Our identity in Messiah informs our actions. When our actions contradict our identity they are not cause for changing our identity, rather they are a sign that we have forgotten who we are. The misuse of something does not define it. Our actions do not define us, we define our actions. In Messiah we have become children of God. Our identity is firmly established in eternal blood. Introduction:
Psalm 51 is perhaps the most commonly known of the Tehillim (Psalms) of repentance is widely used, and forms a blueprint for the order of approach of a truly repentant believer. It is however, therefore, often decontextualised. It’s use as an order of repentance is admirable and should be encouraged, but without disregard for its context. Certain phrases from Psalm 51 have become popular mantras among believers, and for the most part are employed to godly effect. However, the decontextualization of these phrases has in some cases led to false or at very least misleading theological conclusions. One such phrase “Take not Thy Holy Spirit from me” has been sorely abused by some Christian theologians who wrongly conclude that this phrase conveys the possibility that one can lose one’s salvation. Something Scripture utterly refutes. God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah. “27 My sheep hear, listen to, receive My voice (sound), and I know them intimately, and they follow Me; 28 and I give to them life without end, and they will never be destroyed into the unbroken age; and no one will seize them out of My hand. 29 The Father, Who has given them to Me, is greater than all; and no one is able to seize out of the hand of the Father. 30 I and My Father we are one, a complex unity.” - John 10:27-30 (Author’s translation) Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14). “13 And you also were included in Messiah when you heard the message of truth, the good news of your salvation. When you believed, you were marked in Him with a seal, the promised Holy Spirit, 14 who is deposited as a guarantee of our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” -Ephesians 1:13-14 (Author’s translation) Therefore a contextual Hebraic understanding of this Psalm is much needed in order to clear up the misunderstandings which have resulted from the presumptive interpretation of certain mainstream Christian theologians. Tehillim (Psalms) 51: Author’s Translation (1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva. 1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression). 2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually. 4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge. 5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me. 7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice. 9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me. 11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me. 13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness. 15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in. 17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim. 19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves. A Summation of Tehillim (Psalms) 51:
Tehillim (Psalms) 51 Line Upon Line (1) (Lamnatzeiach) For the preeminent director. (Mizmor) A Psalm, melody (ledavid) of David [beloved], (2) when came (Natan) Nathan [giver] (Hanaviy) the prophet to him, after he had (ba el) gone in to (Bat-sheva) Bathsheba (daughter of seven, blessing, covenant). (1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva. It's unfortunate that the Christian tradition of numbering of the Psalms and the positioning of the introductory phrases prior to the main text (making them preamble, or a sort of supplementary title as is the case in many English translations) often detracts from the importance of the introduction. The introductory phrasing of the Psalms has a unique role as part of the whole and is deserving of its own numbering. While the Holy Spirit is the author of Scripture, the writers and their stories also inform the text and give it context. We should not brush over the introductory verses. The Jewish publications of English translations rightly number the introductory verses, giving them position within the Psalm’s whole and thus emphasising their unique role and importance. Therefore, I’ve added the Jewish numbering in brackets, knowing that the majority of our community are English speakers who are more familiar with the Gentile Christian system of numbering. “For the preeminent director” That is, the director over the priests assigned to the music worship service. This intimate Psalm of desperate repentance concerning David’s private sin was intended for use in public worship as both an individual and corporate cry of penitence. In repentance David exposes his sin and the grief he feels over his sinful state before the entire nation of Israel. A person of noble character is not only proved in right action but also in the way he repents of wrong action. For the disciple of Messiah there is no such thing as secret sin. Our identity in Messiah informs our actions. When our actions contradict our identity they are not cause for changing our identity, rather they are a sign that we have forgotten who we are. The misuse of something does not define it. Our actions do not define us, we define our actions. In Messiah we have become children of God. Our identity is firmly established in eternal blood. “A Psalm, melody of David” This Psalm was composed by David. “when came Nathan the prophet to him, after he had gone in to Bathsheba.” David composed this Psalm following the rebuke of God through Nathan the prophet concerning David’s adulterous act in going in to (having illicit sexual intercourse with) Bathsheba and his subsequent role in the murder of Uriyah [My light is YAH] Bathsheba’s husband, in an attempt to cover up his initial sexual sin (2 Samuel 12:1-25). We note that by his adulterous and murderous actions David sinned against God (v.4 [6]), the nation of Israel over whom he ruled as king (v.18 [20]), his own soul (1 Cor. 6:18-20), Bat-sheva (daughter of blessing), and therefore, against the blessing of God over his life, and against Uri-yah (my light is YAH), and therefore, David blinded himself to God’s light. Thus, for some time following the act of adultery, David was numb to the conviction of God’s Spirit. As evidenced in his need to receive the rebuke for his sin directly from Nathan the prophet, who spoke by the Holy Spirit. The composing of this Psalm is likely to have taken place while David besought the LORD regarding the life of the child that had been seeded by his adultery. A child that remains nameless in the text but is nonetheless a child of the daughter of blessing [Bat-sheva] (2 Samuel 12:16). 1 (3) (Choneiniy) Be gracious, pity, show favour to me, (Elohim) God, Judge, (kechasdekha) according to Your faithfulness, kindness, goodness; (kerov) According to the greatness, abundance, multitude of (rachameykha) Your womb, compassion, (mecheih) wipe [blot] out, obliterate, exterminate (fesha’ay) my rebellion, transgression. 1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression). Hebrew Poetic Groupings (emphasising meaning*): *Hebrew poetry uses repetition rather than rhyme. Synonyms are used to emphasize key points.
“Be gracious, pity, show favour to me, (Elohim) God, Judge” David, being convicted of sin does not run from God but toward Him. David is familiar with God’s character and appeals to His grace and favour. It’s important to note that David does not call on God using the Holy unpronounceable Name YHVH, which denotes mercy, rather he calls on God as Elohim the Judge of all. This is because David has become aware of the injustice of his actions and the rightful punishment he deserves in accordance with the moral standard set by God’s holiness. When on trial a repentant criminal asks the Judge (Elohim) for Mercy (YHVH). The repetition of Elohim (x5) in this Psalm points to the just nature of the Creator and inspires the necessary awe that must accompany repentance. The proper noun YHVH is not used even once in the entirety of this Psalm, while Adonay, the generic title meaning Lord, or Master, is used only once. “according to Your faithfulness, kindness, goodness” Knowing that God is faithful, good, and kind, David does not appeal only to the common grace of God which allows “the rain to fall upon the wicked and righteous alike”, he also appeals to the saving grace of God for the eternal forgiveness of sin. This is evidenced in the specificity of the confession of David (it is also pointed to by the introduction which places the context firmly in the aftermath of a particularly heinous sin act). “According to the greatness, abundance, multitude of Your womb, compassion,” In Hebrew this line is powerful. It’s a tragedy that English translations fail to convey it. The Hebrew “racham”, womb, is used metaphorically to denote mercy. Thus, both God’s womb (figuratively) and the mercy that it conveys, are the intended meaning. The use of the word “racham”, womb, is of great importance because in relationship to God it is the counterpoint to the womb of the human mother which exists in a sin affected world (v.5[7]). “wipe [blot] out, obliterate, exterminate my rebellion, transgression.” By the Spirit of God David shows that he has come to understand that all sin is the result of the idolatrous root “pasha”, rebellion. Further, David does not only request “kaparah” covering alone, but seeks “machah”, a complete and everlasting blotting out of his rebellion. Rebellion here is seen as the foundation for “chata”, missing the mark set by God’s holiness. Therefore, David is seeking salvation from his sin nature (a tendency toward the yetzer hara [evil inclination]), and not just forgiveness of the specific sin of adultery and the related sins that followed. 2 (4) (Herev kabeseiniy) Wash [by treading] me numerous times [thoroughly] (mei’avoniy) from my perversity, depravity (umechatatiy) and from my habitual sinful condition [missing the mark] (tahareniy) cleanse, purify me. 3 (5) For (fesha’ay) my rebellion (aniy eida) I acknowledge, (vechatatiy) and my habitual sin (negdiy tamiyd) is before me continually. 2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually. Hebrew Poetic Groupings (emphasising meaning):
“Wash [by treading] me numerous times [thoroughly] from my perversity, depravity and from my habitual sinful condition [missing the mark] cleanse, purify me.” “Wash me” acknowledges that David cannot wash himself clean of his sin. “Treading” means that the process of cleansing is violent and “Numerous times” acknowledges the need for the purification process to be ongoing within time and space. Three different Hebrew words are used to describe sin in these verses: a. avon (depravity) b. chata (habitual sin, missing the mark set by God’s holiness) c. pasha (rebellion). The former two are fruit of the sin of rebellion which is the progeny of idolatry. “For my rebellion I acknowledge,” Idolatry is the root of all sin (1 Tim. 6:10) and is manifest in rebellion. This is why in spite of the use of three different Hebrew words for sin within the first few verses, “pasha” meaning rebellion is mentioned as the primary cause and the root that must be acknowledged in order for it to be rooted out. Rebellion informs the habitual sin nature “yetzer hara”. “and my habitual sin is before me continually.” Those whose hearts are soft toward God cannot continue to function in peace while carrying the weight of unrepented sin. The Spirit of God plagues the mind and heart of the believer unto repentance and freedom. The grief of the Holy Spirit purposes sanctification in the believer. David is seeking freedom from what he knows to be fallen human nature, a tendency toward evil in spite of God’s goodness. He realises that as much as he loves God and desires right relationship in Him, he is unable to achieve reconciliation with God in his own strength. 4 (6) (Lecha) Against You, (levadecha) You only, (chatatiy) I have missed the mark, habitually sinned (vehara) and what is evil (be’eiyneycha) in Your sight (asiytiy) I have done, so that (titzdak) You are justified (bedavrecha) when You speak, (tizkeh) blameless, pure, translucent (ve’shafetecha) when You judge. 4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge. Hebrew Poetic Groupings (emphasising meaning):
“Against You, You only, I have missed the mark, habitually sinned” In God all things exist and have their being, therefore, all sin is ultimately against God alone. This does not negate David’s obligation to make restitution to the specific human beings affected by his sin, and to the nation he rules over, rather it addresses sin at its root as a systemic problem within fallen creation. “and what is evil in Your sight I have done,” In the same way that all sin is ultimately sin against God, all sin is seen by God. There is nowhere to hide from God’s just judgement. “You are justified when You speak, blameless, pure, translucent when You judge.” God’s nature qualifies Him as Judge over His creation. His judgement is pure, blameless, so much so that in terms of comparison to the seen created things it is described as being translucent, so pure as to be clear, see through, undefiled (Rom. 3:4; 3:25). 5 (7) (Hein) Behold, (beavon) in perversity (cholaltiy) I was brought forth, (uvecheitiy) and in sin (imiy) my mother (yachematniy) conceived me. 6 (8) (Hein) Behold, (emet) truth (chafatzta) You desire (vatuchot) in the innermost being, (uvesatum) and in the secret [close to the chest] place, (chochmah) wisdom (todiyeniy) You make known to me. 5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me. Hebrew Poetic Groupings (emphasising meaning):
“Behold, in perversity I was brought forth, and in sin my mother conceived me.” We note that both this verse and the following verse begin with the Hebrew “Hein”, pay attention, now, listen up! None of the many and varied attempts to impugn the character of David’s parents hold up to critique, nor do any of the suppositions regarding practical reasons for any perceived prenatal sin of David. David was born of legitimately married parents and in accordance with pure sexual conduct. We note that elsewhere David acknowledges “I sinned” (4 [6]), but here he speaks of being conceived and brought forth from the womb in a general environment of depravity (avon) and habitual sin (chata). Therefore, this verse speaks of the sin affected creation, the world in which David was conceived and birthed. It is an acknowledgement that not only has “sin entered the world… and death through it” (Rom. 5:12) but also that “all have sinned and fallen short of the glory of God”(Rom. 3:23). In short, David was not conceived in a sinful sex act, nor did his pre-conscious inception sin, but he was conceived and born into a sin affected world. Thus, “in perversity (a society prone to sin) I was brought forth, and in sin (a world where the habitual missing of the mark set by God’s holiness is the norm) my mother conceived me.” “Behold, truth You desire in the innermost being, and in the secret [close to the chest] place, wisdom You make known to me.” Where the former verse says “Behold, all have sinned”, this verse says “Behold, God desires to reconcile all to himself”, making Himself known through the redeeming work of His son our King Messiah Yeshua. “The secret place close to the chest” denotes divine intimacy. 7 (9) (Techate’einiy) Purge me (ve’eizot) with hyssop, (ve’ethar) and I will be clean; (techabeseiniy) wash [tread] me, (umisheleg albiyn) and I will be whiter than snow. 8 (10) (Tashmiyeiniy) Make me hear, listen, obey (sason) joy (vesimshah) and transcendent gladness; (tageilenah atzamot dikita) may the bones, self, substance You have broken rejoice. 7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice. Hebrew Poetic Groupings (emphasising meaning):
“Purge me with hyssop, and I will be clean” Ancient tribes of the Levant are thought to have used Hyssop as a cure for digestive and intestinal problems, infection of the airways, poor circulation, skin problems, and other conditions. While its use in the healing of these conditions is not supported by empirical scientific data, it nonetheless gives context regarding the symbolism being employed by Scripture. The Torah refers to hyssop three times in relation to cleansing:
