present at the beginning of creation (Gen.1:1) are present in the six stone vessels, which are themselves representative of the six days of creation. Therefore, figuratively speaking Yeshua as the Creative Word (John 1:1) begins the ministry that will bring about a renewed creation with a sign that speaks of how the renewed creation will come about. That is, through the shed blood of the King Messiah. “According to the purification, rituals, of the Judeans” Refers to Judeans by religion as opposed to Judeans by location or ethnicity, although, for the most part those who were Judean by ethnicity were also at least under the religious instruction of the Judean religious authorities in Jerusalem. The Galileans, who were Jewish by ethnicity but did not necessarily keep all the same sectarian rituals as the Judeans, had none the less provided for the religious rites of their fellow Jews from Judea and may share some of those rites with their brothers and sisters. The ritual washing vessels in this case were most likely used for the washing before meals, a tradition that makes its way through history to the modern rabbinical practise of Netilat Yadaiym (The cleansing of the hands). This practise is likely very similar in form to that of the first century CE (AD) practise. What this tells us is that the wedding was attended by Jews from both Galilee and Judea and that the couple, contrary to extrabiblical Jewish legal custom, may have been a mixed Jewish couple, one Galilean (Of Asher – Cana) and one Judean (Of Judah). “Each capable of containing 75 to 115 litres” In total the six jars were capable of holding approximately 600 litres of water. If we estimate that each guest used the 300 – 500 millilitres of water necessary to perform Netilat Yadayim, we can safely say that there were a minimum of 1200 guests at the wedding. It is no wonder then that there was a wine shortage. Joh 2:7 The (O[G]) Yeshua[H] [A] said to them, “Fill entirely (gemizo[G]) the water jars (hudria[G]) with water (mayim[H]).” And they filled them entirely, up to the brim.” In order for something to be filled it must first be emptied. This means that those attending the wedding festival were devout Judean Jews and observant Jews from the Galilee and Nazareth, many of whom had performed ritual washing (Netilat Yadayim) using the water in the stone vessels before eating at the wedding feast. This filling is figurative of the fresh living water that Yeshua would fill creation with (John 4:14). We note that this sign is given following the account of John the Immerser (John 1:33) speaking of the Messiah bringing a tevilah (Immersion, baptism) in the Spirit that perfects the tevilah (Immersion) of water. Both the beginning of creation and the beginning of Yeshua’s miraculous signs allude to the mikveh (gathering of waters, immersion pool), and to tevilah (immersion). Joh 2:8 And He said to them, “Draw out now (nun[G]), and carry (phero[G]) it to the master, the great one (architriklinos[G], el-Rav[H]) of the feast.” And they carried it. “Draw out now” No sooner had the vessels been filled with fresh water, that they were straight away poured into wine jugs and transported to the master of the banquet. This miraculous sign happened instantaneously, in the same way that the Nile had been turned red by the command of Moses. We note that Yeshua made a presentation to the lord of the feast, of the fine wine that had resulted from His work. This is of course figurative of the presenting of His own blood before the Lord of All things (YHVH). “The great one of the feast” The Greek architriklinos (Master of Festivities) is a compound title made up of three words: arche meaning beginning, origin, tria meaning three, and klino meaning to recline, rest, the declining of the day. It is a description of a dinner bed, or three couches connected and used for feasting and thus becomes a noun describing the master of ceremonies at a banquet. However, it is also a figure for the unity of God, Who begins all things (arche), is three and One (tria), and Who offers rest and reclining at the declining of time, to all who receive His Son (klino). Interestingly, the Hebrew text calls the master of the feast “El-Rav” The Great One”, Rav being the root for Rabbi. Joh 2:9 When the master, the great one (architriklinos[G], el-Rav[H]) of the feast had tasted the water (hudatos[G], mayim[H]) it had become wine (oinos[G], yiyn[H]), and he had not seen the place it had come from: (but the servants who drew the water knew;) thus, the great one (architriklinos[G], el-Rav[H]) of the feast called the bridegroom (numphios[G], chatan[H]) It is impossible to think of a modern scientific explanation for this miraculous sign. Water does not become wine through any instantaneous process, nor is it feasible to suggest that this was simply diluted wine made from some deposit of wine in the base of the jars because the master of the banquet himself states that it is the best of wines, a fine, full bodied wine incomparable to the weaker wines served up to that point. We note that only Yeshua’s mother (who possibly told His brothers and relatives), the disciples with Him and the servants, knew what had taken place at this point. Metaphorically speaking there is a miracle (sign) that only the servants, followers, and relatives of Yeshua know, that being the salvation that comes through His vicarious death and miraculous resurrection. To others the wonderful transformation of those being saved is seen publicly as the “finest wine” which is saved for last. While still others are not even invited to the Wedding Banquet. “The great one of the feast called the bridegroom” The bridegroom would have been seated with the bride in a prominent place. Therefore, the calling out of the bridegroom would have been seen by all. Figuratively, Yeshua is called by the Father to be honoured before all creation. Joh 2:10 And said to him (bridegroom), “Every (individual) man (human being) first sets out the excellent, precious, surpassingly good (kalos[G], ha-tov[H]) wine (oinos[G], yiyn[H]); and when people have become drunk (methuo[G]), then that which is worse (elasson[G]): but you have taken care, attended to matters carefully, reserved, kept (tereo[G]) the excellent, precious, surpassingly good (kalos[G] ha-tov[H]) wine (oinos[G], yiyn[H]) until this moment (arti[G]).” Yeshua’s first sign prophetically prefigures the unsurpassable value of the last sign of His earthly ministry, that being His death and resurrection. We note that the bridegroom had no idea of what had taken place (at least, not at this point). “Every man first sets out the good wine; and when people have become drunk, then that which is worse” A drunk man cannot appreciate the fine qualities of superior wine. Therefore, common sense dictates that the good wine should be served first at a time in proceedings when it can be appreciated, and later, for those who have drunk too much, the cheap wine is served. “but you have taken care, reserving the good wine until this moment” Yeshua has produced the best wine last for a reason. The fact that the wine had run out indicates that many of the guests must have been over drinking, many, but not all. Those who had become drunk would now be given the fine wine produced by Yeshua but would be unable to appreciate it, while those who had been drinking responsibly would have been free to enjoy the superior wine to the fullest. Based on his assessment of the wine we know that the master of the banquet was one who had drunk responsibly. Likewise Yeshua’s mother and disciples. It is also possible that the servants who had not been drinking but serving, were later afforded the opportunity to drink of the fine wine, not having indulged in irresponsible drinking because of their commitment to service. Therefore, we conclude that the wine was appreciated by the sober but went unnoticed by the drunk. This is a figure for the Gospel, where the blood of Messiah is received as the sweet fragrance of salvation to those being saved and as the stench of death to those being lost (2 Corinthians 2:14-16). Joh 2:11 This beginning, origin, first (arche[G], reishiyt[H]) of (O[G]) the signs, wonders, miracles (semeion[G], ha-otot[H]) Yeshua[H] [A] did in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] [circuit], Yam Ha-Kineret[H] Lake of the harp, [region]), and manifested, made known, made visible (phaneroo[G]) His glory, splendour, brightness, opinion, judgement, view (doxa[G], kevodo[H]); and His disciples, religious students, followers (mathetes[G], talmidim[H]) believed, had faith, trusted, were persuaded, accepted the truth (pisteuo[G], ya’amiynu[H]) in/on Him. “This beginning, origin, first of the signs, wonders, miracles” The Greek “semeion” (miracle) equates to the Hebrew “ot” which is the same word used to describe the signs and wonders that God performed for Israel through Moses and the prophets. This was the first of seven miraculous signs that each showed how the created order submitted to the authority of Yeshua (2:1-11; 4:43-54; 5:1-9; 6:1-5; 