Ha-Sefer shel Yochanan John 7:25-53: No Human Being has ever Spoken in the Manner this Man has.24/4/2020
Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Introduction:
The first half of this chapter concerned the clear redemptive messianic mandate of Yeshua and His unwillingness to abide the plans of fallen human beings. It continued with His faithful observance of the instruction to go up for the festival of Sukkot, and alludes to His public teaching in the Temple proper (an area Gentiles were excluded from) among His fellow Jews in the middle of the festival. As I previously stated, a sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its first century customs (some of which are described in the Mishnah and Talmud) is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (the Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: In addition to the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle (Lev.23:40). These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once for each of the first six days of Sukkot, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent) [Situated approximately 2km south of the Temple Mount], and was poured along with wine at the base of the altar as a libation offering. This was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. With all this and more in mind, and ultimately, guided by the Ruach Ha-Kodesh Who imparts the teaching of Yeshua to all believers, we attempt to humbly, and contextually understand the text that follows. 25 So some of the people of Yerushalayim[H] (Jerusalem: Downpour of Peace) were saying, “Is this not the one whom they’re seeking to kill? “Is this not the one whom they’re seeking to kill?” This is a reference to those religious leaders among the Judean sect that were moved to hatred by Yeshua’s making whole of the man at Beit Chasda (House of Kindness and practical love). As mentioned previously, John 5:18 says “they sought to kill Him…” The fact that “some of the people of Jerusalem” (Jews who had made aliyah for the festival of Sukkot) use the determiner “they” to refer to the small group of leaders who wanted to kill Yeshua, shows a social distancing between the speakers and the group who hated Yeshua. To say “they” is to exclude self and or, the collective “we”. 26 See, behold, pay attention (eido[G], Hinei[H]), He is speaking unreservedly, frankly, without ambiguity (parrhesia[G], doveir[H]), publicly, among the masses (barabiym[H]), and they’re not saying anything to Him. The same “they” of the previous verse have been witnessed by the crowd watching Yeshua and listening to His teaching without making a move to prevent Him or interrupt Him, even though He is doing all this publicly and with dynamic, articulate, awe inspiring success. The rulers, leaders, magistrates, heads (archon[G], rasheiynu[H]) haven’t truly concluded, come to the knowledge, come to have faith, trust (ginosko[G], um’nam[H]), because (kiy[H]) in truth (be’emet[H]) this one (zeh[H]) He (Hu[H]) is the Messiah (ho Christos[G], ha-Mashiyach[H]), have they? “The rulers, leaders, magistrates, heads” Refers to the Spiritual leaders, certain adjudicators of Torah and early rabbinic Halakhah, and possibly to some of the leaders of various smaller synagogues from throughout the region who practiced a pharisaic form of Judean Jewish faith. It does not refer to the Pharisees or Priests who are named separately in verse 32. “haven’t truly concluded, come to the knowledge, come to have faith, trust… have they?” This statement reads as either incredulity or sarcasm, possibly even as a rhetorical question. It is certainly not a genuine attempt to discern the thinking or faith of the religious Jewish leaders. The Greek “ginosko”[G] which alludes to mental assent or knowledge gleaned from persuasion, is equivalent but not the same as the more holistic Hebrew concept of emunah[H], faith, trust, knowledge of the inner being. The Greek concept of consciousness requires the seat of consciousness to reside in the brain/mind, the Hebrew idea of consciousness does not, rather, for the Hebrew the seat of consciousness is at the centre of being where the mind, emotion, soul, spirit, intellect, action etc. converge. Thus the Hebrew concept of consciousness allows for a continued conscious state following the physical death of the brain, and finds a greater continuity with the meta-narrative of Scripture. In the next verse the Greek “ginosko”[G] is juxtaposed against the idea of belief based on various forms of sight “eido”[G]. This is yet further evidence of the Hebraic thought of the author, who appropriates Greek language as a vehicle for relaying a more holistic Hebrew understanding of the redemptive work of God. 27 In addition (alla[G]), we see, perceive (eido[G]) this man’s place of origin (pothen[G]); but whenever the Messiah (Christos[G], ha-Mashiyach) comes, no one (oudeis[G]) knows (ginosko[G], yeida[H]) His place of origin (pothen[G]).” “we see, perceive this man’s place of origin” This tells us that by far the majority of those who were listening to Yeshua were aware that He had been residing in K’far Nachum (Capernaum) in the Galilee and as testified to in John 6:42, others were aware of His parents Yosef and Miriyam and His connection to Nazareth. However, based on what follows it seems clear that few if any (other than His immediate family and close retinue) were aware that He had been born in Beit Lechem (Bethlehem, the house of bread), the town of King David. Note the Greek “eido” does not mean “to know”, as is translated in so many English versions. In fact the text makes a clear distinction between perception based on knowledge “ginosko” and perception based on the various forms of sight “eido”. Yeshua’s listeners claim to be speaking of “knowing” where Messiah will come from, but Yeshua rebukes them by saying (to paraphrase), “You see Me and see where I have come from, I haven’t separated Myself from God Who is Truth and sent Me, Him you don’t see or perceive of, in spite of the fact that you can most certainly see Me!” “…but whenever the Messiah comes, no one knows His place of origin;” Among the many strands of thought regarding Jewish messianic expectation in the first century CE, was the tradition of the “Hidden Messiah”, which some associate with the apocryphal (Not Inspired) book of Chanoch (1 Enoch 46:1-3). “Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was; and why he accompanied the Ancient of days.” -1 Enoch 46:1b The point is that contrary to Scripture (Micah 5:1[2]), the “Hidden Messiah” tradition of the first century CE was prevalent among observant Jews. The reality is that Scripture makes clear that the King Messiah will be born in Beit Lechem (Bethlehem): “But as for you, Beit Lechem (Bethlehem, house of bread) Efratah (Ephrathah, fruitful place). Insignificant among the clans of Y’hudah (Judah, Praise), from you One will go forth for Me to be Ruler in Israel. His goings forth are from long ago, from the days of eternity.” -Micah 5:1 [2] Author’s translation Note that our rabbis rightly conclude that this refers to the King Messiah the Greater Son of David, due to the fact that according to this text the individual being referred to is both of the lineage of Judah and of eternity past. One might conclude that this belief in the “Hidden Messiah” tradition was one held by Am Ha-aretz (Commoners) unlearned in the Torah, Prophets and Writings. If this is the case the latter reference to these unlearned commoners and their ignorance by the religious rulers (v.49), denotes that the religious leaders, being aware of the prophet Micah and knowing the birthplace of the Messiah, were all the more accountable and therefore in a much worse position than that of the ignorant masses, whom were supposedly under God’s curse. This brings to mind the writing of Yeshua’s brother Yaakov (James): “Not many of you should aspire to become teachers, my Jewish brothers and sisters, knowing that as such we teachers will incur a stricter judgment.” -Yaakov (James) 3:1 Author’s translation 28 Then Yeshua (YHVH Saves, Jesus) cried out like a raven, like a prayer for vengeance (krazo[G], kara[H]) in the Temple (hieron[G], ha-Mikdash[H]), teaching (didasko[G], vay’lameid[H]) and saying (lego[G], vayomer[H]), “You both see, perceive (eido[G]) Me and see, perceive (eido[G]) My place of origin (pothen[G]); and of separation (apo[G]) I have not come, but He Who is true, faithful, trustworthy (ne’eman[H]) did the sending, sent Me (ho pempo me[G], she’lachaniy[H]), Whom all of you don’t see, perceive (eido[G]). The Greek “krazo” denotes a cry like that of a raven or a man screaming a prayer of vengeance. Such was the power of His voice, that the sound of it carried over the heads and into the ears of the thousands of worshippers gathered in the Temple complex. As stated in my previous article “…in the Mikdash (Temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. “You both see, perceive Me and see, perceive My place of origin;” Yeshua acknowledges that with their physical sight and human intellect they have observed and heard of His then current physical place of origin. However, what follows is a rebuke regarding their inability to see His ultimate origin in God the Father and His manifest identity as the visible substance of the invisible God. We should be slow to judge these first century Jewish worshippers, after all, we who have seen Yeshua spiritually are prone to the same lack of discernment but are, unlike them, without an excuse. “and of separation I have not come,” Yeshua’s physical and spiritual being are inseparable. Likewise He and the Father are inseparable. He has not come from just one physical location, nor has He ever been separate from His origin in the Father, rather, He has come in unity with the Father and the Ruach HaKodesh (Holy Spirit) and in unity with the Father’s will. Therefore, Yeshua’s identity can only be fully understood in the unity of the Godhead and the Person of Yeshua as Imanu El “With us God”. Ironically, to see Him in any other way is to practice the compartmentalization of the Greco-Roman world, and yet, Yeshua’s listeners were doing that very thing. Sadly, many believers also misperceive Yeshua in the same way today. “…but He Who is true, faithful, trustworthy did the sending, sent Me, Whom all of you don’t see, perceive.” Simply put, you don’t perceive of the true nature of God, Who sent me. 29 I (Aniy[H]) see, perceive (eido[G]) Him, because from Him likewise existing, present (eimi[G]), I am sent (apostello[G], she’lachaniy[H]).” Yeshua is essential saying, “I am God with You, In Him and of Him, Sent from Him to dwell within Him in the created order…” 30 As a result they were seeking (zeteo[G]) to lay hold of (piazo[G]) Him; and no one could lay a hand (epiballo[G]) on Him, because the certain, definite, time, hour (hora[G]) for Him had not yet come (lo bai to[H]). “As a result they were seeking to lay hold of Him” In almost every instance when the religious authorities sought to lay hold of, stone, throw of a cliff or kill Yeshua, it was because He was either directly or indirectly claiming to be Imanu El God with us. Not “A son of God” but “The Son of God”. “…and no one could lay a hand on Him, because the certain, definite, time, hour for Him had not yet come…” Notice the repetition of this phrase which is used to illuminate the reason that Yeshua would not acquiesce to His brothers’ suggestion earlier in this chapter. It is Yeshua, within God’s will, Who both knows and decides when He will give up His life as a vicarious sacrifice for all who will believe. “The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” -John 10:17-19 (NASB) 31 From the crowd many (polus[G], rabiym[H]) believed, trusted, had faith, were persuaded, placed their confidence (pisteuo[G], he’emiynu[H]) in Him; and they were saying, “When the Messiah (Christos[G], ha-Mashiyach[H]) comes, He will not perform more, superior or greater (pleion[G], har’beih[H]) signs, marks, wonders (semeion[G], otot[H]) than those which this man has, will He?” Notice that “many” of the Jewish worshippers who heard Yeshua were “persuaded” (pisteuo[G]) and “trusted, chose faith in Him” (he’emiynu[H]). This is not, as some suggest, a limited or superficial faith. To the contrary, like the disciples of Yeshua’s inner circle many thousands of Jews of the first century began to have faith in Yeshua during His ministry and found a greater fullness in the progression of that same faith following His death and resurrection. Long before the body of believers became predominantly Gentile, it was wholly Jewish. In fact, at the convergence of the Jewish and Gentile progression of faith in Yeshua, the body of believers (Ecclesia[G]) was called Ha-Derech (The Way), a “Jewish Sect”. Interestingly, today in modern rabbinical Judaism we have a prayer dedicated to God’s protection and blessing as we journey, called Tefiylat HaDerech, Prayer of the way. 32 Some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees) heard the crowd murmuring these things about Him (Yeshua), and the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Pharisees) sent servants (huperetes[G]) to apprehend (piazo[G]) Him. I have added the words “some of” for clarification because it is clear from Scripture that Nakdiymon (Nicodemus) and other Pharisees like Him, along with many of Yeshua’s own disciples, who were clearly of the Pharisaic sect, were not among the Pharisees who were seeking to seize Yeshua. For all intents and purposes Yeshua Himself was a Pharisee. It is worth noting the P’rush means “Separate, distinct, set apart”. Therefore, the P’rushiym (ancient forerunners to rabbinical Judaism) were “Distinct, set apart ones”. In respect to God’s call on His people this is a wonderful name to carry, however, God’s Son our King Messiah comes to remind us that we are to be set apart unto God and not separated from Him by our fallen sense of self-righteousness. At this juncture we need to be reminded once again that for all intents and purposes and with regard to theology and faith Yeshua was a Pharisee. Likewise Nakdiymon, Rav Shaul (Paul the sent one) and many others who chose faith in Yeshua. The Chief Priests and Pharisees mentioned here are a subgroup among those groups and do not represent the whole. It’s important to clarify the distinction between the Pharisees and the Chief Priest, the majority of whom were Sadducees (forerunners of the modern Karaite Jews). Unlike the Pharisees, the Sadducees accepted the Torah alone as authoritive Scripture and would therefore have rejected Yeshua’s claims to Messiahship, a majority of which were based on the writings of the prophets, which the Sadducees considered uninspired. In addition, the Sadducees did not believe in the resurrection (imagine their chagrin concerning the resurrection of Lazarus), angels, demons, miraculous healing (Oiy Vey) and so on. The Sadduciym were essentially moralists, making ethics out of sacred writings and seeing death as the absolute end of life. Not unlike numerous ethics lecturers in our modern western universities. Therefore, the fact that Sadducees and Pharisees could have united in their dislike of Yeshua means that at least part of the reason was political rather than spiritual. Roman occupation hung on their minds and the repercussions they foresaw regarding a messianic uprising terrified them. Pilate, the Roman Governor of the time is recorded in extra Biblical history as an insidious man who used provocations and tyranny to incite and murder Jews in Roman occupied Israel. Thus, the Pharisees and Sadducees had good reason to be fearful of what might result if Yeshua was allowed to be hailed as the King Messiah of Israel, a land known in the first century by the Roman names of occupation, Roman province of Judea, Roman province of Samaria, Roman province of Idumea. Later following the Bar Kokhba revolt in 132 CE Emperor Hadrian changed the name of the land to Syria Palaestina, thus the present day illegitimate name of occupation “Palestine” used by Israel’s oppressors and those who would take God’s Name “El” out of the land of Yisra-El. To hear the name “Palestine” on the tongue of one who claims to be a follower of Yeshua (Jesus) is an appalling oxymoronic disgrace! 