In all three instances Messiah Yeshua and His substitutionary atoning blood sacrifice as Lamb of God is prefigured. Messiah the Pesach Lamb (1 Cor. 5:7): Exodus 12 details the redemption of life of the first born sons of Israel purchased by the blood of the Pesach lamb, which is painted on the door frames of Israel’s homes using a branch of hyssop. The meaning is clear, the blood of the lamb redeems the lives of Israel’s first born. Messiah the Reconciler of Community (2 Cor. 5:18): Leviticus 14 details the process of the ritual cleansing of a leper. The Torah infers that sin as a present entity which causes all disease, suffering and death, and is therefore, ultimately the cause of leprosy, though this does not mean that an individual’s personal sin is necessarily the cause of his leprosy, or any other disease for that matter. We note that the inclusion of hyssop in these purification rites for leprosy, is just one aspect of the process. In addition to the hyssop, two birds are used, one sacrificed and one set free. After the rites are performed and the leper has shaved and washed, he may enter the camp of Israel but must remain outside his family tent for seven days, at which point a lamb is offered as a trespass offering and its blood placed on the right ear (hearing, understanding), the right thumb (actions, strength) and the big toe of the right foot (balance, direction, the way we walk). This is done as a symbolic gesture showing the desired restoration of the entire soul of the leper who has been cleansed. The ultimate goal of these rites is to reconcile the leper, who has been an outcast (having been outside the camp of Israel), to the community of Israel and to the Mishkan (Tent of meeting) where Israel worships God. Therefore, the goal is to reconcile the leper to God Himself (both symbolically and literally). Messiah the Resurrection and the Life [Who Separates the Redeemed unto God] (John 11:25): Numbers 19 details the cleansing rites of the ashes of the Red Heifer and the water of separation and purification. The combined ashes and water are used for the ritual separation and purification of one who has touched a dead body. Death is the result of sin and the touching of the dead body a reminder of the fruit of all sin. Therefore the sacrificial ashes of the Red Heifer and the water of separation are symbolic of cleansing the living of the touch of death, a living metaphor of resurrection and eternal life. In summation, David is calling on every cleansing, redemptive and life giving aspect of these three instances of the use of the hyssop and the atoning blood it carries, which is painted upon Israel, as a symbol of atonement (both individual Israelites and Israel as a community). “wash [tread] me, and I will be whiter than snow” These words of David used in personal repentance and given for use in corporate repentance (v.0 [1]) are later employed by Isaiah as an admonishment to the people of Israel. ‘“Come now, and let us debate your case,” Says the Lord, “Though your sins are as scarlet, They shall become as white as snow; Though they are red like crimson, They shall be like wool.”’ -Yishayahu (Isaiah) 1:18 NASB “Make me hear, listen, obey joy and transcendent gladness” As a result of God’s redemptive work in Messiah Yeshua and through His substitutionary blood, David’s ears are opened to the transcendent joy of God. A joy and practice of gladness in God’s spirit that is applied through obedience through Salvation (Yeshua). “may the bones, self, substance You have broken rejoice” In context the plain meaning here is that of transformation of the broken sin affected human soul into the transcendent rejoicing, redeemed person of eternity. God has brought David to a point of brokenness and repentance in order to redeem him and bring him into life everlasting, an outcome of great rejoicing. “The light of the eyes rejoices the heart: a good report makes the bones healthy.” -Mishlei (Proverbs) 15:30 9 (11) (Hasteir) Hide, conceal (Paneycha) Your face [gaze] (mechata’ay) from my habitual sins, missing the mark (vechol-avontay) and all my depraved deeds (mecheh) wipe [blot] out, exterminate, obliterate. 10 (12) (Leiv tahor) A heart, core being, centre of purity (bera-liy) create [from scratch] in me, (Elohim) God, Judge, (veruach nachon chadeish) and a new, right, willing, free, steadfast spirit (bekirbiy) within me. 9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me. Hebrew Poetic Groupings (emphasising meaning):
“Hide, conceal Your face [gaze] from my habitual sins, missing the mark” How is it possible for any deeds to be hidden from the all-knowing, all-seeing God of creation? The answer is in the following clause… “all my depraved deeds wipe [blot] out, exterminate, obliterate.” God alone has the ability to blot out sin. He created the possibility of sin knowing that love could not exist without freewill. However, In Himself He manifested the obliteration of sin and death before the creation of the worlds. “The Lamb slain before the foundation of the world” (1 Peter 1:19-20; Revelation 13:8). We note that in addition to the metanarrative of redemption, these verses also convey David’s desire for intimate connection with His Creator. David is aptly named “beloved”, a man after God’s own heart. God’s desire being to reconcile humanity to Himself. “A heart, core being, centre of purity” The Hebrew “Lev”, Heart, is the convergent centre of being rather than the seat of emotion. The seat of emotion in Hebrew thought is the gut or lower abdomen. It is not pure emotions David is asking for but a state of being that can only be received from God. Purity of the entire being, a purity created by God alone, at its convergent centre of human existence. “create [from scratch] in me, Elohim, God, Judge,” The Hebrew “bera-liy” from the root “bara” refers to a type of creation that only God can enact. Ex Nihilo (from nothing). In this case it refers to a transforming work that changes the stony heart of sin affected man into the soft heart of an eternally redeemed new creation through Messiah Yeshua the King. David is requesting the saving work of Messiah 1000 years before Yeshua’s birth into time and space. “Therefore, if anyone is in Messiah that one is a new creation; the old has gone; behold, the new has come.” -2 Corinthians 5:27 “and a new, right, willing, free, steadfast spirit within me.” While the Hebrew can be rendered “renew”, and in one sense the believer is constantly being renewed of spirit, the better and more literal translation is “and a new spirit within me”. Once again David, speaking by the Spirit prophecies the work of Yeshua which will give every believer, past, present and future, unbroken access to the present filling of the Holy Spirit. The Holy Spirit being the “new Spirit” that transforms the fallen spirit of the sin affected human being. 11 (13) (Al-tashliycheiy) Not, never (won’t) cast me away (milefaneycha) from Your face (position of intimacy face to face), (veruach kadshecha) and the Spirit of Your holiness (al-tikach) not, never (won’t) snatch from me. 12 (14) (Hashivah) The turning (liy) of me is (seson) the joy (yishecha) of Your salvation, (v’ruach) and a spirit (nediyvah) willing, noble and generous (tismecheniy) uphold in me. 11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me. Hebrew Poetic Groupings (emphasising meaning):
“Not, Never (won’t) cast me away from Your face (position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me.” The Hebrew can be translated “Don’t cast me away…” and “don’t take Your Holy Spirit”. However, it is just as accurate to render it “Won’t cast me away” and “won’t take Your Spirit of holiness”. The latter being more consistent with the context and goal of the Psalm. David is describing what will happen following the transformation of his soul and not as some wrongly interpret, inferring that somehow the salvation established by God’s blood could ever be reversed by human weakness. A curse on that lie! David is once again affirming prophetically that God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah (John 10:27-30). Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14). “The turning of me is the joy of Your salvation,” This is the literal reading of the Hebrew text and conveys the meaning that the receipt of God’s offer of salvation by a repentant human being is the joy of God’s Salvation (Yeshua). In short, the transcendent joy of salvation is the convergence of the joy of God and the joy of the soul transformed in God through Messiah Yeshua. “a spirit willing, noble and generous uphold in me.” The continued security of David’s salvation and the indwelling of God’s Holy Spirit is upheld by God. God upholds the redeemed. The redeemed do not uphold themselves. 13 (15) (Alamedah) I will teach (foshe’iym) rebels [wrongdoers] (Deracheycha) Your way, (vechataiym) and sinners [those who miss the mark] (eilecha) toward You (yashuvu) will turn. 14 (16) (Hatziyleiniy) Deliver [snatch away] me (midamiym) from the guilt of bloodshed, (Elohiym) God, [Judge] (Eloheiy) God [Judge] (teshuatiy) of my salvation; (teranein leshoniy) My tongue will overcome with a cry, proclaiming the joy found (tzidkatecha) in Your righteousness. 13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness. Hebrew Poetic Groupings (emphasising meaning):
“I will teach rebels [wrongdoers] Your way, and sinners [those who miss the mark] toward You will turn.” Because You have saved me, says David, I will share the Good News of how you offer salvation to all those willing to repent. As a result many will turn to God and enter eternal life through the King Messiah Yeshua. “Deliver [snatch away] me from the guilt of bloodshed, Elohim, God, [Judge] Eloheiy God [Judge] of my salvation;” David acknowledges that his rightful punishment for the murder of Uriyah is death. Therefore, he asks of a repentant heart to be delivered from the temporal death that should be meted out in punishment (something God has already established for him in mercy). David has now also been delivered from eternal death through his acceptance of God’s redemptive work in Messiah (the resurrected and transcendent Messiah unbound by time and space). David makes his request to Elohim the Judge and God of Yeshua (Salvation), Who is God with us. “ My tongue will overcome with a cry, proclaiming the joy found in Your righteousness.” The mourning of David’s repentant mouth will overcome in God’s redemptive provision and proclaim the joy found in God’s righteousness. 15 (17) (Adonay) Lord, (sefatay tiftach) open my lips, (upiy) and my mouth (yagid) will make known (tehilatecha) Your praise. 16 (18) For (lo-tachpotz) You don’t take pleasure in (zevach) a sacrifice, (ve’eteinah) and the giving (olah) of a whole burnt offering You (lo) do not (tirtzah) take pleasure in. 15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in. Hebrew Poetic Groupings (emphasising meaning):
“Adonay, open my lips, and my mouth will make known Your praise.” The more intimate title “Adonay” is used only here in Psalm 51. It follows David’s confession, genuine repentance, receipt of God’s judgement and mercy, and his commitment to being upheld in God’s Spirit. Having been transformed from a child of humanity (ben adam) into a child of God (ben Elohim) through Messiah, David now uses the intimate title “Lord”. God accepts and takes pleasure in the praises of a truly repentant mouth. “For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in.” This must be understood contextually and weighed against the pleasure that God clearly takes in the sacrifices and offerings of verse 19 (21). Some time had passed between David’s adulterous act with Bathsheba, his plotting to kill Uriyah, the death of Uriyah and the receipt of the prophet Nathan’s rebuke from God. In the interim David likely offered sacrifices and whole burnt offerings in accordance with his custom of keeping Torah. However, they were the sacrifices and offerings of a man who was attempting to hide his sin and at one point even plotting to commit greater sin (Uriyah’s murder). Thus, they were the sacrifices and offerings of a hypocrite, sacrifices that God takes no pleasure in, nor do the unrepentant find merit in them. 17 (19) (Zevacheiy) The sacrifices of (Elohiym) God, Judge, (ruach nishbarah) are a broken spirit; (leiv) a heart (nishbar) broken (venidkeh) and contrite (Elohiym) God, Judge, (lo tivzeh) You will not despise. 18 (20) (Heiytiyvah) Do good (virtzoncha) in Your favor (et Tziyon) to the Zion [parched land]; (tivneh) build (chomot) the walls (yerushalayim) of Jerusalem. 17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim. Hebrew Poetic Groupings (emphasising meaning):
“The sacrifices of Elohim, God, Judge, are a broken spirit; a heart broken and contrite Elohim, God, Judge, You will not despise.” David returns here to using Elohim (Judge) because in showing the difference between vain sacrifices and true sacrifices David is recalling his heinous sin in offering sacrifices while planning murder. However, the Merciful (YHVH) Judge (Elohim) has shown David that He accepts the sacrifices of a broken (repentant) spirit, a broken (repentant) and contrite (mournfully grieved) heart (core being). These sacrifices offered by David have been accepted by God, Elohim has not despised them but has instead welcomed David as a son through the blood of His own Son the King Messiah Yeshua. “Do good in Your favor to the Zion [parched land]; build the walls of Jerusalem.” David, as King over Israel, realises that his sin has not only affected him, Bathsheba, Uriyah, their households and neighbours, but also all of Israel, both in the hearing of it and by way of the practical and spiritual ramifications (repentance does not always negate the practical outcomes of sin in this temporary world). As head of the people David carries authority over the nation. Therefore, by defiling his own head (authority over his body) he has defiled the entire nation. Thus, David asks God’s favour upon Israel, her land and her people (Tziyon denotes both), and asks that God build walls (both physical and spiritual) of Flooding Peace (Jerusalem). We note that through God’s grace and mercy Tziyon, parched land, receives Yerushalayim, floods of peace. 19 (21) Then (tachpotz) You will delight (zivcheiy-tzedek) in sacrifices of righteousness, (olah) burnt offering (vecholiyl) and whole burnt offering; (Ya’alu al mizbachacha) They will ascend, offering upon Your altar (pariym) calves. 19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves. Hebrew Poetic Groupings (emphasising meaning):
“Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering” A truly repentant people are able to offer sacrifices prescribed by Torah in righteousness. Sacrifices that will be accepted. Iben Ezra and Kimkhi suggest that the “olah” sacrifice, burnt offering, refers to the daily sacrifice and the additional ones of various beasts and birds (Lev. 1), while the “choliyl”, whole burnt offering refers specifically to the meat offering of the priests which was to be completely consumed (Lev. 6:22). Therefore, both the people of Israel who in repentance brought their sacrifices to the priests, and the repentant priests who received their portion from the people as representatives of the people, and subsequently offered them before God, are represented here together in a corporate repentant practice of sacrifice and offering before HaShem (YHVH). “They will ascend, offering upon Your altar calves.” 150 years after this psalm was composed this same imagery is employed by Hosea the prophet 14:2 (750-722 BCE) “Take with you words, and turn to the YHVH (Mercy): say unto Him, ‘Take away all iniquity, and receive us graciously: so will we render the (pariym) calves (sacrifices) of our lips.” Therefore, Hosea connects the imagery of the Torah prescribed sacrificing of calves to the figurative application used by David in this Psalm, as being “the sacrifices of repentant lips”. All of this points to the heavenly Mishkan (Tent of meeting) and the transcendent altar of God upon which no earthly animal may be sacrificed. The altar which has been sprinkled with Messiah’s eternal blood for the redemption of all who repent (Hebrews 13), always firstly and continually for the Jewish people and also continually for the nations (Rom. 1:16). Applying the Principles of the Summation of Tehillim (Psalms) 51:
From the summation of this Psalm we can glean an order of repentance and reconciliation, and employ it in practice for working out our faith in Yeshua with fear, awe and trembling before God, Who has made us immutably secure.
