Concerning faith and right action: what God has made one, let no man separate. Yaakov 2:1-26 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua Messiah the glory. 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good Name by which you have been called? 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions, and I will show you my faith by my works, actions.” 19 You believe that the God is one, well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. Yaakov 2:1-26 (Line upon line) 1 My brothers and sisters, fellow Jews[see 1:1] (adelphos mou[G], achay[H]), do not (me[G]) in partiality, favouritism, respect of persons (prosōpolēpsias[G]) hold (echo[G]) the faith, belief, persuasion, trust (ho pistis[G], be’emunat[H]) in the Lord (ho kurios[G], Adoneinu[H]) Yeshua[H] (Iesous[G], Joshua, Jesus: YHVH Saves) Messiah (Christos[G], HaMashiyach[H], Anointed One) the glory (ho doxa[G]). 1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua[H] Messiah the glory. Put simply, “As Jews and followers of Yeshua, Who is God with us (Imanu El), the glory of God in us, don’t practice favouritism. In particular, show no favouritism when new people, Jews and Gentiles alike, come into your Messianic Jewish Synagogue.” (v.2-3) Yaakov continues to address the Messianic Jewish community of the first century Diaspora. He begins this portion with a reminder that halakhah (the way we walk) in Messiah is lit with Yeshua’s Glory. Therefore we are to walk as people who are aware of our own identity. We are Talmidim (students) of our Glorious Messiah, having been shown favour we are to reject the practice of favouritism. The key to right action, that is, present halakhah, is the very nature of Messiah Himself. The Jewish writer of the Book to the Hebrews gives us a beautiful glimpse into the vast glory of the Mashiyach (Messiah) when he writes: “Ha-Ben (the Son) is the radiance of HaShem’s (YHVH’s) glory and the exact representation of His being, sustaining all things by His powerful Davar (Word, Essence, Substance).” – Book to the Hebrews 1:3 (Author’s Translation) We further notice that the previous (1:17-18, 23-25) metaphor promoting reflected glory is alluded to by way of inference in the latter part of the first verse of the present chapter “Messiah the glory”. Yaakov is writing to Messiah following Jews living in Jewish communities throughout the known world. At this time (approx. 40 – 50 C.E.) they continued to worship in synagogues which were attended by a believing Jewish majority and by Gentile God fearers who prior to the coming of Yeshua and the Messianic Jewish faith were allowed to attend synagogue meetings only as standing guests at the open entry way to the synagogue. They could listen to and observe proceedings, but could not enter and sit among Jewish worshippers. Also at this time Jewish believers were still struggling with the idea that Gentiles could be included in the redemptive work of God (Acts 10:28). Therefore, riches and poverty were just one aspect of the problem of partiality (favouritism). In part there was a righteous motivation for excluding Gentiles, who were perceived to be pagans practicing lifestyles contrary to the Torah and therefore were a danger to the spiritual health of the Jewish community. However, Biblical Judaism has always taught Israel not to act with partiality. “17 You are not to recognize faces with partiality in judgment; you shall hear the small and the great alike. You are not to be afraid of any person, for the judgment is God’s…” -D’varim/Deuteronomy 1:17 2 For if a person (anēr[G], iysh[H]) enters your synagogue (synagoge[G], l’veiyt hakeneset[H]) wearing a gold ring (chrusodaktulios[G], zahav al yado[H]), dressed in white, clean (lampros[G]) clothes, and a poor person, a beggar (ptōchos[G]) in shabby, dirty (rhuparos[G]) clothes also comes in, 3 and you gaze at the face of (epiblepō[G], poniym[H]) the one who is wearing the white, clean (lampros[G]) clothes, and say, “You sit here it’s a good (kalōs[G], tava’at[H]) spot,” and you say to the poor person, beggar (ptōchos[G]), “You stand (histēmi[G]) over there, or sit down (kathēmai[G]) by my footstool (hupopodion[G], rag’lay[H]),” 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” The Greek synagoge appears 57 times in the HaBriyt HaChadashah “New Testament” and is only once used to describe a non-Jewish assembly (Rev. 2:9). It is therefore unacceptable that the majority of English translations of the present text render synagoge[G] as “assembly, gathering, meeting” etc. This clouds the meaning and is at its core an antisemitic translational choice. Translators have attempted to make this very Jewish book of Yaakov sound more universal by hiding Jewish specific terms beneath generic terminology. It is important to understand that this letter was being written to functioning Messianic synagogues throughout the Diaspora sometime between 40 and 50 C.E. That means that the Messiah following Jewish communities in question were predominantly Messianic Jews joined by