...the blood guilt that is presently manifest upon the lands of many western democracies due to the mass murder of pre-born human beings is palpable, and it remains that only the blood of those who shed it can cover it (Num. 35:33), except where those who have committed these crimes truly confess, and repent of them and accept the blood of Yeshua as ransom for their heinous acts. A Supplementary Note:
Throughout my commentary I refer to the attributes of mercy and justice as they relate to the Names of God YHVH and Elohim. Some have asked where this understanding comes from. The following is a brief explanation. In Jewish tradition it is written: "The Holy One, Blessed be He, said to those, You want to know my name? I am called according to my actions. When I judge the creatures I am Elohim, and when I have mercy with My world, I am named YHWH" (Exodus Rabbah 3:6). In Scripture Elohim is the Name given for God as the Creator & Judge of the universe (Gen 1:1-2:4a) and implies strength, power, rule, and justice, whereas YHVH, expresses the idea of God's closeness to humans. For example, YHVH "breathed into his (Adam's) nostrils the breath of life" (Genesis 2:7). Closeness to humanity only continues in the sin affected world and beyond through YHVH's mercy. Therefore, we say “YHVH Elohim, our Merciful Judge”. Introduction: As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “Ephraim turns back from Me with lies and with deceit the house of Israel; and Judah continues to rule with God, and with the holy ones is faithful. 1 [2] Efrayim (doubly fruitful) roeh feeds ruach a wind, breath, spirit verodeif and follows kadiym the east wind, breath, spirit; kol all hayom the day kazav deception vashod and destruction yarbeh increase. uveriyt and a covenant im-Ashur (a step) with Assyria yichrotu they have cut, veshemen and oil lemitzrayim to Egypt (double distress) yuval is carried. “Efrayim feeds a wind, breath, spirit and follows the east wind, breath, spirit;” The Hebrew text doesn’t say “feeds on a wind” but “feeds a wind”. This is supported by the Aramaic Targum: “the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;” -Targum Yonatan Ephraim, the northern kingship and its dominion “feeds a wind, breath, spirit” among the tribes of the north that is the fruit of following “the east wind, breath, spirit” of the Assyrians. Both striving after and releasing wind are Biblical metaphors for futility (Ecclesiastes 1:14; Job 15:2). The particular wind being sown by Ephraim is one of idolatry (the calf idols etc.) Rashi notes that “roeh” (feed) is an expression of “reia” (friend) and that this infers a friendship with false gods. “joins the wind Heb. רֹעֵה. An expression of רֵעַ, a friend. He joins words of the wind, viz. idolatry.” -Rashi The “east wind” is used as a metaphor for false knowledge (Job 15:2), imminent onslaught (Isaiah 27:21), a scattering force (Jeremiah 18:17), it is a wind of discipline wielded by YHVH for the purpose of returning His people to Himself. Alternatively or jointly, the two types of wind alluded to may represent Egypt (2 Kings 17:4; Isaiah 30:6-7) and Assyria (Hosea 5:13, 7:11, 8:9; 2 Kings 17:3), the two powers with whom the northern kings sought to solidify their political position in the volatile region (The northern kings in question being Menahem, Pul, and Hoshea, who sought help from Shalmaneser of Assyria in order to assist them against their enemies, and to strengthen their kingdom [2 Kings 15:19]). The ever changing nature of wind is also a factor here. With the exception of the Wind of God’s Spirit, winds are constantly shifting and changing and are therefore not a firm foundation on which to establish the direction of the nation. “all the day deception and destruction increase.” “He is forever adding Illusion to calamity.” -Sefaria English Version The phrase “all the day” infers perpetual consequence. “Deception and destruction” increase as the fruit of Ephraim’s pursuit of foreign powers and false gods. “Ephraim is a shepherd of wind and vanity in matters of faith, and all day long he lies and demons abound in the words spoken between a man and his friend,” -Malbim “and a covenant with Assyria they have cut, and oil to Egypt is carried.” “and they carried gifts to Egypt;” -Targum Yonatan The kings of the north have “cut” a covenant in blood with the Assyrians in order to get a “step up” (Ashur). This symbolizes their embracing both the spirituality and the political strength of the Assyrian Empire. They have also carried “oil” (abundance, fat of the land) to Egypt, symbolising their attempts to use the abundance attributed to false gods as a means of purchasing political security. At that time these foreign powers were at war with one another for control of the east. Therefore, the kings of the north were playing both sides off against one another and would reap the dire consequences. Ultimately, regardless of the political intrigue, Ephraim was seeking provision, protection and security from powers other than YHVH. In each instance they were practicing idolatry, in both its religious and secular forms. 2 [3] Veriyv And a dispute laYHVH has the Lord (Mercy) im-Y’hudah with Judah (praise), velifkod and will appoint punishment al-Yaakov upon Jacob (follower) kema’alalayv for his deeds yashiv lo will return to him. The southern kingdom is also put on notice. HaShem is bringing an indictment (ref. 4:1) against Judah and will establish punishment for all Israel, both Ephraim and Judah (ref. 10:11). Thus “upon Jacob”. The deeds of all the tribes will come back on them. They have sown a wind and will reap a whirlwind. 3 [4] Babeten In the womb akav by the heel et-achiyv he grasped his brother, uveono and in his vigorous strength sarah he contended et-Elohiym with God/the Judge. “prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?” -Targum Yonatan The birth and life of Jacob, from whom all the tribes of Israel are descended (a chosen, ethno-religious people), is used as a mashal (teaching parable) by the prophet. It is as if HaShem were saying, “remember when you grasped after the right of the first born? (Gen. 25:25) And when as an adult you wrestled with My messenger (a man “iysh” Gen. 32:22-32), and I blessed you so that you overcame in Me “Yisrael” (yisra-overcome, El-God). It is utter nonsense to say that Jacob is being referenced here as a deceiver by nature, something predicated on a misrepresentation of Jacob’s name propagated by far too many Christian theologians. One popular Christian commentary says “In their deceitfulness, Israel and Judah were living up to the name of their forefather…” If only they had been, for the name Jacob means “to grasp