When the Master of the Universe enters time and space for the purpose of redeeming humanity, His life and actions, His death and resurrection transcend the limits of this world so that the present fallen world is quite literally incapable of containing all that could be written about Him. The Gospels’ of Matthew and Mark mention that Yeshua would appear to the talmidim (disciples) in the Galilee following His resurrection (Mt. 28:7, 10, Mk. 16:7).
Matthew records one such appearance (Mt. 28:16-20), which occurs after the appearance recorded in the present chapter of Yochanan’s Gospel. 1After these things Yeshua[H] revealed (phaneroo[G]) Himself again to the talmidim[H] (disciples) at the Sea (yam[H]) of Tiberias[G] (from the Tiber [a river god], named for the Roman Emperor Tiberias), and He revealed (phaneroo[G]) Himself in this way: 2 Shimon[H] (Hears) K’fa[H] (Peter: rock), T’oma[H] (twin) who was called Didymus[G] (twofold), Netan’el[H] (Gift of God/The Judge, [Bar Tulmay: Covenant son of paths]) of Kana[H] (reed) in Galiyl[H] (Galilee, circuit) the sons of Zavdiy[H] (Zebedee, “My Bride Price” from zeved: dowry, endowment, gift [Yaakov/James & Yochanan/John]) and two others of His talmidim[H] (disciples) were together. “After these things” refers to the resurrection of the Messiah, His appearance to Miriyam (Mary of Magdala), and His two appearances to His disciples. There is no way to determine exactly how long after these events the present appearance takes place. We know that Yeshua continued to appear to the disciples (wider group of followers) for forty days [Acts 1:3] following His resurrection and ascended to the heavens ten days prior to Shavuot (Pentecost) and the outpouring of the Ruach HaKodesh (Holy Spirit) [Acts 2]. “Were together”, in expectation of seeing Yeshua again according to the message relayed by Miriyam Magdala and the other Miriyam,“Tell my brothers to go to the Galilee and there they will see Me.” (Matthew 28:7, 10). It is likely that they were in a familiar place, like the shore near K’far Nachum (Capernaum: Village of Comfort) where K’fa (Peter) lived. The present events took place over two days, the disciples decided to fish through the night (v.3). “the sons of Zavdiy[H]” are perhaps mentioned in order to bring the wider Gospel narrative in full circle (Mark 1:19-20). The meaning of their father’s name denotes prophetic foreknowledge of the One Who would pay the “Bride price” for His Bride. “two others of His talmidim[H]” These are thought to be Andrew and Philip; which is very likely, since they were both of Beit Tzaida (Bethsaida: House of hunting/fishing)[John 1:44], a city in the Galilee region not far from Yam Kinneret (lake Galilee). One year during my childhood (aged 10 years old) my Sabba (Grandfather) arranged to have the younger children in our community gather at the beach on yom sheniy (Monday) following Pesach (Passover). Earlier that same morning he took my brothers and I out in a small boat approximately 100 meters from shore where we waited with freshly caught fish on ice in a cooler. My Sabba had arranged for two women from our community to bring the young children and pre-teens to the beach to read the account of John 21. At a certain time, as the account was read to the youths, they looked up to see us returning to shore in my Sabba’s boat, it was my job to play K’fa (Peter), I dove over the side of the boat and rushed into shore to the excited cheers of the other young boys and girls of our youth group. In hind sight I was the best choice for K’fa (Peter), excitable and brash at times, my far more gracious brother David Ben Yehoshua (Philip), suited the role of Yochanan the contemplator and my youngest brother Israel Ben Yehoshua (Stephen) at the age of three or four years was probably busy trying to catch more fish off the back of the boat with no bait on his hook. Once the boat came ashore we unloaded the fish and made a coal fire on the beach to cook the fish over and share among the youth group. A wonderful kinetic memory attached to the history of our Messianic brothers, the first to believe. 3 Shimon[H] (Hears) K’fa[H] (Peter: rock) said to them, “I’m going fishing.” They said to him, “We’re also coming with you.” They went out and got into the boat immediately; and that night (nux[G], specifically midnight) they caught nothing. 4 But when the dawn (proia[G]) was now come (ginomai[G]), Yeshua[H] stood on the shore; yet the talmidim[H] (disciples) did not see, perceive (eido[G]) that it was Yeshua[H]. “I’m going fishing.” They said to him, “We’re also coming with you.” Our Jewish sages say that fishing is one of ten traditions that Joshua delivered to the children of Israel when he divided up the land to apportion it to each tribe as God had commanded: "that any man should be free to catch fish in the waters (or sea) of Tiberias; and he might fish with an hook only; but he might not spread a net, or place a ship there, except the children of the tribe to whom that sea belonged in their division.''-Maimonides. Hilch. Nezike Maramon, c. 5. sect. 3. Vid. Talmud Bavliy Bava Kama, fol. 81. 1. "in a place of running water no clean fish goes along with unclean fish, and lo, the sea of Tiberias is as running waters". -T. Hieros. Avoda Zara, fol. 42. 1. Sadly, some commentators, both Christian and Messianic in their revisionist need to impugn the character of the disciples rather than honour the integrity of these called out ones, say that by returning to fishing “Peter was going back to his old way of life having failed to understand the commission of Jesus (John 20:21)”. Utter nonsense! Peter and the six other disciples with him needed to eat, they knew how to fish, so they fished for food. It’s not rocket science. Furthermore, if we are to read anything into the fishing practice of the post resurrection lives of the disciples, it should be that the disciples continued to fish because it was a physical reminder to them of their new spiritual role as fishers of humanity, a fulfilment of Israel’s role as “a light to the nations” (Mt. 4:19). The same aforementioned commentators claim that the disciples caught nothing because they were fishing of their own strength. What garbage. It is far more likely that they caught nothing so that they would recognise the repeated miracle of Yeshua (Luke 5:3-7) and understand that it was truly the resurrected Messiah who was speaking to them from the shore. If commentators wish to impugn the character of the historical men and women of the Scriptures, let them do so with discernment and sober judgement or let them beware. The standard English translation “yet the disciples did not know that it was Jesus” only partially conveys the meaning of the text. The Greek “eido” means “to see”, both literal and cognitive sight is denoted, which adds an important dimension to the contextual meaning. They did “see (the man on the shore)” Yeshua but they did not “see (recognise)” Him. 5 So Yeshua[H] said to them, “Little children, infants (paidion[G]), you don’t have any fish to eat, do you?” They answered Him, “No.” “Yeshua[H] said to them, “Little children, infants (paidion[G]), you don’t have any fish to eat, do you?” In today’s society Yeshua’s words might be considered patronizing or even demeaning, unless spoken perhaps by a beloved father to a mature son. The language is intimate from the outset. Yeshua does not say, “Hey you out there” or “Hey, chaverim (friends)” or even “Shalom achim (brothers)”. But “little children, you don’t have any fish do you?” Perhaps their hearts began to stir as they heard these words, perhaps they recalled a previous mashal (parable) “If a son asks his father… for a fish will he give him a snake? (Mt. 7:69-11; Luke 11:11). 6 And He said to them, “Cast the net on the right-hand side of the boat, and you will discover (heurisko[G]).” So they cast, and then they were not able to pull it in because of the multitude of fish. “Cast the net on the right-hand side of the boat, and you will discover (heurisko[G]).” Discover what? Fish yes, but more than that, the Creator of fish, the resurrected King Messiah. “and then they were not able to pull it in because of the multitude of fish.” This had happened before by the command of Yeshua (Luke 5:5). 