“5 This is the message we have heard from Him and announce to you, that Elohim the Judge is Light, and in Him there is no darkness. 6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Yeshua His Son cleanses us from all sin. 8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and just, to forgive us our sins and cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar and His word is not in us.” -1 Yochanan (John) 1:5-10 (Author’s translation) Copyright 2022 Yaakov Brown “for the Torah[H] made nothing perfect” Because the purpose of Torah is to point to the perfector Yeshua the King Messiah. The Torah indicts against sin, Messiah delivers from sin. The Torah continues to serve its purpose until the end of the age, and Messiah continues to purpose salvation unto everlasting life. The Torah is not eternal, how could it be? There will be no need for an indictment against sin in the sinless Olam Haba (world to come). Only the knowledge of good will remain, we will therefore, have no need of instruction against evil. If there is an eternal Torah, it is devoid of the confines of mitzvot (commands). Freedom has no need of fences. One who knows only to do good need not be told to do it, everything he does is good. Introduction:
Before continuing to study the writer’s exposition of Psalms 110, and the comparative teaching concerning the priesthood of Melkiy Tzedek as it reflects the type of priesthood ordered by the Messiah, which is over all peoples regardless of ethnicity, we first need to understand that many of the Jewish Messiah followers of the latter first century still found the idea that Gentiles could be collectively saved or atoned for before the God of Israel, untenable. While they held that the righteous among the nations could be part of the Olam Haba (world to come), they did not necessarily believe that the redemptive purposes of God for the nations were equivalent to His purposes for Israel, and in part they were correct, but only in part. The writer of the Book to the Hebrews knows that many of those who would receive his Holy Spirit inspired words still considered Messiah Yeshua relevant predominantly and or only to Jews (descendants of Jacob). Therefore, he is writing (inspired by the Holy Spirit) in such a way as to shake them loose from their spiritual bigotry. He is most certainly not writing in order to rob them of their unique ethno-religious identity as Jews chosen by God. Nor is he at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place). Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising. Additionally, Messiah’s Priesthood, which is like Melkiy Tzedek’s priesthood, is not Melkiy Tzedek’s priesthood. It is Yeshua’s priesthood. It is of fundamental importance that this is understood. The writer makes this clear but the interpretation of numerous theologians through the centuries has muddied the waters for many. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 6 being: 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house (Temple), the inner veil parochet[H] [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. BOOK TO THE HEBREWS Chapter 7 (Author’s translation) 1For this Melkiy Tzedek[H], king of Shalem[H], priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces of the kings and blessed [spoke blessing over] him, [Gen. 14:18-20] 2 to whom also Avraham[H] apportioned a tenth of all, was first of all, by interpretation, king of righteousness, and then also king of Shalem[H], which is king of peace. 3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but was a copy, a model passed off as, a facsimile, a foreshadow of the Son of God, he remains a priest perpetually. 4 Now observe how great this man was to whom Avraham[H], the patriarch, founder of the tribe, progenitor, head of the fathers gave a tenth of the spoils, off the top of the heap. 5 And indeed those of the sons of Leviy[H] (joined to) who receive the office of priest have a commandment, precept to collect a tenth from the people according to the Torah[H] (Instruction), that is, from their brothers/people, although they come from the loins Avraham[H]. 6 But he whose genealogy, family is not counted from them, collected a tenth from Avraham[H] and spoke a blessing over him who has been given the promises. 7 And beyond all dispute the lesser is blessed by the greater. 8 In this case mortal men receive tithes, but there he of whom it is recorded that he lives. 9 And, so I could say, through Avraham[H] even Leviy[H], who received tithes, has paid tithes, 10 for he was still in the loins of his forefather when Melkiy Tzedek[H] met him. 11 If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]], what further need was there for another priest to arise according to the order, arrangement, type, style of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type, style of Aharon[H]? 12 For when the priesthood is translated, it is necessary that there takes place a translation of Torah[H] also. 13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord is descended from Yehudah[H], a tribe with reference to which Moshe[H] said nothing concerning priesthood. 15 And this is clearer still, if another priest arises according to the likeness of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law of physical (ethnic) requirement, but according to the miraculous power of an indestructible, endless, insoluble life. 17 For it is attested of Him, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] 18 For, on the one hand, there is putting away of a former commandment because of its weakness and unprofitableness 19 (for the Torah[H] made nothing perfect); but the introducing of a better hope, through which we draw near to God. 20 And accordingly not without an oath 21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest forever’”; 22 by the same extent Yeshua[H] also has become the guarantee of a better covenant. 23 The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains forever, has an immutable, unchanging priesthood. 25 Therefore, He is also able to save to the full end, perfectly, forever those who come to God through Him, since He always lives to make intercession for them. 26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens; 27 who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever. HEBREWS 7 (line upon line) 1For this Melkiy Tzedek[H] (My king of Righteousness), king of Shalem[H] (Peace, wholeness, well-being), priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces (kopē[G]) of the kings, (basileus[G], hamelakhiym[H]) and blessed [spoke blessing over] (eulogeō[G], yivar’cheihu[H]) him, [Gen. 14:18-20] 2 to whom also Avraham[H] apportioned a tenth (dekatē[G]) of all, was first (prōton[G]) of all, by interpretation (hermēneuō[G]), king of righteousness (basileus dikaiosunē[G]), and then also king of Shalem[H], which is king of peace (basileus eirēnē[G], melekh hashalom[H]). 1For this Melkiy Tzedek[H], king of Shalem[H], priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces of the kings, and blessed [spoke blessing over] him, [Gen. 14:18-20] This is a paraphrase of the historical narrative recorded in Genesis 14. The writer of the Book to the Hebrews touches on the elements of the story that best convey his drash (comparative teaching). He is by no means expounding the finer details of the historical narrative. This is a drash on, and not a literal interpretation of Genesis 14. We note that Melkiy Tzedek was both a king and a priest, roles that were distinct and separate in Israelite history, and that he did not know God as YHVH but as El Elyon (God above all Gods, Supreme God). Additionally Melkiy Tzedek approached Avraham, and not the other way around. All of this is a picture or foreshadow, a prefigure of Messiah and His ministry, but does not mean Melkiy Tzedek the mortal king-priest was Yeshua. To the contrary, it means that he was not. Shalem (Jerusalem), from which Melkiy Tzedek had come was most likely named for the Canaanite deity Shalim. Shalim (evening star deity) and Shahar (morning star deity) were Canaanite mountain gods of dusk and dawn. This is one of the reasons it is important that Melkiy Tzedek is clearly identified as worshipping El Elyon (God most high), Whom the Canaanites would have understood as the Supreme God of their pantheon. Once again, with these things in mind, it is blasphemous to say that Melkiy Tzedek and Yeshua are one in the same. The nature of Melkiy Tzedek’s religious environment make the idea abhorrent. Melkiy Tzedek is a mortal type, used as a foreshadow, nothing more. NB: Regarding the Genesis 14 account, it’s worth noting for the purpose of context, that the plunder of the five defeated kings and the plunder of the four previously defeated kings made up a total spoil gleaned from nine kings, Avraham being the tenth king/ruler. We note that Avraham (then Avram) returned the captive people of Sodom and took nothing of the spoils of Sodom except that which was rightfully owed to his men for the work they had performed on behalf of the defeated king of Sodom. Avraham, as the tenth king (king of fullness) then offered a tithe (10) of fullness to the then priestly representative of El Elyon (God most high). A tenth of his personal wealth. 2 to whom also Avraham[H] apportioned a tenth of all, was first of all, by interpretation, king of righteousness, and then also king of Shalem[H], which is king of peace. The writer explains the interpretation of the Hebrew name of the ancient kingly priest Melkiy Tzedek as part of the midrashic process and not in order to explain the Hebrew language to the believing Jewish recipients or because he is addressing non-Jews who lack Hebrew understanding. Given that the recipients of the work are believing Jews, we should understand the pretext to these words as being “You know this story, you know Melkiy Tzedek’s name means ‘King of Righteousness’ and that Shalem is an old name for Jerusalem the city where peace is outpoured”. The writer is using the meaning of Melkiy Tzedek’s name to teach a remez (hint) at an allegory/comparison. This was common rabbinical practice from prior to the first century C.E. and beyond, Yeshua Himself employed this type of teaching method, known as PaRDeS (p’shat [plain], remez [hint], drash [comparative], sod [mystery]). Knowing this (alongside numerous other textual and historical indicators) puts death to the foolish idea that the writer of the Book to the Hebrews is saying that Melkiy Tzedek and Yeshua are one in the same. They are not. It saddens me greatly that this has to be emphasised so emphatically due to the proliferation of false interpretation at the present time. An explanation of Yeshua’s use of the teaching method PaRDeS: Is there any implicit support for the rabbinical method PaRDeS within the texts of the Bible? The P’shat or plain meaning is self-explanatory. There is no need to explain to a reader that the book means what it says. Therefore, there is no need to show evidence from the Bible that God intends for us to take it at face value relative to context: linguistic, cultural, historical, geographical, figurative, poetic and metaphorical. The first mention of the practice of examining the Scriptures in an exegetical way is in the book of Ezra the scribe. “For Ezra had set his heart to l’drosh inquire of the Torah of Adonai, to observe and to teach its statues and ordinances in Israel.” –Ezra 7:10 The root “darash (drash)” is used specifically in relation to the Torah and therefore describes a practice of interpretation and an intention to walk according to that interpretation and teach it to others. This is the perfect example of what it means to make a drash, or comparative teaching. As Jews who follow Yeshua, we should look to Him and His disciples for evidence of the use of rabbinical interpretive method. If He doesn’t teach using the PaRDeS method, then why would we? Let’s take a look at just a few of the many Brit HaChadashah (New Testament) examples of PaRDeS found in the book of Matthew. As stated earlier, every part of Scripture has a plain meaning, therefore P’shat (the plain interpretation) is the basis for the subsequent methods of interpretation. Remez (Hint) Matthew 2:15 - "Out of Egypt I called my son." This is a quote from Hosea 11:1 and is being applied to Yeshua by Matthew. If we read it to refer to the p’shat (plain meaning) of Hosea 11:1, we must interpret it to refer to Israel (collectively). However, Matthew, the disciple of Yeshua, divinely inspired by God, interprets it as a remez (hint) which is alluding to the Messiah King as God’s Son. This is just one of many examples of Matthew’s use of remez. D'rash (Inquire) Matthew 18:18 - "... Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." This verse taken literally and out of context is often used by Christians to demand that spiritual powers submit to them. However, within the context of Matthew 18:14-18 the p’shat (plain meaning) refers to the practical application of principals concerning those who are sinning within the body of believers. Thus the plain meaning indicates a d'rash (comparative teaching) concerning the binding and loosing of our own actions according to Halakhah the way we walk (Yet another rabbinical method of teaching practice that Yeshua and His disciples applied to daily life). Sod (Mystery) Matthew 26:28 - "Then He took the cup, gave thanks and offered it to them saying, ‘Drink from it all of you, This is my blood’ ..." If the figurative language here were taken literally it would not only violate the Torah commandment against consuming blood, but along with other verses concerning the eating of Yeshua's flesh (John 6:51-56), could be understood as teaching cannibalism. Yeshua explains to His disciples that it is the Spirit that produces the deeper understanding (John 6:63), and that His words are spirit and life. This is evidence of a sod (mystery) that cannot be gleaned from the p’shat (plain meaning) of the text. A concept that is illuminated through spiritual revelation alone and by no other means. This particular sod (Mystery) would be fully revealed following His death and resurrection. So what can we conclude? a. There is no explicit schematic for Bible interpretation within Scripture. b. PaRDeS is implicit in Scripture. Both Messiah and His disciples employ it. c. It is arrogant and even misleading to use Greco-Roman techniques and post enlightenment textual criticism as tools for Scriptural interpretation while excluding the rabbinical interpretive tradition based on the hypocritical assumption that it is not divinely appointed. Therefore, with regard to Hebrews 7, the point of the writer’s drash is not to show how mystical and awesome Melkiy Tzedek is but how Superior and all existing Yeshua is. Focussing on Melkiy Tzedek (the mortal) misses the point entirely and worse, becomes soil for a seed of idolatry. 