9:1-41; 11:1-44), the seventh sign showing Yeshua’s authority over the grave. Additionally the turning of the water to wine at Cana is the first of a total of 37 public signs (miracles) which are recorded in the gospels. We add to these: 1. the miraculous birth of Yeshua, 2. the sign of His death on the tree, and 3. His miraculous resurrection and we come to the sum 40, a number symbolizing fullness and new beginning. A number closely associated with the prophet Moses. By turning the water into wine Yeshua emulated the first public sign (miracle, plague) performed by Moses via his proxy Aaron (Moses brother), that being the turning of the waters of the Nile to blood (Exodus 7:19-20). We note that this first public sign of Moses (Following the consuming of Pharaoh’s snakes) began the 10 plagues against Egypt (Double Distress) and was the beginning of Israel’s journey to freedom through the blood of the Passover Lamb. Thus, Yeshua showed Himself to be the One Who Moses had prophesied would come: “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. 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.” The Lord said to me: “What they say is good. 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. I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 (NIV) The first public sign of Moses was a plague, the first public sign of Yeshua was a symbol of redemption and healing from the greatest of plagues (sin and death). The Torah brought the indictment against sin, the vicarious sacrifice of the Author of the Torah (Yeshua) brings atonement and freedom from the indictment of the Torah (cf. John 1:17). Both the first sign of Moses and the first sign of Yeshua were the inauguration of a process that would lead to the death of the first born. In the case of Moses, to the death of the firstborn of Egypt (double distress), and in the case of Yeshua, the death of the First Born Son of God Himself. The former being the means of physical freedom, the latter being the means of eternal metaphysical freedom. If we are not to be judged we have no need of salvation. Therefore, judgement is necessary in order to qualify redemption. Where Moses’ miraculous sign brought judgement against the enemies of God, Yeshua’s sign prophesied the means by which the enemies of God might be redeemed. And, just as the Passover Lamb delivered Israel from physical slavery, so too the “Lamb of God” would deliver Israel from spiritual slavery. It is no coincidence therefore, that the following verses of John 2 (v.13) speak of the Passover, for that is exactly what this first miraculous sign of Yeshua was pointing toward. In summation, the miracle of the water turned to wine uses the symbolism of creation and the first public miracle (sign) of Moses to present to Israel the One (Yeshua) Who brings the redemptive means by which the sin affected creation can be cleansed and reborn as a new creation.
John’s gospel began by illuminating the creative Word of God Yeshua and continued through chapter one to allude to the Immerser Yochanan, whose immersion (ritual washing) is one of repentance. Now in the opening account of chapter two, in the miracle (sign) of the wedding at Cana we see the creative Word (Yeshua) of God present at a wedding festival. We see six stone jars, which, unlike clay kilned jars, are not of man-made material (Yeshua may well have literally made the stone vessels present at the wedding at Cana). We recall the stone (rock) which is cut out and will destroy the wicked kingdoms of humanity, establishing His rule over all things, as referenced to the prophetic dream of Nebuchadnezzar (Daniel 2:34, 44-45).The six jars are the six days of creation and the stone (rock, earth) and water are the base elements of the created order of our world (Genesis 1:1-2). Therefore, the Word (Creative voice of God, Yeshua), Who was in the beginning with God (John 1:1) commands that the stone jars be filled to the brim with water on the third day (v.1), and in stone and water He creates wine, just as God created the grape vines on the third day (Gen. 1:10-13) following the creation of the Cosmos, heavens, earth and water, and prior to the creation of humanity. The water from the jars for ritual cleansing had been used to purify the body but could never purify the soul, spirit, conscience, being. Yeshua fills the same jars with new water, His living water, and turns the notion of temporary purification (physical washing) into a symbol for the blood (wine) that will bring a cleansing which will rid the