7 Therefore that talmid (disciple) whom Yeshua[H] loved completely (agapao[G]) said to K’fa[H] (Peter: rock), “It is the Lord (ho Kurios[G], Ha-Adon[H])!” So when Shimon[H] (Hears) K’fa[H] (Peter: rock) heard that it was the Lord (ho Kurios[G], Ha-Adon[H]), he put on his outer garment (for he was naked [gumnos[G]]), and without a second thought threw (ballo[G]) himself into the sea (yam[H]). Up to this point in His gospel Yochanan (John) the author has called himself “the disciple whom Yeshua loved as a dear friend (phileo[G])”, now he refers to himself as “the disciple whom Yeshua loved completely (agapao[G])”. This doesn’t mean that Yeshua’s love for John has changed but that John’s understanding of Yeshua’s love for him has changed. We note that it is the beloved disciple who first recognises Yeshua. It is Yochanan who first speaks the words “It is the Lord”, and Peter who abandons everything and dives into the water. The dynamic duo of revelation and participation. What a mighty example of brothers in unity focused on the King Messiah Yeshua to the glory of God. Remember, in the pre-Greco-Roman Hebrew world there was no word for theology, there was faith and action made echad (one) alone. Yeshua came to cause us to return to true faith and to reconcile us to God through His blood, placed on the heavenly altar for the remission of our sin. 8 But the other talmidim[H] (disciples) came in the little boat, for they were not far from the shore, but about 90 meters away, dragging the net of fish. 9 So when they got out on the land, they saw a coal (anthrakia[G]) fire made and fish[plural] (daggim[H]) placed on it, and bread (lechem[H]). There is a beautiful prophetic allegory in the disciples’ dragging of the multitude of fish. These were those who would bring the Gospel of Yeshua to the people of Israel and subsequently to the nations, being the light to the nations that Israel had been called to be, and the fishers of human beings that Yeshua had called them to be. Here they were dragging a net so full of fish it could not be brought into the boat but instead required several men to drag it to shore. A promise of the salvation to come. 10 Yeshua[H] said to them, “Bring some of the fish which you have just now caught.” 11 So Shimon[H] (Hears) K’fa[H] (Peter: rock) went up and dragged the net to land, full of large fish (daggim gedoliym[H]), 153; and although there were so many, the net was not torn. Peter doesn’t just bring “some of the fish”, he drags the entire net (probably with the help of the other disciples). This is a testimony to Peter’s character and the fact that he always sought to go above and beyond what was asked of him. It is perhaps also a prophetic testimony of his role in leadership among the early fathers of the body of faith. The fish were large as opposed to some of the smaller varieties found in the lake. This signifies the abundant goodness of God to His faithful children. The number “153” is significant but cannot be interpreted with certainty. It is unwise as some do, to use gematria (numerology) to determine the meaning of this number because there are many Hebrew words that when calculated have the sum 153. Nor is it tenable to conjecture metaphorical, scientific or mathematic meaning as some of the Gentile Church fathers of later centuries C.E. have. The reality is that we know only this for certain, it was a lot of big fish and it was a miracle that the net didn’t break. 12 Yeshua[H] said to them, “Come, have breakfast.” None of the talmidim[H] (disciples) dared (tolmao[G]) to ask Him, “Who are You?” seeing, perceiving (eido[G]) that it was the Lord.13 Yeshua[H] came and took the bread (ha-lechem[H]) and gave it to them, and the fish also. This text tells us at least two things plainly. There was something significantly different about Yeshua’s resurrected body and appearance that caused the disciples to be confused in the certain knowledge that it was Yeshua, or perhaps they were still trying to get their heads around the fact that Yeshua was resurrected and remained on earth, in the Land (Israel) with them. Second, they were certain that it was Yeshua and therefore didn’t dear to entertain the idea that it wasn’t by asking Him Who He was. Just as He had eaten with them at His first appearance to them corporately, so to here He passes around the food and (though the text does not state it explicitly) likely joined them in eating the fish and bread, just as He had eaten the fish at His previous appearance to them (Luke 24:42-43). For each of us who follow Yeshua the same words are said to us each morning, “Come have breakfast…” 14 This was now the third time that Yeshua[H] revealed Himself to the disciples, after He was raised from the dead. Yeshua’s first two appearances to the disciples are recorded in John 20. Yeshua reconciles Peter in Love (Verses 15-17): The three questions of love convey Yeshua’s forgiveness concerning the threefold denial of Peter (John 18:17, 25-27). 15 Now when they had finished breakfast, Yeshua[H] said to Shimon[H] (Hears) K’fa[H] (Peter: rock), “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me completely (agapao[G]) more than these?” He (Peter) said to Him (Yeshua), “Yes, Lord (ken Adon[H]); You see, perceive (eido[G]) that I love you as a dear friend (phileo[G]).” He (Yeshua) said to him (Peter), “feed (bosko[G]) My little lambs (arnion[G]).” Yeshua knew the answer to the question before He asked it of Peter. The question was for Peter’s sake. Peter was yet to understand the fullness of love that he would come to have for Yeshua. Therefore, Yeshua was proving Peter for his good, so that Peter might mature in love. Yeshua asks, “do you love Me completely (agapao[G]) more than these?” In order for Peter to lead the leaders of the redeemed community He must first be certain of his complete love for Yeshua (God with us), acknowledging Yeshua above all others, even his best friend John and the other dear disciples whom he has suffered with in spiritual brotherhood. Peter does not respond by saying “I love you completely (agapao)” but with the words, “You see that I love You as a dear friend (phileo).” Yeshua is helping Peter to understand that his responses to Yeshua show a need for growth in his love for Yeshua because it is Yeshua’s intention to assign Peter the role of leader of the full variety of sheep among the children of Israel (ethnic, religious, empirical, chosen) who are coming to faith, and over the sheep that are not of the sheepfold of Israel (Gentile believers are not Jews, spiritual Jews or otherwise, but are chosen uniquely according to their own identities to be members of the commonwealth of Israel, and to share in the promises of God. Share, not appropriate) whom Yeshua knew in advance (John 10:16). It will be Peter’s role to direct the growth and discipleship of the believers and therefore, requires him to submit more fully to the Yeshua in complete love (agapao). “feed (bosko[G]) My little lambs (arnion[G]).” In short, literally “feed the children who belong to Me”, and spiritually, “feed the new believers”. The first conclusion denotes “feeding” with God’s Word (Scripture, and Yeshua’s Living Word) for the “new believers” lambs. 