3 Without father (apator[G], belo-av[H]), without mother (ametor[G], belo-eim[H]), without genealogy, having neither beginning (archē[G]) of days nor end (telos[G]) of life (zoe[G], hachayiym[H]), but was a copy, a model passed off as, a facsimile, a foreshadow (aphomoioō[G]) of the Son of God (uihos Theos[G], Le-ven ha-Elohiym[H]), he remains (menō[G]) a priest perpetually (diēnekes[G], kohen leolam[H]). 4 Now observe how great this man was to whom Avraham[H] (Father of many peoples), the patriarch, founder of the tribe, progenitor, head of the fathers (patriarchēs[G], rosh ha’avot[H]) gave (didōmi[G], natan[H]) a tenth (dekatē[G]) of the spoils, off the top of the heap (akrothinion[G]). 3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but was a copy, a model passed off as, a facsimile, a foreshadow of the Son of God, he remains a priest perpetually. “Without father…” His father is not recorded in the genealogies because the genealogies concern the descendants of Abraham, Isaac and Jacob, the focus of the Torah being to point to God’s redemptive work through the choosing of a certain people set apart unto Himself (the descendants of Jacob/Israel, the Jews). Melkiy Tzedek had a human father, his father is simply not recorded. Jews of the first century understood this to be a fact. At no time were they confused over the identity of Melkiy Tzedek. Nor did they believe that Melkiy Tzedek was in any way an eternal being. This is affirmed by the qualifying phrase “without genealogy” which is understood by those who received this work as “his genealogy is not recorded” and not to mean “he had no genealogy”. We know this because verse 6 of this same chapter says “But he whose genealogy, family is not counted from them...” Meaning, he had a genealogy but it’s neither counted according to Leviy nor recorded in the Torah. The Syriac version of the New Testament Book to the Hebrews reads "whose father and mother are not written in the genealogies". “he remains a priest perpetually” In the mind of the reader of the Torah, the man Melkiy Tzedek remains a priest because his genealogy is not recorded, nor is his appointment or any record of succession to his priesthood. This does not mean he wasn’t appointed or that there was not another priest of El Elyon who succeeded Melkiy Tzedek as priest in the then predominantly pagan city of Shalem, rather it simply means that the Torah was not concerned with keeping genealogical records of Gentiles. NB: Jewish tradition teaches that Melkiy Tzedek and Shem the son of Noach (Noah) are one in the same [Nedarim 32b]. However, this is not tenable given the generational gap between Abraham and Shem, and that Abraham himself is a descendant of Shem and of Ur of Chaldee, which bears no geographical correlation to Salem (Jerusalem). “Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem, so that his children would be priests, as it is stated: “And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High” (Gen. 14:18). Once Melchizedek, traditionally identified as Shem, placed the blessing of Abraham before the blessing of the Omnipresent, He had the priesthood emerge from Abraham in particular, and not from any other descendant of Shem.” -Nedarim 32b In later rabbinic literature Melkiy Tzedek bestows the priesthood on Avraham, who then becomes priest forever (Talmud Bavliy Ned. 32b; Lev. Rab. 25:6). This seems most likely to be a polemic written against the teaching of the Book to the Hebrews. The point being that both pre and post Messianic rabbinic thought understood Melkiy Tzedek to be a mortal king and not a transcendent being. The apocryphal book (mythos) 2 Chanoch (Enoch) 71-72 (71.29, 32), which claims that Melkiy Tzedek was miraculously born of his dead mother Nir, the wife of Noah’s brother and was kept safe through the flood (contrary to what the Torah teaches), in order to be a priest in the post flood generation, may well be one of many reasons for the increasing misteaching among pseudo learned Christians, that he is Yeshua preincarnate. It is sickening to think that non-inspired books full of occult ideology and syncretised Hellenistic mythos such as the books of Enoch, are being used as source material for the spread of pseudo Christian lies throughout the modern Christian community. Rav Shaul warns against Jewish mythos and vain genealogical arguments. We do well to heed his warning: “3 As I urged you, when I was leaving for Macedonia, stay in Ephesus to direct certain people not to pass on different instruction, 4 or to pay attention to myths and endless genealogies. These give rise to useless speculations rather than God’s training which is in faithfulness. 5 Now the goal of this command is love from of a pure heart and a clear conscience and a genuine faith. 6 Some, having missed the mark, have turned away to fruitless discussion— 7 wanting to be teachers of Torah, even though they do not understand what they keep saying or what they so dogmatically assert. 8 But we know that the Torah is good if one uses it legitimately, 9 knowing that the Torah is not given for a tzaddik but for the lawless and rebellious, for the ungodly and sinful, for the unholy and worldly, for those who kill their fathers or mothers, for murderers, 10 the sexually immoral, homosexuals, slave-traders, liars, perjurers, and for anything else that opposes sound teaching— 11 in keeping with what was entrusted to me, the glorious Good News of the blessed God.” -1 Timothy 1:3-11 TLV 4 Now observe how great this man was to whom Avraham[H], the patriarch, founder of the tribe, progenitor, head of the fathers gave a tenth of the spoils, off the top of the heap. The writer is using Melkiy Tzedek’s greatness as an example of the Superiority of Yeshua’s priesthood over that of Aaron (Levitical). The Superiority of Yeshua being one of the primary themes of the Book to the Hebrews. Hebrews 7:4-11 allude to five ways that Melkiy Tzedek is great: 1. He received a tithe of the plunder of battle from Avraham, even though Avraham was the Progenitor, father of all the Jews and what’s more, is the father of faith to all who believe. Nor did Melkiy Tzedek have a family connection to Avraham (despite the false assertions of certain Jewish traditions), and therefore, did not have the right that the Levitical priests had to receive tithes from their own brothers. In fact Melkiy Tzedek is not recorded by the Torah as being entitled to receive tithes from anyone, whereas the Levitical priests are commanded recieve a tenth of the income of the people of Israel (Heb. 7:4-6). 2. Melkiy Tzedek blessed Avraham, implying that Melkiy Tzedek was greater than Avraham (Heb. 7:6-7). 3. The Levitical priests receive tithes even though they die, whereas Melkiy Tzedek is recorded without genealogy and from a Midrashic view considered to be living, because the Tanakh doesn’t record his death (Heb. 7:8). 4. In order of greatness Melkiy Tzedek is placed above Avraham from whom he received a tenth and Avraham above Leviy, his progeny, who received a tenth from the people of Israel through the Levitical priesthood. This order seen as being subject to the fact that Avraham presented his tenth to Melkiy Tzedek while Leviy was still in his seed as a great grandson (Heb. 7:9-10). 5. The Jewish people were given the Torah in which contained a sacrificial system that required mediation via the priesthood of Leviy. But this system was temporary and could not facilitate eternal atonement. This indicates the need for another, different kind of priest, who is compared with Melkiy Tzedek, a priest, who according to the writer’s drash (comparative teaching) is superior to the greatest of the Levitical high priests, Aharon. The Tenth, Tithe, and Godly Giving (A Supplementary Teaching) Many within the community of faith see the giving of a tenth of their income as an obligation. Or worse, are encouraged to give money they don’t have to fund building projects and programmes that have little eternal value. This is an unfortunate consequence of a theological view point that seeks to utilize the financial elements of Israel’s priesthood to generate income for extra-biblical projects, while ignoring the far greater obligations of Israel’s commonwealth and her Temple centric worship system. It seems ludicrous that a community which so fervently professes the faith of Avraham through Messiah Yeshua (Jesus) [that is the Body of Believers, Church, Ecclesia of Messiah], should completely neglect the actions of Avraham in the matter of tithing/giving. The first person to present a tenth to HaShem is Avram that is Avraham before he became Avraham. This tenth is of great figurative significance to us as Jews. It is not merely an obligation, it is a symbol of all that is complete in us. To separate our financial wealth from our spirituality is as alien a concept to the observant Jew as the idea of separating soul and spirit. We cannot separate the inseparable. We are not spirits in a material world, we are souls (Nefesh), physical, mental, spiritual, emotional: we are complex and unified beings. We are Souls living in God. It is Hashem in Whom we dwell, He Who has made us echad (one). Therefore, if we are obligated to give a tenth we are also obligated to practise all of the instructions of the priesthood. However, if we are free to give, we have a High Priest Yeshua, Who, devoid of sin, is able to complete and perfect in us the fullness of all that His priesthood requires. Even ten (fullness) by ten (fullness) by ten (fullness) l’olam va’ed (for worlds eternal). Gen. 14:18 And Melkiy Tzedek (My King of righteousness) king of Shalem (Peace, wholeness, well-being) brought forth bread (lechem) and wine (yayin); and he was priest of El-Elyon (God the most high). Gen. 14:19 And He blessed him (Avram), and said: “Blessed be Avram (Father of a people) of El-Elyon (God the most high), Maker of heaven and earth; Gen. 14:20 and blessed be El-Elyon (God the most high), Who has delivered your enemies into your hand.” And he (Avram) gave him (Melkiy Tzedek) a tenth of all (Hebrews 7:4). –Berieshit (Genesis) 14:18-20 Figuratively speaking, the King of righteousness, Who is also the King of peace and the Great High Priest on behalf of all peoples brought bread and wine to the father of trust, which is faith. As High Priest of the Highest God, He spoke the blessing of God over the father of trust saying, “All blessing has come to you from God, father of a nation: the God above all gods has delivered your enemies and their wealth into your hands.” After the King had spoken these words the father of a nation responded to the King of righteousness, the King of Peace and Wholeness, the Great High Priest, by giving to him a tenth of all that he possessed, both that which had always been his and that which he had plundered from the nations. This tenth symbolized everything that the father of a nation was, and everything that belonged to him. Ten is a symbol of wholeness and completion, of a promise fulfilled and sustained. Therefore, Avram, father of a great people, prior to becoming Avraham, the father of many peoples, offered a symbol of all that he was and was to become, all that he possessed and was to possess. He offered this from the riches of his own household and from the households of the nations he had plundered. Therefore, it is a practice that can be entered into by both Israel and the nations. He offered the tenth freely to a Priest Who held position before the priesthood of Aaron, and Who was a type, a facsimile, a foreshadow for the Messiah, Who is the Kohen Ha-Gadol Rabah (Great High Priest). Therefore, this free-will tithe holds authority over the obligatory tithe of the temple service and the priesthood of Aaron. All the tithes and offerings of Israel are presented to God through the mediation of the priesthood of Aaron. Thus, the Kohen Gadol (High Priest) becomes the symbolic head of that priesthood. These tithes and offerings are intended to feed and clothe the priests of God and provide for the service of worship which is to be perpetuated generationally. Messiah did not cancel out the less effective priesthood of Aaron, rather He perfected it, translated it (as the Greek text of Hebrews renders) because He was before it. The Great High Priest Yeshua is now the mediator of the tithes and offerings of HaShem, only rather than making them an obligation He has turned them into an opportunity to respond to the freedom He has purchased on our behalf. This is why Melkiy Tzedek brings bread and wine to Avram. They’re symbols of both provision and redemption. Redemption through the sacrificial blood of Messiah’s death and provision through the life giving blood of His resurrection. Therefore, our tithing and giving are to be offered as a response to this freedom, in the same way that Avram offered his tenth in order to acknowledge the freedom and provision of God. The giving of our tenth, like Avram’s tenth, is a symbolic gesture which acknowledges that everything we are and all that we have belongs to God through Messiah Yeshua. Mark 12:41 He (Yeshua) sat down opposite the treasury and began watching how the people were putting money into the offering box. Many rich people were putting