soul, spirit, conscience, being of impurity forever. That is, the blood of His own vicarious, sacrificial death, shed for many. This wine (blood) is presented before the Master (God the Father) of the wedding Banquet (Of the Lamb) and it is The Master (YHVH) Who says of this wine (blood), “you’ve saved the best for last”, in other words, the temporary blood (wine) of animal sacrifice and the temporary cleansing of water is now eclipsed by the all sufficient blood (wine) of the Messiah Yeshua, Who perpetually pours out the mayim Chayim living waters of His life into the lives of others. Yeshua Makes a Whip (John 2:12-25): Joh 2:12 After this He (Yeshua) went down to Kafar Nachum[H] (Village [atonement] of comfort Capernaum), He, and His mother (meter[G], eim[H]), and his brethren (adelphos[G], echayn [achim] [H]) and His disciples, religious students, followers (mathetes[G], talmidim[H]): and they continued there for only a few days. Capernaum is not south (down) of Cana, rather it is “down” in the sense of terrain. NB: Capernaum is 38 km north-east of Cana and is known as the town of both Peter and Yeshua. It would have been approximately 7 ½ hours walk from Capernaum to Cana. Yeshua was born in Bethlehem, brought up in Nazareth and He preached in Jerusalem but spent the majority of His time during His public ministry years in Capernaum. It is thought that when the Bible speaks of Yeshua’s “own city”, it is referring to Capernaum (Matt. 9:1). It is interesting to note that the Comforter (Yeshua) spent much of His public ministry living in the village of comfort (K’far Nachum). We note now for the second time that Yeshua’s earthly father (step father as it were) is not present with His mother and the family. It is highly unlikely that Joseph (being a righteous man) had divorced his wife (or we would hear of it elsewhere), therefore, it seems that between the age of 12 (Luke 2:41-52) and the beginning of Yeshua’s public ministry (age 30) His earthly father Joseph had passed away. Joh 2:13 And the Holy convocation of the Passover (Pascha[G], Chag ha-Pesach[H]) of (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans was at hand (eggus[G]), and Yeshua[H][A] went up upon, made aliyah (anabaino[G], vaya’al[H]) to Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness), NB: Jerusalem is 163 km south-west of Capernaum. This would have been approximately 35 hours walk, or a day and a half’s journey. “The Passover of the Judeans” means that it was the Passover sacrifice performed according to the Temple rites upon the Temple altar as commanded by God for when Israel entered the land of Israel (The Temple being in Jerusalem of Judah). Prior to Israel’s entry to the land the Passover sacrifice was made outside of Israel and the Temple mount. The Samaritans practiced the Passover sacrifice (in direct violation of Torah) on Mt Gerizim. An issue that Yeshua addressed directly with the Samaritan woman at the well (John 4:4-42). The Passover of the Judeans also infers a practice that had additional customs associated with the Biblical command, customs that the Judean religious leaders had added. Regardless, Yeshua came to share in the Passover observance in Jerusalem along with all those Jews from throughout the known world who regularly made Aliyah for the Regalim (three going up festivals: Pesach, Shavuot, Sukkot). Regalim is from the Hebrew root “rega” meaning to wait, thus these festivals were known as the three times when all Israel waited on the Lord together in His Holy City Jerusalem, where He had placed His Name. It is no coincidence that the miracle of the water to wine occurs directly prior to the sacrifice of the Passover, which is the very thing that the symbolism of the miracle reveals. Therefore, having been called the “Lamb of God Who takes away the offence of the world” and having shown how His blood would become the finest wine of redemption, Yeshua now goes up to Jerusalem to the Passover celebration that has prefigured His coming for millennia. Joh 2:14 And came upon, found, discovered (heurisko[G]) in (en[G]) the temple (hieron[G], vamikdash[H]) salesmen, barterers (poleo[G]) that sold oxen and sheep and doves (yonah[H]), and the money brokers (kermatistes[G], porteiy ha-kesef[H]) sitting in fixed abode (kathemai[G], yoshviym sham[H]): This same incident is recorded in Matthew 21:12-27, Mark 11:12-17, and Luke 19:45-20:8 where the emphasis differs slightly. In John’s account Yeshua emphasises the need for the temple to be purified so that His own Jewish people might worship