33 Therefore the Yeshua said, “Yet for a short time I am with you, then I withdraw Myself (hupago[G]) to Him Who sent (pempo[G], she’lachaniy[H]) Me. 34 Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come.” “the Yeshua” The Greek says “ho Iesous”. Not just any Joshua of the time but “the Joshua”. Remembering that Joshua was a very common name in the Jewish community of the first century CE and indeed continues to be popular today among Jewish families both in Israel and in the Diaspora. In hindsight it is easy to see that Yeshua was referring to His death and resurrection and possibly to His subsequent ascension. However, given the theological dialogue and the first century worship environment, along with the messianic expectation and the physical need for deliverance from the Roman occupation: it seems reasonable that His hearers might conclude a literal interpretation of His words rather than a euphemistic one. “…and where I am, exist you’re not able, nor do you have the power to come.” The use and tense of the language is illuminating. In one sense Yeshua is saying He is already where He is going to be (slain before the creation of the world [Rev.13:8]). Furthermore, He explains that where He is going (Gan Eden, the Bosom of Abraham, Paradise), they are presently unable to enter because they do not (in their present state of disbelief) qualify among the righteous of Israel’s departed. Nor have they yet received Yeshua and the means of redemption by which they might follow Him to Gan Eden, as the thief on the cross did (Luke 23:39-43). Therefore, even if they wanted to locate Yeshua, following this dialogue, they could not. Not yet. Keep in mind that it is highly likely that many of His opponents were among those who would soon come to faith at Shavuot (Pentecost) [Acts 2] following His resurrection. 35 Some of the the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to travel to the Diaspora (Jewish dispersion throughout the Greco-Roman world) among the Greeks (Hellen[G]), and teach (didasko[G]) the Greeks (Hellen[G]), is He? 36 What is this word, speech (logos[G]) that He said, ‘Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come’?” They ask if Yeshua will go into the Diaspora or where Jews are dispersed throughout the Greco-Roman world. While the text says specifically will He “teach the Greeks”, it may denote Jews living in the diaspora, who were looked down upon by the Jews of the land, in much the same way as Jews living outside of Israel today are looked down upon by some ultra-observant religious Jews in the land of Israel. It is worth noting that by far the majority of secular and less observant Israeli Jews are extremely friendly toward Jews from outside of the land and are welcoming and supportive of all new comers to Israel. 37 Now on the last day, Hoshanah Rabah[H] (the Great Save Now) the great day of the festival of Sukkot[H] (hagadol chag[H]), Yeshua stood and cried out like a raven, like a prayer for vengeance (krazo[G]), saying (lego[G]), “If anyone is suffering thirst (dipsao[G]) let that one come (erchomai[G]) to Me and drink (pino[G]). 38 He who believes, has faith, trusts, is persuaded (pisteuo[G]) in Me, according to the speech of the Writing (ho graphe[G], hakatuv[H]), ‘A river (potamos[G]) coming out of the entire cavity of his inner being (koilia autos[G], leiv[H]) will flow (rheo[G]) with waters that are living (mayim chayiym[H]).’” The last or seventh day of Sukkot is known as Hoshanah Rabah, which literally translates as “the save now that is great”. It is the climax of the seven-day festival during which the water libation offering of the first century period was conducted. For seven days the people had watched the Cohen Hagadol (High Priest) pour out water at the base of the altar inside the Temple grounds. This water was collected from the pool of shiloach (Siloam, meaning “sent”), situated approximately 2km south of the Temple Mount not far from the place where the Hinnom and Kidron valleys converge. A specially selected priest collected the water each day and brought it up the hill and through the water gate into the Temple with singing, a variety of instruments and great rejoicing (the festival of Sukkot is closely associated to the word simchateinu “Our great rejoicing”). This was a kinetic form of ritual prayer petitioning God for rain. It also figuratively represents the out pouring of the Ruach HaKodesh (Holy Spirit) on the people of Israel. Our rabbis make the connection between this first century practice and Isaiah 12:3: “Collectively you will draw water in joy you will draw water from the springs of the salvation” -Yeshayahu (Isaiah) 12:3 Authors Translation Therefore, the Jewish worshippers of the first century have prayed for rain and that God would send the promised King Messiah to deliver them from Roman oppression. And now, on the final day of the feast called Hoshanah Rabbah (The Great Save Now), the water is carried to the Temple accompanied by Cohaniym (priests) blowing gold trumpets and L’vi’iym (Levites) singing songs of praise and worship, surrounded by common Israelis waving lulaviym of the four species prescribed by Scripture (Lev.23:40), including the palm branch, and chanting the Hallel (Psalms 113-118), which include in their final verses: “I plead with You HaShem, Hoshana, save us! I plead with You HaShem, send prosperity, I plead! Barukh Haba b’sheim Adonai, Blessing is He who comes in the Name of HaShem! We have blessed from the House of Hashem! God HaShem and uncreated light to us! Bind a festival sacrifice with cords against the horns of the altar. My God, You I throw praise to You My God, exalting You! Give thanks to HaShem for Good, forever, for His kindness, faithfulness, practical and transcendent love!” -Psalm 118:25-29 Author’s translation This prayer is employed as a heralding of the Messiah during Yeshua’s later entry into Jerusalem (Matt.21:9; Mk.11:9-10). It was also a petition for salvation from sin. The Encyclopedia Judaica notes: “A connection between the possession of the Ruach Ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simchat Beit-HaSho’evah [“feast of water drawing”], on the festival of Sukkot. The Mishnah said that he who had never seen this ceremony, which was accompanied by dancing, singing and music (Sukkot 5:4), had never seen true joy (Sukkot 5:1). Yet this was also considered a ceremony in which the participants, as it were, drew inspiration from the Holy Spirit itself, which can only be possessed by those whose hearts are full of religious joy (Jerusalem Talmud, Sukkot 5:1, 55a).” - Encyclopedia Judaica 14:365 Given the historical context of these events and Yeshua’s participation in and veneration of the practices associated with the festival, and the fact that these rites are extrabiblical, being recorded in the Mishnah and Talmud; we can determine that Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Therefore, it is foolish to discount the Mishnah in its entirety as “the traditions of men” (Mark 7:5-13), in light of the fact that Yeshua considered its traditions to be valid expressions of Jewish worship and further still, used these practices as a platform for revealing His identity and purpose. Now, in the midst of the cacophony of rejoicing and spiritual ecstasy the Cohen Hagadol (High priest) pours the water out at the base of the altar for the final time and the energy of the crowd builds to a crescendo; a young rabbi from the Kinneret (Galilee) shouts out above the crowd who have gathered in great anticipation, and says: “If anyone is suffering thirst let that one come to Me and drink, He who believes, has faith in Me, according to the speech of the Holy Writings, ‘A river coming out of the entire cavity of his inner being, will flow with waters that are living.’” Yeshua was unifying the message of several passages from the prophet Yeshayahu (Isaiah): “‘For I will pour out water on him who is thirsty And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;” – Isaiah 44:3 (NASB) “Ho, take notice, be awe struck! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost.” -Isaiah 55:1 Author’s translation “And the Lord will continually guide you, And satisfy your desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not fail.” -Isaiah 58:11 (NASB) “The words of the mouth are deep waters, but the fountain of wisdom is a rushing stream.” -Proverbs 18:4 (NASB) Of course, the ultimate and everlasting fulfilment of these kinetic prayers is recorded in Yeshua’s Revelation to Yochanan: “The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” -Revelation 22:17 (NASB) 39 But this He (Yeshua) spoke of the Spirit (Pneuma[G], Ha Ruach[H]), Whom those who believed (ha-ma’amiyniym[H]) in Him were to receive; for the Spirit (Pneuma[G], Ha Ruach[H]) was not yet given (nitan[H]), because Yeshua was not yet glorified. “But this He spoke of the Spirit, Whom those who believed in Him were to receive;” Yeshua speaks of the outpouring of water as a metaphor for the outpouring of the Ruach HaKodesh. This was something that all Israel was anticipating in association with the festival of Sukkot and its many spiritual implications. However, the author of John’s Gospel explains that the Ruach HaKodesh will be given in full measure at a later date and only to those who believe. “…for the Spirit was not yet given, because Yeshua was not yet glorified.” Yeshua did breathe the Holy Spirit upon His disciples prior to His ascension (John 20:22), however, the Spirit was not given in full measure, that is, did not indwell the disciples and others who believed until the Shavuot (Pentecost) that occurred 50 days after His resurrection (Acts 2). “Yeshua was not yet glorified” This refers to His resurrected glory. The Holy Spirit, Who is the Spirit of the Father and of the Son (Rom.8:9; Heb.9:14; Phil.1:19; 2 Pet.1:20-21; Gal.4:6), could not be poured out into the hearts of human beings until the death and resurrection of Yeshua had made possible the perpetual atonement that brings salvation and right standing before God. Therefore, it was after Yeshua’s ascension and from His position seated in and with the Father, that the Father and the Son began to pour out their unified Spirit into the hearts, the inner being, of every believer. 40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet (zeh hu ha-naviy[H]).” “This is the prophet” God spoke to Moses of, “I will raise up a prophet like you…” (Deut.18:15-18; Acts 7:37). 41 Others were saying, “This is the Messiah (Christos[G], ha-Mashiyach[H]).” Still others were saying, “Surely the Messiah (Christos[G], ha-Mashiyach[H]) is not going to come from the Galilee (ha-galiyl[H]), is He? 42 Has not the Writing (ho graphe[G], hakatuv[H]) said that the Messiah (Christos[G], ha-Mashiyach[H]) comes from the descendants of David (Beloved), and from Beit Lechem[H] (House of Bread) Bethlehem, the village David came from?” “Others were saying, ‘This is the Messiah’” As attested to in verse 31, many already believed Yeshua was the promised King Messiah. “Surely the Messiah is not going to come from the Galilee, is He? 42 Has not the Writing said that comes from the descendants of David, and from Bethlehem, the village David came from?” Sadly human beings are prone to both proposing and making false choices. The Scriptures show that Messiah is from both Bethlehem and the Galilee. In fact, He is from Bethlehem, Egypt, Nazareth and the Galilee. Ref. Matt. 2; 2 Sam. 7:12-13; Jer. 23:5-6; Micah 5:1 [2]; Psalm. 89:36-38 [35-37]; 132:11; 1 Chron. 7:11, 14). The people were right to say that the Messiah was to come from Bethlehem. Those who were in confusion and disbelief were clearly not aware that Yeshua had been born in Bethlehem. If they had been, many more may well have believed, but, this would not have allowed for the purposes of God to come about because they would have made of Yeshua a temporal King, and devoid of the sacrificial means of eternal redemption, would have died in their sin without the eternal Kingdom promised by God. 43 As a result a division, split, gap (schisma[G]) occurred in the crowd because of Him (Yeshua[H]). There have and until His return will always be only two responses to the work of Yeshua: acceptance and life, rejection and death. “For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing;to the one an aroma from death leading to death, to the other an aroma from life leading to life. And who is adequate for these things?” -2 Corinthians 2:15-16 Author’s translation 44 Some of them intended to apprehend (piazo[G]) Him, but no one laid hands on Him. 45 The servants (huperetes[G]) then came to the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), and they said to them, “Why did you not bring Him?” “No one laid hands on Him” because His time had not yet come. 46 The servants (huperetes[G]) answered, “Never has a human being (anthropos[G]) spoken in the manner this man speaks.” In saying this the servants insulted the P’rushiym, who considered themselves well versed and well spoken in the Torah, Prophets, and Writings. The servants were testifying to witnessing the reality of Yeshua’s own words: “My teaching is not Mine but His Who sent Me!” (v.16). 47 The P’rushiym[H] then answered them, “You haven’t also been led astray, have you? The hubris of this small group of P’rushiym is palpable. They conclude that no one could speak in a manner that is superior their own ability, therefore, those who witnessed it must be deluded, lead astray. 48 No one among the leaders, magistrates, rulers, princes (archon[G], ha-sariym[H]) or P’rushiym[H] have believed, trusted, been persuaded (pisteuo[G]) in Him, have they? In fact Nakdiymon is likely to have already become a disciple of Yeshua, and his subsequent rebuttal of the religious party’s unlawful judgement is further evidence of this (v.50-52). In addition to Nakdiymon, many others among the P’rushiym who had been among the crowd had also become followers of Yeshua (v.31). 49 But this crowd which does not know (yod’iym[H]) the Torah[H] (Instruction, ho nomos[G]) is under God’s curse (epikataratos[G]).” Once again the pride of the learned religious leaders raises its ugly head. They’re essentially saying that all the common Israelis who have come up to attend the festival of Sukkot in obedience to the Torah, are ignorant of the Torah. Worse still, because many in the crowd have concluded that Yeshua speaks the truth, the religious leaders consider them under God’s curse. What a sad and ironic situation the religious leaders find themselves in, for, as the Scripture says “an undeserved curse cannot land”, in fact, it returns to rest upon the one who uttered it. 50 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) [the one who had come to Yeshua before, being one of the P’rushiym[H]) said to them, 51 “Our Torah[H] (Instruction, ho nomos[G]) does not separate, judge, access (krino[G]) a man unless it first hears (akouo[G]) from him and knows (ginosko[G]) what he is doing (poieo[G]), does it?” Many among them knew and were thinking this but it was Nakdiymon alone who had the courage to speak up. A courage born of the Spirit of God. He is correct in his assertion. Deuteronomy 19:15-21 demands that a lawful gathering be held in order to hear from all parties involved in a matter of Torah law. 52 They answered him (Nakdiymon), “You’re not also from the Galilee (ha-galiyl[H]), are you? Search, and see that prophets aren’t raised out of the Galilee (ha-galiyl[H]).” 53 Each man journeyed to his house. “You’re not also from the Galilee, are you?” Personal attacks are often the domain of those who have lost an argument or are found wanting in their ability to refute the truth. Therefore, knowing they’re in the wrong the religious leaders cover up their inadequacy with bigotry. They were essentially saying, “You’re not also one of those ignorant hicks from the Galilee are you?” This they said to a man honoured by the Talmud as a tzadik (righteous saint), well learned in the Torah and well-practiced in Halakhah, righteous living (see my article on John 3). “Search, and see that prophets aren’t raised out of the Galilee” Usually, when one relies on emotion to further a point of disagreement, the result is untenable. Not only was Nakdiymon right concerning the Torah, he was also vindicated by the response of the religious leaders which proved them to be guilty of the ignorance they had presumed upon others. One need not look far to find that the prophet Yonah came from Gat-Hefer in the Galilee. What’s more, our own rabbis, men who are the progeny of Pharisaic Judaism, testify against the false information of the religious leaders: “Rabbi Eli’ezer… said… ‘There was not a tribe in Israel which did not produce prophets…” (Sukkah 27b). However, because the tense of the Greek text allows for the meaning “no future prophet comes from the Galilee”, we must give the religious leaders the benefit of the doubt on this matter. “Each man journeyed to his house.” This does not mean that the people returned from the festival to their home villages but that those involved with the private meeting of the religious leaders and their servants returned to their homes in the city of Jerusalem. We know this because the eighth day Sh’mini Atzeret of Sukkot was yet to occur and the seventh day would not conclude until the following sundown according to the Biblical lunar calendar. Therefore, thousands remained in Jerusalem for the conclusion of the festival. Copyright 2020 Yaakov Brown Sefer Yochanan (Gospel According to John) Chapter 6 Pt.2Eat My Flesh & Drink My Blood (John 6:33-71)27/3/2020