in a lot. Mark 12:42 Then a poor widow came and put in two small copper coins, worth less than a 50 cents. Mark 12:43 Calling His disciples over, He said to them, “Amen, it is certain, I tell you, this poor widow has put in more than all those contributing to the box! Mark 12:44 For they all put in from their surplus; but she, out of her poverty, put in everything she had, her whole living.” –Mark 12:41-44 In this historical account, Yeshua observes a poor widow and illuminates her actions as being the actions of someone who has decided to offer all to God in the practice of worshipping Him. Avram’s tenth was also a foreshadowing of the widow’s offering. He did not give it to cover a debt or as an obligatory tithe but as a symbolic gesture which said, “All that I have and am belong to you HaShem”. This teaches us that the value of that which we give is measured by the intention of the heart of the giver. A believer may never tithe to an organized community of faith, instead, he may open his home to strangers, spending more than a tenth on providing for them and caring for their wellbeing. He may be in the practice of giving to fellow believers when they’re in need or lending his possessions to be used by others in the community. By doing this he shows that all that he has belongs to HaShem. Thus, he gives to God in all circumstances, surpassing the requirement of the Torah. The number ten is a symbol of all that we are and all that we have. “The point is this: whoever sows sparingly shall also reap sparingly, and whoever sows bountifully shall also reap bountifully.” -2 Corinthians 9:6 When we look at tithing and giving as loosing, or sacrificing something we are missing the point. A wise farmer keeps aside a portion of the grain in order to seed the soil for the next season’s crop. He doesn’t consider this to be a loss or a sacrifice, rather he considers it a necessary part of the process of sowing and reaping. If he fails to plant enough seed he will also fail to reap a good crop. However, when he practices effective sowing he also reaps the benefit. The giving Rav Shaul is describing in 2 Corinthians is one or reciprocity. God owns all, therefore, He supplies us with all things and allows us to manage that supply. Additionally, rather than keeping the harvest for Himself and hoarding its benefits like a human land owner would do, God gives the fruit of the harvest back to the grower and leaves the grower to decide what he will offer as a token of his gratefulness to God. Today, there are those who misuse the principal of sowing and reaping to illicit funds from people who have nothing more to give. They encourage believers to mortgage houses and take out loans in order to, “reap” a greater reward. In doing so they bring poverty to the community of believers while they build worthless icons in memory of their so called ministries. This is a grievous sin against the body of Messiah that should not be tolerated. God does not ask us to give from what we don’t have but from what we have. The Scripture says, “My God shall supply all my needs according to His riches and glory” not, “I shall supply God’s needs according to my loans and lack of finances.” Those wolves among us, who steal from the poor in order to prosper themselves, may well have turned to the widow whom Yeshua spoke of and said, “If you’ve got a house you should mortgage it, two little coins will not reap the harvest God desires for your life, if you keep sowing so sparingly you’ll become even more accursed by God.” These liars, despicable leeches, false teachers, are condemned men. “2 Co. 9:7 Let each one give as he has decided in his heart, not grudgingly or under compulsion—for God loves a cheerful giver. 2 Co. 9:8 And God is able to make all grace overflow to you, so that by always having enough of everything, you may overflow in every good work. 2 Co. 9:9 As it is written, “He scattered widely, He gave to the poor; His righteousness endures forever.” 2Co 9:10 Now the One who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.” -2 Corinthians 9:7-10 Rav Shaul (Paul) explains that it is the heart (leiv) intention (the intention of the core being, not the intention of the emotion) that determines the value of the gift. Remember, it already belongs to God. He is a debtor to no one. If we give grudgingly it is as if we hadn’t given at all. Of course, due to the nature of sowing and reaping, we will also fail to benefit from an abundant crop. This is not a punitive action on God’s part, rather it is the natural result of our own actions. “2 Co. 9:11 You will be enriched in everything for all generosity, which through us brings about thanksgiving to God. 2 Co. 9:12 For this service of giving is not only supplying the needs of the kedoshiym (holy, set apart ones), but is also overflowing with many thanksgivings to God.” -2 Corinthians 9:11-12 When we give from an understanding of God’s goodness toward us we see God’s provision in all things and are grateful. This in turn inspires us to give to others from the overflow of our own spiritual and physical wealth. Rav Shaul calls this act a “service”, meaning an act of temple worship, a service of the priesthood of all believers. Thus, in Messiah, the Great High Priest, we act as priests under His authority. The result is not only blessing and thanks giving among the holy ones (believers), but also an overflow to those around us. This overflow draws people to Messiah, Who reconciles them to God. Thus giving is one of the ways that the Gospel is perpetuated. “Because of the evidence of this service, they praise God for the obedience of your affirmation of the Good News of Messiah and for the generosity of your contribution to them and to everyone.” -2 Corinthians 9:13 As a result of our giving other believers praise God and give Him the glory due His Name. Our giving affirms our certain hope in the Gospel of the Messiah. “2 Co. 9:14 And in their prayer for you, they long for you because of the surpassing grace of God upon you. 2 Co. 9:15 Thanks be to God for His indescribable gift!” -2 Corinthians 9:14-15 TLV Our giving is the fruit of the surpassing chesed (practical love) of God which is upon us. It is an act of worship that gives voice to the eternal truth that God’s greatest gift, the gift of His Son, has produced a great harvest of souls. Thus, we praise Him and give thanks to Him. Conclusion: 1. The number ten (Tithe) reminds us that all that we are and all that we have, belong to God in Messiah Yeshua. 2. The free-will tithe of Avram holds authority over the obligatory tithe of the temple service and the priesthood of Aaron. 3. God asks us to give of what we have, not from what we don’t have. Anyone who suggests that the widow in the story of the widow’s offering should mortgage her home because she didn’t give enough in order to reap abundantly, is misunderstanding the principal of sowing and reaping and worse, is committing a grievous sin against the body of Yeshua 4. We are not obligated to give, nor are we free not to give. Like trust and action (faith and works) freedom and giving go hand in hand, they are intrinsically linked, a complex unity 5. The purpose of our giving is to facilitate the perpetuation of the worship of God in our generation and to seed the Gospel work of God's people, so that others will be redeemed into His kingdom and enjoy the prosperity of God, which is both within and beyond the material world 6. Godly giving transforms the seed of temporary wealth into the fruit of eternal peace. 5 And indeed (amein[H]) those of the sons (uihos[G], b’naiy[H]) of Leviy[H] (joined to) who receive (lambanō[G]) the office of priest (hierateia[G], hakehunah[H]) have a commandment, precept (entolē[G]) to collect a tenth (apodekatoō[G], ma’aseir[H]) from the people according to the Torah[H] (Instruction), that is, from their brothers/people (adelphos[G], ha’am[H]), although they come from the loins (osphus[G]) of Avraham[H]. 6 But he whose genealogy, family (genealogeō[G], lemishpechotam[H]) is not counted from them, collected a tenth (apodekatoō[G], ma’aseir[H]) from Avraham[H] and spoke a blessing (eulogeō[G], beirakh[H]) over him who has been given (echō[G], netunah[H]) the promises (ho epaggelia[G], hahavtachah[H]). 5 And indeed those of the sons of Leviy[H] (joined to) who receive the office of priest have a commandment, precept to collect a tenth from the people according to the Torah[H] (Instruction), that is, from their brothers/people, although they come from the loins of Avraham[H]. “The office of priest” refers specifically to the office of High Priest. Although all Levites are considered priests, different subgroups played different roles. There was one priesthood but many facets. “But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:” -Ezekiel 44:15 KJV “have a commandment, precept to collect a tenth from the people according to the Torah…” “20 The Lord said to Aaron, “You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites. 21 “I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting… 26 “Speak to the Levites and say to them: ‘When you receive from the Israelites the tithe I give you as your inheritance, you must present a tenth of that tithe as the Lord’s offering.” -Numbers 18:20-21, 26 NIV 6 But he whose genealogy, family is not counted from them, collected a tenth from Avraham[H] and spoke a blessing over him who has been given the promises. “He whose genealogy is not counted from them collected the tenth” Shows clearly that the one being spoken of has a genealogy, albeit unrecorded in the Torah. Avraham is the one who has been given the promises, and Melkiy Tzedek spoke a blessing over Avraham. All blessing having its origin in God. 7 And beyond all dispute (antilogia[G], vedavar yadua[H]) the lesser (katan[H]) is blessed (eulogeō[G], yevorakh[H]) by the greater (hagadol[H]). 8 In this case mortal men (anthrōpos[G], anashiym b’naiy temutah[H]) receive tithes (dekatē[G], ma’aseir[H]), but there (ekei[G]) he of whom it is recorded (martureō[G]) that he lives (zaō[G]). 9 And, so I could say (hos epos epos[G]), through Avraham[H] even Leviy[H], who received tithes (dekatē[G], ma’aseir[H]), has paid tithes (dekatē[G], ma’aseir[H]), 10 for he was still in the loins (osphus[G]) of his forefather (patēr[G], aviyo[H]) when Melkiy Tzedek[H] met him. 7 And beyond all dispute the lesser is blessed by the greater. It’s not true as some Jewish commentators suggest, that the greater does not always bless the lesser. Their reasoning is that Melkiy Tzedek blessed God, but at the same time, those who make this claim understand that all blessing comes from God and that as Jews when we say “Barukh Atah Adonay” We understand “All blessing is of You Adonay”. Therefore, Melkiy Tzedek “blessed God” (acknowledged that all blessing) comes from God. This is an example of God (the Greater) bestowing the ability to bless on Melkiy Tzedek (the lesser), and Melkiy Tzedek offering that blessing back to God so that it might be imparted to Avraham. This is “beyond all dispute” because all blessing comes from God, Who is the Creator of all and in Whom all things exist and have their being. Therefore, the idea that any created thing could bless anyone without that blessing being first supplied by God is ludicrous. 8 In this case mortal men receive tithes, but there he of whom it is recorded that he lives. The priests of Leviy all die, but through the remez hinted at in the historical record of Melkiy Tzedek we see that the Greatest High Priest Yeshua continues forever (Psalms 110:4; Heb. 7:24). 9 And, so I could say, through Avraham[H] even Leviy[H], who received tithes, has paid tithes, 10 for he was still in the loins of his forefather when Melkiy Tzedek[H] met him. “So I could say” follows the style of Midrashic rabbinical rhetoric. It indicates an allegorical or comparative use of the plain meaning of the text but does not seek to make a claim that the comparison is the literal meaning. Therefore, the fact that Melkiy Tzedek’s genealogy is not recorded is used as a figure foreshadowing a living priesthood that doesn’t die, is not mortal. The writer is not saying that Melkiy Tzedek is immortal. This teaching is based on a historical figure but is literary, not literal. 11 If therefore, perfecting, completing, fulfilling (teleiōsis[G]) was through the Levitical (Leuitikos[G], bikunat b’naiy leviy[H]) priesthood (hierōsunē[G]), [for on (epi[G]) the basis of it the people received the Torah[H] (nomotheteō[G])], what further (eti[G]) need was there for another priest (hiereus[G], kohen[H]) to arise according to the order, arrangement, type (taxis[G]) of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type (taxis[G]) of Aharon[H]? 12 For when the priesthood (hierōsunē[G], hakehunah[H]) is translated (metatithēmi[G]), it is necessary that there takes place a translation (metatithēmi[G]) of Torah[H] also. 11 If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]], what further need was there for another priest to arise according to the order, arrangement, type of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type of Aharon[H]? “If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]]…” The priesthood which the Torah instructs as mediator of temporal sacrificial symbols offered in the blood of animals, could not perfect sin affected people because the indictment of Torah served to point out humanity’s inability to keep its instruction. Therefore, neither the Torah nor the Levitical priesthood it commanded could bring humanity into a perfect relationship with our Creator, Whom we have sinned against. Our sin separating us from Him. “But your iniquities have separated you from your God; And your sins have hidden His face from you, So that He will not hear.” -Isaiah 59:2 NKJV “what further need was there for another priest to arise according to the order, arrangement, type of Melkiy Tzedek?” This indicates that Yeshua is not Melkiy Tzedek, rather He is “another priest to arise according to the type of Melkiy Tzedek”. Where the Torah was made weak in application by our sinfulness, Messiah Yeshua overcame in sinless perfection, arising as the perfector and finisher of faith. The Superior High Priest. 