God in purity. Thus the author quotes Psalm 69:9. This makes sense, given that the author of the Gospel According to John sees the Jews as his primary audience. Whereas, the focus of Mark’s Gospel for example, is on rebuking the false witness that these practices exhibit to the nations. Therefore, the author of Mark’s Gospel quotes a different verse from the Tanakh (OT), “My house will be called a house of prayer for all nations’ (Isaiah 56:7). But you have made it a den of robbers (Jeremiah 7:11).” While the accounts are very similar the overturning of the tables is recorded at the end of Yeshua’s ministry in the other gospels rather than at the beginning as in the present text. This means that Yochanan the author of the Gospel According to John, either changed the chronology to suit his narrative and theme, or, more likely, that Yeshua turned over the trading tables in the Temple a second time in the latter days of His ministry. This is consistent with the fact that the accounts of the synoptic Gospels are thematically different from that of John. Therefore, when He first turned over the tables Yeshua was showing Israel (ethnic, religious, empirical, chosen) the need for the purification of the temple, whereas, nearing the end of His ministry He placed the emphasis on how the apostate worship of Israel was causing the nations to stumble. It is interesting to note that the Mark 11:12-17 account has Yeshua cursing the fig tree prior to the events that took place in the temple courts. Later that fig tree had withered. We recall that Nathanael had been called from under the fig tree which represented the place of Torah study and the fruitfulness that should come from it, however, there were those who taught in the seat of authority who had made the fig tree (metaphorically) fruitless. Unlike Nathanael, who was “A true Israelite in whom there is no deceit”, many of the Torah scholars and teachers among the Judean religious leadership had made their fig trees fruitless through teaching “the rules of men”, and thus were cursed by Yeshua so that the tree of their false teaching might not bear fruit in the future. “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 (Yet further proof that this is a separate, earlier event of similar nature). The selling and bartering of religious goods is most likely to have occurred in the court of the men of Israel which is located just prior to the court of the priests where the sacrifices are offered on the altar. Based on the Greek text we can deduce that the sellers and money changers had fixed abodes there. Simply put, they weren’t coming and going, rather they had set up semi-permanent tables and booths from which they sold their merchandise, changed money for interest into the temple shekel, and generally profited from those who had come from afar to observe the regalim festivals. Pilgrims making Aliyah (going up) were obligated by the Torah to pay the Temple tax by way of the official half-shekel (Exodus 30:11-16). Joh 2:15 And when He had prepared, constructed, fashioned (poieo[G]) a scourge, whip (phragellion[G]) out of individual cords [bound together] (schoinion pas[G]), He drove, cast (ekballo[G]) them all (kulam[H]) out of the temple (hieron[G], ha-mikdash[H]), and the sheep, and the oxen; and poured out, sent flying, spilled abroad (ekchuno[G]) the changers' of small coins (kollubistes[G], Maot[H]), both the small coins (kerma[G]) and the tables (trapeza[G], ha-shulchaniym[H]) were overturned, destroyed (anatrepo[G], yahapokh[H]); “And when He had fashioned a scourge out of individual cords” This task would have taken a minimum of 30 minutes and probably up to an hour to complete. Yeshua maintained His Godly anger (Yaakov 1:20) over this period of time and focused on the creative task of making the whip out of numerous leather cords bound at the base and knotted at the ends, designed to draw blood. This was not the foolish instantaneous reaction of an angry man, rather it was the contained, premeditated, disciplinary action of the Spirit filled King Messiah. It is utterly foolish therefore, to claim that Yeshua was a pacifist (non-violent resistance). Just as the gospel is perpetually first for the Jews (Rom.1:16), so to the discipline of God is perpetually first for the Jews (Rom.2:9), and the coming glory of God’s Kingdom will be first for the Jews (Rom.2:10). He disciplines the ones He loves (Proverbs 3:12; Hebrews 12:6). The use of the Greek kollubistes (changers' of small coins) in place of kermatistes (Money brokers) which