“For the soul living of the flesh is in the blood; and Him I have given to all of you upon the altar to purge, make reconciliation upon your soul existence: for the blood, He is in the soul purging reconciliation.” -Vayikra (Leviticus) 17:11 (Author’s Translation) Introduction:
What follows is the extension of Yeshua’s exposition regarding the manna from the heavens and His identity as the “True Manna” from the heavens. This idea is further developed and illuminated in the hearing of His listeners and culminates in a sifting of the wheat from the chaff (making a distinction between the devout disciples and the faithless ones). Leaving only the faithful few at His side. 34 Therefore (oun[G]), they said to Him (Yeshua), “Lord, Master (Kurios[G], Adoniy[H]), always give (tanah lanu[H]) us this (touton[G], et[H], ha-zeh[H]) the bread (ho artos[G], ha-lechem[H]).” 34 Therefore, they said to Yeshua, “Lord, Master, always give us this the bread.” “Therefore” relates to all that has gone before, the sign of the loaves and fishes, the sign of the walking on water, and the subsequent teaching regarding the true Author of the manna given to Israel’s forebears. They are responding to the words that Yeshua has just spoken concerning His identity as the bread from heaven, however, they have not understood what He has said. “JOHN 6:33 For the bread (lechem[H]) of God (Theos[G], Elohiym[H]) is Him (hu[H]) Who comes down (hayoreid[H]) out of the heavens (ouranos[G], ha-shamayim[H]), and gives (notein[H]) living (zoe[G], chayiym[H]) to the world (kosmos[G], laolam[H]).” “They” That is, some of those present. It is impossible to know how many addressed Yeshua with this request. “Lord” To call Yeshua Lord denotes respect but it does not reflect the inner being of those who are petitioning Him. “Always give us this bread” This is an ironically insightful use of language, however, it is clear from their response later in the text, that they were seeking something other than what Yeshua was offering. At Yeshua’s final Pesach (Passover) Seder meal one of those present reflected their first century Jewish understanding of the metaphysical nature of the Olam Haba (World to come/Kingdom of God & His Messiah King): “When one of those who reclined at table with Him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” -Luke 14:15 (ESV) Our sages say of the manna: “in the manna were all kinds of tastes, and everyone of the Israelites tasted all that he desired; for so it is written in Devarim (Deut.) 2:7, "these forty years the Lord your God has been with you, you have lacked nothing", or "not wanted for anything"; what is anything? when he desired to eat anything, and said with his mouth, O that I had fat to eat, immediately there was in his mouth the taste of fat. Young men tasted the taste of bread, old men the taste of honey, and children the taste of oil.'' -Shemot Rabba, sect. 25. fol. 108. 4. And: "whoever desired flesh, he tasted it, and whoever desired fish, he tasted it, and whoever desired fowl, chicken, pheasant, or pea hen, so he tasted whatever he desired.'' -Bamidbar Rabba, sect. 7. fol. 188. 1. 35 Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) said to them, “I Am, I exist, I’m present, I’m happening, I AM He (ego eimi [G], Anachiy hu[H]) the bread (ho artos[G], lechem[H]) of the life, living (ho zoe[G], ha-chayiym[H]); all (kol[H]) who come (ha-bah[H]) to Me (eme[G]) will not hunger, continue to be hungry (peinao[G]), and all who believe, are persuaded of, have placed confidence, trusted (pisteuo[G], yamiyn[H]) in Me (eme[G]) will never at any time, perpetually (popote[G], od[H]) suffer from thirst (dispsao[G]). 35 Yeshua said to them, “I Am, I exist, I’m present, I’m happening, I AM He the bread of the life, living; all who come to Me will not hunger, continue to be hungry, and all who believe, are persuaded of, have placed confidence, trusted in Me will never at any time, perpetually suffer from thirst. “I AM, I Exist” This is the self-existing statement of God the Father (Ex. 3:14; Jn. 1:1-3; 6:20; 8:58). For the religiously observant Jewish reader there is no question that Yeshua is claiming deity. “I Am the bread of perpetual living” Yeshua is not just a form of bread but is the eternally sustaining bread of the unbroken age (Olam Haba) “all who come to Me will not hunger, continue to be hungry,” Coming to Yeshua is the first step in response to His invitation. One can’t believe, trust, without first having come. The Kohen who wrote the book of Hebrews reminds us: “But without faith it is impossible to please God: because in order for a person to come to God, that person must first believe that God exists, and that He is a rewarder of those who diligently seek Him.” -Hebrews 11:6 (Author’s translation) To hunger is to be devoid of the necessary fuel for existence. Therefore, to be free from hunger is to be perpetually energized. “and all who believe in Me will never at any time, perpetually suffer from thirst.” Coming to God through Yeshua is the beginning, believing is a continuing act of the will and by its nature means the receipt of salvation (yeshuah). To thirst means to be devoid of the primary resource of life. To use modern terminology, the body is made up predominantly of water, and can survive not more than three days without it. How much more important then, are the metaphorical waters of eternal existence. Yeshua promises these mayiym chatiym (living waters) to all who continue to believe in Him. 36 And I (ve’Aniy[H]) behold, pay attention (hineih[H]) have spoken to you, since (hoti[G]) indeed (kai[G], gam[H]) you have seen, observed (horao[G], chaziytim[H]) Me (otiy[H]) with your eyes, and yet are not (lo[H]) persuaded, convinced, trusting, believing (pisteuo[G], te’miynu[H]). 36 And I, behold, pay attention, have spoken to you, since indeed you have seen, observed Me with your eyes, and yet are not persuaded, convinced, trusting, believing. In other words. Yeshua is expounding on the concepts He has seeded in order to provide His hearers with the greatest possible opportunity to receive His teaching and come to repentance. 37 All [individually] (kol[H]) that My Father [the Father] (ho Pater[G], Aviy[H]) gives (yit’nenu[H], didomi[G]) Me will come (Yavo[H]) to Me (eme[G]), and the one who comes (erchomai[G], ve’haba[H]) to Me I will certainly not (lo[H]) cast, drive, send, repulse (ekballo[G], eh’dafenu[H]) outside (exo[G], hachutzah[H]). 37 All (individually) that My Father [the Father] gives Me will come to Me, and the one who comes to Me I will certainly not cast, drive, send, repulse outside. In one verse the foolish debate pitting predestination against freewill is silenced. “All individually that my Father GIVES Me (Predestination)… and the one who comes to Me (Freewill)…” Therefore the answer to the false choice “Freewill or Predestination?” is “Yes!” Grace is offered to all but can only be received by the repentant. Predestination can’t exist without Love. Love can’t be reciprocated without Freewill. Therefore, the Chooser, knowing the outcome, proposes relationship, and the chosen choose to be predestined. Predestination is a fruit of God’s nature stemming from the fact that He sees the end from the beginning (something we are incapable of ). Freewill is the seed of our view from within time and space, that when fully grown produces the tree from which it came. 38 For (kiy[H]) I have not (lo[H]) come down (katabaino[G], yarad’tiy[H]) from (min[H]) the heavens (ouranos[G], ha-shamayim[H]) to do, make, accomplish (poieo[G], la’asot[H]) My own will, determinations, wishes (thelema[G], retzoniy[H]), but the will, determinations, wishes of Him (thelema[G], im-retzon[H]) Who sent Me (pempo[G], sholchiy[H]). 38 For I have not come down from the heavens to do, make, accomplish My own will, determinations, wishes, but the will, determinations, wishes of Him who sent Me. Having descended from the Father in the heavens, Yeshua has come to do the will of the Father Who sent Him. The Hebrew “sholchiy” meaning sent me is related to the Hebrew Shaliyach, sent one, emissary or Apostle. In these terms Yeshua is the first and Ultimate Apostle. As is the case in all things, Yeshua submits His will to God’s will, thus showing the order and unity of the Godhead. The Son is in the Father and the Father is in the Son but the Son is not outside the Father, and therefore He submits to the Father. 39 And this is (ve’zeh[H]) the will, determination, wish of Him [the Father] (thelema[G], retzon ha-Av[H]) Who sent Me (pempo[G], sh’lachaniy[H]), that of all [individually] (kol[H]) that He has given (didomi[G], hanitan[H]) Me I destroy, render useless (apollumi[G]) nothing (lo-yovar[H]), but raise it up (anistemi[G], akiymenu[H]) on [in] the extreme, uttermost, last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]]. 39 And this is the will, determination, wish of Him [the Father] Who sent Me, that of all [individually] that He has given Me I destroy, render useless nothing, but raise it up on [in] the extreme, uttermost, last day. “All that He has given Me” Includes all creation and those human beings who have been predestined to become His. Note that nothing given to Yeshua will suffer destruction. The resurrection is the resurrection and transformation of the present body into a transcendent metaphysical body. We will not rise as spirits alone (a pagan Gnostic idea) but as a redeemed unity of body, mind, spirit, heart, soul, breath. It’s interesting to note that the Zohar speaks in similar terms regarding the resurrection of the latter day: ולא יתאביד כלום, "and not anything shall be lost", but all shall rise again; for, lo, it is said, Dan. 12:2, "and many of them that sleep in the dust", &c.'' -Zohar in Exod. fol. 43. 4. 40 For this is the will, determination, wish (thelema[G], retzon[H]) of My Father (Pater mou[G], Aviy[H]), that everyone individually (pas[G], kol[H]) who beholds, sees (theoreo[G], ha-roeh[H]) the Son (ho uihos[G], et ha-Ben[H]) and believes, is persuaded, trusts (pisteuo[G], uma’amiyn[H]) in Him will have, hold (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world], and I Myself (ego[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on [in] the extreme, uttermost, last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]].” 40 For this is the will, determination, wish of My Father, that everyone individually who beholds, sees the Son and believes, is persuaded, trusts in Him will have, hold eternal, perpetual, unending, life, living [living in a perpetual world], and I Myself will raise him up on [in] the extreme, uttermost, last day.” Note that all who believe will hold or have (past tense) unending life. This life begins upon receipt of Yeshua and not at the resurrection. Those who receive Yeshua have already begun to live eternally. The life a believer lives in Yeshua is transcendent by nature of His transcendent person dwelling within each believer. “Yeshua said to her, ‘I Am the resurrection and the life. He who believes in Me will continue to live, even if he dies.’” -Yochanan (John) 11:25 "They shall be gathered from their captivity, they shall sit under the shadow of their Messiah, "and the dead shall live", and good shall be multiplied in the land.'' -Targum Hosea 14:8 "the holy blessed God will quicken the righteous, and they shall not return to their dust.'' -T. Bab. Sanhedrin, fol. 92. 1. "the land (of the living), whose dead live first in the days of the Messiah.” -T. Hieros. Kilaim, fol. 32. 3. It is said that Rabbi Jeremiah wanted to he buried with his clothes and shoes on, and his staff in his hand, so that when the Messiah came, he would be ready (T. Hieros. Kilaim, foi. 32. 3. col. 2.). Kimchi says regarding Isaiah 66:5: "They shall live at the resurrection of the dead, in the days of the Messiah.'' And regarding Jeremiah 23:20: ""ye" shall consider, and not "they" shall consider; which intimates the "resurrection of the dead in the days of the Messiah".'' Iben Ezra says regarding Daniel 12:2: "The righteous which die in captivity shall live, when the Redeemer comes;'' 41 Therefore the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were grumbling, muttering, speaking in a low tone (gogguzo[G]) about Him (Yeshua), because He said, “I Am, I exist, I’m present, I’m happening, I AM He (Ego[G] eimi[G], Anochiy[H]) Him (hu[H]) the bread (ho artos[G], ha-lechem[H]) that came down (katabaino[G], hayoreid[H]) out of heavens (ho ouranos[G], min-hashamayim[H]).” 42 They were saying, “Is not this Yeshua[H] [A] (Iesous[G] YHVH Saves), the son (uihos[G], ben[H]) of Yosef[H] (Joseph: YHVH adds), whose father (et aviyu[H]) and mother (et imo[H]) we know (yod’iym[H])? How does He now say, ‘I have come down (batiy[H]) out of the heavens (ek ho ouranos[G], min-hashamayim[H])?” 41 Therefore the Judeans, religious Jews were grumbling, muttering, speaking in a low tone about Him, because He said, “I am, I exist, I’m present, I’m happening, I AM He, Him the bread that came down out of heaven.” 42 They were saying, “Is not this Yeshua, the son of Yosef, whose father and mother we know? How does He now say, ‘I have come down out of the heavens?” Those Judean religious Jews speaking about Yeshua (behind His back as it were) did so in a muttering low tone in order to speak ill of Him without Him being able to hear clearly. These same Judeans may have consisted of those who had been offended by His healing on the Shabbat during Purim in Jerusalem. The Hebrew text makes it very clear why the Judeans were upset. In Hebrew Yeshua said “I Am Him the bread that came down from the heavens”. To them this could be heard as nothing short of blasphemy. The “I Am” phrase being the same as in the former use and referring to Yeshua’s deity. Notice that these particular Judeans were familiar with the family of Yeshua. Perhaps even close to the family in community with them. They knew Yosef and Miriyam and were incredulous at the idea that an uneducated labourer’s son might claim such high standing. “How does He now say” is equivalent to, “What qualifies him to speak this way?” or “This guy’s got a lot of chutzpah if He thinks He can get away with saying…” 43 Yeshua[H] [A] (Iesous[G] YHVH Saves) answered and said to them, “Do not mutter, grumble, speak in a low tone (gogguzo[G]) among yourselves. 44 No one (oudeis[G]) is able, has the power to (dunamai[G]) come (erchomai[G], lavo[H]) to Me unless My Father [the Father] (ho Pater[G], Aviy[H]) Who sent (pempo[G], shelachaniy[H]) Me draws, drags (helkuo[G]) him; and I (Kago[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on the extreme last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]]. 43 Yeshua answered and said to them, “Do not mutter, grumble, speak in a low tone among yourselves. 44 No one is able, has the power to come to Me unless My Father [the Father] Who sent Me draws, drags him; and I will raise him up on the extreme last day. Yeshua rebukes them for their rudeness and explains their own incredulity to them. The Greek uses helkuo, meaning to drag, perhaps an allusion to the way His hearers will later come to faith in Him. 45 It is written (grapho[G], katuv[H]) in the Prophets (Prophetes[G], Neviyim[H]), ‘And they shall all (vekulam[H]) be taught (y’lamdu[H]) of God (Elohiym[H], Theos[G]).’ For yes (Lachein[H]), everyone individually (Pas[G], kol[H]) who has heard (shama[H]) and learned (v’lamad[H]) from (min[H]) the Father (ho Pater[G], ha-Av[H]), comes to Me (yavo eilay[H]). 46 Not that anyone human (Adam[H]) has seen the Father (ho Pater[G], et ha-Av[H]), except the One Who is from the God (ho Theos[G], ha-Elohiym[H]); He (Hu[H]) has seen (ra’ah[H]) the Father (ho Theos[G]), the God (et ha-Elohiym[H]). 