16 He (Yeshua) said to him (Peter) again, a second time, “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me completely (agapao[G])?” He (Peter) said to Him (Yeshua), “Yes, Lord (ken Adon[H]); You see, perceive (eido[G]) that I love you as a dear friend (phileo[G]).” He (Yeshua) said to him (Peter), “Shepherd (poimaino[G]) My mature sheep (probation[G]).” Yeshua asks a second time, “do you love Me completely (agapao[G])?” Peter responds as before saying, “You see that I love You as a dear friend (phileo).” This indicates that Peter is at this point more concerned with being emphatic about his genuine love for Yeshua than he is in trying to understand why Yeshua is using specific terminology or teaching Peter in living mashal (parable). Yeshua says, “Shepherd (poimaino[G]) My mature sheep (probation[G]).” Formerly Yeshua had asked Peter to “feed” His lambs, a role that could be performed by a friend or employee. Now Yeshua asks Peter to become a Shepherd of His mature sheep, a role that would be trusted only to a member of the family. The Good Shepherd (Yeshua) is asking one of the sheep to become a shepherd in His (Yeshua’s) Name. 17 He (Yeshua) said to him (Peter) the third time, “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me as a dear friend (phileo[G])?” K’fa[H] (Peter: rock) was sorrowful, grief stricken (lupeo[G]) because He (Yeshua) had said to him (Peter) the third time, “Do you love Me as a dear friend (phileo[G])?” And he (Peter) said to Him, “My Lord (Adoniy[H]), You see, perceive (eido[G]) all things; You know (ginosko[G]) that I love You as a dear friend (phileo[G]).” Yeshua[H] said to him, “feed (bosko[G]) My mature sheep (probation[G]), [Aramaic alt. r’iy liy n’kavatiy[A] {shepherd my ewes[fem.]}]’. In His third question Yeshua is recorded as changing the word He uses for love to phileo (friendship). He says, “do you love Me as a dear friend (phileo[G])?” This is in response to Peter’s insistence and repeated use of the word for the love of friendship (phileo). It is as if Yeshua is providing Peter with the opportunity to see that true friendship will require sacrifice, which is the evidence of complete love (agapao). “K’fa[H] (Peter: rock) was sorrowful, grief stricken (lupeo[G]) because He (Yeshua) had said to him (Peter) the third time, “Do you love Me as a dear friend (phileo[G])?” We must be careful here to understand that the first two times Yeshua had asked Peter if “completely loved” (agapao) Him, but this time He asked if Peter “loved” Him “as a friend” (phileo). Peter notices the change in language and the challenge to his professed love of friendship and is sorrowful, not because he believes Yeshua doubts his love but because he realises that Yeshua is showing him that his failure to be a true friend by acknowledging his support for Yeshua when he was asked of his affiliation during the pre-trial (John 18:17, 25-27) requires repentance. Peter’s sorrow is repentant sorrow. Therefore, in repentance Peter says, “You see, perceive (eido[G]) all things; You know (ginosko[G]) that I love You as a dear friend (phileo[G]).” Meaning: “I know Who You are and that you not only see (eido) but also know (ginosko) all things including what is in my heart. You know that I want to go on from here exhibiting the love of a true friend toward you. I get that I have no right to expect Your trust having let you down so severely. I love You.” To which Yeshua responds: “feed (bosko[G]) My mature sheep (probation[G]), [Aramaic alt. r’iy liy n’kavatiy[A] {shepherd my ewes[fem.]}]’. In short: “I trust you with My flock, that’s how truly forgiven you are My dear friend.” “Feed My mature sheep” denotes the need to continue to feed the Word (Scripture and Living) to those who mature in the faith so as to keep them from falling away. Maturity is as susceptible, if not more so, to the temptation of sin, and the Word (food) of God is a guardian against the lies of the evil one. The Aramaic text uses the feminine “ewe” and means that the entire discussion sums up all members of the flock (community), children, men, and women. In other words, “feed My children, shepherd My men, feed My women,” “A human being does not live by bread alone, but by every word that comes from the mouth of the Lord.” -D’varim (Deuteronomy) 8:3 [Matthew 4:4] 18 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain I tell you, when you were young (neos, neoteros[G]), you used to put on your belt and walk wherever you wanted; but when you grow old (gerasko[G]), you will stretch out your hands and someone else will put your belt on you, and bring you where you don’t want to go.” 19 Now He (Yeshua) said this, indicating by what kind of death he (Peter) would glorify God (Elohiym[H]). And when He (Yeshua) had said this, He (Yeshua) said to him (Peter), “Follow, join, attend to (akoloutheo[G]) Me!” Early Church tradition says that Roman authorities sentenced Peter to death by crucifixion “with arms outstretched” at the time of the Great Fire of Rome in the year 64 CE. In accordance with the Apocryphal Acts of Peter (200 CE), he was crucified head down. Church history confirms Peter’s crucifixion at the hands of Rome (Eusebius Ecclesiastical History 1. 2. C 25.) 20 K’fa[H] (Peter: rock) turned around and saw the talmid (disciple) whom Yeshua[H] loved completely (agapao[G]) following—the one who also had leaned back on His (Yeshua’s) chest at the sacred meal (deipnon[G], Pesach Seder[H], Passover meal) and said, “My Lord (Adoniy[H]), who is the one who is betraying You?” 21 So K’fa[H] (Peter: rock), upon seeing him (the beloved disciple John), said to Yeshua[H], “My Lord (Adoniy[H]), and what about this man?” Peters concern for John was not the disgruntled complaint of a petulant child, as some foolish commentators suggest. Rather it was genuine concern for John’s inclusion in the work of leading Yeshua’s flock, and an interest in what type of sacrificial death he too would die. The context and explicit speech of Mark 10:38-39 indicates that both Yaakov (James) and Yochanan (John, the author of this Gospel) will drink the cup of sacrificial death that Yeshua was to drink. Church tradition says that John died in Ephesus (Polycrates, St Irenaeus). We must remember that Peter is in a post repentant state when he shows concern for John, he is still cherishing the emotional and spiritual relief of receiving Yeshua’s forgiveness and the role of shepherd. 22 Yeshua[H] said to him (Peter), “If I want him (John) to remain until I come, what is that to you? You join, attend to (akoloutheo[G]) Me!” 23 Therefore this account went out among the brothers, that that talmid[H] (disciple: John) would not die; yet Yeshua[H] did not say to him (Peter) that he (John) would not die, but, “If I want him (John) to remain until I come, what is that to you?” Yeshua reminds Peter that He had asked him “Do you love me completely, more than these?” It was kind of Peter to be concerned for John but it was not what was needed. Yeshua admonishes Peter to “Follow Me”. What is important is what Yeshua wants, and not what Peter wants. Verses 23 through 25 appear to be the work of someone close to John who completed the manuscript following John’s death. 24 This is the talmid[H] (disciple) who is testifying about these things and wrote these things, and we know that his testimony is absolutely true (alethes[G], emet[H]). 25 But there are also many other things which Yeshua[H] did, which, if they were written in detail, I expect that even the world itself could not contain the books that would be written. This last verse indicates that someone other than John recorded the last few words of John’s Gospel just as Joshua had completed the Torah following the death of Moses. Alternatively, John is simply adjusting his style of writing to include the early believers as corporate participants in the passing on of his Gospel. Once again emphasis is placed on the fact that this is a first-hand account of events from the mouth of the beloved disciple John. Reliable eyewitness testimony from a trustworthy witness. Historical fact. The purpose of this Gospel is to reveal Yeshua as the all existing promised Messiah and Redeemer of Israel, the Author and goal of the Torah, the Lamb of God, and the Creator of the Universe present with us (Imanu-El). Yochanan, the author has included only those things which are relevant to his message and thus has left out untold events of Yeshua’s life, some of which are alluded to in the other Gospels but many of which remain unrecorded. It is not mere hyperbole for the author to say “there are also many other things which Yeshua[H] did, which, if they were written in detail, I expect that even the world itself could not contain the books that would be written.” When the Master of the Universe enters time and space for the purpose of redeeming humanity, His life and actions, His death and resurrection transcend the limits of this world so that the present fallen world is quite literally incapable of containing all that could be written about Him. Copyright 2020 Yaakov Brown When faced with the hard truth that we have held a false belief sacred, are we willing to turn our backs on that long held belief in order to follow the True King Messiah Yeshua? 27 At this point His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) came, and they were amazed, perplexed (thaumazo[G], yitmehu[H]) that He had been speaking with a woman (gune[G], ishah [wife]), yet no one said, “What do You seek, crave, [what are your intentions] (zeteo[G], tish’al[H])?” or, “Why do You speak with her?”