after, to follow”, it does not mean “deceiver”, a lie all too often promoted by the ignorant. Note that Radak rightly interprets the meaning of Jacob’s name: “In the womb he (Jacob) followed his brother as it is said ‘and his hand held the heel of Esau’ and it was a great miracle that the foetus while in the womb having no strength or ability in even one of its limbs to achieve this, and the placenta would surely have ruptured and caught him in the heel of the other foetus, (and yet he wast able to do so) it is a great wonder…” -Radak on Hosea 12:3 [2] Further, Rashi rightly identifies God’s hand in promoting the position of Jacob over Esau, not through deceit but as a result of Divine intervention. “In the womb, he seized his brother’s heel All this I did for him, he held him by the heel, as a sign that he would be a master over him.” -Rashi We note that as a man Jacob, here symbolic of all Israel, wrestled with God as Judge. That is the point here, God has come to apostate Israel as Judge in order to reconcile her to Himself through discipline and t’shuvah (repentance, returning). In short, when Israel (Jacob) stops fighting against God and instead takes hold of Him and asks Him to bless and transform her, she, like her namesake and progenitor Jacob, will come into the fullness of her name “one who overcomes in God” (Israel). 4 [5] Vayasar and he wrestled el-malach with a messenger (angel) vayuchal and attained; bachah he wept vayitchanen-lo and begged His favour. Beiyt-Eil At Bethel (house of God) yimtzaenu He found him, vesham and there yedabeir He spoke imanu with us, “and he wrestled with a messenger and attained;” Continuing the story of Jacob the finer details of his wrestling with God’s Messenger are affirmed. Jacob wrestled with a Messenger (Angel) [Hosea 12:4 (5)] who is also a Man (iysh) [Gen. 32:24]. The common misconception among English readers is that “angel” inherently denotes a noncorporeal supernatural or spiritual being with wings. While this is sometimes the case, it is not always the case. In some instances the Hebrew “malakh” refers to a human messenger, (the name of the prophet Malachi is from the root malakh and means “My messenger”) in others a supernatural messenger and in the present case, it refers to Imanu El (God with us), both man and supernatural being, at once both corporeal and noncorporeal. Therefore, we don’t ask “Did Jacob wrestle a man or an angel?” Rather we accept that he wrestled an individual Who is both a Man (the last Adam) and a Messenger (HaMalakh HaShem), God with us, Yeshua the resurrected and transcendent King Messiah. “he wept and begged His favour.” This refers to Jacob. It cannot refer to the Messenger/Angel as is suggested by the Jewish commentators Rashi, Yarchi and Kimkhi, along with numerous Christian theologians. In the account of Genesis 32 the only one who makes petition (begging) is Jacob, and the only one capable of bestowing favour is the Messenger (man) with Whom Jacob wrestles. Therefore, according to the Biblical text it is Jacob who “wept and begged His (the Man’s) favour”. “25 So Jacob remained all by himself. Then a man wrestled with him until the break of dawn. [a] 26 When He saw that He had not overcome him, He struck the socket of his hip, so He dislocated the socket of Jacob’s hip when He wrestled with him. 27 Then He said, “Let Me go, for the dawn has broken.” But he said, “I won’t let You go unless You bless me.” 28 Then He said to him, “What is your name?” “Jacob,” he said. 29 Then He said, “Your name will no longer be Jacob, but rather Israel, for you have struggled with God and with men, and you have overcome.” 30 Then Jacob asked and said, “Please tell me Your name.” But He said, “What’s this—you are asking My name?” Then He blessed him there. 31 So Jacob named the place Peniel, “for I’ve seen God face to face, and my life has been spared.” 32 Now the sun rose upon him just as he crossed by Peniel—limping because of his hip.” -Genesis 32:25-32 TLV “At Bethel (house of God) He found him, and there He spoke with us,” God is the nearest subject as the Messenger Who wrestled with Jacob. Therefore, we understand from this verse that God, as Messenger, not only wrestled with Jacob but is also the One who found Jacob at Bethel (Gen. 28:10-22), and that at that time, God spoke not only to the individual Jacob but also to all his progeny through him. This is why the text says “He (YHVH, as Messenger) spoke to us”. Of this same Messenger/Angel, not a created being but that person of the all existing God Imanu El, Jacob says: “The Messenger/Angel which redeemed me from all evil, bless the boys; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.” -Genesis 48:16 Note “which redeemed me from ALL evil”. Jacob understood that the Messenger/Angel of YHVH had not simply delivered him from Esau but had redeemed him from the wages of sin. In summation, YHVH entered time and space to offer Jacob and his descendants blessing and deliverance from evil, speaking to all the generations of Jacob through His deliverer the King Messiah Yeshua (resurrected and transcendent [not pre-incarnate!]), the Malakh (messenger), Iysh (man), Imanu El (God with us). 5 [6] VaYHVH And the Lord (Mercy), Eloheiy God hatzevaot the One Who goes warring, YHVH (Mercy) The Lord zichro is His remembrance (memorial, Name). The nearest subject is the Messenger/Angel of the LORD Who spoke to all Israel through Jacob with whom He wrestled. Therefore, the Name/Memorial of the Messenger Who wrestled with Jacob is Eloheiy HaTzevaot God the One Who goes warring [God of the Hosts of the heavens]. We note that the usual designation YHVH Tzevaot is rendered differently here as Eloheiy HaTzevaot. This is because the Messenger Who is the Person of God manifest within time and space, is subject to the fullness of God Who is outside all things, thus the Messenger is called Eloheiy (Ruler, Judge, God) Who is the Person of YHVH with us. However, the Messenger is also definitively YHVH, as the text says “YHVH is His Remembrance/Name.” This of course refers to the Messenger Yeshua the King Messiah, Imanu El God with us. It is interesting that elsewhere it appears that other than Hosea only the prophet Amos, a contemporary of Hosea uses the formula “Eloheiy Tzevaot” (Amos 3:13; 6:14; 9:5), and thus denotes that the speaker Who has imparted his words of prophecy is the Messenger/Angel of YHVH (Yeshua). This makes cohesive sense in light of the fact that almost every prophet is introduced to us as one to whom HaDavar YHVH the Word of the LORD has come (ref. John 1:1). 