is used in the previous verse, is intentional. It refers to changers of even the smallest coins, meaning that every defiled item down to the least, was dispersed and driven out of the temple complex by the King Messiah Yeshua. The Greek anatrepo is more forceful than simply overturning (as in many English translations), it carries the sense of destruction. Yeshua did more than simply overturn the tables, He stomped them into pieces, such was His anger concerning the defiling of His Father’s House. The phrase “Gentle Jesus meek and mild”, while not entirely untrue, has none the less, become a lie of omission on the tongues of many believers. Therefore, we are reminded by the Gospel of Yochanan, that Yeshua has already come as a meek Lamb to the slaughter but He is now resurrected and will return as the warrior King Messiah, destroying the tables and wealth of God’s enemies and restoring righteousness and truth to the temple mount. Joh 2:16 And said to those that sold, bartered over (poleo[G]) doves (yonah[H]), “Take these things away; do not make My Father's (pater[G]) house a house of merchandise, trade, an emporium, a market place (emporion[G]).” Joh 2:17 And His disciples (talmidim[H]) remembered that it was written, “The zeal (zelos[G] kinat[H]) for Your, the (ho[G]) house (oikos[G] beiytecha[H]) has eaten me up, consumed me (katesthio[G achalateniy[H]).” “Kiy-kinat Because jealousy beiytecha for Your House achalateniy eats me, burns me up, vecherpot and the scorn, blaspheme, taunt, defying chorfeycha that has scorned, blasphemed, taunted, defyied You nafelu has fallen alay upon me.” -Psalm 69:9 We note that the so called “uneducated” am ha-aretz (people of the land, common people) disciples (talmidim) of Yeshua, were in fact very well versed in the Torah, Prophets and Writings of the Tanakh. The Scripture that they had recalled further illuminates the context of this incident at the temple. “I am a foreigner to my own family, a stranger to my own mother’s children; for zeal for your house consumes me, and the insults of those who insult you fall on me.” -Psalm 69:9-10 (NIV) Yeshua’s disciples understood that this scripture was being enacted in all its prophetic fullness, right before their eyes. This psalm of David was written at a time when he had been scorned by his own people and treated as a foreigner because of his zeal for God’s House (Temple), and all that entailed. Joh 2:18 Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) answered and said to Him, “What sign (semeion[G], ot[H]) will you show, expose to our eyes (deiknuo[G]), seeing that you do these things?” It was believed (And rightly so), that according to the Tanakh, the Messiah when He came, would manifest signs and wonders like those of Moses and Elijah. The question of the religious leaders was not wrong in and of itself but the motivation behind their question sought to disprove Yeshua’s identity as the King Messiah. Thus, it is in large part because of their evil intent that Yeshua answers the way He does in the following verse. Joh 2:19 Yeshua answered and said to them, “Destroy, loose, unfasten, unbandage (luo[G]) this temple (naos[G], heiychal[H]) and in three days I will arouse, raise it up (egeiro[G]).” The word for temple here is the Greek naos rather than the formerly rendered hieron. Where hieron refers to the sum of the temple precinct courts, naos refers to the temple proper, the Holy place and the holy of holies. Likewise, the Hebrew text uses heiychal (sanctuary, holy place & holy of holies), rather than mikdash (temple precinct). We note that this chapter began “On the third day…” Joh 2:20 Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) said, “This temple (naos[G], heiychal[H]) has been constructed over a period of forty six years, and wilt You arouse, raise it up (egeiro[G]) in three days?” It seems logical that men looking at literal earthly objects would conclude a physical meaning related to the temple itself in Jerusalem. The construction of Herod’s temple had begun in approximately 20-19 BCE (BC). The two years of preparation in construction is probably not included in the estimate of the religious leaders, which means that these events probably too place about 28 CE (AD). This confirms the view that the gospel writer is speaking of the first of two occasions where Yeshua turned over the tables of the money changers. In fact, the construction of the temple complex was not completed until 64 CE (AD) by Herod Agrippa, just six years before the Romans destroyed it. Joh 