The disciples were perplexed by the fact that Yeshua was with a woman alone at the well. The Judaism of the first century CE (and indeed numerous Jewish sects to this day) frowned upon this type of male female interaction. This finds its origin in passages from the Torah appropriate courting protocol, marital conduct etc. However, rabbinical law added parameters outside of the Torah requirements in an attempt to guard further against impropriety. The rabbis of the Talmudic period wrote: "do not multiply discourse with a woman, with his wife they say, much less with his neighbour's wife: hence the wise men say, at whatsoever time a man multiplies discourse with a woman, he is the cause of evil to himself, and ceases from the words of the law, and at last shall go down into hell.” -Pirke Abot, c. 1. sect. 5. Abot R, Nathan, c. 7. fol. 3. 3. & Derech Eretz, fol. 17. 3. "let not a man talk with a woman in the streets, even with his wife; and there is no need to say with another man's wife.'' -Bemidbar Rabba, sect 10. fol. 200. 2. A religious leader, scholar, rabbi is not "to talk with a woman in the street" -T. Bab. Beracot, fol. 43. 2. And from a later period these words: "let him (religious leader, scholar, rabbi) not talk with a woman in the street, though she is his wife, or his sister, or his daughter.'' - Maimon. Hilch. Dayot, c. 5. sect. 7. The common theme is that of appropriate behaviour with regard to the opposite sex. In most cases the rule was intended to protect both individuals from being placed in a compromising or tempting position regarding sexuality. However, some of these laws were nothing more than an attempt at human Patriarchal domination rather than Biblical order. To some degree these became a practices of pretence and in that case were hypocritical and or unnecessarily over cautious, resulting in foolish conjecture and mindless gossip on the part of the religious community. Therefore, Yeshua is resisting social norms in an effort to make the truth of God’s redemptive purposes paramount. In addition to these Jewish cultural laws the disciples would have been surprised by the fact that Yeshua was talking with a woman of the despised Samaritan sect. The disciples were witnessing a new kind of ministry from a new kind of Rabbi, a ministry of reconciliation and qualified inclusion rather than the traditional ministry of exclusion and self-preservation practised by the majority of the religious leaders and rabbis of the first century CE, including the spiritual leaders of the Samaritan sect. 28 So the woman (gune[G], ishah[H] [wife]) left her water vessel (hudria[G], kadah[H]), and went into the city, township (polis[G], iyrah[H]) and said to the men (anthropos[G], ha-anashiym[H]) “So the woman left her water vessel” This detail is important because it is unusual. The water vessel was vital to existence in this climate and to leave it with a relative stranger would have been foolish unless one trusted that person. Therefore, the woman left the water vessel so that Yeshua could satiate His physical thirst according to His initial request. This is an act of kindness on the part of the woman and is evidence of a shift in her spirit toward repentance. It is also possible that she was so overawed by Yeshua’s testimony that she left in a hurry and forgot to take the water vessel. This seems less likely though, given that the text does not indicate a hurried exit. “went into the township and said to the men (anthropos[G], ha-anashiym[H])” The town is Sychar (modern Nablus), near Biblical Shechem, approximately 20 minutes’ walk from Jacob’s well. The key to understanding this verse in light of the woman’s social standing (a promiscuous adulterous), is the fact that both the Greek and Hebrew texts say “to the men”. While these plural forms can refer to men and women together, the context of this passage denotes the men or elders of the gate of the town. This view is further supported by the fact that when the writer of this Gospel speaks of men and women from Sychar together he uses the corporate ethno-religious plural noun Shomroniym (Samaritans). Therefore, the woman did not go to speak to all the villagers but specifically to the men (probably the leading men) of the gate. This is because it was the men who had allowed her to continue her lifestyle in the village. She could not go to the women because she had burned her bridges with them socially by living a promiscuous lifestyle. Those who argue that the woman couldn’t have been a social outcast because she told the whole village about Yeshua and they listened to her, are left with the contradictory nature of the text which shows clearly that she did not initially speak to the entire village but to the men alone, and those likely being the leading men of the city gate. Nothing was passed to the entire village in first century Israel unless it was first presented to the elders (leading men) at the city gate. This is exactly what is happening here. It is from these leading men that the wider community will eventually hear of the woman’s news and by extension will come to engage directly with Yeshua Himself. 29 “Come, see, perceive (eido[G], ureu[H]) a man (anthropos[G]) who told me (epo[G], higiyd[H]) all (hosos[G], kol[H]) the things that I have done, made (poieo[G], asiytiy[H] [made from that which already exists]); this is not the Messiah [Christ] (ho-Christos[G] [Anointed One], Ha-Mashiach[H]Taheb[A]), is it?” 30 They went out of the city (ho-polis[G]), and were coming to Him. The deciding factor that perked the interest of the leading men of Sychar seems to be the news that the stranger (Yeshua) had accurately described the woman’s lifestyle without having been familiar with the woman or her village, and that the woman had suggested the possibility that He was the promised Messiah, the Taheb (Restorer, Returner [Aramaic]). Therefore, they went out of the town and headed to Jacob’s well to meet this mysterious stranger Who might be the Taheb (Messiah) they had been waiting for (along with all Israel). The meaning of the Samaritan word for Messiah “Taheb” The Aramaic root word Taheb means to restore or return. In accordance with Samaritan theology and culture there are essentially two primary meanings to this word. First, the ‘Taheb’ is the return of the tribes back to Israel, and to religious devotion to God and what the Samaritans considered the true word of the Torah (That is, their version of the Torah Scroll). Second, ‘Taheb’ (as a noun) is a coming Restorer, a prophet like Moses (Deuteronomy 18:15, 18). This Restorer will carry the rod of Moses working signs as proof of his mission. He will not be a priest but a prophet. His name is not known but he will be of the tribe of Joseph, that is Ephraim (according to Samaritan theological thought). He will reunite Ephraim (a name the Samaritans make synonymous with Israel for the obvious reason that Ephraim and Manasseh were part of the remnant of the 10 tribes who mixed with the Assyrian/Babylonian immigrants in south Israel [722 BCE; 2 Kings 17:24-41], thus creating the ethnic Samaritan people, who became the ethno-religious Samaritan people) and Judah and return all Israel to what the Samaritans