6 [7] Veatah And you, beiloheycha in your God tashuv return to, chesed kindness, faithfulness, practical love umishpat and justice, shemor guard, keep, observe, vekaveh and wait, looking with hopeful expectation el-Eloheycha for your God tamiyd continually. These words are spoken to all Israel (Jacob). Based on the recollection of the Messenger of YHVH, Who has been with Israel from the beginning, it is Jacob (All Israel) who is now challenged to return in God to the practice of God’s character. Note that “In God” precedes the “return to kindness, faithfulness, practical love and justice…” all these being the practice of attributes of the Creator. In God and having returned to right action, Jacob is then instructed to guard what he has been given and to look with hopeful expectation for the deliverance of his God, and not to cease looking, hoping, expecting. For if Jacob (Israel) will confess his sin HaShem is faithful and just to forgive Jacob (Israel) his sin and cleanse him from all unrighteousness. Another contemporary of Hosea writes: “For thus says the Lord GOD, the Holy One of Israel; In returning and rest you will be saved; in quietness and in confidence will be your strength: and you would not.” -Isaiah 30:15 7 [8] Kena’an A merchant (Canaanite), beyado in his hands mozneiy are scales mirmah of deceit, la’ashok aheiv he loves to oppress. This verse opens with a wordplay (kena’an = merchant, khena’an = Canaan/Canaanite) that makes a correlation between Israel (named in the following verse as Ephraim, the northern kings and their dominion) and the Canaanite people of the land whom they had been tasked to remove because of their vile and idolatrous practices. Thus, in one sense, God is accusing Israel of being as vile as the Canaanites whom they had been tasked to remove from the land. And in another sense they are wicked merchants who use illusion to scam others out of their money, people who delight in oppressing others to the point of loving it (not unlike the practices of many producers, retailers, and advertisers today). The indictment is just, because Israel has literally adopted the false gods and the vile practices of the inhabitants of the land rather than imparting the light of God’s Torah (Instruction) to those same peoples. “Do not say in your heart when the Lord your God has driven them away from [a]you, ‘Because of my righteousness the Lord has brought me in to take possession of this land.’ Rather, it is because of the [b]wickedness of these nations that the Lord is dispossessing them before you. 5 It is not because of your righteousness or the uprightness of your heart that you are going in to take possession of their land, [c]but it is because of the [d]wickedness of these nations that the Lord your God is driving them out from before you, and in order to confirm the [e]oath which the Lord swore to your fathers, to Abraham, Isaac, and Jacob.” -Deuteronomy 9:4-5 NASB 9 “When you enter the land which the Lord your God is giving you, you shall not learn to [f]imitate the detestable things of those nations. 10 There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, a soothsayer, one who interprets omens, or a sorcerer, 11 or one who casts a spell, or a medium, or a spiritist, or one who consults the dead. 12 For whoever does these things is detestable to the Lord; and because of these detestable things the Lord your God is going to drive them out before you. 13 You are to be blameless before the Lord your God. 14 For these nations, which you are going to dispossess, listen to soothsayers and diviners, but as for you, the Lord your God has not allowed you to do so.” -Deuteronomy 18:9-14 NASB 8 [9] Vayomer Efrayim And Ephraim said, “Ach Surely ashartiy I have become wealthy, matzatiy I have attained on liy vigour for myself; kol-yegiyay in all my toil lo yimtzeu-liy they will find no avon iniquity in me, asher-cheit which is sin.” So great is the evil lifestyle of the northern kingdom that upon the foundation of self-provision and self-worship they have built with the straw of self-delusion. Though they were filthy with perverse iniquity they claim that there is no evidence of wicked practices nor fruit of sin in them. Self-sufficiency is manifest idolatry, and leads to self-destruction (cf. Hosea 10:13; Dt. 32:15-18). Ephraim speaks the heart of the deceitful merchant, “There’s nothing wrong with my practices”. The secular world makes the same claim today, and sadly, so does a large portion of the wider body of believers. We dilute God’s word and claim righteousness while practicing wickedness. “Such is the way of an adulterous woman; that she eats, and wipes her mouth, and says, I have done no wickedness.” -Proverbs 30:20 “Surely I have become rich Now why should I worship the Holy One, blessed be He?” -Rashi “And Ephraim said: Surely I have become rich; I have found a deed for myself.” Jeroboam son of Nebat, who was of the tribe of Ephraim, boasts and declares: Surely I have become rich, I have found a deed for myself, one deed, that all Israel are my slaves, for my father acquired them, as it is written: And his brothers too went and fell before him, and said: Behold we are your slaves. And whatever a slave acquires belongs to his master. Hence, all their property is mine. Therefore, I have no sin if I take all that is theirs, for they are my slaves. What is written after this? And I am the Lord your God from the land of Egypt. The greatness that came to your father in Egypt was from Me. Said the Holy One, blessed be He. ‘Behold we are your slaves,’ you have not forgotten, but ‘I am the Lord your God,’ which was stated in the Decalogue, you have forgotten, for you have erected two calves, one in Bethel and one in Dan. And according to the simple meaning of the verse, you say, “I have found power for myself through oppression and deceitful scales.” And I am the Lord your God from the land of Egypt. There I distinguished between a droplet [of seed] of a firstborn and a droplet which was not of a firstborn. I also know and exact retribution from deceitful scales made without understanding and from one who hides his weights in salt in order to deceive.” -Rashi 9 [10] Veanochiy And I am YHVH (Mercy) the Lord Eloheycha your God mei’eretz from the land mitzrayim of Egypt (double distress); od again oshiyvecha I will make you dwell vo’ohaliym in tents kiymeiy like the days of moeid an appointed time (festival). Continuing the admonishment to think back to her humble beginnings (cf. Hosea 2:14-15, 13:4; Exodus 20:2), God reminds Israel that He is from before the beginning and was with her in her beginnings as Deliverer. He further reminds her of her disobedience which resulted in her dwelling in tents for forty years by way of discipline. What He is pointing back to He is also pointing