12 For when the priesthood is translated, it is necessary that there takes place a translation of Torah[H] also. “When the priesthood is translated, it is necessary that there takes place a translation of the Torah also.” The immutable aspects of Torah never change, while the aspects of Torah governing indictment against sin will pass away in the Olam Haba (world to come) where there will be no sin and therefore, no need for indictment. Thus, the priesthood of Messiah Yeshua which is like the priesthood of Melkiy Tzedek, translates the Torah into the language of eternity, making an end to temporal things and imparting everlasting things. As I explained in my commentary on chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek. We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood: “And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV This is why we must understand “change” metatithēmi[G] in the sense of translation from one form to another rather than an end to the one by the other. 13 For the one about whom these things are said belongs (metechō[G]) to another tribe (phulē[G]), from which no one has officiated at the altar (thusiastērion[G], hamizbeakh[H]). 14 For it is evident that our Lord (kurios[G], Adoneiynu[H]) is descended from Yehudah[H] (praise), a tribe with reference to which Moshe[H] (drawn our one) said nothing concerning priesthood (hierōsunē[G], hakehunah[H]). 13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord is descended from Yehudah[H], a tribe with reference to which Moshe[H] said nothing concerning priesthood. “The one about whom these things are said” refers to Yeshua, Who is the One that the writer’s drash (comparative teaching) is pointing to. The nearest subject in relation to perpetual priesthood is “another priest to arise” (v.11), a reference to Yeshua. “Belongs to another tribe” Is not a Levite. Yeshua is descended of Judah, of David (Gen. 49:10). There is nothing explicitly commanded by Moses concerning anyone from Judah serving as a priest. However, as explained in my commentary on Hebrews 5, Yochanan the Immerser does confer the priesthood of Aaron upon Yeshua at His immersion (baptism). 15 And this is clearer still (katadēlos[G]), if another priest (hiereus[G] kohen[H]) arises according to the likeness (homoiotēs[G]) of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law (nomos[G]) of physical (ethnic) requirement (sarkikos[G]), but according to the miraculous power (dunamis[G]) of an indestructible, endless, insoluble life (akatalutos zoe[G], lechayeiy eiyn sof[H]). 17 For it is attested of Him, “You are a priest (hiereus[G], Kohen[H]) forever (eis aion [G], leolam[H]) According (kata[G]) to the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness).” [Ps. 110:4 (109:4 LXX)] 15 And this is clearer still, if another priest arises according to the likeness of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law of physical (ethnic) requirement, but according to the miraculous power of an indestructible, endless, insoluble life. 17 For it is attested of Him, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] The subject is Yeshua, Who is “another priest” (like but not Melkiy Tzedek). Yeshua has become priest not on the basis of the Torah requirement of Levitical lineage but based on the fact that He is all existing, of God, affirmed by oath (and His miraculous indestructible life as the Father with us). Thus, “a Priest forever”. 18 For, on the one hand, there is putting away (athetēsis[G]) of a former commandment (entolē[G]) because of its weakness (asthenēs[G]) and unprofitableness (anōpheles[G]) 19 (for the Torah[H] [namusa[A]: instruction] made nothing perfect [teleioō[G]]); but the introducing of a better (kreittōn[G]) hope, Good news (elpis[G], tikvah[H], sebar[A]), through which we draw near (eggizō[G]) to God. (Theos[G], HaElohiym[H]) 20 And accordingly not without an oath 18 For, on the one hand, there is putting away of a former commandment because of its weakness and unprofitableness 19 (for the Torah[H] made nothing perfect); but the introducing of a better hope, through which we draw near to God. 20 And accordingly not without an oath “there is putting away of a former commandment because of its weakness…” The commandment concerning the mortal priesthood and its symbolic sacrificial system is made weak by the evil inclination of humanity. In short, our inability to perfect it makes it weak. The commandment itself serves its purpose by exposing our sinful weakness. “for the Torah[H] made nothing perfect” Because the purpose of Torah is to point to the perfector Yeshua the King Messiah. The Torah indicts against sin, Messiah delivers from sin. The Torah continues to serve its purpose until the end of the age, and Messiah continues to purpose salvation unto everlasting life. The Torah is not eternal, how could it be? There will be no need for an indictment against sin in the sinless Olam Haba (world to come). Only the knowledge of good will remain, we will therefore, have no need of instruction against evil. If there is an eternal Torah, it is devoid of the confines of mitzvot (commands). Freedom has no need of fences. One who knows only to do good need not be told to do it, everything he does is good. “For what the Torah was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh,” -Romans 8:3 It’s important to affirm the goodness and holiness of Torah. The Brit HaChadashah (New Testament) writers honour the place of Torah as that which is (not was) holy and good and points to the King Messiah, its goal. “So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV “For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP) Ultimately, it is a mistake to focus on Torah observance. Torah is a sign pointing to Messiah, Who authored it, and is the goal of it [Rom. 10:4]. If Messiah lives in you, then His work is manifest in your actions by the power of God's Spirit. One who lives by the Spirit need not debate the keeping of Torah, because “the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2] 21 for they indeed became priests (hiereus[G], lekoheniym[H]) without an oath (horkōmosia[G]), but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest (Kohen[H]) forever (leolam[H])’”; 22 by the same extent Yeshua[H] also has become the guarantee (egguos[G]) of a better covenant (diathēkē[G], labrit hatovah[H]), . 23 The former priests (hiereus[G], koheniym[H]), on the one hand, existed in greater numbers because they were prevented by death (thanatos[G], hamavet[H]) from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains (menō[G]) forever, has an immutable, unchanging (aparabatos[G]) priesthood (hierōsunē[G], kehunato[H]). 21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest forever’”); The priesthood of Aaron was instructed whereas the priesthood of Yeshua is bound by an everlasting oath which God made by His Own Soul. “Will not change His mind” translates as “will not turn His mind” in another direction. This must be understood in accordance with the best commentary that can be made on Biblical text, that being Biblical text: “15 Brothers and sisters, I speak after the manner of human beings; Though it be but a man's covenant, yet if it be confirmed, no man voids it, or adds to it. 16 Now to Abraham and his seed the promises were made. He does not say, And to seeds, as of many; but as of one, And to thy seed, which is Messiah. 17 And this I say, that the covenant, that was confirmed before of God in Messiah, was four hundred and thirty years after the Torah, which cannot void it, that it should make the promise of none effect. 18 For if the inheritance be of the Torah, it is no more of promise: but God gave it to Abraham by promise.” -Galatians 3:15-18 “13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the parochet inner veil [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek.” -Hebrews 6:13-20 (Author’s translation) 22 by the same extent Yeshua[H] also has become the guarantee of a better covenant. “better covenant” The Brit HaChadashah, New Covenant in Yeshua is better because it atones forever, saving unto eternal life those who enter into it, unlike the temporary blood of animals which cannot fully purge sin from the human soul. We note that the better covenant is made with the house of Israel and the house of Judah, the ethnic religious descendants of Jacob and is accessible to the nations through the Jew Yeshua Who is also God with us. Failing to understand the Brit HaChadashah, New Covenant in these terms leads to the satanic teaching of Replacement Theologies which the modern Christian Church continues to proliferate under various pseudonyms such as “Supersessionism, Continuationism, Successionism” etc. “‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah.’” -Jeremiah 31:31 NIV This covenant promised by God through Jeremiah does not do away with the former covenant but fully fills it. Just as it is wrong to say Torah observance is obligatory for the Messiah follower, it is also wrong to say that Torah is now obsolete. Torah remains to indict against sin until the end of the age. 23 The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains forever, has an immutable, unchanging priesthood. Notice that this all concerns Yeshua’s priesthood which has always existed in God. And that His priesthood, while likened to that of the mortal Melkiy Tzedek, is nonetheless distinguished from it as being superior to it. Immutable, unchanging. 25 Therefore, He is also able (dunamai[G]) to save to the full end, perfectly, forever (pantelēs[G], lehushiya teshuat[H]) those who come to God (Theos[G], Elohiym[H]) through Him, since He always lives (zao[G], chay[H]) to make intercession (entugchanō[G]) for them. 26 For it was fitting for us to have such a high priest (archiereus[G], Kohen Gadol[H]), holy (hosios[G], kadosh[H]), innocent (akakos[G]), undefiled (amiantos[G]), separated (chōrizō[G]) from sinners (hamartōlos[G]), and made (ginomai[G]) higher (hupsēlos[G]) than the heavens (Ouranos[G], hashamayim[H]); 25 Therefore, He is also able to save to the full end, perfectly, forever those who come to God through Him, since He always lives to make intercession for them. “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He has poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors.” -Isaiah 53:12 26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens; “He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.” -Ephesians 4:10 NIV “For what the Torah could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:” -Romans 8:3 27 who does not need to offer sacrifices daily (kata hēmera[G], yom yom[H]), like those high priests (archiereus[G], koheniym gedoliym[H]), first for His own sins [missing the mark set by God’s holiness] (hamartia[G]) and then for the sins of the people (laos[G], ha’am[H]), because He did this once for all (ephapax[G]) when He offered up (anapherō[G]) His soul (nafsho[H]). 28 For the Torah[H] appoints men as high priests (archiereus[G], koheniym gedoliym[H]) who are infirm, weak (astheneia[G]), but the word, essence, substance (logos[G], devar[H]) of the oath (horkōmosia[G]), which came after the Torah[H], appoints a Son (uihos[G], haben[H]), who has been made consecrated (teleioō[G], na’aleh[H]) forever (eis aion[G], bishleimot netzakh[H]). 27 who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. “15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness].” -Hebrews 4:15 (Author’s translation) 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever. The oath in Psalms 110:4 was spoken by David in the Holy Spirit centuries after the giving of the Torah at Sinay, and appoints a Son who has been consecrated as an everlasting Priest. The Word (logos[G]/Davar[H]) of the oath and the Son appointed are one and the same. The Word Who came after the Torah in chronology (time and space) is also the Author of the Torah. He is all existing. NB: For an explanation of the order of Melkiy Tzedek’s priesthood and why Melkiy Tzedek is not Yeshua, please read my commentary on Hebrews 5. Copyright 2021 Yaakov Brown An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17. The writer now continues an exposition of Psalms 110:4 (Heb. 4:14-7:28), focusing on the role of Messiah Yeshua as Kohen HaGadol of a transcendent priesthood that is superior to that of both Aaron & Melkiy Tzedek (whose priesthood is a type ordered by Yeshua as a prophetic marker pointing to Yeshua’s Priesthood. Being that Yeshua’s Priesthood existed before creation and makes atonement possible for all who believe [1 Peter 1:19-20; Rev. 13:8]). As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 4 being: 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. 16 Therefore let us come freely with boldness, confidently to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. BOOK TO THE HEBREWS Chapter 5 (Author’s translation) 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7; cf. Phil. 2:3-11]; 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who was able to save Him out of death, and He was heard because He feared, held God in awe. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. HEBREWS 5 (line upon line) 1For every [individually and collectively] (pas[G], kol[H]) high priest (archiereus[G], kohen gadol[H]) taken from among men [in the children of man] (anthropos [G], mibeneiy adam [H]) receives (lambanō [G]) by appointment (kathistēmi [G]) on behalf (huper [G]) of people (anthropos [G], beneiy adam[H]) the things brought before the face of (pros[G], lifneiy[H]) God (Theos[G], Elohiym[H]) [Ex. 28:1], so that he might offer (prospherō [G]) both gifts (dōron [G]), and sacrifices (thusia [G]) upon (al[H]) sins [missing the mark set by God’s holiness] (hamartia[G], chatotam[H]); 2 So he is able (dunamai [G]) to have compassion on (metriopatheō [G]) those who lack knowledge (agnoeō [G]) and are misguided, deceived, gone astray, seduced (planaō [G]) since he in his soul (nafsho[H]) also is clothed (perikeimai [G]) from head to foot (mikaf-regel v’ad rosh [H]) in weakness (astheneia [G]); 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; “For every [individually and collectively] high priest taken from among men” The first century Jewish audience understood this to refer to the Levitical priesthood alone. The qualification “among men” is understood as “human being”, however, in particular, from the Jewish perspective the only human beings qualified to be high priest (being of the Levitical priesthood) were Levites of the line of Aaron via Zadok, appointed by God to intercede on behalf of all Israel. The later allusion to Melkiy Tzedek is used as a type explaining the order or blueprint for the priesthood of the King Messiah, which both precedes and proceeds the temporal priesthoods, Levitical and pre-Levitical (Melkiy Tzedek). “receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1]” God alone appointed the true Levitical high priests of Israel. Their role appointed by God and received in humility. The high priest was tasked with bringing the offerings and sacrifices of the people before the face of God with consecrated ritual, fear and trembling. He was responsible for the blood of the goat sacrificed (Messiah) to allow the escaping goat (Israel) to go free. This blood was brought into the holy of holies, once a year at Yom Kippur (Day of Atonement, purging, covering). “so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness];” The high priest was tasked with carrying both the freewill gifts (love offerings) and the sacrifices upon sin (symbols of the need for blood atonement) before the face of God, His manifest Divine presence. From the earliest days of Biblical Judaism it was understood that sin separates humanity from right relationship in God and must be atoned for through the shedding of blood. The Hebrew word mizbeach (altar) is from the root zabach (kill, slaughter, sacrifice). In fact it is a contracted form of the words mi (from) and zabach (slaughter). Therefore, everywhere in Scripture, from the earliest occurrence (Cain and Abel [inferred] Gen. 4; Noah Gen 8:20) to the last mention (Rev. 16:1), the word altar means “from slaughter/blood”. Only when it is otherwise qualified e.g. “incense altar”, does it refer to a non-slaughter altar, and even then the cost of sacrifice is connected to the application of the incense upon that specific altar. 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; The high priest in question is the sin affected human Levitical high priest (descended from Aaron). A priest who must first offer sacrifices for his own sin and that of his family before offering them on behalf of others (Lev. 6:9-13; 16:5-22). Therefore, being a sin affected human being he can relate to other sin affected human beings and is profoundly aware of his own need for atonement by blood. The Hebrew translation of the present text is beautiful, as it identifies the first (head) and final (foot) parts of the priest’s body which were consecrated by blood to symbolize the need for atonement over every part of the human soul (Ex. 29:20; Lev. 8:23-24; 14:14-28). Blood on the right ear symbolizing the need for atonement over the faculty of hearing and perception. Blood on the right thumb denoting atonement over the strength and actions. Blood on the big toe of the right foot to represent atonement over the path and direction of the soul person. “those who lack knowledge and are misguided, deceived, astray, seduced” This does not refer to the wilfully unrepentant for whom there is no atonement. Forgiveness is offered to all but received only by the repentant through blood. This distinction is made clear by the Scriptures, which regard unintentional sin (Lev. 4; Num. 15:27-29; Isa. 53:6) as being different to defiant rebellion against God (Num. 15:30-31; cf. Heb. 6:4-6; 10:26-31). “clothed from head to foot in weakness;” This is an allusion to the human condition. We are weak/vulnerable to sin because we live in a sin affected world, and are prone to act on the yetzer hara (evil inclination). With regard to “weakness” the Mishnah Yoma 1.4, 7 recommends actions that should be practiced by the high priest in order to avoid falling asleep before the offering of the sacrifice at Yom Kippur. Weakness in and of itself is not the problem, rather giving in to temptation and using weakness as an excuse is. Zechariah 3:3 describes the then (6th Century B.C.E.) high priest Yehoshua (Joshua, Yeshua) as being clothed in filthy rags (sin soiled weakness). This Joshua (Zech. 3:3), like the first Adam, was sin affected and needed to offer the temporary symbolic atonement made through animal blood in order to minister before the LORD. The Joshua (Yeshua the Messiah) Who existed before that Joshua (Zech. 3:3) and comes after him, is also clothed from head to foot in humanity, but His garments are not filthy due to sin because He remained sinless. To fit the type, Yeshua wore the unsoiled rags of humanity, whereas Joshua the high priest (Zech. 3:3) wore the soiled rags of humanity. The rags of the redeemed are of greater value than the soiled garments of kings. Joshua the high priest was of the line of Aaron, whereas Yeshua is begotten of God and born of the tribe of Judah in the line of David (king). Alternatively, Joshua the high priest dressed in filthy rags can symbolize the fact that Yeshua the Great High Priest has taken upon Himself the just punishment due for the sins of humanity. Like the Levitical high priests Yeshua shared in the frailty of humanity, but unlike them He remained sinless, He did not give in to the temptation of sin (Heb. 4:15). Because sin entered the world and death with it, death comes to all who sin. A person dead in sin cannot therefore offer himself on behalf of another because a living sacrifice is required (the life is in the pumping blood). This is why it was absolutely necessary for Yeshua to remain “Living” (devoid of sin and death). So that He could offer Himself for us as a Living Sacrifice Holy and Pleasing to God. Without sacrifice Love cannot exist because in order for love to be possible the One Who offers it must risk the possibility of it being unreciprocated. 3 also (kai[G]) because of this (zot[H]) he is bound, obligated (opheilō[G]) to offer (prospherō[G]) sacrifices for sins [missing the mark set by God’s holiness] (hamartia[G], chatat[H]) for his soul (heautou[G], nafsho[H]) [Lev. 9:7; 16:6], as well as for the people (laos[G], ha’am[H]). 4 also (kai[G]) no one (iysh[H]) takes, receives (lambanō[G], yikach[H]) the honour, price (timē[G], et-hakavod[H]), upon his soul (heautou[G], lenafsho[H]), but receives it when he is called (kaleō[G]) by the God (ho Theos[G], Elohiym[H]), just as Aharon[H] (le’aharon[H]: Mountain, Light Bringer) also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. The Levitical high priest must offer sacrifices for his own sin and that of his family in order to be ritually consecrated to offer sacrifices on behalf of the community (Lev. 6:9-13; 16:5-22). In short, the Levitical high priesthood is revealed to be imperfect in application because of the imperfect human beings responsible for filling the role. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. Aaron is mentioned because he was the first Levitical high priest appointed by God. The rosh (head, first, beginning) of the earthly Levitical priests (Ex. 28:1; Lev. 8:1-2; Num. 17:5; 18:1; Psalms 105:26). The Aaronic lineage carried on through the descendants of Zadok (2 Sam. 8:17; 1 Kings 2:27, 35) during the time of the kings. Zadok was a descendant of Phineas, son of Eleazer the son of Aaron (Ezra7:1-5). During the monarchy the high priest’s role was secondary to that of the king. At that time the high priest’s authority was limited to the religious sphere. However, during the Persian period and into the Hellenistic period the high priest’s authority extended to the political realm. Thus, the Maccabees [Hasmoneans] (2nd Century B.C.E) did not receive their authority from God through genealogy (they were “bnai Hashmonay” [sons of Hashmonay], not sons of Aaron, Eleazer, Phineas, Ezra etc.) but by political self-appointment. This established precedent for the subsequent appointment of high priests. Herod the Great (72 B.C.E – 4 C.E) appointed six high priests during his reign over Judea. Therefore, like the kingship of the northern tribes (Israel/Ephraim), the apostate priesthood would come to an end. We should note therefore, that the priesthood of the first century was apostate, as were its high priests. The Levitical lineage had been compromised and those acting as high priests were religious-political appointments and not God appointed. As a result Jewish sects such as the Essenes, based on what they saw as an apostate (non-Scriptural) priesthood, developed their own eschatological theology regarding the kingship and priesthood of Israel. Some of the Qumran texts speak of two Messiahs, one kingly and one priestly (1QS 9:11 “the anointed one of Aaron”). Therefore, the idea of Messiah uniting the kingship and priesthood of Israel was already circulating during the first century among certain Jewish sects prior to Yeshua being revealed as King and High Priest. The position of high priest was respected by Messiah Yeshua during His earthly ministry but He did not accept the first century priesthood as legitimate. In fact, the legitimate Levitical priestly line is most likely to have been that of Zechariah and Elisheva the father and mother of Yochanan the Immerser (John the Baptist)[Luke 1:5-13; 3:2]. John the Immerser as a God Appointed High Priest in the Line of Aaron: “5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Aviyah; and he had a wife from the daughters of Aaron, and her name was Elisheva.” -Luke 1:5 Herod the Great reigned from 37 to 4 B.C.E. Long before that, during the time of King David, the priests of Israel had been arranged into 24 divisions; Aviyah (My father is YHVH) the forefather of Zechariah (John’s father) was a family head of the eighth division and a descendant of Aaron. (Nehemiah 12:12, 17; 1 Chronicles 24:1-19). The meaning of Zechariah’s name (YHVH remembers) reveals that HaShem remembered His promise to bring about a new covenant, a new creation, One Who will say, “Avi-Yah,” my father is YHVH. This One (Son of God) will be heralded by the son born to Elisheva (by the oath of God), that is Yochanan (one who is favoured by God) the Immerser, who in turn will symbolically confer the priesthood of Aaron upon Messiah in submission to the High priesthood of Messiah, which is manifest in time and space in the order of Melkiy Tzedek (my king of righteousness). It’s important to note that both Zechariah (1 Chronicles 24:1-19) and Elisheva (Luke 1:5) were of the line of Aaron the Kohen Gadol (The great High Priest) of Israel. Through the symbolic immersion that Yeshua received from Yochanan (John) we are able to see that Messiah unifies both the Priesthood and Kingship of Israel. The Priesthood of Aaron is symbolically submitted to the order of Melkiy Tzedek (My King of Righteousness), which is a type for the High Priesthood of Yeshua, and the position of King over Israel and the nations is something Yeshua is born to through His mother’s lineage (and symbolically through His earthly father’s lineage). Of course, ultimately Yeshua is appointed in and by God the Father. All this is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundation of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel as it submits to Melkiy Tzedek through Abraham (Heb. 7:1-10), not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (political puppet) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of conferring was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was for Yochanan the heir to the Aaronic High Priesthood to ritually wash Yeshua as Priest of priests, the heavenly Kohen HaGadol and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, the writer of the Book to the Hebrews is making a point of alluding to the God appointed high priest Aaron and his descendants, who received the honour of being appointed from God unlike the apostate high priests of the first century Annas and Caiaphas, who were proxies for religious political forces both Greco-Roman (Hellenistic) and Jewish. 5 So too Messiah did not glorify His soul (nafsho[H]) in becoming a high priest (archiereus[G], kohen gadol[H]), but He who said to Him, “You are My Son (su ei mou uhios[G]), Today (sēmeron[G]) I have fathered/begotten (gennaō[G]) You” [Ps. 2:7]; 6 just as He also says (lego[G]) in another place, “You are a priest (hiereus[G], Kohen[H]) forever (eis aion [G], leolam[H]) According (kata[G]) to the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness).” [Ps. 110:4 (109:4 LXX)] 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7]; Yeshua did not name or appoint Himself High Priest (like those of the apostate priesthood of the first century C.E.), but was, like Aaron, appointed by God. However, unlike Aaron, Yeshua qualified as the transcendent High Priest (not Levitical) due to His being fathered directly by God. In short, Yeshua’s Deity as progeny of the Father and His being born as a human being within time and space mean He is able to make intercession for all humanity and to provide the eternal blood of God as atonement for sin in place of the temporary symbolic blood of animals, which could never effectively atone for sin. 