believe is the initial and ongoing place of worship on Mount Gerizim. He will restore all that was lost through the years from the Torah (again, a Samaritan belief). He will discover and erect the Tabernacle with its vessels that were buried in a cave beneath the mountain of Gerizim (buried 261 years after Moses’ death according to Samaritan teaching) along with the Omer of Mahn (portion of mana kept in the Holy Ark as a memorial). He will place the Ark of the Testimony in its proper place (The Samaritan place of worship). The Priests will again serve in the Tabernacle where the offerings will continue to be made. The High Priest will make atonement for himself and the congregation (on Mt Gerizim). The Taheb’s reign is compared to that of Joseph in Egypt and will be a time without suffering or toil (according to Samaritan teaching). This servant of our Creator will bring final and irrevocable salvation to the whole of ethnic religious Israel for all time. The following excerpt explains further the Samaritan perspective: “The people will repent and renew their part of the covenant to its proper status. The promise given to the ancient Hebrews will finally be kept forever. In accomplishing his designed task he will die and be buried among the ‘Pure-Ones’ at the foot of Mount Gerizim. It must also be noted that the word ‘taheb’ when not used as a proper name means, ‘repentant.’ This word “Taheb” in the proper name signifies the glory of “The return to God.” May we be prepared in the days to come! -From the Samaritan book, Marqah, Memar 4.7, 12: A Restorer [Taheb] will come in peace; he will rule the places of the perfect and reveal the Truth. Heed and hear! Stand in Truth! Clear your arguments! "For YHWH will judge his people" (Deut 32:36a): The "people" of YHWH is Jacob, the branches and the chief root, and the branches from fathers to sons; from Noah, the root, even to the Restorer, the branch... The word of Truth will penetrate and illumine the world, in which he will come to dwell. How great is the hour when one comes to hear the voice of God walking throughout the world; and all creatures shall be in order and bow their heads; their hearts will shiver and their eyes droop and their limbs shake from fear on the day of Judgment. And the mouth of Deity will speak: "Now see that I, I am he [ani ani hu]!" (Deut 32:39a) Those who rest and know this will then be saved. "See, I have taught you rules and judgments" (Deut 4:5). "Only be on your guard" (Deut 4:9)! I, I (am) he who stands above creation and above Mount Sinai! I, I (am) he who is and there is none beside me! I, I (am) he who is without time and without place! I, I (am) he who is the life of the world [chayyei 'olam]! I, I (am) he who suspended and split by my power! I, I (am) he who planted the Garden and uprooted Sodom! I, I (am) he who uprooted and stripped away! I, I (am) he to whom all belongs and to whom (all) return! I, I (am) he who puts all the living to death and makes all the dead live! I, I (am) he who encircles my foes with vengeance! And now it is good for us to rely on the Truth and to tremble because of his might! Perhaps we will find the way of prosperity!” -By Shomron http://members.tripod.com/~osher_2/html_articles/taheb1.htm Understanding the long held Samaritan view helps us understand why Yeshua said “You people worship what you do not know”. In fact, they were also awaiting a part (false) Messiah. The Samaritan Taheb, like the twin Messiah’s of post first century rabbinic Judaism (Mashiach Ben Yosef & Mashiach Ben David), was only a part Messiah and not the true whole person described in the Torah, Prophets and Writings of God’s word. Therefore, Yeshua, a Jew and not an Ephraimite of Joseph’s line as the Samaritans believed the Taheb would be, is seeking to shatter the delusion held by the Samaritans and offer them redemption through the true Messiah of all Israel (Yeshua Himself). 31 Meanwhile the disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were urging, pleading with (erotao[G], bikshu[H]) Him, saying, “Rabbi (Rhabi[G], Rabbi[H], Adoniy[H] [My great one]) eat (phago[G], ochel[H]).” 32 But He said to them, “I have (kingdom) food (brosin[G], yesh-liy ochel[H], makultha[A]) to eat (phagein[G], le’echol[H]) that you do not know about, have understanding of (oidate[G], yedatem[H]).” The harvest imagery that follows is directly related to Yeshua’s teaching and proclaiming of the Kingdom of Elohim (God) ref. Matt. 9:35-38; 21:28-32 etc. We note that although there are a number of different Aramaic words meaning “food”, the Aramaic text of verse 32 employs the word makultha (food). It seems the Aramaic text is implying a connection to malkutha (Kingdom) by way of wordplay. We notice that Yeshua says “I have (kingdom) food to eat that you do not know about…” Thus, like the Samaritans, the Jewish disciples are also observing Yeshua’s ministry without “knowing” or understanding what He is truly about. If the Samaritan woman had been speaking Aramaic, which is likely, and Yeshua continued to converse with His disciples using Aramaic, which is one of the possible languages He would have used, Hebrew being the primary language when speaking with other Jews, then His disciples could have perceived the wordplay between makultha (food) and malkutha (kingdom), however, based on their response it seems they were to focused on the things of this world at that time, and were therefore oblivious to Yeshua’s remez (hint). 33 Therefore, the disciples were saying to one another, “Did a man (iysh[H]) bring Him something to eat (le’echol[H])?” Notice, “Did a man bring Him something to eat?” This is an indication of the fact that they presumed Yeshua neither touched nor received sustenance from the woman they had seen Him with. This is consistent with the Jewish and Samaritan religious culture of the time regarding contact with the opposite sex. 34 The (ho[G]) Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) said to them, “My kosher food (broma[G], ma’acholiy[H]) is to do, make, construct, act out, cause (poieso[G]), la’asot[H]) the will, desire (thelema[G], et-retzon[H]) of the One (tou[G]) Who sent Me (sholchiy[H] [the Sender of Me]) and to accomplish, make perfect, complete, consummate (teleioso[G], ulhashliym[H]) His (autou[G]) work, action, task (ho-ergon[G], et-pa’alo[H] [the tasks of Him]). The Greek broma from bibrosko denotes the ceremonially permitted food of Jewish law (according to Torah dietary law). Yeshua’s description of the spiritual food of the Father’s work and will is specific and related to the holy, clean, set apart, distinct food of the Jewish diet. This is important because it shows a clear distinction between the Holy and the mundane, between the Jewish people’s call to be a light to the nations and the idolatry of the unclean nations. We note that the food Yeshua speaks of is both supplied and engaged in by the Spirit of God at work through Yeshua’s own actions in order to “consummate” God’s relationship with a future redeemed humanity. This marriage bed inference is a remez (hint) linking the Jewish wedding chamber to the cosmic wedding between God and ethnic Israel and between God and all humanity through Yeshua the King Messiah, Who is the Groom of the collected body of believers. In the same way that the work God requires of the disciples is simply to “Believe in the One Whom He has sent” (John 6:28-29), the food of the Messiah is simply to enact the will of God. Thus, the testimony of His food at work feeds and strengthens those who follow Him. Quite literally, the reconciliatory conversation that Yeshua had with the Samaritan woman was food to Him. I understand this in my daily life when I am sharing the truth of Yeshua with per-Messianic Jewish brothers and sisters and sense the Spirit filling my spiritual belly with sustenance and energy. In these times I feel most alive, truly living in the transcendent world of God’s present and coming Kingdom. The spiritual food I receive overflows and provides spiritual calories to those who receive it. 35 Do