forward to, a time of wandering and bondage born of her sin. Concisely put He is explaining to His wayward children that He continues to love them and seek to deliver them while disciplining them for their good, and that due to their rejection of His help and their wilful sin, suffering awaits. “I will make you dwell in tents like the days of an appointed time (festival).” The connection to dwelling in tents (temporary dwellings, sukkot) infers that a specific appointed time is being referenced, that being Sukkot (Festival of Booths) [Lev. 23:42-44]. The “days of an appointed time” more generally refers to the time of Israel’s desert wandering when the greatest of Israel’s prophets Moses first spoke to them and the prophets that followed walked in the same Spirit. While prophesying discipline, this is also a promise of future restoration in the Messianic age, a reminder that just as God once manifestly dwelled with us while we lived in tents in the desert (the Cloud of the presence which dwelt in the Holy of holies in the mishkan [tent of meeting]), He will one day dwell with us eternally. “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall surely go up from year to year to worship the King, the LORD Who goes warring, and to keep the festival of Sukkot.” -Zechariah 14:16 10 [11] Vedibartiy And I have spoken al-haneviyiym upon the prophets, veanochiy and I chazon hirbeiytiy multiplied visions, uveyad and in the hand of haneviyiym the prophets adameh I used likenesses, comparisons, parables [alt. I appeared as likenesses]. Not only did YHVH speak through His prophets, He spoke upon them, with them, in them, around them. He spoke prolifically to His people the warnings intended to bring about repentance. He gave ample warning and is just in punishing them unto repentance (ref. Hosea 6:5; Amos 2:11, Heb. 1:1). “In the hand of the prophets I used likenesses, comparisons, parables” The hand denotes strength and the practice of carrying. We note that the Hebrew “adameh” only figuratively alludes to parables. More literally it means “likeness, similitude”, which is why Rashi understands the text to say “I appeared to them in many likenesses”. This correlates to the previous verses concerning the Malakh (Angel, Messenger, Man). God speaks common parables in the mouths of His prophets, using storys and metaphors that reflect the spiritual principles at work in everyday life. Likewise Yeshua spoke in parables using common elements to convey eternal truth (Numbers 12:6-8; Amos 1:1; 2 Sam. 12:1-4; Ps. 78:2; Isa. 5:1-7; Eze. 17:2, 24:3; Matt. 13:10-14). The message of redemption is spoken simply and clearly to all, so that all might be given the opportunity to receive God’s redemptive love. “and to the prophets I assumed likenesses I appeared to them in many likenesses. Another explanation. I gave My words likenesses to them through allegories in order to make them comprehensible to their listeners.” -Rashi 11 [12] Im-Gilead With Gilead (rocky region: witness heap) aven there is wickedness, ach-shav hayu they also have become worthless. BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps, al talmeiy upon the furrows of shaday a field. Gilead was invaded by the Assyrians between 734 and 732 BCE (2 Kings 15:29). “Gilead” meaning “witness heap” testifies as a witness against its own vile sin. The city Gilead in Gad (territory of the tribe of Gad) was the capital of the wider region of Gilead. The wider region covered area near and beyond the Jordan river, and was inhabited by Gad, Reuben, and the half tribe of Manasseh; and thus belonged to the ten tribes of the north. The city of Gilead is thought to be Ramot-Gilead, a city of refuge inhabited by priests, both apostate and Levite. This made the sin of the city even more deplorable given that the priests and Levites had knowledge of the Torah but had clearly not properly conveyed that knowledge to the wider community. While the wickedness alluded to can refer to murder and idolatrous sacrifices, it can also denote bloodguilt brought on the city by the misapplication of the law of refuge. It may be that murderers guilty of premeditated murder were being given refuge contrary to the law, or that those guilty of accidental killing were being given over to the avenger of blood rather than being protected by the city of refuge in accordance with Torah law*. *The Bible names the six cities as being cities of refuge: Golan, Ramot-Gilead and Bosor, on the east of the Jordan river (Left bank) [Deut. 4:43; Josh. 20:8], and Kedesh, Shechem, and Hebron on the west bank of the Jordan river [Joshua 20:7]. Ref. Hosea 6:8-9 and notes. “BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps (that cover the dead), al talmeiy upon the furrows of shaday a field.” There is a wordplay here using Gilgal and galiym (heaps, piles). The residents of Gilgal will see their altars so utterly destroyed that the stones of those altars will be scattered and will be picked up from the fields before ploughing and placed in piles. "they have multiplied their altars, like heaps upon the borders of the fields;'' -Targum Yonatan The Targum understands the piles of stones as being those picked from fields before ploughing and oiled at the edges. The stone heaps may also be an allusion to stones piled over the dead. Ancient Jewish interment consisted not of burial beneath the ground but of tombs and or stones piled over the body above ground. Thus, the inference would be that the altars of these supposed gods of fertility and life would end up being broken apart and used as covering for dead bodies. Therefore, the false fertility gods of life are seen for what they are, dead gods, not gods at all. The Gilgal mentioned here is connected to the wickedness of Gilead and is therefore likely to be the more northern location (Joshua 6:11) rather than the town bordering the territory of Judah and Benjamin (Joshua 15:7; 18:17). “Gilgal” is thought to be the same as Gibeath-haaraloth, the location where Joshua renewed the covenant of circumcision (Joshua 5:3), following which the Passover was celebrated for the first time in the promised land (5:10). It was to Gilgal that the ark of the covenant was returned each day after the children of Israel paraded it around Jericho (Joshua 6:11). It’s where the Gibeonites made their treaty with Israel (9:3). Samuel the prophet made Gilgal one of the three places where he held circuit court (1 Samuel 7:14).It was at Gilgal that Samuel killed Agag the king of the Amalekites (1 Samuel 15:33). Saul was both crowned and rejected as king at Gilgal (1 Samuel 11:14, 15). Both Hosea and Amos refer to Gilgal as a centre for idolatry (Hosea 4:15; 9:15; 