45 It is written in the Prophets, ‘And they shall all be taught of God.’ For yes, everyone individually who has heard and learned from the Father, comes to Me. 46 Not that anyone human has seen the Father, except the One Who is from the God; He has seen the Father, the God. “And no man has ascended up to the heavens, except He Who came down from the heavens, even the Son of man Who is in the heavens.” -Yochanan (John) 3:13 (Author’s translation) “It is written in the Prophets” Isaiah 54:13; Jeremiah 31:34; Micah 4:2. The Neviyim (the Prophets) is a section of the wider body of Hebrew Scripture (Tanakh) that collects the prophetic writings of God’s prophets. “And all thy children shall be taught of the Lord; and great shall be the peace of thy children.” - Isaiah 54:13 (KJV) “And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.” - Jeremiah 31:34 (KJV) “and many nations shall come, and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.” -Micah 4:2 (ESV) The Zohar confines those being taught by God to the ethnic, religious, chosen people of Israel: "they are truly taught of God from whom prophecy comes, which does not to all the world, but to Israel only, of whom it is written, "and all thy children are taught of God".'' 47 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 believes, is convinced, is persuaded, trusts, has, holds (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world]. 47 Amen Amen, In truth, In truth, It’s certain, it’s certain, I say to you, he who believes, is convinced, is persuaded, trusts, has, holds eternal, perpetual, unending, life, living. As is always the case the double Amen is a testimony to the firmly established nature of that which Yeshua is about to say. Once again it is affirmed that the person who believes in Yeshua already has life unending. 48 I am, I exist, I’m present, I’m happening, I AM He (ego eimi[G], Anochiy Hu[H]) the bread (ho artos[G], ha lechem[H]) of the life, the living (ho zoe[G], hachayiym[H]). 49 Your fathers (pateros[G], avoteiychem[H]) ate the manna (manna[G], ha man[H]: “What is it?”) in the wilderness (eremos[G], bamid’bar[H]: ba[in the] mi [from] davar [Word, essence, substance]), and they died (apothnesko[G], va’amutu[H]). 50 This is the bread (ho artos[G], ha lechem[H]) which comes down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]), so that one may eat of it and not die (me apothnesko[G], velo yamut [H]). 48 I am, I exist, I’m present, I’m happening, I AM He the bread of the life, the living. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which comes down out of the heavens, so that one may eat of it and not die. Yet another “I Am” statement. The writer of John’s Gospel saturates His account with titles and figurative language pointing to the deity of Yeshua. Yeshua reminds His hearers that the manna their forebears ate was temporal, resulting in the eventual death of their ancestors. Yeshua however was born in Beit Lechem “House of Bread”, the source of all sustenance, and He is the Bread of Eternal Living. The bread that once eaten will perpetuate a person’s life. 51 I am, I exist, I’m present, I’m happening, I AM He (ego eimi [G], Anachiy[H]) the bread (ho artos[G], ha lechem[H]), the living (ho zoe[G], hachayiym[H]) that came down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]); if anyone eats of this one specific (toutou to[G]) bread (artos[G], lechem[H]), he will live (yich’yeh[H]), breathe (zao[G]) into (eis[G]) the unbroken age (ho aion[G], le’olam[H]) into the world everlasting; and the bread (ho artos[G], ha lechem[H]) also which I will give (didomi[G], et’nenu[H]) for the life, living (zoe[G], chayeiy[H]) of the world (ho kosmos[G], ha-olam[H]) is in My flesh (sarx[G], b’shariy[H]).” 51 I am, I exist, I’m present, I’m happening, I AM He the bread, the living, that came down out of the heavens; if anyone eats of this one specific bread, he will live, breathe into the unbroken age, into the world everlasting; and the bread also which I will give for the life, living of the world is in My flesh.” “I AM, I Exist” This is the self-existing statement of God the Father (Ex. 3:14; Jn. 1:1-3; 6:20; 8:58). “if anyone eats of this one specific (toutou to[G]) bread (artos[G], lechem[H])” The Greek text is interesting, leaving no room for a general or esoteric application of the bread Who is Yeshua. “This specific Yeshua (bread)” there is no other means of eternal sustenance. Elsewhere Yochanan writes: “Yeshua said to him, I Am Ha-Derekh (the way), Ha-Emet (the truth), and Ha-Chayiym (the life, living): no one person can come to the Father, except through, by, with Me.” -Yochanan (John) 14:6 YBYV “Yeshua said to her, "I Am the resurrection and the life. He who believes in Me will continue to live, even if he dies.” -Yochanan (John) 11:25 “he will live, breathe into the unbroken age, into the world everlasting” Notice that living and breathing are a unity. The Breath and Spirit are intrinsic and necessary. The Spirit of God is the breath of the believer Who maintains an unbroken life from the inception of belief into perpetuity. “and the bread also which I will give for the life, living of the world is in My flesh.” Some so called “Messianics” teach a disconnect between these words and the symbolism alluded to by Yeshua concerning the bread (matzah) and the wine (Kos Ge’ulah) of Pesach (Passover). They’re wrong! Unlike the synoptic Gospels Yochanan’s (John) Gospel does not allude to the symbolic use of the Pesach elements by Yeshua as pertaining to His body and blood. Therefore, the present text is an allusion to that which John does not mention elsewhere but is fundamentally important. Yeshua is saying that He will give His flesh, His human existence as a sacrifice so that those who believe might have the life eternal which He has promised. Therefore, there is an intrinsic connection between the present verse and the symbolic use of the matzot at Pesach (Passover). Yeshua is the Pesach Lamb of God Who takes away the sins of the world. 52 Then the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) began to argue, fighting (machomai[G]) with one another, saying, “How can this man give (didomi[G]) us His flesh (sarx[G], b’saro[H]) to eat (phago[G, le’echol[H])?” 52 Then the Judeans, religious Jews began to argue, fighting with one another, saying, “How can this man give us His flesh to eat?” “Then the Judeans, religious Jews began to argue, fighting with one another” We note that the Judean religious Jews were not in agreement over what Yeshua had said and done. Some were clearly of the opinion that there was value in Yeshua’s signs and mashaliym (parables, metaphors, allegories), while others were fiercely opposed to Yeshua’s teaching. Thus, there was an argument between the Judean religious Jews concerning what they perceived as a difficult teaching. 53 So Yeshua[H] [A] (Iesous[G] YHVH Saves) said to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you, unless you eat (phago[G], tochlu[H]) the flesh (ho sarx[G], et b’saro[H]) of the Son of the Man, humanity (ho uihos ho anthropos[G], ben ha-Adam[H]) and drink (pino[G], ush’tiytem[H]) His blood (aima[G], et damo[H]), you have, hold (echo[G]) no life, living (zoe[G], chayiym[H]) in (en[G]) yourselves (heautou[G], Qnoma[A]: underlying substance). 53 So Yeshua said to them, “Amen Amen, In truth, In truth, It’s certain, it’s certain, I say to you, unless you eat the flesh of the Son of the Man, humanity and drink His blood, you have, hold no life, living in yourselves. “Amen Amen” This is firmly and eternally established truth. Listen, pay attention, hear, receive, understand, implement! It is not as many suppose, that Yeshua’s Jewish hearers thought He was suggesting cannibalism or pagan ritual. They were used to rabbis speaking in mashaliym (parables) and using metaphorical sayings like these. To the contrary, they considered it a hard teaching because they understood that Yeshua was saying they must live and continue to live as He lived, and that somehow He was also saying that it was possible for His very substance to be received by them and enable them to live this way. It was not difficult because it was non-kosher but because it was hyper-kosher. A similar idea is addressed by our rabbis in the Midrash Rabbah to Ecclesiastes 2:24 where the issue of food and drink in the grave is addressed: “‘The days of his life’; and that alludes to the grave. So are there food and drink in the grave that accompany a person to the grave? Of course not. Therefore, ‘food and drink’ must mean Torah and mitzvot’” -Midrash Rabah to Ecclesiastes 2:24 The point being that it was common practice for the rabbis and sages of Judaism to use figurative and metaphorical language when addressing spiritual subjects that are beyond the paradigm of the present age. In this respect Yeshua’s teaching was no different from that of a number of His contemporaries. 54 He who chews (trogo[G]) My flesh (sarx[G], b’sariy[H]) and drinks (pino[G], vehashoteh[H]) My blood (aima[G], et dami[H]) has, holds (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world], and I (Kago[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on the extreme last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]]. 54 He who chews My flesh and drinks My blood has, holds eternal, perpetual, unending, life, living [living in a perpetual world], and I will raise him up on the extreme last day. The Torah instructs us that “the life of the flesh is in the blood”. Yeshua is expounding the ultimate fulfilment of this phrase from the Torah. The blood of flesh affected by sin and subject to the temporal world is inevitably destroyed but the blood of God with us (Immanuel) is sinless, and having entered the world manifest as a human being, God Himself offers His blood to humanity so that we might transcend the limitations of the fallen creation and be born from above into eternal life through Yeshua, Who is God with us. It is Yeshua’s blood that has been given upon the altar to make atonement for all who receive Him. “For the soul living of the flesh is in the blood; and Him I have given to all of you upon the altar to purge, make reconciliation upon your soul existence: for the blood, He is in the soul purging reconciliation.” -Vayikra (Leviticus) 17:11 “and I will raise him up on the extreme last day.” This phrase is completely consistent with the teaching and future hope of the P’rushiym (Pharisees). Yeshua is not alluding to anything new, He is simply illuminating the fullness of what is known and revealing its ultimate Goal, that is, Yeshua Himself (Romans 10:4). 55 For My flesh (sarx[G], b’sariy[H]) is true (alethes[G], be’emet[H]) food (brosis[G], ochel[H]), and My blood (aima[G], damiy[H]) is true (alethes[G], be’emet[H]) drink (posis[G], shikuy[H]). 56 He who chews (trogo[G], ochel[H]) My flesh (sarx[G], b’sariy[H]) and drinks (veshoteh[H]) My blood (aima[G], damiy[H]) abides, remains (meno[G], yaliyn[H]) in Me (en, biy[H]), and I (va’Aniy[H]) in him (vo[H]). 55 For My flesh is true food, and My blood is true drink. 56 He who chews My flesh and drinks My blood abides, remains in Me, and I in him. “My flesh is true food” Here, “true” is synonymous with “indestructible”. The temporal food of the fallen creation does not qualify as “true” food because it perishes along with the body. But Yeshua’s flesh, His life, is true food and true drink because it does not perish. He is from everlasting to everlasting and is thus able to sustain all who come to God through Him. “He who chews My flesh and drinks My blood abides, remains in Me, and I in him.” Notice the present and continuous verb “trogo” (chews, chewing). The act of eating Yeshua’s sacrificial way of living, the act of continuing to feed on His character and chew on His nature, is a perpetual exercise. Receiving Him is the beginning of an eternal meal. The present and continued practice of holiness born of faith. “abides, remains in Me, and I in him.” Note that we who eat His flesh and drink His blood (metaphors) are related to Him in the same way that He is related to God. We are in Him and He is in us but we are never outside of Him. 57 Accordingly (kathos[G]) the living (ho zoe[G], hachay[H]) Father (Pater[G], ha Av[H]) sent (apostello[G], sh’lachniy[H]) Me, and I (Anochiy[H]) live, breathe (zao[G], chay[H]) through (dia[G]) of My Father (Aviy[H]) [the Father] (ho Pater[G]), so he who chews on (trogo[G], ha ochel[H]) Me, he also will live, breathe (zao[G], yich’yeh[H]) through (dia[G]) Me. 57 Accordingly the living Father sent Me, and I live, breathe through of My Father, so he who chews on Me, he also will live, breathe through Me. Once again Yeshua gives all glory back to the Father Who has given all glory to the Son. Yeshua never fails to submit His ministry to the Father. In this example we find the nature of the One Whom we seek to abide in. The life of the disciple of Yeshua is lived in, through and with Him, and this of the Father. Ultimately all life is from God. It is worth noting the very similar ideas expressed in the Talmud Bavliy: “Says Rab, the Israelites shall "eat" the years of the Messiah: says R. Joseph, it is certainly so; but who shall "eat him?" shall Chellek and Billek (two judges in Sodom) אכלי לה אכלוהו, "they ate him" in the days of Hezekiah.” -T. Bab. Sanhedrin, fol. 98. 2. & 99. 1. Therefore, the sages taught that sinners ate the Messiah (Metaphorically speaking) in the days of Hezekiah. This agrees with Yeshua's message of redemption from sin through the eating of His flesh (Metaphorical). In other words, only the person who admits to being a sinner can receive and benefit from Yeshua's substitutionary sacrificial blood. 58 This is the bread (ho artos[G], ha lechem[H]) which came down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]); not as your fathers (pateros[G], avoteiychem[H]) who ate (phago[G], ochel[H]) and died (apothnesko[G], yamutu[H]); he who eats chews on (trogo[G], ochel[H]) this specific (touton ho[G]) bread (artos[G], lechem[H]) will live, breathe (zao[G], yich’yeh[H]) into (eis[G]) the (ho[G]) unbroken age (aion[G]), the world perpetual (leolam[H]).” 58 This is the bread which came down out of the heavens; not as your fathers who ate and died; he who eats chews on this specific bread will live, breathe into the unbroken age, the world perpetual.” Yeshua reaffirms the fact that He is the “True” eternal manna from the heavens which will remain, as opposed to the temporal manna of Israel’s forebears, which perished. 59 These things (devariym[H]) He (Yeshua) said in the synagogue as He taught in Capernaum (K’far Nachum[H]). 59 These things He (Yeshua) said in the synagogue as He taught in Capernaum. As discussed in previous articles, K’far Nachum was the home town of Yeshua’s ministry years. Appropriately named “Village of Comfort”. 60 Therefore many of His disciples (mathetes[G], talmidim[H]), when they heard this said, “This is a hard (sleros[G], kasheh[H]) word (logos[G], ha-davar[H]); who is able (dunamai[G]) to hear it (akouo[G], lish’ma[H])?” 60 Therefore many of His disciples, when they heard this said, “This is a hard word; who is able to hear it?” Take careful note that these are His disciples (not the twelve but the wider following), and not the Judean religious Jews (though some of them may be included). Therefore, it is those who have been following Yeshua who have decided that what He is saying is too hard to accept (which is what “hear” infers). Let me repeat, it is not as many suppose, that Yeshua’s Jewish hearers thought He was suggesting cannibalism or pagan ritual. They were used to rabbis speaking in mashaliym (parables) and using metaphorical sayings like these. To the contrary, they considered it a hard teaching because they understood that Yeshua was saying they must live and continue to live as He lived, and that somehow He was also saying that it was possible for His very substance to be received by them and enable them to live this way. It was not difficult because it was non-kosher but because it was hyper-kosher. “This is a hard word” A hard word or case is one that is difficult to discern by using common sense. The Torah alludes to this very thing in regard to the judgements of Moses: “And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves.” -Exodus 18:26 (ESV) The point is that Yeshua the “Prophet” like Moses, is the One Who must be looked to in order for this “hard word” to be adjudicated. In rabbinical Judaism the phrase “hard saying (word)” is used in the same way: מה הדבר קשה, "is this an hard saying with you?"'' -Mishnah. Nidda, c. 8, sect. 3. 