you not say, ‘There are yet four months, and then comes the harvest, reaping, crop (therismos[G], ha-katziyr[H])’? Behold, look upon, experience, discern, beware (idou[G], Hineih[H]), I say to you, lift up your eyes (eiyneiychem[H]) and look, contemplate, see (theasasthe[G], ureu[H]) on the fields, region, country (choras[G], et hasadot[H]), because they are white, radiant, brilliant (leukai[G], levaniym[H]) for harvest, reaping (therismon[G]) now, already (ede[G]) [alt. Gr. “now after all this waiting”]. Heb. Alt. [heim uv’sheiliym lakatziyr: “they are ripe for harvesting”] “Behold” The Hebrew text rightly translates Hineih, the common revelatory word of the Tanakh (OT) meaning, be prepared, alert, pay attention, accept, contemplate, consider, this is important, stop, listen, pay attention! “There are yet four months until harvest” is a very specific phrase and is not intended to be read as a colloquial saying but as a measure of the time from the stating of it until the harvest comes. Therefore, given that the barley begins to ripen for harvest in the month of Nisan [March/April] (also the month when Pesach [Passover] occurs), and given that the grain harvest culminates at Shavuot (Pentecost) in the month of Sivan (June); in order to determine when these events were taking place we can use the Biblical Hebrew calendar and count back four months from the first harvest festival (Shavuot/Pentecost) to the Jewish month of 1 Adar (January) [there were 2 months of Adar in 29 CE because it was a lunar leap year in the Jewish calendar]. It is worth noting that this is a relatively cold time of year, though temperatures can fluctuate to reach the mid-teens Celsius. At the time of Yeshua saying these things the barley harvest was still at least four months away. This was confusing to the disciples, who, like Nakdimon and the Samaritan women, tended to take Yeshua’s words literally. However, in this case the absence of any possible harvest at the time would have been an effective clue pointing the disciples toward the spiritual lesson in Yeshua’s drash (comparative teaching). The counting of the omer begins on Yom ha-Bikuriym the day of first fruit following the Shabbat (High Shabbat or Weekly Shabbat, or both) of Passover when the barley crop begins to ripen. The omer counts toward Shavuot (seven sevens plus one [Pentecost]) the first of Israel’s harvest festivals at the beginning of the wheat harvest. This holds a spiritual lesson of its own in regard to the early or first harvest of souls and the latter or second harvest of souls at the end of the age (Sukkot/Shelters), symbolized by the fruit harvest. Therefore, the seemingly small detail of the “four months until harvest” sets up the chronology of chapters 5 and 6 of Yochanan’s Gospel, which deal specifically with events that happened during Purim and Pesach (Passover) in the second year of Yeshua’s public ministry (between 29 and 33 CE approx.). “because they are white, radiant, brilliant for harvest” This may refer specifically to the first harvest of the barley crop due to the fact that barely when ripe has a gleaming almost white reflective sheen in both sunlight and at night when illuminated by torch light. 36 (Ho[G]) The one reaping (therizon[G], ha-kotzeir[H]) is receiving, taking hold of (lambanei[G], mekabeil[H]) a reward, wages (misthon[G]) and is gathering, assembling, collecting, receiving (sunago[G]) fruit (karpos[G], pe’riy[H]) for, reaching, entering, into, toward life, living (zoen[G], lechayeiy[H]) into the unbroken age, eternity, the world eternal (aionion[G], olam[H]); In order that (kedeiy[H]) the one (ho[G]) who is sowing (speiron[G]) and the one (ho[G]) who is reaping (therizon[G]) may rejoice (chairo[G]), sheyismechu[H]) together, at the same place and time (homou[G], yachdayv[H]). “The one reaping is receiving, taking hold of a reward, wages and is gathering, assembling, collecting, receiving fruit for, reaching, entering, into, toward life, living into the unbroken age, eternity, the world eternal;” The language is in a present and continuing tense. The one reaping now is already receiving the wages that he will continue to receive unto everlasting living, into the Olam Haba (world to come). “gathering fruit for eternal living” is an allusion to the second of Israel’s harvest festivals Sukkot (Shelters), which occurs in autumn during the Hebrew month of Tishrei (September/October) after the barley and wheat harvest and at the end of the fruit harvest, in particular the harvest of grapes. This is prophetic of Yeshua’s gathering of His own people Israel (ethnic, religious, chosen, empirical) at the end of the age following the fullness of the Gentiles (Romans 11:24-27), and of that time when He will drink again of the fruit of the vine (grapes) with all who belong in Him. “In order that the one who is sowing and the one who is reaping may rejoice together, at the same place and time.” Yeshua is applying this to Himself and to all who will be born of His continuing ministry of redemption. These are the reapers who will rejoice with the sowers of the past. The sowers of the past are the prophets of Israel (ethnic, religious, empirical, chosen), of whom Yeshua is the greatest and the culmination of their word, which is His word seeded before creation. Therefore, He speaks of a harvest celebration when all of the faithful of Israel past, will join with the followers of Yeshua both Jew and Gentile at the end of the age, both groups rejoicing (transcendent joy) in the harvest of souls unto eternal living. 37 For in this (bazeh[H]) the saying, word (logos[G]), mitametet haimrah[H] [memra[A]] alt Heb. davar[H] ) exists, I am, is (eimi[G]) true (alethinos[G]), ‘One is sowing (speiron[G]), zeh zoreia[H]) and another is reaping (therizon[G], zeh kotzeir[H]).’ The truth of this saying is in “Ha-Davar” The Word (Yeshua). Notice the phrasing “For in this the Word (essence, mater) exists, I am, it is true, ‘One is sowing, and another is reaping.” Notice again the present and continuing tense. The sowing and reaping continues until the end of the age and the age to come it continues in its rejoicing over the harvest. Therefore, the Kingdom of God is the now and coming Kingdom made manifest in time and space through Yeshua the representation of God with us in the flesh, fully man, fully God. 38 I sent (apesteila[G], shalachtiy[H]) you to reap (therizein[G], liketzor[H]) that for which you have not toiled, laboured over (kekopiakate[G], amal’tem[H]); others (alloi[G]), acheiriym[H]) have toiled, laboured together (kekopiakasin[G], amlu[H]) and you have entered into (eiserchomai[G], higa’tem[H]) the fruit (el periy[H]) of their labour, trouble, fatigue, weariness (kopos autos[G], amalam[H]).” “I sent you (disciples) to continue reaping…” This refers specifically to the ministry of the disciples among the Jews (Israel, ethnic, religious, empirical, chosen, locational, first century). “5 These twelve Yeshua sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, proclaim, saying, ‘The kingdom of the heavens is at hand.’” -Matthew 10:5-7 “for which you have not toiled, laboured over; others have toiled, laboured together and you have entered into the fruit of their labour, trouble, fatigue, weariness.” The disciples had not seeded or toiled over the spiritual crop planted by God through Israel’s prophets and faithful devout ones from the time of righteous Abel up to the first century CE and the ministry of the King Messiah (Which in reality was begun before the creation of the world). Therefore, the disciples, through Yeshua, have entered into the harvest of the fruit of those who had gone before. We should also not overlook the fact that the disciples had entered into the fruit of the suffering, toil, fatigue and weariness of the souls of those who have give up their own lives for the sake of the Life Giver and everlasting reward. 