12:11; Amos 4:4; 5:5). Elisha made Gilgal his headquarters for a time (2 Kings 2:1; 4:38). Gilgal also known as Beit Gilgal (Nehemiah 12:29). Speaking of Gilgal Rashi says: “There they worshipped idols to a great extent (on high places, absent in mss.). Since the Mishkan (Tent of meeting) was there first, the prophets of Baal would tell them that was a choice site, and it belonged to the kings of Israel.” -Rashi on Hosea 9:15 12 [13] Vayivrach Yaakov And Jacob was driven away sedeih aram to the country of Aram (Arameans/Assyrians), vaya’avod and served Yisrael beishah for a wife, uveishah and for a wife shamar he kept, guarded, observed sheep. Stepping back further God reminds Israel that her forebear and namesake Jacob served two lots of seven years for his wife Rachel after fleeing Esau and running to Paddan Aram, where he had become Laban’s herdsman (Gen. 28 through 31). Likewise YHVH had served as Shepherd over Israel, making her His wife. Jacob’s fleeing to Aram is also prophetic of the exile that is about to come upon the northern tribes (Assyrian exile) and subsequently also upon Judah and Benjamin (Babylonian exile), and exile of 70 years, a number representing fullness multiplied and a number connected to the nations of the earth. 13 [14] Uvenaviy And in a prophet he’elah YHVH (Mercy) the Lord brought Yisrael up mimitzrayim from Egypt (double distress), uvenaviy and in a prophet nishmar he was kept, guarded, protected, observed. The prophet is Moses (Nu. 12:6-8; Deut. 18:15, 34:10), who spoke of the future Prophet of prophets, the King Messiah (Heb.1): “15 “The Lord your God will raise up for you a prophet like me from among you, from your countrymen; to him you shall listen. 16 This is in accordance with everything that you asked of the Lord your God at Horeb on the day of the assembly, saying, ‘Do not let me hear the voice of the Lord my God again, and do not let me see this great fire anymore, or I will die!’ 17 And the Lord said to me, ‘They have [g]spoken well. 18 I will raise up for them a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them everything that I command him. 19 And it shall come about that whoever does not listen to My words which he speaks in My name, I Myself will [h]require it of him.” -Deuteronomy 18:15-19 NASB Additionally, because “the Prophet” Moses spoke of is all existing (Yeshua, HaMalakh, The Angel/Messenger), and because Yeshua was present, in His resurrected, transcendent form as HaMalakh HaShem in the cloud that lead Israel out of Egypt and brought her to the promised land, we could understand the prophet who guarded Israel (in the later clause of this verse) to be Yeshua Himself, the King Messiah. 14 [15] Hichiys Efrayim tamruriym Ephraim has provoked bitter anger; vedamayv and his blood alayv yitush will be left upon him, vecherpato yashiv lo Adonayv and his scorn Adonai will return to him. “the fault of innocent blood which he shed shall return upon him:'' -Targum Yonatan The Northern kings and their dominion had provoked God to anger by their many vile acts of idolatry, adultery, murder, and countless other heinous immoralities (Hosea 1:4, 4:2, 5:2, 6:8). The former verses consistently cite idolatry (spiritual adultery) as the primary sin of the north. Thus, HaShem is provoked in the same way a husband is provoked by a perpetually cheating wife (which is how Hosea’s scroll began). “his blood will be left upon him and his scorn Adonai will return to him” is an allusion to blood guilt incurred through the murder of innocents. “So you shall not defile the land in which you live; for blood defiles the land, and no atonement can be made for the land for the blood that is shed on it, except by the blood of the one who shed it.” -Numbers 35:33 NASB The Scripture also teaches that: “Like a fluttering sparrow or a darting swallow, an undeserved curse cannot land.” -Proverbs 26:2 The people of the north had uttered curses through blood oaths to false gods and would receive back upon themselves that which they had been wishing upon others. Because an undeserved curse cannot land it returns to the one who spoke it. This is a dire warning to all who utter foolish curses. The right response to a realisation that we have acted in folly by way of cursing is to confess, repent and receive deliverance from God through the shed blood of Yeshua which releases us from curse. Further illuminating the teaching of Yeshua (Luke 6:28), Rav Shaul reminds us that except where God commands curse, we should bless and not curse (Romans 12:14-21). Rashi makes an insightful drash (comparative teaching) on this verse: “yea, bitterness (Heb. תַּמְרוּרִים,) they are to him for his blood which he shed by causing Israel to sin by clinging to idolatryand one who causes a person to sin is worse to him than one who kills him, as we learn from Ammon and Moab, who misled Israel to cling to Baal-Peor, and Scripture punished them more severely than an Egyptian and an Edomite, who drowned them in the river and went forth toward them with the sword...” -Rashi We must be careful to understand blood guilt in a modern context. For example, medical techniques including some (not all) vaccinations and medications, utilize cultures grown in labs, originating from the cells of aborted foetuses. Therefore, even though the cultures are not technically cell tissue from the aborted foetuses they originate from, they are nonetheless indirectly connected to the murder of those preborn human beings. Abortion (not miscarriage, nor a medical procedure that is necessary to save a mother’s life, but in all other cases) is infanticide/murder. Therefore, those who chose it, perform it, and those who use the tissue of the foetus for other purposes, bear the blood guilt associated to murder, as does the land upon which the abortion (murder) was committed. The only exception is where the commandment for taking the life of a murderer in order to remove the blood guilt attached to the land, is contradicted by the Torah instruction to guard life. In which case the blood guilt is offset by the honouring of innocent life in the application of the medical technique or medication. Nonetheless, the blood guilt that is presently manifest upon the lands of many western democracies due to the mass murder of preborn human beings is palpable, and it remains that only the blood of those who shed it can cover it (Num. 35:33), except where those who have committed these crimes truly confess, and repent of them and accept the blood of Yeshua as ransom for their heinous acts. © 2021 Yaakov Brown Therefore God allows evil a temporary opportunity in order that evil might destroy itself in seeking to destroy God. 1 Pilate (Pilatos[G], meaning: armed with a spear) then took Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) and scourged, brutally flogged (mastigoo[G]) Him.