61 But Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua), seeing, discerning, perceiving (eido[G]) that His disciples (mathetes[G], talmidim[H]) muttered, grumbled, spoke in hushed tones (gogguzo[G]) at this, said to them, “Does this cause you to stumble (skandalizo[G], l’mich’shol[H])? 61 But Yeshua, seeing, discerning, perceiving that His disciples muttered, grumbled, spoke in hushed tones at this, said to them, “Does this cause you to stumble? The wider body of disciples had fallen into the same disbelieving and rude behaviour of those who had been confronting Yeshua. Therefore, Yeshua gives them an opportunity to repent. Put simply He is saying, “Will you choose to walk in the light of My teaching, even when it’s hard, or will you choose to stumble over My teaching like those walking in darkness?” 62 What then if you become spectators watching (theoreo[G]) the Son (ho uihos[G]) of Man (anthropos[G]) [ben ha-Adam[H]] ascending (anabaino[G], oleh[H]) to where He was before (proteron[G])? 62 What then if you become spectators watching the Son of Man ascending to where He was before? Yeshua qualifies His challenge by pointing out that “harder things (devariym, from Davar)” are yet to come, such as the death and resurrection of the Son of Man and His ascension to the Father in the heavens. In other words, “If you can’t navigate the present teaching how will you make sense of the ultimate fulfilment of it?” 63 It is the Spirit (ho pneuma[G], ha-Ruach[H]) Who gives (hanotein[H]) living (chayiym[H]), bears living (zoopoieo[G]); the flesh (ho sarx[G], ha-basar[H]) profits nothing; the words, substance, essence, spoken things (ho rhema[G], hadevariym[H]) that I have spoken to you are Spirit (pneuma[G], ruach[H]) and are living (zoe[G], chayiym[H]). 64 But there are some of you who do not believe, trust (ya’amiynu[H]).” For Yeshua knew from the beginning who they were who did not believe (ma’amiyniym[H]), and who His betrayer (ha-moseir[H]) would be. 63 It is the Spirit Who gives living, bears living; the flesh profits nothing; the words, substance, essence, spoken things that I have spoken to you are Spirit and are living. 64 But there are some of you who do not believe, trust.” For Yeshua knew from the beginning who they were who did not believe, and who His betrayer would be. “It is the Spirit Who gives birth to life” This is an allusion to the beginning of creation and the Spirit of God brooding over the deep. This illuminates the phrase “Yeshua knew from the beginning… who His betrayer would be.” It is not a spirit but the Spirit of God Who gives life. “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God hovered, brooded, nurtured upon the face of the waters.” -Bereishit (Genesis) 1:2 “the flesh profits nothing” This is not a Gnostic teaching as some suppose, it does not mean that all physical things are “evil”. Flesh here refers specifically to the sin affected flesh of fallen humanity. Because the fallen nature and its flesh will perish the specific form of flesh in question profits nothing. “the words, substance, essence, spoken things that I have spoken to you are Spirit and are living.” The word of Yeshua is of the same Spirit Who brooded over creation and are therefore perpetual and living, never perishing. 65 And He was saying, “For this reason I have said to you, that no one is able to (dunamai[G]) come to Me unless it has been given (didomi[G]) him from the Father (ho Pater[G], ha Av[H]).” 66 As a result of this many of His disciples (mathetes[G], talmidim[H]) withdrew and were not walking with Him anymore. 65 And He was saying, “For this reason I have said to you, that no one is able to come to Me unless it has been given him from the Father.” 66 As a result of this many of His disciples withdrew and were not walking with Him anymore. Yeshua’s words may have seemed overly harsh to those who had been following Him so faithfully for so long. However, Yeshua was intentionally weeding out those who would fail to perpetuate faith in Him. Many believers today choose to be offended by the hard teaching of some, not because the teaching is error but because it has exposed their sin and challenged them to pursue a deeper faith. 67 So Yeshua said to the twelve, “You don’t want to go away also, do you?” 68 Shimon[H] (Hears God) Kefa[H] (Peter: Rock) answered Him, “Lord (Kurios[G], Adoniy[H]), to whom shall we go? You have words, utterances, spoken things (rhema[G], divreiy[H]) of eternal living (zoe aionios[G], chayeiy olam[H]). 67 So Yeshua said to the twelve, “You don’t want to go away also, do you?” 68 Shimon Kefa answered Him, “Lord to whom shall we go? You have words, utterances, spoken things of eternal living. Peter, is speaking on behalf of the twelve, note that He says “to whom shall we go?” He responds to Yeshua in humility. Peter is not saying that He or the twelve are finding Yeshua’s words “easy”, to the contrary, they too are finding Yeshua’s teaching “hard”, rather Peter is saying, “We know you, we trust Your character, we see Your nature, we are witness to Your sinless life, Your teaching is difficult to receive but it’s Your teaching which we believe is from God, so, to whom will we go but You? You are speaking eternity into our temporal existence.” Where the many disciples who left Yeshua failed through pride, Peter and the twelve remained through humility. They too found Yeshua’s teaching hard, but rather than allow their own inability to understand guide their decision making they instead chose to trust in Yeshua, His nature, character and His relationship with them. Like the disciples of Yeshua we too must learn that the person of Yeshua, the person of God is our certain secure peace, and not temporal things, events or circumstances. The hard things that come from God are worthwhile because they pierce and illuminate the complacent ease of the darkness. We don’t receive the hard things because they are hard but because they are from God. 69 We have believed, are convinced, trust (pisteuo[G]) and have come to learn, know (ginosko[G]) that You are the most Holy (hagios[G], k’dosh[H]) One of the God (ho Theos[G], ha Elohiym[H]).” 69 We have believed, are convinced, trust and have come to learn, know that You are the most Holy One of the God.” Peter echoes the sentiment held by the twelve. They have come to know Yeshua’s person, His character, and the testimony of His deeds, and they are convinced that He is the promised holy One of God. 70 Yeshua answered them, “Did I Myself not choose you, the twelve, and yet one of you is a slanderer, accuser (diabolos[G], satan[H])?” 70 Yeshua answered them, “Did I Myself not choose you, the twelve, and yet one of you is a slanderer, accuser?” Yeshua chose His own betrayer. God is in control of all things. To have security in the storm is to know that God is in the storm. Both the Hebrew satan and Greek diabolos mean slanderer or accuser. Neither word is a noun unless qualified and if qualified by the definite article “The”, each word refers to that individual “the Satan”. In the present case the text is speaking of an accuser, Yehudah the disciple. He is not “the Satan”, he is an accuser (satan). 71 Now He meant Yehudah[H] (Judah, Judas) the son of Shimon Iysh k’riyot (Simon a man of the town), for he, one of the twelve, was going to betray Him. 71 Now He meant Yehudah the son of Shimon Iysh k’riyot, for he, one of the twelve, was going to betray Him. It is sadly ironic that the King born of Yehudah is to be betrayed by Yehudah from the tribe of Yehudah. Yehudah was the son of a man from the village of K’riyot. It is interesting to note that in modern Hebrew K’riyot means “collisions” or “crashes”. So the name of Judas Iscariot meant Praise the son of a man of collisions. Copyright Yaakov Brown 2020 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 Therefore, the true tikun olam is impossible without the redeeming work of the King Messiah at His first coming and the renewing work of the King Messiah upon His return. Introduction:
It’s not uncommon to hear Nicodemus being slighted by preachers, who claim he was a sneaky and cowardly Pharisee, ashamed to admit publicly that he believed in Yeshua. This is almost solely based on the present passage and the fact that Nicodemus came at night. Those same preachers, neglect to recognize the other instances in Scripture where Nicodemus proves himself to be more than willing to act on his faith in Yeshua (Yochanan/John 7:50-51, 19:49) As we examine the text of Yochanan (John) 3 and in particular 3:1-21, we must put aside any bigoted view we may have of the Pharisees. The Pharisees were the sect of Judaism that most identified with Yeshua’s teaching. They believed in the resurrection of the dead, in angels, demons, healing, signs and wonders. They hoped for a Great One—Rabbi, a Mashiyach—Messiah and King to redeem the people of Israel. It is far too easy (and anti-Semitic) to disregard all Pharisees as anti-Christs. With regard to their theological position, they were by far the closest of all the sects of first century Judaism to the teaching and actions of Messiah. So why did some of them oppose Him? Why does one preacher oppose another, though they both share the same message? It is because they sought glory for themselves rather than for the message. Nicodemus and his like-minded friends (Pharisees) sought the glory of God and found Messiah Yeshua. Next time you’re tempted to disparage the Pharisees, remember that you share their beliefs and take care. Joh 3:1 There was a man of the (Ho[G]) Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones), named Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) a ruler, officer (archon[G], ketziyn[H]) of the (Ho[G]) Judeans (Ioudaios[G], Ha-Yehudiym[H]): “Nakdiymon” The Pharisee with a Greek name meaning “Conqueror of the assembly”. The Talmudic etymology for his name is derived from a Hebrew root that suggests the meaning “One who holds back the sun”. Others see Nakdimon as a compound of two Hebrew words joined to mean “Innocent blood”. He was one of the ruling class of the Judean religious community, a Pharisee, and a member of the Sanhedrin (John 7:50), and as such a teacher of Israel (ethnic, religious, chosen, empirical). As a leader of Israel—that is part of the Sanhedrin (70 members, 70 being the Hebrew number for the nations)—he sought victory for his people from their physical and spiritual oppression. As a Jew he was a man of innocent blood. Thus there is a correlation to Yeshua’s description of Nathaniel, “a man in who there is no guile.” It is likely that the Nikodemos mentioned here (John 3:1) is the same Nakdimon ben Gurion who was brother to Josephus ben Gurion the first century Jewish historian and writer of the Wars and Antiquities of the Jews (Ganz Tzemach David, par. 1. fol. 25. 1. Shalshalet Hakabala, fol. 19. 1). Josephus writes in the first century CE (AD) of the historical events taking place in the Roman provinces of the middle east and in particular Roman occupied Israel, name Philistia by the Romans as a means of psychological warfare against and subjugation of the Jewish people. Nakdimon ben Gurion is also mentioned in the Talmud (a codified oral tradition of the Jewish religion). The Talmud, albeit codified much later in history, non the less offers its readers many viable historic accounts from the first century passed on as oral traditions, and later codified. Nakdimon ben Gurion was a contemporary of Rabbi Yochanan ben Zaccai of the Talmud, who also lived in first century Roman occupied Israel, right up until the destruction of the temple by the Romans in 70 CE (AD); both men are recorded as having been at a first century feast together, a celebration of the brit milah (circumcision) of the son of a common friend [Pirke Eliezer, c. 2. & Juchasin, fol. 23. 2]. Nakdimon was known to be exceedingly rich: the Babylonian Talmud names him as one of the three richest men in Jerusalem (T. Bab. Gittin, fol. 56. 1), a man who was able to sustain and maintain a city for a period of ten years (Midrash Kohelet, fol. 75. 4). The Brit Ha-Chadashah (NT) confirms that Nakdimon was very rich, recording that at the burial of the King Messiah, Nikodemos brought a great weight in costly myrrh and aloes to consecrate Yeshua’s body (John 19:39). As well as being rich he was also known as a righteous man. The Talmud tells an account of Nakdimon who, “On his way to the temple (House of Study) in Jerusalem to pray, had carpets laid out on the path before him which were to be left behind and given to the poor” (Ket. 66.b). Nakdimon ben Gurion, is said by historical Jewish tradition to have been an advisor/a counsellor in Jerusalem (Echa Rabbati, fol. 46. 3. Midrash Kohelet, fol. 75. 1). Which is clearly the case in John’s Gospel (John 7:32-50). Therefore, the Talmud is effectively confirming Nakdimon’s role as a member of the Sanhedrin (Jewish religious government). He was also known by the name Boni (T. Bab. Sanhedrin, fol. 43. 1; Ta’an 20.a). Jewish tradition records that Boni was one of the talmidim (disciples) of Yeshua (Echa Rabbati, fol. 49. 3). This is consistent with his actions following Yeshua’s death where he openly identified with Joseph of Arimathea, another of Yeshua’s disciples from the rich ruling class. It seems that as a result of Nakdimon’s open profession of faith in Yeshua following the resurrection, that poverty came upon him and his family. The Babylonian Talmud records that Rav Yochanan ben Zaccai saw the daughter of Nakdimon, having been reduced to extreme poverty, gleaning barley kernels from under the hooves of horses in the northern coastal city of Akko (T. Bab. Cetubot, fol. 66. 2). The name Boni may be related to the Greek Boanerges “Sons of Thunder”, or may simply mean “My son” or “The coming of me”, “My coming”. Based on Jewish legend, the Hebrew meaning of Nakdimon’s name is derived from nakdah meaning to shine forth. The legend tells of an occasion (T. Bab. Taanith, fol. 20. 1.) when Nakdimon, needing water for pilgrims for the purpose of ritual cleansing prior to a feast, made an agreement with a certain man to use the water from twelve wells and replace it by a certain day, or pay 297 kilos of silver for the water used. When the day came, the man demanded he be compensated either with the water, or the money. Therefore, Nakdimon went and prayed, and there was a torrential rain fall that filled the wells with water. However, the owner of the wells insisted that by the time the rain had ended the sun had set, and the appointed day was passed, and therefore, the money was still owed him. Nakdimon went and prayed again in the temple, and as a result of his prayer the sun turned back from setting, meaning that the appointed day had not ended and that the money was no longer owed to the lender. The Babylonian Talmud concludes the matter by saying: “His name was not Nakdimon but Boni, and he was called Nakdimon because on his account the sun was held back. The rabbis taught: ‘For the sake of each of only three men the sun nakdimah (nkdmh) was prevented/held back, and they are Moses, Joshua (T. Bab. Avoda Zara, fol. 25. 1), and Nakdimon ben Gurion.’” -Talmud Babylonia Ta’anith 3 Joh 3:2 The same (man) came to Yeshua[H, A] (Iesous[G], Jesus, Joshua) by night (noox[G], laylah[H]) and said to Him (Yeshua), “Rabbi (Rhabbi[G], Rabiy[H]: my great one) we know that you are a teacher (didaskalos[G], moreh[H]) come from God (Theos[G], Elohim[H]): for no man can do these signs, miracles (semeion[G], ha-otot[H]) that you do, unless the (Ho[G]) God (Theos[G], Ha-Elohim[H]) is with him.” “The same (man) came to Yeshua by night” Much has been made of these few simple words, almost all of it demeaning to Nakdimon. There are many possible answers as to why Nakdimon sought out Yeshua at night: • He may have wanted to converse with Yeshua on a deeper level than was possible among the crowds of Passover • Perhaps he wanted to keep his position in the Sanhedrin secure so that he could advocate for Yeshua along with the other Pharisees who believed in Him • It is possible that he had Yeshua’s safety in mind • Or that it was simply the coolest and most convenient time of the day in the Israeli spring The least convincing possibility is that he was a coward and cared only for his own betterment in the Sanhedrin and the ruling class of Israel. As I’ve explained, some have suggested that Nakdimon came by night so as not to be seen. While this is a possibility (John 12:42) but highly unlikely, it is equally possible and far more likely that Nakdimon had commitments during the day which included adjudicating disputes, teaching Torah and other practical tasks related to the rule of the Jewish community in Roman occupied Israel during the first century. Therefore, just as members of our own community must often arrange to meet after work hours in the evening, so too Nakdimon arranged to meet Yeshua at the end of the work day. When we assume the worst of righteous men, we prove ourselves unrighteous. It was also traditional for Jewish religious teachers to study Torah at night and in particular on the nights of the festivals of the Torah: "Rav Aba (Rabbi Abba) rose in the middle of the night, as did the rest of the companions, in order to study in the Torah (Instruction).” -Zohar in Exod. fol. 84. 1. “And it is often said of Rav Simeon ben Yoechal, and Ele’etzer his son, that they sat in the night and laboured in the Torah (Instruction); and it was reckoned very commendable so to do, and highly pleasing to God…” - Ib. fol. 8S. 2. in Lev. fol. 5. 3, 4. & 10. 1. & passim. “Whoever studies in the Torah (Instruction) in the night, the holy blessed God draws a thread of mercy upon him in the day:'' - T. Bab. Chagiga, fol. 12. 2. Avoda Zara, fol. 3. 2. Maimon. Hilch. Talmud Tora, c. 3. sect. 13. "Everyone that studies in the Torah (Instruction) in the night, the Shekinah (manifest glory of God) is over and with him.'' - T. Bab. Tamid. foi. 32. 2. For two reasons we know that Nakdimon didn’t come to Yeshua alone:
“Rabbi, we know that you are a teacher come from God: for no man can do these signs, that you do, unless the God is with him.” Nakdimon begins his conversation with Yeshua by stating that he and his compatriots believe Yeshua is from God. This amounts to an open admission of Yeshua’s Messianic status. Nakdimon believes and is seeking the mechanism for his belief. As evidence for their belief, Nakdimon calls to attention the signs (miracles) of Yeshua. He calls them signs because they are clear signs of the specific miraculous actions that the coming Messiah must perform as proof of His identity. Yeshua is about to preach to the choir here, only it’s a choir that has the sheet music but doesn’t know how to read it. “And he shall send them a saviour, and a Great One—Rabbi, and he shall deliver them.” Yeshayahu/Isaiah 19:20 Nakdimon calls Yeshua “My Great One”, while some may employ this title in flattery, it is clearly not the case with Nakdimon. Rather than come publicly with other Jewish religious leaders and taunt Yeshua, Nakdimon has come at night to dialogue with Him in a more intimate setting, proving his righteous character. Thus, when he uses the title Rabbi he shows respect for Yeshua. This is quickly backed up by Nakdimon’s acknowledgement of the evidence that Yeshua is a man of God, Who has shown this in a manifest and powerful way. None of this denotes doubt or disrespect. Although Nakdimon is a religious ruler who carries great authority, he non the less approaches Yeshua with humility and genuine questioning. Nakdimon’s questions are from the good inclination (yetzer ha-tov) showing that he seeks the truth with a teachable heart. The previous chapter concludes with mention of the many signs Yeshua did in Jerusalem during Passover (2:23). Some of the specific signs (miracles) He performed are recorded in the other Gospels, some are not. Regardless, it is to a wealth of signs in addition to the sign of water to wine and the destruction of the trading tables, that Nikodemos is referring. “you are a teacher come from God” One of the first century Jewish expectations of the Messiah was that He would be a teacher like Moses. “‘The teacher’, he is the King Messiah.'' - Maimon. Hilch. Melacim, c. 11. sect. 3. "O you children of Tziyon (Zion), rejoice and be glad in the word of the Lord your God, for He will return ‘your teacher’ to you.’'' -Targum Yonatan Joel 2:23 “No man can do these signs, that you do, unless the God is with him.” Even more prominent in the first century Messianic expectations of the Jewish people was the belief that the King Messiah would perform miraculous signs like those of Moses and Elijah. Joh 3:3 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered and said to him (Nikodemos), “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, if (ean[G]) one (tis[G]) is not (me[G], lo[H]) fathered, born (gennao[G]) from above (anothen[G], milmalah[H]), he cannot (ou[G]) have power, permission, ability to (dunamai[G]) see (eido[G], lirot[H]) the (Ho[G]) kingdom, dominion, rule, royal power, kingship (basileia[G], et-malchut[H]) of the (Ho[G]) God (Theos[G], Ha-Elohim[H]).” The repetition of the Amen is according to the Jewish literary devise an affirmation of that which has preceded and an assurance of that which is about to be revealed as something firmly established by God. Notice that Yeshua agrees with the assessment of Nakdimon and his fellow Pharisees. “Amen—of course true! You got that right!” Nakdimon had rightly assessed the divine origin of Messiah, he knew that Yeshua was from above. What he didn’t realize was that Yeshua had come so that Nakdimon and his friends could also be born anew through Yeshua, from above. “fathered, born from above” We note that the text is best translated “born from above” or “born anew”. The translation “born again” is misleading and can be easily misunderstood. The concept of one being spiritually born is not foreign to Judaism: “Shimon ben Lakish said, ‘…a proselyte (convert to Judaism) is like a newborn infant.’” - Talmud Babylonia. Yevamot 62 a. [Rabbi Yosi of the Talmud said the same (Yevamot 48 b.)] “If one is not fathered, born from above, he cannot have power, permission, ability to see the kingdom, dominion, rule, royal power, kingship of the God.” There are many facets to this teaching. Yeshua is in essence saying that the Kingdom of God cannot be attained through Torah observance. He is also saying that being born physically into the sin affected world is a death sentence unless one is born anew from above. In addition, He is alluding to the power (Spirit) of God required for one to walk perpetually in righteousness and thus into the Olam Haba (World to come). The “sight” Yeshua refers to is spiritual sight that can only be received from God by His Spirit and through His Son the King Messiah. All of this teaching is a direct affront to the teaching that says that repentance, Torah observance, mitzvot, petitioning and prayer can earn one entry into the Olam Haba. Therefore, unlike the rabbis of the Talmud, Yeshua does not teach that conversion to Judaism will birth one anew, but rather, that only salvation through the redemptive work of God will bring newness of life to the repentant. “Kingdom of the God” The equivalent Hebrew term is Malkut Shamayim “Kingdom of the Heavens” (Dan. 4:3; 1 Chr. 29:10-12), and implies God’s divine reign over the present world made new (rid of sin, evil etc). This is a more correct understanding than the traditional and (extra Biblical) Christian concept of a heaven in the clouds. To the contrary, by the tikun olam (repairing of the world) of God through the atoning blood of His Son Yeshua, the present world will be cleansed, restored, and renewed, and will transition to become the Olam Haba (world to come). This is well supported by both the Tanakh (OT) and the Brit Ha-Chadashah (NT). Joh 3:4 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) said to Him (Yeshua), “How, in what way (pos[G]) can a man (adam[H]) have power, permission, ability to (dunamai[G]) be fathered, born (gennao[G]) when he is old? He does not have power, permission, ability to (dunamai[G]) enter, return to (lashuv[H]) the womb (koilia[G], el-beten[H]) of his mother (meter[G], Imo[H]) of himself (autos[G]) a second (deuteros[G]) time, and be fathered, born (gennao[G], yivaleid[H])?” What surprises me most about this response from Nakdimon is that he hears a parable--mashal—from Yeshua, but instead of interpreting it as a parable he takes it literally. As “The teacher of Israel,” Nakdimon was familiar with using, listening to and interpreting metaphorical and allegorical parables and sayings. Why then did he jump straight passed the obvious metaphor and go with a literal interpretation of The Rabbi’s answer? I know in myself that I only do this when I am unable to absorb the consequences or perceived impossibility of what I know the answer to be. Perhaps Nakdimon could just not see how God might impart life renewal to Israel. By his question Nakdimon shows a limited understanding of the coming Kingdom of the Heavens (something he himself teaches others). His understanding sees the Kingdom of the heavens only in physical terms. Therefore, rather than consider the spiritual implications he instead asks how it is possible for a man to be made righteous through a renewed birth from a human mother. This is certainly in keeping with the miraculous nature of the signs of God through the Messiah, however, it misses the point entirely. We may see these things in retrospect, but be assured, had we been in the position of Nakdimon we too would have entirely missed the point. He asked his question in order to understand what might be possible and not in order to refute Yeshua’s teaching. Joh 3:5 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, if (ean[G]) one (tis[G]) is not (me[G], lo[H]) fathered, born (gennao[G]) out of (ek[G]) water (hudor[G], mayim[H]) and of the Spirit, breath, wind (Pneuma[G], Ruach[H]), he cannot have power, permission, ability to (dunamai[G]) enter, return to (lashuv[H]) the (Ho[G]) kingdom, dominion, rule, royal power, kingship (basileia[G], et-malchut[H]) of the (Ho[G]) God (Theos[G], Ha-Elohim[H]). Again, Yeshua doesn’t tell Nakdimon that he’s got it all wrong. He simply points to the first instance, being physical birth and affirms that both it and a spiritual renewal are necessary. All are born through the breaking water of the mother but something more is needed if we are to enter God’s Kingdom. We must be born of God’s Spirit, born anew, from above. We can also find in the words “water” and “Spirit” the tevilot immersions (baptisms) of both Yochanan (John) the Immerser (Baptist) and Yeshua. Water represents the tevilah (baptism) of repentance and The Spirit the tevilah (baptism) of Spirit and Fire from above. Without Yeshua’s tevilah (baptism) of death and His resurrection we are unable to receive the Spirit. In Him we have access to the mechanism for our Salvation, His very own Spirit, and the Spirit of the Father in us. God’s Spirit births in us the desire to repent--tishuvah—turn around, turn back to God. Then only through Messiah are we able to receive the fullness of the gift of the Holy Spirit who births us anew from above into a life reconciled to God. “Born out of water” As per the context denoted by the previous verse, born of water refers to the breaking of a mother’s waters at physical birth. It speaks of being born into this world (the sin affected creation). “And of the Spirit” Refers to being born anew, fathered by God through His Spirit. In the same way that physical birth breaks water and through blood brings new life into the present world, so too spiritual birth breaks the living waters of Messiah and through His blood atonement births anew the soul of a human being into the Olam Haba (world to come). Meaning that one’s entry into the Olam Haba (world to come) begins at the moment of being born anew in the Spirit through Messiah and continues through physical death into everlasting living. This is why Yeshua says: “I am the resurrection, and the life: he that believes in me, though he dies, yet shall he live: And whosoever lives and believes in me shall never die.” -Yeshua [Yochanan (John) 11:15-16] Joh 3:6 That which is fathered, born (gennao[G]) out of (ek[G]) the flesh, meat, body, sensuous nature (sarx[G], basar[H]) is flesh (sarx[G], basar[H]); and that which is fathered, born (gennao[G]) out of (ek[G]) the Spirit, breath, wind (Ho-Pneuma[G], Ha-Ruach[H]), is spirit (pneuma[G], ruach[H]). Nakdimon has an earthly understanding. Messiah wants to impart to him and his fellows an understanding from above. “But the natural man cannot receive the things of the Spirit of God: for they are foolishness to him: neither can he know them, because they are spiritually discerned.” -1 Corinthians 2:14 Joh 3:7 Don’t marvel, be in wonder (thaumazo[G]) that I said to you, you must, it is necessary (dei[G]) you (humas[G]) be fathered, born (gennao[G]) from above (anothen[G], milmalah[H]). Joh 3:8 The Spirit, wind, breath (Ho-Pneuma[G], Ha-Ruach[H]) blows where He (Hu[H]) intends, determines, desires, takes delight, sits (thelo[G], nosheiv[H]), Alt. Heb. [Yachepotz sham hu novsheiv[H], where the Spirit wants to blow there He sits], and you hear (akouo[G], tish’ma[H]) the sound, voice, language, of Him (phone[G], et-kolo[H]) of it, but cannot see, perceive, know, examine (eido[G], teida[H]) the place (pothen[G]) where (anah[H]) it He came from (ba[H]), and where it He (hu[H]) leads, goes (hupago[G], holeikh[H]): so it is with every individual (pas[G]) those the (ho[G]) fathered, born (gennao[G]) out of, from (ek[G], min[H]) the Spirit (Ho-Pneuma[G], Ha-Ruach[H]).” “You must be born anew from above” One born of the race of Ha-Adam the first man are born into the sin affected world due to the inherent nature of the sin choice of the first human beings. Therefore, to be born from above means to be delivered from the just consequences of the sin we commit as heirs to the sin affected world of the first man (Adam) and this redemption comes through the last Adam, that is, the King Messiah Yeshua: “For as in Adam all die, so in Messiah all will be made alive.” -1 Corinthians 15:22 “So it is written: ‘The first human Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 Being born anew from above is the work of God, it is not achieved through human labour—as is the case in the physical effort of birthing a child. We are not able to work our way toward or earn new birth by our own efforts. We are born anew through the mechanism of Messiah’s death and resurrection in the Spirit of God. In Greek the determiners regarding the Spirit are neuter but in Hebrew the Spirit is referred to as He. The metaphor of the wind (spirit, breathe) shows how the Holy Spirit, Who comes from above, moves in such a way as to be unrecognised by the spiritually blind. He comes from a place unknown to human understanding and goes to that place where He intends to abide, rest, sit; that is, within the believer through the redemptive work of Yeshua. The unbeliever comprehends the Holy Spirit in the same way that human beings consider the wind. That is, the wind comes up at times we least expect and often blows from a place we cannot determine, coming to rest on a land we may not have considered. Therefore, the origin, destination, and movements of the Holy Spirit are ordered from above and transcend human understanding until such a time as Yeshua, through His death, resurrection, and ascension, together with the Father, pours out the Holy Spirit without measure or restriction. Joh 3:9 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) answered and said to Him (Yeshua), “How, in what way (pos[G]) are these things (kazot[H]) possible, able to be (dunamai[G]), come to pass, come into existence (ginomai[G])?” Nakdimon genuinely wants to know how these things can be made possible. As a righteous teacher of Israel he has desired her redemption and looked with great anticipation for the coming Kingdom of the Heavens. Once again, this is a question asked with a genuine desire to learn. As a teacher of such high standing, authority, and reputation, Nakdimon shows great humility in asking this of Yeshua. Joh 3:10 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered and said to him (Nikodemos), “You, (su[G]) you are (ei[G]) the (ho[G]) teacher (didaskalos[G]) of the (Ho[G]) Yisrael[H] (Israel), Alt. Heb. [Rav be’Yisrael[H], Great one in Israel], and these things (tauta[G], zot[H]) you haven’t learned, don’t know, are not intimately familiar with (ginosko[G], yodata[H])? Nakdimon still doesn’t understand and if we’re honest, neither do we. Fortunately it is not our own understanding that we are relying on, but rather, God’s understanding. Yeshua calls Nakdimon, “The teacher of Israel.” This indicates that Nakdimon had a very high position among the Rabbis of Israel. His coming