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] The Priesthood of Yeshua precedes and proceeds the priesthoods of Levi and Melkiy Tzedek. Yeshua’s Priesthood is symbolised in the type of priesthood held by Melkiy Tzedek (a Gentile), meaning that Yeshua’s Priesthood is over all peoples: first, because Yeshua is God with us, and in Him all things exist and have their being, second, because He is a Jew and High Priest over the descendants of Jacob (Jews) and finally, because His priesthood is like that of Melkiy Tzedek, He is qualified to be High Priest over all other peoples (ethnicities). NB: Some Jewish commentators agree with the writer of the Book to the Hebrews and interpret Psalms 110:4 as alluding to the King Messiah (Moses Hadarsan apud Galatin. l. 10. c. 6. Abot R. Nathan, c. 34.) We note that Melkiy Tzedek the historical figure, is a type, a temporal pattern, a shadow for the Messiah, but is not the Messiah. The Scripture states: "And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God." -Genesis 14:18 "The LORD has sworn, and will not turn, You are a priest for ever after the order of Melchizedek." -Psalm 110:4 “where Yeshua has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” -Hebrews 6:20 “This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, 2 and Abraham gave him a tenth of everything. First, the interpretation of the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.” 3 Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest continually.” -Hebrew 7:1-3 First, Melkiy Tzedek is an historical human king of Salem (the then capital of Jebus [a pagan name for Jerusalem associated to a false deity]). While we are not told his lineage we do know he was not a descended of Abram (Abraham). At that time in history numerous false deities were worshipped on the mount in Jerusalem (Jebus), none of whom were YHVH. Therefore, the Hebrew text specifies that Melkiy Tzedek did not know the God of Israel as YHVH, but by a generic title El Elyon (God most high, or the God above all gods). Has there ever been a point at which Yeshua has not known God as YHVH? The answer is absolutely not. Thus, Melkiy Tzedek the historical figure is not Yeshua. Second, both the psalmist and the kohen (priest) who authored the Book to the Hebrews state clearly that Yeshua the King Messiah is a priest after THE ORDER of (Like) Melkiy Tzedek (the historical human priest who ministered to Abram), and not literally Melkiy Tzedek. If the Holy Spirit had intended us to understand Yeshua to literally be Melkiy Tzedek He would have authored the words "priest, who is the same as Melkiy Tzedek" or “Yeshua is Melkiy Tzedek…” or something likewise definitive. He did not. Third, the kohen (priest) that authored the book to the Hebrews makes it clear that he is using the historical human king Melkiy Tzedek to teach a drash (comparative teaching), a figurative comparison. He writes “the interpretation of the name Melkiy Tzedek”, using the meaning of the name as a spiritual mystery expounding the character of the King Messiah, Who is “My King of Righteousness” by nature, but is not the literal historical person Melkiy Tzedek the king of Salem in Jebus. As an example, “the interpretation of” my daughter AzarYah’s name is “My Helper is YHVH” this points to YHVH as our Helper (the Holy Spirit), but it does not make my daughter the Holy Spirit. Fourth, Messiah is never "pre incarnate" in the Hebrew Scriptures. He appears resurrected, transcendent and unbound by time and space as "the Angel of the presence" (to Abram, Isaac, Jacob, Moses, Joshua, Manoah etc.) but is never represented as a specific historical personage (this excludes Melkiy Tzedek the historical figure from being a transcendent incarnation of Yeshua). Fifth, the historical figure Melkiy Tzedek was not a Jew. The King Messiah Who reigns as High Priest over all peoples must first be a Jew (of Judah, as the writer of Hebrews specifies [Heb. Chpts 6 & 7]) or He is no High Priest at all. This fact alone makes it impossible for Melkiy Tzedek the historical king of Salem (a non-Jew) to be the Messiah Yeshua “pre incarnate” or otherwise. The priesthood of Yeshua unifies the kingship and priesthood of Israel, subjecting the priesthood of Israel to the priesthood after the order of Melkiy Tzedek. An order established before Melkiy Tzedek was born by Yeshua in YHVH. Sixth, when the text of the Book to the Hebrews says “Without father or mother, without genealogy” it does not mean that Melkiy Tzedek the historical person was literally without these things but that the Torah does not record his genealogy because he is not part of the genealogical record that points to the historical/religious progression of the descendants of Abraham, Isaac and Jacob, the Jewish people (Israel). The wider context of Scripture, the context of the text of the Book to the Hebrews and the poetic language of the Psalmist, all explain clearly that Yeshua the King Messiah will be “like” but not the same person as Melkiy Tzedek the historical figure (Genesis 14). The Scripture does not teach that Yeshua is Melkiy Tzedek, but that His priesthood is after the order of Melkiy Tzedek because Yeshua's priesthood which is like that of Melkiy Tzedek is a priesthood over all ethnicities and like the priesthood of Melkiy Tzedek, which appears to continue perpetually, Yeshua’s priesthood is everlasting. As I have stated previously, to say that the historical figure Melkiy Tzedek of the Tanakh (OT) and Yeshua the King Messiah are one in the same is blasphemous (idolatry) and those that teach it do so at their peril. 7 Who in the days (hēmera[G], biymeiy[H]) of His flesh (sarx[G], bivsaro[H]), offered up (prospherō[G]) both prayers (deēsis[G], tefilot[H]) and supplications/an olive branch (hiketēria[G]) with powerful (ischuros[G]) outcry (kraugē[G]) and tears (dakru[G]) before the face of (lifneiy[H]) He Who is able (dunamai[G]) to save (sōzō[G]) Him (autos[G]) out of (ex[G]) death (thanatos[G], mavet[H]), and He was heard (eisakouō[G]) because (apo[G]) He feared, held God in awe (eulabeia[G]). 8 Although (kaiper[G]) He was a Son (uihos[G], vein[H]), He learned, understood (manthanō[G], lumad[H]) obedience (hupakoē[G]) by the things which He suffered (paschō[G]). 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who is able to save Him out of death, and He was heard because He feared, held God in awe. Yeshua is the nearest subject as High Priest “after the order of” Melkiy Tzedek. Yeshua during the days of His fragile flesh, living in a sin affected creation, prayed and pleaded with God through tears for the redemption of human beings, knowing that God was able to deliver Him from death and make salvation available to all who would believe (Luke 22:39-44). The Greek hiketēria refers to the use of a wool covered olive branch as a symbol of suing for peace. Yeshua sues for peace on our behalf. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. Although Yeshua, being the Son of God and the manifest person of God with us, could have invoked His right as Son in order to avoid suffering, He nonetheless humbled Himself in living as a frail human being and ultimately unto death on a Roman cross. He willingly learned obedience to the Father through His earthly ministry (Philippians 2:3-11). Therefore, He became an example to all who would receive Him and be reconciled to God through Him, that we might live as He does. 9 Also having been perfected, consecrated, fulfilled (teleioō[G], shalem[H]) He became the Author, cause, source (aitios[G]) of eternal [worlds of] (aiōnios[G], olamiym[H]) salvation (sōtēria[G], teshuat[H]) for all those who obey (hupakouō[G]) Him, 10 being called (prosagoreuō[G]) among, under, by (hupo[G]) the God (ho Theos[G], Elohiym[H]) as High Priest (archiereus[G], kohen gadol[H]) according to, upon the words of (al-divratiy[H]) the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness). [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have (yesh lanu[H]) much to say (ladabeir[H]), and difficult, heavy (dusermēneutos[G], kaveid[H]) to explain (lego[G]), since you have become dull, lazy, slow, poor listeners, deaf eared (akoē[G], arley-ozen[H]). 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, Eternal salvation is unique to Yeshua’s work. Temporal salvation may be seen in the outworking of the Levitical priesthood, but eternal salvation can only be purchased by God Himself in His Son Yeshua the King Messiah. Through His obedience Yeshua fully realised His position as Author [source] of salvation for all who would receive Him in obedience. In short, His obedience to God brings salvation to those who will be obedient to Him. Only in humbling Himself as a human being could Yeshua fully fill this role. 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)] Notice that Yeshua is called from within, among, under God. He is Imanu (with us) El (God). Once again, He is called according to the type, order of Melkiy Tzedek. His priesthood, like that of the earth born priest Melkiy Tzedek, is to all who share in the faith of Abraham, for the Jew perpetually first and also for the nations. 11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. Yeshua is the nearest subject. Melkiy Tzedek is the qualifying type for Yeshua, not the subject, Who is Yeshua Himself. Therefore, the first century Jewish audience is not being challenged concerning its knowledge of Melkiy Tzedek (an individual they already had extensive knowledge of), but concerning their laziness regarding their understanding of Yeshua’s role and identity. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate (didaskalos[G], moriym[H]), you nonetheless need to again have someone to teach (didaskō[G]) you to return to (lashuv[H])the first, beginning, elementary, primary (archē[G]) principles, rudiments, elements, cornerstones (stoicheion[G], avneiy pinah[H]) of the oracles, utterances, words, essences, instructions (logion[G], betorat[H]) of the God (ho Theos[G], Elohiym[H]), and you have come to need milk, baby food (gala[G], lechalav[H]) and not strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]). 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. The writer’s incredulity is palpable. He is rebuking the first century Jewish believers for their lack of maturity regarding their faith in God through Yeshua. Given generations of Torah observance and participation in the Temple cult which was passed on to them, and having now been believers in Yeshua the promised King Messiah for many years (this was written approx. 30 years after Yeshua’s ascension, about 60-65 C.E.), they are still only able to understand the basic concepts of faith through Yeshua, and this because they have been slow to hear, deaf, dull etc. The Hebrew translation reads “nonetheless (you) need to again have someone teach you to return to the first, beginning, elementary cornerstones betorat in the instructions (plural of Torah) of the God, and you have come to need milk, baby food and not lelechem shamein oiled bread/fat bread.” We note that the teachings of Yeshua and His talmidiym (disciples) are likened to Torah in that they are birthed in the fundamental torat (instructions) of God. The Hebrew lelechem shamein denotes bread of the fatness of the land, full of health, prosperity, and strength. This is the bread they are missing out on because they have not conditioned their spiritual appetite to feed on anything more than the milk of a nursing child. The writer likens them to preteens who still suck at their mother’s breast. Milk does not sustain a harvester for the day’s work, the strength needed for the harvest is found in the complex carbohydrates of oiled bread/fat bread. The Jewish believers of the first century have need of solid spiritual bread in order to work in the harvest of God’s Kingdom. 13 For everyone individually and collectively (pas[G]) who partakes (metechō[G]) of milk (chalav[H]) is unskilful, inexperienced, ignorant, has no knowledge (apeiros[G], eiyn lo deiah[H]) in the word, essence (logos[G], bedivreiy[H]) of righteousness (dikaiosunē[G], tzedek[H]), for that one is an infant (nēpios[G]). [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]) is for the mature, who by reason (dia[G]) of practice (hexis[G]) have their senses, perception (aisthētērion[G]) vigorously trained, exercised (gumnazō[G]), their hearts, core being, inner person examined (biv’chiynat lebotam[H]) to distinguish, discern (diakrisis[G], lehavdiyl[H]) between good (kalos[G], tov[H]) and evil (kakos[G], ra[H]). 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] Nursing infants are described in Scripture by an idiom referring to their inability to distinguish between right and wrong (Jonah 4:11). Note that being able to distinguish between right and wrong is not the same as being aware of right and wrong. Right and wrong are always present in the sin affected world. Distinguishing between them is a mark of maturity. Faith in Yeshua and the outworking of it goes beyond the acceptance of Him and His atoning sacrifice. Dwelling on the basic concept of salvation through blood atonement without listening to the teaching that leads to maturity, leaves a believer without knowledge of the greater implications of the outworking of righteousness. 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. The strengthening bread of the mature is eaten by those who actively listen to and implement the Word of God through Yeshua. This involves vigorous training, gymnao[G] lit. “naked exercise”, the exercising of right action, opening the inner person to the transforming work of God’s Spirit, so that, by the work of Yeshua in us we might discern between good and evil. We are naked before God in Yeshua, devoid of so called “secret sin” because nothing is hidden from Him. All human beings have the knowledge of good and evil based on the sin of Adam and eve, and our personal individual and corporate decision to perpetuate that sin. However, only the intentional disciple of Yeshua has, by the righteousness of Yeshua within him, the true ability to discern between good and evil. The danger to the believer who continues on milk alone, is that he may fail to distinguish between good and evil due to his lack of maturity and may therefore, turn aside to ungodly practice which leads to death. An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Copyright 2021 Yaakov Brown 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 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|