Pilate’s command to scourge Yeshua is not the act of a person who considers the accused to be innocent. Pilate had confirmed that Yeshua was a king of sorts and a possible threat to the stability of Roman occupied Judea. Therefore, the political rhetoric of Pilate in debating the matter with the Jewish religious leaders was simply the means by which he would satisfy Roman law and seek to make himself immune to political repercussions. Contrary to the suppositions of a number popular albeit misguided Christian scholars, Pilate did not have Yeshua scourged in order to save Him. The scourging itself was known to result in death at times, and cannot therefore be considered a ruse for the purpose of freeing Yeshua. We note that Pilate “took” Yeshua to be scourged. He was an active participant in this vile punishing of an innocent man, and based on Pilate’s history this was certainly not the first time he had done such a thing to the leader of a Jewish uprising. 2 And the Roman soldiers (stratiotes[G]) twisted together a crown of thorns and put it on His head, and put a purple robe on Him; 3 and they began to come up to Him and say, “Rejoice, be glad hail (chairo[G]), King of the Jewish People (Melekh Ha-Yehudiym[H])!” and they struck Him with a rod (rhapisma[G]). The crown of thorns and purple robe were tools of mockery. Both symbolised kingship, the former a kingship of briars. Thorns grow prolifically in the Israeli desert and there is a concentration of various thorns in and around Ein Gedi (spring of a kid goat) where David hid from king Saul prior to David’s ascension to the throne of Israel (1 Samuel 23:29, 24:1–2; ). One more recent thorn variety (introduced to the land approx.. 800 years ago) named the Jujube thorn has been given the name “Messiah’s Thorn” by Christians based on the connection between king David and the King Messiah Yeshua. While we cannot know exactly which thorn was used for the crown of thorns harshly forced upon Yeshua’s head, it is interesting to note the fact that thorns typically grow in the desert and that there is a connection to these thorns and David’s suffering persecution under a king (authority) whose reign God had already determined was to come to an end. In the case of Yeshua the greater Son of David (King Messiah), the apostate priestly authority of the early first century had already been destined for destruction by God. Sensing that their time of illegitimate power was coming to an end and being jealous of the King Messiah Yeshua, the apostate priesthood like king Saul, sought to persecute the true King. The crown of thorns full of torture and mockery is none the less a fitting crown for the suffering Servant of Isaiah’s prophecy (Isaiah 52:13-53:12). Yeshua is the ultimate suffering King, not because of His flogging and crucifixion alone (many were flogged and crucified by Rome) but because He suffered the burden of the sins of humanity so that He might deliver us from the wrath of God against sin. The Scripture says “Him (Yeshua) who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him.” 2 Corinthians 5:21 and “He Himself (Yeshua) bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were made whole.” 1 Peter 2:24 and “He (Yeshua) is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.” 1 John 2:2. Therefore, the weight of immeasurable suffering endured by Yeshua makes Him King of Thorns (Sorrow) even as His resurrection makes Him King of All, appointed by God. Having known the greatest of sorrows He is able to comfort us in our sorrow, and having overcome death He is able to fill us with the hope of glory. There is yet another comparison to be made with the mountain goats of Ein Gedi (spring of a kid goat) and the King Messiah, Who is the “Goat for HaShem” of the Yom Kippur sacrifices. 4 Pilate (Pilatos[G]) came out again and said to them (the Jewish religious leaders), “See (eido[G]), I am bringing Him out to you so that you may know (ginosko[G]) that I find no guilt in Him.” Pilate brings Yeshua out for a show of Roman piety. We have already learned that Pilate was complicit in the arrest of Yeshua and had an ongoing political relationship with the religious leaders of Israel. Pilate knew what the religious leaders wanted and He knew that he needed to get rid of anyone leading an uprising among the Jewish people. Further, he had already sought proof of Yeshua’s kingship and acknowledged Yeshua as a king and therefore had found guilt albeit erroneous. Today we would call this show of Pilate’s virtue signalling, in the first century it would have been considered nothing short of theatrics. Pilate had clearly decided Yeshua was sufficiently guilty to receive a scourging and was simply looking for a way to “wash his hands” of the matter. Pilate, like the religious leaders was a hypocrite of the worst kind. 5 Yeshua[H] then came out, wearing the crown of thorns and the purple robe. Pilate (Pilatos[G]) said to them, “Behold (idou[G], hineih[H]), the Man (ho anthropos[G], ha gaver[H])!” Pilate mocks Yeshua’s kingship and adds salt to the wounded pride of the religious Jewish leaders by proclaiming “Behold the man”, and idiomatic saying denoting a great king, more accurately “The Great King”. As one could imagine this insult drove the religious leaders into a frenzy of hatred, firstly toward Pilate and ultimately against the man Whom they considered a greater threat to their religious power over the Jewish nation. 6 So when the chief priests (archiereus[G], hakohaniym[H]) and the servants (huperetes[G]) saw Him, they shouted out saying, “Crucify [destroy], crucify [drive stakes into] (stauroo[G])!” Pilate (Pilatos[G]) said to them, “Take Him yourselves and crucify (stauroo[G]) Him, for I find no crime (aitia[G]) in Him.” Once again Pilate seeks to exacerbate the religious leaders. Pilate is well aware that the Jewish leaders have no authority under Roman occupation to put anyone to death least of all crucify someone according to the Roman method of execution. What is more Pilate had found crime in Yeshua albeit erroneous, and had intentionally exacerbated the Jewish religious leaders knowing that they would insist on what Pilate also wanted, the death of Yeshua the would be king. 7 The Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) answered him, “We have a law (nomos[G]), and by that law (Torah[H]) He ought to die because He made Himself (heautou poieo[G]) the Son of God (uihos Theos[G], haBen Elohiym[H]).” The religious leaders are citing the Torah law against blasphemy (Vayikra [Lev.] 24:16). In their view to call one’s self “a son of God” was acceptable but to call one’s self “the Son of God” was blasphemy. If Yeshua were not ImanuEl (with us God) their claim would have been valid, however Yeshua is God with us making it impossible for Him to have blasphemed. 