2:21 But He had spoken of the temple (naos[G], heiychal[H]) of His body (soma[G]). Joh 2:22 When therefore He was aroused, risen (egeiro[G]) from the dead (nekros[G]), His disciples, religious students (talmidim[H]) remembered that He had said this to them; and they believed, trusted, were confident in (pisteuo[G], yamiynu[H]) the Writing (graphe[G], katuv [ketvi] [H]) and the word (logos[G], davar[H]) which Yeshua had spoken. “The Temple of His body” being an intimate correlation to the temple of God. In both cases the Greek and Hebrew texts use the same word to describe the Holy place at the centre of the temple precinct “they believed in the Writing” Both the Greek graphe and the Hebrew katuv (ketvi) mean writing, written thing. Where others translate “scripture” it is more accurate to translate “Writings”, referring specifically to the third section of the Tanakh (OT) called the Ketuvim (Writings) which includes the poetry books [(Psalms, Proverbs, and Job), the Megillot, or Scrolls (Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther), and some of the books of prophecy (Daniel), and history (Ezra, Nehemiah, and I and II Chronicles).] Joh 2:23 Now when He was in Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness) at the Passover (Pascha[G], Chag ha-Pesach[H]), on the festival day (heorte[G], be’chag[H]), many believed, trusted, were confident (pisteuo[G], yamiynu[H]) in His Name (onoma[G], besh’mo[H]), when they saw the miracles (semeion[G], ha-otot[H]) which He did. “The festival day” refers to the day of the Passover sacrifice called the Chagigah (Festival offering). The miracles being referred to are those performed during this same period in Yeshua’s early ministry as recorded in the other gospels. “Many believed in His Name, when they saw the miracles which He did.” Many outside of Yeshua’s circle of family and disciples believed in Him based on the signs He was doing, signs like those of Moses and Elijah, which was what had been expected of the Messiah by the Jewish people. Like the three thousand at Shavuot (Pentecost) and the many thousands more among the Jews who believed both before and after His death and resurrection, it was this remnant of Israel (ethnic, religious, empirical, chosen) who were the first to receive Yeshua, and His gospel continues to be first for the Jews (Romans 1:16). Joh 2:24 But Yeshua did not commit, entrust (pisteuo[G], he’emiyn[H]), himself to them, upon which (al-asher[H]) he knew all (yada et-kulam[H]), Joh 2:25 And did not need the testimony (martureo[G], le’eidut[H]) of a man (iysh[H]) of humanity (anthropos[G], al-ha’adam[H]): for He knew (yada[H]) what was in, among (en[G], mah-bekerev[H]) humanity, the man (anthropos[G], ha-adam[H]). “But Yeshua did not entrust himself to them, upon which he knew” At this point in His ministry those who believed Yeshua was the promised Messiah would also have held tightly to the prophecies of His dominion over Israel and the nations. Therefore, they would have been eager to make Him King on the throne of David and see Him physically defeat the Roman empire and bring about the Messianic reign promised in the Tanakh (OT). Knowing this, Yeshua did not entrust Himself to the plans of human beings (cf. Matt.16:23; Mark 8:33). His time to rule and the Messianic age had not yet come, He must first suffer and die for all humanity. This reflects the gentle rebuke made to Miriyam earlier in the chapter (v.4). “Did not need the testimony of a man: for He knew what was in, among humanity” The second Adam Yeshua knew intimately the nature of the first Adam and his progeny (Humanity). It was not the approval or validation of human beings he sought but the honour and glory of the Father to Whom He submitted all things. Had Yeshua given in to the human desire to promote Himself, He may well have become King and victor over Rome, but at the cost of the damnation of all humanity. Yeshua was not afforded the luxury of error and repentance. He had come to be Holy, just as the Father is Holy. He would endure all things that a human being must endure but would remain sinless for the sake of all humanity. “4 Therefore, since we have a Kohen Gadol great high priest who has passed through the heavens, Yeshua the Son of Elohim, let us hold fast our confession. 15 For we do not have a Kohen Gadol high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet remained without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” -Hebrews 4:14-16 Copyright 2019 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
|