39 From that city, town (polis[G]) many (rabiym[H]) of the Samaritans (Shomroniym[H] [guardians]) believed, had faith, trusted (pisteuo[G], he’emiynu[H]) in Him because of the word (logos[G], ha-davar[H]) of the woman (gune[G], ishah[H]) who testified (martureo[G]), “He told me all the things (pas[G], kol mah[H]) that I have done, constructed, enacted, made from what exists (poieo[G], sheasiytiy[H]).” Having temporarily left the story of the woman and the Samaritan men from Sychar going to meet Yeshua (in order to give an interlude concerning the conversation Yeshua had with His disciples), the author now returns to the meta-narrative and the account of the Samaritan villagers. As a result of Samaritan woman’s testimony to the leading men of Sychar word spread and many Samaritans, both men and women, trusted in Him, the woman’s testimony concerning Him being the catalyst for the dispersing and redeeming effect of Yeshua’s message. 40 So when the Samaritans (Shomroniym[H] [guardians]) came to Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua), they were asking Him to stay with them; and He stayed there two days. 41 Many more believed (pisteuo[G], he’emiynu[H]) in the telling (bigelal) His word (logos autos[G], devaru[H]); Now, rather than say “Anashiym[H], Anthropos[G]” (men), the text says Shomroniym (Samaritans), meaning men and women together. Therefore, following the meeting between Yeshua and the leading men, a group of Samaritan men, women and children from the village, having heard the Good News, came out to ask the King Messiah, the true Taheb (Mashiach) of God, King of the Jews (Yehudiym), to stay with them in Sychar. Part of the redemptive process for the Samaritans was their admitting that they had a wrong understanding of the Taheb (Messiah) and needed to come into line with the greater nature of the King Messiah and His descent from the line of King David, a Son of Yehudah (Judah) and not of Ephraim (10 tribes). The same repentance is needed today in the case of the modern Samaritans. Likewise today, those Arab, Egyptian, Persian (Palestinian) Christians who understand Issa (Arabic form of Yeshua [Jesus]) as being a Palestinian, Pan Arabic, or Universal Messiah, rather than the Jewish Messiah prophesied by Scripture, need to repent of their sin and accept Him as the Messiah of Israel, a Jew, and Saviour to the world, lest they too perish along with all who have accepted a false idea of Messiah (sadly this includes many western Christians). Yeshua had compassion on these lost sons and daughters of Israel and stayed with them. In some ways this was a concession, in other ways it was part of His wider mandate “I was sent only for the lost sheep of the house of Israel (ethnic, religious, empirical, chosen, locational)” [Matt. 15:24]. 42 and they were saying to the woman (ho-gune[G], ha-ishah[H]), “It is no longer because of the telling (bigelal[H]) of your words (lalia[G], devareich[H]) that we believe (pisteuo[G], ma’amiyniym[H]), for we have heard, received, listened for ourselves (akouo[G], shama’nu[H]) and know, behold, consider (eido[G], veyodeiym[H]) that this One (shezehu[H]) is indeed, in truth (alethos[G], be’emet[H]) Messiah of the world (ho-soter ho kosmos[G], Mashiach haolam[H]) [Aramaic alt. mashiyacha machyaneh d’alma ‘Messiah the life-giver of the world’].” 43 After the two days He went forth (yatza[H]) from there into Galilee (ha-galiyl[H], ha-kinneret[H]). “It is no longer because of your testimony that we believe, for we have heard for ourselves and know that this One is, in truth, Messiah of the world.” We note that the initial belief of the Samaritan community of Sychar was a belief in the possibility that the man Whom the woman had spoken of was the promised Taheb (Messiah). Now they had come to a place of trust in the man Himself according to what they had heard directly from Him. This infers that Yeshua ministered to them corporately and that as a result of a personal encounter with Him each one came to faith in Him. This is consistent with the meta-narrative of Scripture and the wealth of teaching in the Brit Ha-Chadashah (NT). The Samaritans clearly understood the Taheb to be the Messiah not only of the Samaritans but also of all Israel collectively and those among the nations who would receive Him. Some have suggested that first century Jews only saw Messiah as Redeemer of Israel (The Jews, ethnic, religious, empirical chosen) alone. This is simply not true. The Scriptures of Israel (Jews) were understood to teach the redemption of Israel and the nations through the Servant King Messiah. First century Jews certainly placed an emphasis on Messiah delivering them from Roman oppression but this did not negate their belief that as a result of the Messianic Kingdom all the world would benefit. While the Jewish understanding differed from the Samaritan understanding, it was nonetheless a correct understanding according to the Messiah’s own words “We worship Who we know, for Salvation (Himself) comes from the Jews (plural).” [John 4:22] In Jewish tradition the Zohar calls Messiah (The Angel of the Lord/of the Presence/Metatron) “The Redeemer of the world” in commenting on Exodus 23:20 -Zohar in Gen. fol. 124. 4. Ultimately the Samaritans of Sychar had chosen to put aside their limited and even false understanding of the Taheb for a fuller understanding of Israel’s Messiah, and in repentance had come to accept Yeshua as the promised Messiah of Israel, born of Yehudah (Judah), Redeemer of Israel, the Samaritans and all who would believe. By accepting Yeshua the Jew of the tribe of Judah as the Messiah the Samaritans of Sychar were turning their backs on their previously held view that the Taheb would be from the lineage of Joseph via Ephraim. Their willingness to change a long held and sacred belief is evidence of the power of God present in the Person of the Son, and bears witness to their repentant hearts. This is a great example to us all. When faced with the hard truth that we have held a false belief sacred, are we willing to turn our backs on that long held belief in order to follow the True King Messiah Yeshua? 44 Because Yeshua[H, A] Himself testified (martureo[G]) that a prophet (prophetes[G]) has no value, price, honour, glory (timen[G], kavod[H]) in his own father’s land, native land (patris[G]). This is referenced by the writer of John’s Gospel as the reason for Yeshua journeying to minister in the region of the Galilee rather than in His childhood home town (father’s native land) of Nazareth. The qualification for this is found in Matthew’s Gospel: “And they took offense at him. But Jesus said to them, “A prophet is not without honour except in his hometown and in his own household.” -Matthew 13:57 45 Therefore, when He came to Galilee (ha-galiyl[H], ha-kinneret[H]), the Galileans (Galilaios[G]) received, accepted Him (dechomai[G]), having seen, experienced (horao[G]) all the great (hosos[G]) things (pas[G]) that He did, made, created from that which exists (poieo[G], asah[H]) in Jerusalem (Yerushalayim[H]) in the days of (biymeiy[H]) the festival (ho-heorte[G], hechag[H] [Passover]); for they themselves also went to feast (lachog[H]) at the festival (ho-heorte[G] [Passover]). It was now over eight months after Yeshua had attended the Passover in Jerusalem where He had performed many miracles and many had believed (John 2:23). The following events occur at the end of Kislev (November-December) approaching Tevet (December-January). “Therefore, when He came to Galilee, the Galileans received, accepted Him” Therefore means because the people of His own hometown Nazareth had rejected Him, Yeshua came to Galilee, and unlike the people of His hometown, the Galileans accepted Him based on their witnessing His miracles during the Passover festival months before. Calling the festival of Passover (Pesach) “The Festival” in both Greek and Hebrew, the Gospel writer places paramount importance on this festival and indicates that the first century Jews considered Passover of greater import even than Yom Kippur (the festival which is perhaps most venerated today by orthodox Jews, although Passover still has great significance in modern observance). The importance of the festivals of Passover and Yom Kippur to modern Jews is similar to the importance placed on Christmas and Easter by modern Christians. Meaning, these are the two festivals when even the nominal turn up to Synagogue or Church respectively). Passover, the Festival of the Judeans, as it is called elsewhere, was obviously observed by Jews from throughout Israel and was not specific to the tribe of Judah but was linked to Judea due to the Torah requirement for the Passover Lamb to be sacrificed at the Temple in Jerusalem (The God ordained capital of Judah and all Israel). Therefore, in the case of Passover, “festival of the Judeans” means “festival in Judea observed by all Jews (Israel)”. "it was the custom, or usual practice with the Galileans, when they went to the holy city at the festivals, to go through the country of the Samaritans;'' -Josephus, Antiqu. Jud. l. 20. c. 5. 