8 Therefore when Pilate (Pilatos[G]) heard this statement, he was even more afraid; 9 and he entered into the Praetorium (praitōrion[G]) [Governor’s court room] again and said to Yeshua[H], “Where are You from?” Pilate’s fear was based on superstition and Roman idolatry, something that permeated his household. This is corroborated by his wife’s dream which she interpreted as an ill omen (Matthew 27:19). Pilate wondered whether it were possible that Yeshua were a son of one of the gods (Rome adopted and assimilated gods from all reaches of the empire). Therefore, his question to Yeshua was born not of the fear of the One true God of Israel but due to Pilate’s idolatrous superstition. But Yeshua[H] did not answer him. 10 So Pilate (Pilatos[G]) said to Him, “You do not speak to me? Do You not see (eido[G]) that I have the power (exousia[G]) to release You, and I have the power (exousia[G]) to crucify [drive stakes into] (stauroo[G]) You?” Note that Pilate’s fear did not last long. When his authority was rebuffed by Yeshua’s silence he went straight back to the infantile “I’m the one in charge here!” Yeshua had already explained that His kingdom was not of the present sin affected world. He had given Pilate an opportunity to listen and accept the truth of Who He was. Pilate had brushed Yeshua’s words aside with pagan philosophy saying “What is truth”. Therefore, his present attempts to induce an answer from Yeshua seem ingenuine at best, born of superstitious fear rather than a genuine desire to see Yeshua released. Pilate’s threat bears no weight because it is levelled against the One Who has been given all authority by the Father God. 11 Yeshua[H] answered, “You would have no power (exousia[G]) over Me, unless it had been given you from above; for this reason he (singular) who delivered Me to you holds (echo[G]) greater (megas[G]) sin (hamartia[G]).” Note that God is in control even of evil. God has allowed Pilate to act unjustly. God could have chosen to save Yeshua but did not. God is either in control of all things or He is not. If He is not then evil has control of certain outcomes and God is not all powerful. Therefore God allows evil a temporary opportunity in order that evil might destroy itself in seeking to destroy God. The created thing is subject to the Creator. Evil is the fruit of a created thing, therefore, both that thing and its fruit are subject to God. Note also that Yeshua does not say that Pilate is without sin in this matter, just that the sin of the individual who betrayed Him (Judas Iscariot) is greater. 12 As a result of this Pilate (Pilatos[G]) dismissed (apoluo[G]) Him, moreover the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) cried out saying, “If you release this Man, you are no friend (philos[G]) of Caesar (Kaisar[G]: severed); everyone who makes himself out a king opposes Caesar.” Pilate temporarily dismissed Yeshua to the care of the Roman guards but was immediately faced with a poignant reminder of fealty to Caesar. The phrase “Friend of Caesar” is said to have been a title used of those who were held in Caesar’s good graces. 13 Therefore when Pilate (Pilatos[G]) heard these words, he brought Yeshua[H] out, and sat down on the judgment seat at a place called The Pavement, but in a language of the Hebrews (Hebraisti[G]), Gabbatha[A] (mosaic pavement). Pilate, who had based his entire reasoning regarding the case of Yeshua on the crime of opposing Caesar’s kingship, had convinced himself that the assertion of the Jewish religious leaders was confirmation of the necessary verdict. Therefore, he had Yeshua brought back out from the holding cell where he had temporarily sent Him. Pilate sat in the seat of judgement on the platform known as Gabbatha in Aramaic (a language of the Hebrews) ready to pass judgement on Yeshua. 14 Now it was a time of preparation (paraskeue[G]) for the Pascha[G] (Chagigah[H], Temple Passover sacrifices); it was about the sixth hour (6am Roman time). And he said to the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), “See (eido[G]), your King (basileus[G], Melekh[H])!” “The sixth hour” is an exception in Yochanan’s recording of time. Here the sixth hour obviously refers to the sixth hour according to Roman reckoning as determined from 12am. Whereas, elsewhere in his gospel Yochanan uses the Jewish standard for measuring time. This can be explained by context. The trial of Yeshua was conducted according to Roman law and therefore the time is described using Roman reckoning. In most other cases because Yochanan is conveying a Jewish gospel to a primarily Jewish audience he uses the Jewish method of reckoning time. Mark’s gospel records that the crucifixion began at the third hour according to Jewish time keeping (9am), three hours after Pilate’s pronouncement of judgement against Yeshua. “See, your King!” This taunt is clear evidence of Pilate’s unrepentant heart and his insidious motives. He knows that the Jewish religious leaders hate the idea of Yeshua being king of the Jews and that they will demand Yeshua’s death in response to Pilate’s mocking proclamation. 15 So they (the Jewish religious leaders) shouted out, “Away with Him, away with Him, crucify [drive stakes into] (stauroo[G]) Him!” Pilate (Pilatos[G]) said to them, “Shall I crucify [drive stakes into] (stauroo[G]) your King (basileus[G], Melekh[H])?” The chief priests (archiereus[G], hakohaniym[H]) answered, “We have no king (basileus[G], Melekh[H]) but Caesar (Kaisar[G]: severed).” Once again Pilate pushes home his advantage over the religious Jewish leaders with whom he is locked in a political power struggle. He repeats his previous taunt posing it as a question “Shall I crucify your king?” We note that it is a select group among the priests, “the chief priests” that answer with the chilling and ironically blasphemous claim “We have no king but Caesar.” The literal meaning here would be that the two chief priests (Annas [retired] and Caiaphas) spoke this phrase. 16 So he (Pilate) then handed Him over to them to be crucified. Pilate handed Yeshua over to the Roman soldiers tasked with performing the crucifixion. If Pilate believed Yeshua innocent he had every opportunity to deny the religious leaders access to Him, and every opportunity to hold Him quietly for a while and then release Him. Instead he handed Yeshua over, not to the Jewish religious leaders but to his Roman soldiers. 