to faith was strategic to the move of God through the leaders who later believed. “You are the teacher, Great one of Israel” From Yeshua’s words we can deduce that Nikodemos must have been one of the highest authorities among the Torah teachers of Israel at that time. He was afforded this position through his association with the Judean religious leaders and the ruling body of the Sanhedrin and was therefore a powerful figure in the ruling religious class of first century Israelites under the Roman occupation. His position is likely the reason that he had come to see Yeshua at night when he would be less likely to be noticed by the other members of the religious ruling class. Joh 3:11 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you (lakh[H] f.), We (hemon[G]) speak of that which we do know, see, perceive (eido[G]), and testify (martureo[G]) to that which we have seen with our eyes (horao[G]); and you won’t receive (lambano[G]) our testimony, witness (maturia[G]) Alt. Heb. [Kiy et asher-yodanu nedabeir ve’et asher-raiynu naiyd ve’atem lo tekabelu eiduteinu[H], For that which we know intimately we have spoken and that which we see we testify to, and you (plural) don’t accept us or that which we present]. “I say to you” Not just to Nikodemos but to all Israel: the Greek (you) is plural, and the Hebrew lakh (you) while singular is non the less feminine and infers the people of Israel rather than Nikodemos (who is male) alone. For this reason and because the plural “atem” (all of you) is used in the latter part of the verse, it seems likely that the disciples of Yeshua are included in this admonition. Therefore, “We” refers to God, Father, Son and Holy Spirit. After all, Yeshua speaks of things seen with the eyes that can only have been perceived by Him at this point in time. Those things being the things of the Spirit of God and not yet made known to human beings (including the disciples of Yeshua). Yeshua’s teaching (testimony, witness) concerning the need to be fathered from above acknowledges the Father God. His explanation of the need for this new birth to be accomplished by the Spirit, reveals the Holy Spirit of God. Finally, this teaching is being given to Israel (and humanity) by the King Messiah and true Teacher of Israel, the Son, Yeshua. The teaching of Yeshua in verse 3 through 10 expounds knowledge and personal experience that the disciples of Yeshua have not had, nor have they yet understood or seen these things. “We speak of that which we know and that which our eyes have seen” Some believe the “we” Yeshua is referring to is the unity of the God-head—Father, Son and Holy Spirit. Some think He is referring to Himself and His disciples, still others believe He is referring to the patriarchs and prophets of Israel. However, He cannot be speaking of the disciples, whose eyes have not yet seen the new birth of the Spirit, nor do they yet know the fullness of God’s redemptive work through Yeshua, the means by which a human being can be fathered by God, born of His Spirit. Nor do the patriarchs and prophets of Israel qualify, given that they only prophesied in part and placed their hope in what is unseen. Therefore, Yeshua says “We” referring to the Godhead, or the Godhead and the malakhim (Angelic Messengers) of God. Joh 3:12 If I have told you the (Ho[G]) earthly, terrestrial (epigeios[G], Ha-aretz[H]) things, and you don’t believe, trust, think them true (pisteuo[G], ma’amiyniym[H]), how will you believe, if I tell you of the (Ho[G]) things that exist in the heavens, that are of heavenly origin (epouranios[G], Ha-shamayim[H])? Yeshua is simply saying, “I’ve spoken to you in earthly metaphors and you people don’t get it. How do you hope to understand the literal reality of the heavenly things I tell you about?” The “earthly things” are explained in the previous verses and concern the progression from physical birth, through spiritual renewal and into the Olam Haba. Therefore, Yeshua does not make a separation between the physical and the spiritual as some suppose, rather the “earthly things” include spiritual things and are the explanation of a convergence between the present physical birth and the subsequent spiritual birth from above which Yeshua has spoken of. The teaching of Yeshua reveals the ultimate form of tikun olam (repairing of the world). The Scriptures clearly teach a renewed heavens and earth and a descending New Jerusalem at the end of the age. Thus, through Yeshua, God empowers His children to begin the work that will be filled in the return of the Messiah and the dwelling of God with humanity. We are admonished to remember that without the perpetual indwelling of the Holy Spirit we are incapable of participating in the true tikun olam. The religion that teaches we can repair the world by our own efforts is a religion of anti-Christ. Therefore, the true tikun olam is impossible without the redeeming work of the King Messiah at His first coming and the renewing work of the King Messiah upon His return. The Bible clearly teaches that we will spend eternity with God on the renewed earth under a renewed heavens and not in some Greco-Roman gnostic inspired heavenly kingdom in the sky. Joh 3:13 And no one, nothing, no man (oudeis[G], ve’iysh[H]) has ascended, gone up (anabaino[G], alah[H]) into (eis[G]) the (Ho[G]) heavens (ouranos[G], Ha-shamayim[H]), but He that descended (katabaino[G]) from the heavens (ouranos[G], Ha-shamayim[H]), the (Ho) Son (uihos[G], ben[H]) of the man, human being, humanity (Ho-anthropos[G], Ha-adam[H]) which came out from (ek[G]), is in the heavens (ba’shamayim[H]). Wait a minute, didn’t Enoch and Elijah ascend into the heavens? In fact they ascended only into the second heaven, and now await their return and subsequent death, for “it is appointed unto human beings to die once, and then the judgement”. The Messiah has come with revelation of God Himself, from the third heaven outside of time and space, whereas Elijah and Enoch were born first of water—natural birth. Messiah has always been God and has come down to be united in flesh, fully God and fully man. Regardless of the possible solutions to this conundrum, the point is that Yeshua is the only begotten, singular in kind Son of God and His is a unique and all-encompassing revelation of God with us (Immanuel). There is a correlation here between Yeshua’s words and the Torah. In fact it is likely that Yeshua is making a drash using the Torah: 11 “For this mitzvah that I am commanding you today is not too difficult for you, nor is it far off. 12 It is not in the heavens, that you should say, ‘Who will go up for us to the heavens and get it for us, and have us hear it so we may do it?’ 13 Nor is it across the sea, that you should say, ‘Who will cross over for us to the other side of the sea and get it for us, and have us hear it so we may do it?’ 14 No, the word is very near to you—in your mouth and in your heart, to do it.[a] 15 “See, I have set before you today life and good, and death and evil. 16 What I am commanding you today is to love Adonai your God, to walk in His ways, and to keep His mitzvot, statutes and ordinances. Then you will live and multiply, and Adonai your God will bless you in the land you are going in to possess. 17 But if your heart turns away and you do not listen, but are drawn away and bow down to other gods and worship them, 18 I tell you today that you will certainly perish! You will not prolong your days on the land, where you are about to cross over the Jordan to go in to possess.” -Deuteronomy 30:11-18 TLV This is consistent with what follows regarding both the redemption of the believer and the judgement and condemnation of those who refuse to believe. “The words of Agur son of Jakeh-- an oracle this man declared to Ithiel, to Ithiel and to Ucal: “Surely I am more stupid than any man and do not have a man’s understanding. I have not learned wisdom, nor have I knowledge of the Holy One. Who has gone up into heaven, and come down?[a] Who has gathered the wind in the palm of His hand? Who has wrapped the waters in a cloak? Who has established all the ends of the earth? What is his name and what is the name of His son—if you know?” -Proverbs 30:1-4 TLV Joh 3:14 And according to (kathosas[G]) Moses (Moshe[H]: drawn out one) lifting up the serpent (Ho-ophis[G], Ha-nachash[H]) in the wilderness, solitary, desolate place (eremos[G], bamidbar[H]: ba [in the] mi [from] dabar [word, essence]), in this same manner (houto[G]) it is necessary (dei[G]) that the Son (Ho-uihos[G], Ha-ben[H]) of the man, human being, humanity (Ho-anthropos[G], Ha-adam[H]) be lifted up: The snake (Ha-Satan) was the one who enticed humanity and Israel into disobedience and is also the constant accuser and tormentor of Israel and humanity. By looking to this symbol of sin, disobedience, fear and offence each Israelite was admitting their sin and recognizing that only God could save them from destruction. In the same way we must look upon Him who became sin for us (that is, took on the punishment we rightly deserve), in this simple action of turning--tishuvah—our heads to gaze upon the execution tree of the Messiah, upon His tortured body and unfathomable sacrifice, we are born anew in His Spirit, poured out without measure upon those who will simply acknowledge His Kingship. It is here, that in a very real sense, we are living both within and outside of time and space. There is a parallel universe, but it is not the sum of science fiction and quantum physics. “Look to Me, and be saved, all the ends of the land: for I am God, and there is none other.” -Isaiah 45:22 The Targum Yonatan translation of Numbers 21:8 is incredible: "and Moses made a serpent of brass, and put it upon a high place; and it was, when a serpent had bitten any man, and he looked to the serpent of brass, and directed his heart, to the name of the word of the Lord, he lived.'' Jewish tradition attributes healing of both the body and spirit, the entire soul, to those who looked upon the seraph (serpent): "as soon as they said, ‘we have sinned’, immediately their iniquity was expiated; and they had the good news brought them ‘of the healing of the soul’, as it is written, ‘make thee a seraph’; and he does not say a serpent; and this is it: ‘and it shall come to pass, that every one that is bitten, when he looked upon it, shall live’, ‘through the healing of the soul:'' - Tzeror Hammor, fol. 123. 2. The Targum also likens the King Messiah to a flying serpent: "the Messiah shall come forth from Jesse's children's children; and his works shall be among you as a "flying serpent.'' -Isaiah 14:29 (Targum) As does the Zohar: "other serpent of life" - Zohar in Gen fol. 36. 2. "holy serpent" - Tikkun Zohar in Jetzira, p. 134. Joh 3:15 That whosoever, any individual who (pas[G], kol[H]) believes, trusts in, is convinced of (pisteuo[G], hama’amiyn[H]) Him should not perish (appolumi[G], lo yovad[H]), but have everlasting living (zoe aionios[G], chayeiy olam[H]).” The belief that receives Messiah has by receipt, already entered everlasting living and is assured of eternal security and redemption from the just destruction that awaits those who refuse God’s loving offer. The Greek appolumi translated “perish, die” etc. means “be ruined, destroyed, lost” in perpetuity. Therefore, to continue to be ruined, to continue to be lost, to continue to be destroyed. It does not allow for the false teaching of Annihilationism, which is contradicted by a wealth of other Scripture including but not limited to: “Then He will also say to those on the left, ‘Go away from Me, you cursed ones, into the everlasting fire which has been prepared for the devil and his angels.” -Matthew 25:41 TLV “Sinners in Zion are afraid. Trembling has seized the godless: “Who among us can live with the consuming fire?” “Who among us can live with everlasting burnings?” -Isaiah 33:14 TLV “13 The sea gave up the dead that were in it, and death and Sheol gave up the dead in them. Then they were each judged, each one of them, according to their deeds.14 Then death and Sheol were thrown into the lake of fire. This is the second death—the lake of fire. 15 And if anyone was not found written in the Book of Life, he was thrown into the lake of fire.” -Revelation 20:13-15 TLV Joh 3:16 In this way (houto[G]) because (gar[G], kiy[H]) the God (Ho Theos[G], Ha Elohim[H]) so morally, intimately and truly loved (agape[G], Ahavah[H]) the world (Ha-kosmos[G], et Ha-olam[H]), Alt. Heb. [Kiy-ahavah rabah ahav ha-Elohim et Ha-olam[H], because with love that is great, all surpassing, the God loved the world], insomuch that (hoste[G]) He gave (didomi[G], natan[H]) His One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) the Son (Ho-uihos[G], Ha-ben), that whosoever, any individual who (pas[G], kol[H]) believes, trusts in, is convinced of (pisteuo[G], hama’amiyn[H]) Him should not perish (apollumi[G], lo yovad[H]), but have, hold onto (echo[G]) everlasting living (zoe aionios[G], chayeiy olam[H]). Clearly God desires that every human being come into right relationship with Him. He is holy, loving, merciful, compassionate, self-sacrificing (literally sacrificing Himself in Messiah), and just. Elsewhere we read, “The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9 The Gospel message is presented in a concise form within this verse and its subsequent counterpart:
Joh 3:17 For the God (Ho Theos[G], Ha Elohim[H]) did not order, appoint, send (apostello[G], shalach[H]) His the Son (Ho-uihos[G], Ha-ben[H]) into the world (Ha-kosmos[G], et Ha-olam[H]) in order to (hinah[G]) separate, condemn, put asunder (krino[G]) the world (Ha-kosmos[G], et Ha-olam[H]); but that the world through, by, in, with Him (the Son, Yeshua) might be saved, kept safe, rescued from destruction (sozo[G], yivasha[H]). Through His redemptive plan God sought to reconcile Creation to Himself. He did not send the Messiah Yeshua in an attempt to punish His creation with punitive aforethought, rather, as a loving Father He sent Yeshua to save. Perpetual condemnation must result against those who refuse salvation as a logical outworking of the consequences of sin. God does not send people to everlasting torment, to the contrary, they choose to go there. Joh 3:18 The believer (pisteuo[G], Ha-ma’amiyn[H]) in, on, toward, for (eis[G]) Him is not separated, condemned, put asunder (krino[G]): but the disbeliever, one who has chosen disbelief (me pisteuo[G], lo-ya’amiyn[H]) is separated, condemned, put asunder (krino[G]) already, because he has not believed, trusted in, become convinced of (pisteuo[G], hama’amiyn[H]) the name (Ho onoma[G], Be’sheim[H]) of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Ha-Yachiyd[H]) the Son (Ho-uihos[G], Ha-ben[H]) of the God (Ho Theos[G], Ha Elohim[H]). This means our belief in Him has put condemnation behind us, as it is written elsewhere: “There is therefore now no condemnation to them which are in Messiah Jesus, who walk not after the flesh, but after the Spirit.” Romans 8:1 “Those who do not believe are condemned already, because they have not believed in the name of the only Son of God.” The statement “condemned already,” is qualified by, “because they have chosen not to believe in the name of the only Son of God.” Because God is just, all must be presented with the opportunity to receive redemption through the One True Son of God and His saving work, and must then wilfully choose to reject Him, only then does anyone stand condemned. Joh 3:19 And this is the condemnation, separation, judgement, just decision (krisis[G]) Alt. Heb. [Ve’zeh hu hadiyn[H], And this is His judgement], it is because (hoti[G]) the light (Ho-phos[G], Ha-Or[H]) is come into the world (Ha-kosmos[G], el Ha-olam[H]), and people, the children of Adam (agapao[G], uv’neiy ha-adam[H]) preferred, loved (mallon[G], Ahavu[H]) the darkness (Ho-skotos[G], ha-choshekh[H]) over the light (Ho-phos[G], Ha-Or[H]), because of their evil, (poneros[G], raiym[H]) actions, business, art, accomplishments (ergon[G], ma’asheiyhem[H]). The judgment of God is just, because He has offered light to those living in darkness. Many, having seen the true light of God, Yeshua, have chosen to remain in darkness. Those who are determined to do what is wicked are unwilling to have their deeds exposed, though they are aware of their need the thought of dwelling in perpetual light is abhorrent to them, they have truly become sons and daughters of the evil one, children of darkness. Joh 3:20 For every one, whosoever, any individual who (pas[G], kol[H]) does, practices (prasso[G]) what is evil, bad, wicked, mean, easy (phaulos[G]) hates, detests (miseo[G]) the light (Ho-phos[G], Ha-Or[H]), nor do they come near to the light, so that they won’t be convicted (elegcho[G]) for their actions. Those who act wickedly often do so in darkness and are ashamed for their deeds to be brought into the light. “And have no fellowship with the unfruitful works of darkness, but rather expose them.” -Ephesians 5:11 It is interesting to note that the Greek phaulos which refers to wicked deeds can also be translated as easy deeds. It is easier to give in to the dark inclination than it is to repair the world. Therefore, God sent the King Messiah Yeshua so that we might be afforded the strength of His Spirit in order to do what is hard, and to live in the Light. All that is hidden will be brought into the Light. Joh 3:21 But he that does the truth (altheia[G], ha-emet[H]) comes to the light (Ho-phos[G], Ha-Or[H]), so that his actions, business, art, accomplishments (ergon[G], ma’asheiyhem[H]) may be made manifest, visible (phaneroo[G]), because they are performed (ergazomai[G]) in God (en Theos[G], Bei-Elohim[H]). Those who see their need for light have already been motivated by the Spirit of God to begin to do what is true, thus they welcome the opportunity to dwell in that light perpetually. Thus their deeds have been done in God. That is, their salvation comes, not by their works but through the work of the Spirit and the sacrifice of Messiah. We are saved by grace through faith (Eph.2:8). God chose us and in response, we have received Him. Condemnation is found in the simple act of refusing to be chosen. Joh 3:22 After these things Yeshua[H] and His disciples (Talmidim[H]) came into the land of Judaea (Yehudah[H]); and there he remained with them, and immersed (baptizo[G], yitbol [H] [tevilah[H]]). We known from John 4:2 that it was not Yeshua but His disciples who performed the immersions. The immersion attributed to Yeshua is the immersion he makes possible. Simply put, His immersion teaching was manifest in practical terms via the participation of His talmidim. Joh 3:23 And Yochanan[H] (John the Baptist, YHVH gracious giver) was also immersing (baptizo[G], yitbol [H] [tevilah[H]]) in Aeiynon[H] (Ayin[H]eye, spring; Yonah[H], dove; Ain-Yon[A] “Spring/Eye of a Dove”) near to the Salim, because there was much (polus[G], le’rav[H]) water (hudor[G], mayim[H]) there: and they came, and were immersed (baptizo[G], yitaveilu[H] [tevilah[H]]). “Aeiynon” The proposed location of Aenon is on the west side of the Jordan river close to a natural spring and near the ancient town of Salim (Not to be confused with Salem, a synonym for Jerusalem). Aenon is approximately 95 km north east of Jerusalem (20 hrs. walk). Being located near a natural spring meant an abundance of water and large pools suitable for ritual immersion known as tevilah. As explained in a previous article, the gathered waters used for immersion are known as mikveh. This location is on the opposite side of the Jordan river from where Yochanan had been immersing. Both the Hebrew and Aramaic names for this location mean “Spring/Eye of a Dove”. This of course correlates to Yochanan identifying Yeshua as the One upon Whom the Spirit will descend like a dove (John.1:32-33). It is significant that there is a physical spring near to the location and that a spring is a source of mayim chayim (living waters from a pure source). Thus, the eye of the earth bears witness to the King Messiah and reveals Him and His living waters to the eye of the believer. “and they came, and were immersed” The “they” consisted of Jews from many sects and regions, including those from the ruling Judean religious class, as alluded to in the following verse. Joh 3:24 For Yochanan[H] (John the Baptist) had not yet been cast into prison (Beit ha-sohar[H]). The author’s initial Jewish audience would have been aware of the chronology of events and the imprisonment of Yochanan the Immerser, thus Yochanan the Gospel writer clarifies the chronology for the reader by showing that these events took place prior to Yochanan the Immerser’s imprisonment. This is an illuminating portion because John’s Gospel is the only Gospel that shows Yeshua and Yochanan the Immerser’s ministries overlapping. Joh 3:25 Then a debate (zetesis[G]) arose between some of Yochanan’s[H] (John the Baptist) disciples (mathetes[G] , talmidim[H]) and some Judeans Alt. Aram. [a Judean[A]] (Ioudaios[G], Yehudiym[H], Yihudaya[A]) about purifying, ritual cleansing (katharismos[H], ha-taharah[H]). “Some Judeans/A Judean” While other English translations misrepresent both the Greek and Hebrew text, I have chosen not to render “the Jews” or “the Judeans” because neither the Greek or Hebrew texts use the definite article “The”. Therefore, “a debate arose between some of Yochanan’s disciples and some Judeans” or, as the Aramaic text renders, “a question had arisen between one of Yochanan’s disciples and a Judean”. There were differences in the ritual washing practices of various sects of first century Judaism. Added to this was the focus that Yochanan placed on immersion as an act of repentance and the further teaching of Yeshua that would eventually identify immersion with death and resurrection in addition to its many other facets. The debate that arose in this case must have initially related to the emphasis Yochanan had placed on repentance, and then progressed to a dialogue over the aspects of Yeshua’s immersion teaching that seemed to add to the teaching of Yochanan (The Immerser) [v.26]. The fact that this debate was concerning “ritual purification”, a concept that has its roots in Torah observance (Lev.14:8), tells us that the immersion of Yeshua given to the disciples (Matt. 28:19) is firmly rooted in a Torah instructed practice. The immersion of Yeshua is a reframing of that immersion which already existed within Biblical Judaism and not an entirely new immersion (Christian Baptism). Therefore, so called “Christian Baptism” is the progeny of the marriage between Torah and Living Word (Yeshua). Joh 3:26 And they came to Yochanan[H] (John the Baptist), and said to him, “Rabbi (Rav, great one, teacher) He (Yeshua) that was with you beyond the Yarden (Jordan, descender), the one you bore witness to, behold, the same man immerses, performs tevilah[H], and all come to him (Yeshua).” “Rabbi” This is the one exception in the New Testament where someone other than Yeshua is called Rabbi. In all other places the title is used of Yeshua or is explained by Yeshua. I misspoke in a former article where I failed to state this exception. The disciples of Yochanan, perhaps along with those debating immersion, came to Yochanan the Immerser concerned that Yeshua might be taking followers from Yochanan the Immerser. Joh 3:27 Yochanan[H] (John the Baptist) answered and said, “A man can receive nothing, Alt. Heb. [lo-yuchol iysh lachat davar[H], none among all men can take anything], except it be given (didomi[G], nitan[H]) him from the heavens (Ho-ouranos[G], Ha-shamayim[H]). Sadly, in modern religious practice (both in Christianity and Judaism), many religious leaders are intent on making a name for themselves and their respective theologies and practices. Yochanan the Immerser seeks no glory for himself but instead explains to his disciples the simple truth that all things are given by God for a purpose and in keeping with a person’s identity and calling in life. Therefore, there is no need for jealousy concerning the success of others when one’s focus is entirely on pointing to and acknowledging God and His redemptive purpose. Yochanan’s practice stood in opposition to that of the rabbis, who said: "It is not lawful for a disciple to teach the constitutions, or sentences of the law, before his master; but must be twelve miles distant from him, as the camp of Israel… a disciple that teaches before, or in the presence of his master, is guilty of death” - T. Hieros. Sheviith, fol. 37. 3. Joh 3:28 You yourselves bear me witness (martureo[G]), that I said, I am not the Christ, Anointed One (Ho-Christos[G], Ha-Mashiach[H]), but that I am sent, ordered, appointed (apostello[G], shaluach[H]) before Him. Yochanan reminds his listeners that he has been very clear to point them beyond himself to the King Messiah. He reiterates his proclamation that “I am not the Christ!” Yochanan is not the Messiah but he has been appointed by God as a shaliach sent one who is to come before the Messiah and point Israel to Him. Yochanan is the epitome of humility, in many ways he is the Brit Chadashah’s (NT) Moses. Oh that the leaders of our religious communities would take a leaf from Yochanan’s book and chose to point to Yeshua rather than to themselves (I include myself in this admonishment). Joh 3:29 He that has, holds (echo[G]) the bride, betrothed (numphe[G], Ha-Kalah[H]) is the bridegroom (numphios[G], Ha-Chatan[H]): but the friend (philos[G]) of the bridegroom (numphios[G]), which stands and hears (akouo[G], shomeia[H]) Him, rejoices (chara[G], samoach[H]) greatly (chairo[G], yismach[H]) because of the voice (phone[G], kol[H]) of the bridegroom: this my joy (chara[G], simchatiy[H]) therefore is filled up, brimming with peace, wholeness, wellbeing, perfected, made secure (pleroo[G], sheleimah[H], from shalem, related to shalom). The bridegroom imagery is firmly established in the writings of Israel’s prophets and is a prophetic vision of one who celebrates and rejoices over his bride. God Himself is likened to the bridegroom: “As a young man marries a young woman, so will your Builder marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you.” -Isaiah 62:5 NIV This bridegroom imagery is connected to the recently celebrated wedding in Cana and to the Jewish idea of an eschatological banquet at the end of the age, when joy and abundance will be manifest in the promised Messianic age, the Olam Haba (world to come)[Isa. 25:6-8; Exek. 34:17-30]. Allusions to the Messianic Banquet also occur in later rabbinic literature (Babylonian Talmud Sanh. 96-99). Joh 3:30 He must increase, grow larger and larger (auxano[G], gadeil[H]), but I must decrease, subtracting and subtracting (elattoo[G], chasor[H]). No greater statement of humility has ever been spoken by a prophet of Hashem. Thus Yeshua says elsewhere, “Amen, I tell you, among those born of women there has not risen anyone greater than Yochanan the Immerser…” (Matt.11:11a). Yochanan could only point to the One Who would open the way to the Olam Haba. Whereas Yeshua was and is the Creator, the means of entry, and the One Who sustains the Olam Haba (world to come). Joh 3:31 He that comes (Ha-ba[H]) from above, from the beginning (anothen[G]) is above (epano[G]) every individual (pas[G]): he that is of the earth (meieretz[H]) is earthly, and speaks (dabeir[H]) of the earth (meieretz[H]): He that comes from the heavens (Ho-ouranos[G], mi-shamayim[H]) is above (epano[G], na’aleh[H]) every individual (pas[G], col[H]). Yochanan’s testimony of the person of Yeshua is impeccable. Yeshua is from above, from the beginning of all things, and is above every created thing while being submissive toward God the Father. On the other hand, Yochanan speaks from an earthly (albeit God inspired) perspective and therefore sees himself as subordinate to the One Who is from above. Joh 3:32 And what He (Who is from above) has seen with His eyes, perceived (horao[G], ra’ah[H]) and heard (akouo[G], shama[H]) that He testifies (martureo[G], yaiyd[H]); and no one receives (lambano[G]) His testimony (maturia[G], eiduto[H]). “What He has seen” recalls the words of Yeshua, “We testify” (v.11), and is further proof that Yeshua was speaking of the Godhead. “and no one receives His testimony” Yochanan prophecies the rejection that Yeshua will face from those who refuse the testimony He brings from above. On the other hand the text says “no one receives His testimony” in the present tense, meaning it is yet to be received by some. Joh 3:33 He that has received (lambano[G]) His testimony (maturia[G], eiduto[H]) has secured His seal, double sealed (sphragizo[G], chatom chatam[H]) showing that the God (Ho-Theos[G], Ha-Elohim[H]) is true (alethes[G], emet[H]). The one who receives the testimony of Yeshua has been double sealed in that because he has believed Yeshua (God with us) he has also shown his belief in God and is therefore safe in Messiah, in God (John 14:20). A double seal is a figure for that which is unbreakable. "the seal of the blessed God is truth" - T. Hieros. Sanhedrin, fol. 18. 1. & T. Bab. Sanhedrin, fol. 64. 1. & Yoma, fol. 69. 2. Joh 3:34 For He Whom the God (Ho-Theos[G], Elohim[H]) has sent, appointed, ordered (apostello[G], shelachu[H]) speaks (yadabeir[H]) the utterances, words (rhema[G], divreiy[H]) of the God (Ho-Theos[G], Ha-Elohim[H]): Who (God) does not give out a limited measure of the Spirit (Ho-pneuma[G], Ha-Ruach[H]). Judaism had understood up to this point that the Holy Spirit was only ever given in measure: "Says R. Joden bar R. Simeon, even the waters which descend from above are not given, but, "in measure".--Says R. Acha, even the Holy Spirit, which dwells upon the prophets, does not dwell, but "in weight".'' - Vajikra Rabba, sect. 15. fol. 157. 3. The sent Word speaks the Word of the God. It is the Word (Yeshua) Who is given authority in the Father to pour out the Spirit without measure, something that has never happened in Israel before. This is prophetic of the outpouring of the Spirit at Shavuot (Pentecost) 50 days after the resurrection of Yeshua (Isa.44:3; Joel 2:28; Acts 2). Joh 3:35 The Father (Ho-pater[G], Ha-Av[H]) loves (ohev[H]) His Son (et-beno[H]), and the all, everything, every individual (pas[G], ve’et-kol[H]) has been given (didomi[G], natan[H]) into His hand (be’yado[H]). Having revealed the promised outpouring of the Holy Spirit, Yochanan now speaks of the Father having given all creation into the hands of the Son. Thus the Godhead is revealed in complex unity. Yeshua has been given authority because it is through Him (a man, Who is also God) that humanity and creation are to be redeemed. Yeshua in turn will submit both Himself and all of the renewed creation to the Father. “When all things are subjected to Him, then the Son will also make Himself subject to the One who subjected all things to Him, so that God may be all in all.” -1 Corinthians 15:28 Joh 3:36 He (all) that believes, trusts, is persuaded of, places his confidence (pisteuo[G], kol-hama’amiyn[H]) in, on, with, for the Son (Ho-uihos[G], Ha-ben[H]) has, holds (echo[G]) everlasting living (zoe aionios[G], chayeiy olam[H]): and he that does not believe, is apathetic toward (apeitheo[G]) the Son (Ho-uihos[G], Ha-ben[H]) shall not see, or be seen by (optanomai[G]) life, living (zoe[G], chayim[H]); because (kiy[H]) the wrath, anger (orge[G]) of the God (Ho-Theos[G], Ha-Elohim[H]) abides, remains, sits (meno[G], yishkon[H]) on, by, before, against, over (epi[G], alayv[H]) him. A Midrash speaks of the King Messiah, the Latter Redeemer: “whosoever believes in him shall live; but he that believes not in him shall go to the nations of the world, and they shall kill him.'' - Midrash Ruth, fol. 33. 2. “The one that believes, in the Son holds everlasting living” We note that the one who believes in the Son Yeshua “holds” present tense, “everlasting living”. The one who believes has already entered everlasting living, a form of living that death has no hold over. “The one that does not believe, who is apathetic toward the Son shall not see, or be seen by living because the wrath of the God remains on that one.” Many today are happy to talk about redemption but are unwilling to speak of consequences for those who refuse redemption. The Gospel is clear in its affirmation of the just judgement of God. His wrath is (present tense) on all who have had the opportunity to receive His Son but have rejected Him and refused God’s loving offer of sacrificial atonement. As long as one resists God that one stands condemned, judged. However, in the moment that that same one choses to receive the Son and return to God, that one enters everlasting living. Thus, as I stated previously, God does not send people to eternal punishment, to the contrary, those who go to that place have chosen it through a perpetual refusal of Gods love, grace and mercy. This kind of persistent refusal of God’s mercy is elsewhere called the blaspheming of the Holy Spirit (Matt.12:30-32). Copyright 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|