46 Therefore Yeshua[H, A] came again to Canah[H] (Kana[G]: reeds) of Galilee (ha-galiyl[H], ha-kinneret[H]) to the place (el-mekom[H]) where He had made (poieo[G]) the water (ho-hudor[G], ha-mayim[H]) wine (oinos[G], le’yiyn[H]). And there was a certain (tis[G]) officer (servant) of the king (basilikos[G], meiavdeiy ha-melekh[H]) whose son was sick at K’far Nachum (Kapernaoum[G], Capernaum: village of comfort). “Therefore Yeshua came again to Cana” Cana was the town in which Yeshua was based for His adult life and in particular His public ministry years. Hence, He “came again” (ref. John 2). “to the place where He had made the water wine” Those Jews and Samaritans living elsewhere in Israel would need reminding of the location of Yeshua’s first miraculous sign. Knowing his initial audience to be Jews and Samaritans of the land of Israel, the writer of John’s Gospel seeks to consolidate their understanding of the locational aspects of Yeshua’s public miracles. “there was a certain officer (servant) of the king” The king in question is Herod Antipas, tetrarch of Galilee 4 BCE -39 CE. (ref. Mark 6:14). The ethnicity and religion of this officer of king Herod Antipas is unknown, he may or may not have been Jewish. It is possible that he was either Chuza, Herod's steward (Luke 8:3), or Manaen, who had been brought up with Herod (Acts 13:1). He was either a resident of Capernaum or had a house there. Regardless, this man’s son was extremely ill and near the point of death, and was lying in the family home in the village of comfort (v.47). 47 When he heard that Yeshua[H, A] had come out of the region of Yehudah[H] (Ioudaia[G], Judea: praise) into Galilee (ha-galiyl[H], ha-kinneret[H]), he went to Him and was beseeching (erotao[G]) Him to come down (katabaino[G]) and heal (iaomai[G], lerafei[H]) his son; for he was about to die (apothnesko[G], lamut[H]). The officer of the king had obviously heard of Yeshua’s miracles or had personally witnessed the signs Yeshua had performed in Jerusalem at the Passover months prior. If the latter is the case this may indicate that the officer of the king was a practicing Jew who had been in Jerusalem for the Passover festival. “beseeching Him to come down” Means that the officer of the king was pleading with Yeshua to come down (literally downhill) to Capernaum (about a day’s walk from Cana) to heal his infant/toddler who was on his death bed. 48 Therefore, Yeshua[H, A] said to him, “Unless you all (horao[G] PL) see signs, miracles, tokens (semeion[G], otot[H]) and wonders, portents, proof (teras[G], moftiym[H]), you will not believe, have faith, trust (pisteuo[G], ta’amiynu[H]).” 49 The officer of the king (basilikos[G]) said to Him, “My Lord, Master, Sir (kurios[G], Adoniy[H]), come down (katabaino[G]) before my little child, infant (paidion[G]) dies (apothnesko[G], yamut[H]).” The inference is that the officer of the king, and indeed the majority of the people required visible proof of Yeshua’s power to perform miraculous signs and therefore, prove Himself to be the promised Messiah. Yeshua uses the man’s request as an example to all present. Belief in Him must surpass personal circumstances and temporary healing. If one’s faith remains only so long as Yeshua heals the body, it is a worthless faith with no eternal value. Following Yeshua’s rebuke the officer of the king calls Him “Adoniy (My lord)”, perhaps by way of concession to Yeshua’s incredulity concerning the shallow belief of the people. His words become desperate “before the child dies” in an attempt to appeal to Yeshua’s mercy. 50 Yeshua[H, A] said to him, “Go, travel to him (poreuomai[G]); your son (huios[G], bincha[H]) lives (zao[G], chay[H]).” The man (ha-iysh[H]) believed, had faith in, trusted (pisteuo[G], he-emiyn[H]) the word (ho-logos[G], la’davar[H]) that Yeshua[H, A] spoke (deber[H]) to him and went on his way (poreuomai[G]). Yeshua essentially says “Go back to your son, he is already recovering.” Yeshua had already healed the boy, even as He sent the father back to him. Thus, the father could travel back with the knowledge that his son was safe. This shows great faith in Messiah on the part of the officer of the king, who had believed without seeing the sign immediately manifest before his eyes. Like the Roman ruler (Luke 7:1-10), the officer of the king took Yeshua at His word. The healing of young children is a sign connected to the prophets Elijah and Elisha (1 Kings 17:23 & 2 Kings 8:9). Many Jews of the first century believed that when the Messiah came He would perform miracles like those of the prophet Elijah. 51 Already then (ede de[G]) as he was now going down (katabaino[G]), his servants (doulos[G], avodayv[H]) met him, saying that his boy (pais[G], beno[H]) was living (zao[G], chay[H]). 52 Therefore, he inquired (punthanomai[G]) of them the hour when his health began to improve. Then they said to him, “Yesterday at the seventh hour the fever left him.” 53 Therefore, the father knew, realised (ginosko[G]) that it was at that hour in which Yeshua[H, A] said to him, “Your son (binecha[H]) lives (zao[G], chay[H])”; and he himself believed, had faith in, trusted (pisteuo[G]) and his whole (vechol[H]) household (oikia[G], beiyto[H]). Based on the timeline of events present in the text the officer of the king must have left Cana the day following Yeshua’s statement of healing over his son. The servants of the officer of the king must have set out to meet him the following morning and the two parties would have met at some point between the two locations. The importance of the seventh hour (1pm) is the significance it has to those who live bound by time and space. From Yeshua’s perspective the child was destined for healing but from the perspective of the child’s father and community time was a factor. Therefore, for the sake of the peoples’ potential faith, Yeshua showed them that He had been given authority over all things and that in the moment He commanded something it happened regardless of His location. The reality is that Yeshua is both the creating Word essence of God and the healing balm of the sin affected, suffering creation. We note that the officer of the king first believed in Yeshua’s ability to heal (v.50) and secondly came to believe in Yeshua as Messiah Himself based on the confirmation of the promised healing. If Chuza Herod’s steward is indeed the officer of the king, then this miracle is perhaps the catalyst that connected Joanna his wife to Yeshua’s ongoing ministry (ref. Luke 8:3). 54 This is sign, miracle, token (semeion[G], ha-ot[H]) the second (ha-sheiniy[H]) that Yeshua[H, A] performed when He had come out of Yehudah[H] (Ioudaia[G], Judea: praise) into Galilee (ha-galiyl[H], ha-kinneret[H]). Specifically, this was the second major sign given in the town of Cana in the region of Galilee. After all, He had performed many miracles other than this since His first public sign in Cana. Therefore, this was the first miracle He performed after coming out of Judea into Galilee “again” (v.46), and was the second that He had performed in Cana of Galilee (John 2:11). Copyright 2020 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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