17 They (Roman soldiers) took Yeshua[H], therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in a language of the Hebrews, Golgotha[A] (Skull). Historically speaking it seems that those undergoing crucifixion in first century Roman occupied Judea were tasked with carrying the cross beam of their execution stake. We know from Mark 15:21 that Yeshua carried his own cross beam only part of the way to Golgotha at which point Shimon of Cyrene (a Grecian Jew) took over. The location of Golgotha is debated but was most likely situated outside the first century Jerusalem city walls to the north west. An interesting Midrash from the 9th century C.E. describes the Messiah as undergoing a similar experience to that of Yeshua. It seems that within the rabbinic Judaism of the 9th century C.E. there were those who either practiced Messianic faith quietly or had adopted and syncretised Messianic ideas. “In the seven years prior to the coming of the son of David, they will bring iron beams and load them on his neck until his body doubles over and he cries and weeps. Then his voice will rise to the highest places of heaven, and he will say to God, 'Master of the Universe, how much can my strength endure? How much my spirit, my soul, my limbs? Am I not flesh and blood?' It was because of this suffering of the son of David that David wept, saying, 'My strength is dried up like a potsherd' (Psalm 22:16(15)). During this ordeal the Holy One, blessed be he, will say to the son of David, 'Ephrayim, my true Messiah, you took this suffering on yourself long ago, during the six days of creation. And right now, your pain is like my pain [due to the destruction of the Temple].' At this the Messiah will reply, 'Now I am at peace. It is enough for a servant to be like his master.'" -Pesikta Rabbati 36:2 It is interesting to note that the latter portion concerning creation affirms the teaching of Yochanan (John) 1 and Revelation 13:8. 18 There they crucified [drove stakes into] (stauroo[G]) Him, and with Him two other men, one on either side, and Yeshua[H] in between. Cf. Matthew 27:38, Mark 15:27–28,32, Luke 23:33 The Gospel of Mark interprets this as fulfilment of the prophecy of Isaiah 53:12 “Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.” -Isaiah 53:12 NIV 19 Pilate (Pilatos[G]) also wrote an inscription and put it on the cross. It was written, “Yeshua Hanatzriy Melekh Hay’hudiym[H]” (Yeshua the Nazarene King of the Jewish People). 20 Therefore many of the Jewish people (Ioudaios[G], Yehudiym[H]) read this inscription, for the place where Yeshua[H] was crucified was near the city (Jerusalem); and it was written in Hebrew, Latin and in Greek. Pilate wrote this inscription to both taunt the Jewish religious leaders and make clear his legitimate reason for allowing the crucifixion to go ahead. If Yeshua was King of the Jews then He was a threat to the sovereignty of Rome in Judea and a usurper of the authority of Caesar. This was a capital crime. Contrary to the now prolific Messianic mis-teaching regarding the sign above Yeshua’s head, the Holy Name of God YHVH is not represented. The mis-teaching adds the Hebrew (or Aramaic) “AND” (vav/waw) to the title in order to make it say what the authors’ of this mis-teaching want it to say so as to force the text to meet their albeit altruistic conjecture. The text of John’s gospel in Greek, and when translated into Latin and Hebrew in order to properly represent the sign hung above Yeshua on the cross reads “Yeshua the Nazarene King of the Jews” and not “Yeshua the Nazarene AND the King of the Jews”. The difference is plan. “Yeshua HaNatzriy Melekh Yehudiym” does not offer the possibility of the acronym YHVH because there is no “V”. In reality it produces the acronym YHMH (Not the Holy Name). Nor do the other gospels record the title as “Yeshua the Nazarene AND the King of the Jews”. Matthew writes “This is Yeshua King of the Jews”, Mark writes “This is the King of the Jews” but omits “Yeshua”, and Luke writes “This is the King of the Jews” but omits “Yeshua”. Therefore, not only is the YHVH acronym mis-teaching not seen in the Scriptural text of Yochanan (John’s gospel) it is even less tenable in the synoptic gospels. NB: The Aramaic text doesn’t include the definite article either: ישוע נצריא מלכא דיהודיא Yeshua natzraya Malka diy’hudaye The forced and fabricated attempts of Messianic teachers to make the Holy Name fit into the title above Yeshua’s head is foolish and unnecessary. It causes seekers of truth to identify it as a fabrication and thus reject both the conclusion and the Messiah’s Divine identity. Thus it becomes a stumbling block to non-Messianic Jews and Gentiles alike. As described by Isaiah the prophet Yeshua is ImanuEl (God with us) regardless of whether the Divine Name is present as an acronym in the title hanging above Him during His crucifixion. There are numerous other valid Scriptural passages that affirm Yeshua’s deity, the multiple I AM statements of John’s gospel notwithstanding. “For to us a child is born, a son will be given to us, and the government will be upon His shoulder. His Name will be called Pele Yoeitz (Wonderful Counsellor), El Gibor (Mighty God) Aviyad (My Father of Eternity), Sar Shalom (Prince of Peace). 6 Of the increase of His government and shalom there will be no end-- on the throne of David and over His kingdom-- to establish it and uphold it through justice and righteousness from now until forevermore. The zeal of Adonai-Tzva’ot will accomplish this.” -Yishaiyahu (Isaiah) 9:(4)5-(5)6 “14 Therefore Adonai Himself will give you a sign: Behold, the virgin will conceive. When she is giving birth to a son, she will call his name Imanu El. 15 He will be eating curds and honey by the time he knows to refuse evil and choose good.” -Yishaiyahu (Isaiah) 7:14-15 Therefore, it is a flawed and pointless exercise to attempt to force some hidden affirmation of the fact by manipulating the inspired text of the Scripture. 21 So the chief priests (archiereus[G], hakohaniym[H]) of the Jewish people (Ioudaios[G], Yehudiym[H]) were saying to Pilate (Pilatos[G]), “Do not write, ‘Melekh Hay’hudiym[H] (The King of the Jewish People)’; but that He said, ‘Aniy Melekh Hay’hudiym[H] (I am King of the Jewish People)”.’” 22 Pilate (Pilatos[G]) answered, “What I have written I have written.” Once again Pilate stands by his decision to write the plaque because it best suits his purposes. We note that Yeshua never said “I am the King of the Jews” but “You say so”, in response to Pilate. This is yet another false claim made by the chief priests. Copyright 2020 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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