a small number of Gentiles (unconverted observers of 1st Century Judaism), and that the Jewish majority continued to worship as Jews in a traditional Jewish way within the revelation of Messiah Yeshua. We note that in this scenario the beggar in shabby clothing is being assigned either a standing position at or outside the door to the synagogue, or a seat on the floor. The former was once reserved for the “God fearing” Gentile (unconverted observer of 1st Century Judaism) and the latter for the lower class of Jew. However, In Messiah not only were the lower class Jews elevated, the Gentiles were now welcome to enter and be seated within the believing Jewish community. Ancient Jewish law concerning the equal treatment of rich and poor alike in judiciary matters is sighted by Maimonides: "Two adversaries (in a dispute with each other), if one of them is clothed with precious garments, goodly apparel, and the other is clothed with, vile clothing, (the judge) says to the honorable (wealthy) person, ‘either clothe him (the poor person) as you are clothed, while you contend with him, or be clothed as he is, so that you may be alike, on an equal footing.’'' -Maimonides on Hilchot Sanhedrin, c. 21. sect. 2. Further, with regard to social position as it applied to matters of law Maimonides sites the Talmud Bavliy: "One shall not sit, and another stand, but both shall stand; but if the Sanhedrin, or court, are pleased to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.'' - Maimonides ib. sect. 3. vid. Talmud Bavliy Shebuot, fol. 30. 1. 4 Are you not then making separations, showing partiality (diakrinō[G]) among yourselves, and making (ginomai[G]) yourselves judges (kritēs[G], shoftiym[H]) with thoughts (dialogismos[G]) of evil, intentional harm (ponēros[G], resha[H])? 5 Listen, hear, comprehend, understand (shimu[H]) my completely loved brothers and sisters, fellow Jews (adelphos agapētos[G], achay ahuvay[H]): did the God (ho Theos[G], Elohiym[H]) not select (eklegomai[G]) the poor, beggar (ptōchos[G]) of this world (kosmos toutou[G], haolam[H]) to be rich (plousios[G]) in faith, trust, persuasion, belief (pistis[G], Emunah[H]) and heirs (klēronomos[G]) of the kingdom (ho basileia[G], hamalchut[H]) which He announced, promised (epaggellō[G], hivtiyach[H]) to those who love Him completely, fully (ha agapaō autos[G], leohavayv[H])? 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? We note that it is not distinctions but separations among the Jewish believing community that are being addressed. The primary issue is wrong motivations (yetzer hara) and the passing of judgement based on outward appearances. Yeshua had commanded His disciples to stop judging by mere appearances and make right judgements (John 7:24). Yaakov is not instructing the Jewish believers not to judge but instead not to make false judgements. When we judge by appearances we are submitting our judgement to the sin affected reality of this temporary world, whereas when we judge according to God’s Spirit we are distinguishing between the temporal and the eternal and choosing the eternal (2 Cor. 4:18). Yaakov is reminding his fellow Messiah following dispersed countrymen that their understanding of what obedience to the Torah (Instruction) requires had always included just treatment of all people within the Jewish community. This is not a foreign practice to his readers, it had simply become a neglected one within the Jewish communities of the Diaspora. Why? Because they had adopted, or syncretised pagan Hellenistic practices. “Do not pervert justice or show partiality—undue favour for one over another. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent.” -D’varim/Deuteronomy 16:19 The real issue being addressed here is the motive of the human core (heart) that is the point from which all the parts of our being emanate rather than the heart in opposition to the mind. Perhaps money was needed for the running of the synagogue, the purchase of Torah scrolls etc.? Whatever the reason for showing favouritism, the Torah clearly instructs against the practice. “did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief…” We note that the text does not say “God chose the poor to be rich”, but “God chose the poor to be rich in faith.” The false Prosperity Gospel misses the point. What good are temporal riches that dull the faith of a person? God wills prosperity for the believer in Himself, but He does not will our temporal material prosperity except that it be utilised in the furthering of His Kingdom. “What good does it do a person to gain the entire world but loose his soul?” (Mk. 8:36; Matt. 16:26) The materially poor are rich in faith because they are devoid of the distraction of temporal riches. Those who are materially poor are inclined toward trusting God because they have nothing and no one but God to place their trust in. Therefore, material poverty can act as a vehicle for spiritual prosperity. “The meek will inherit the land and enjoy peace and prosperity.” - Tehillim/Psalm 37:11 “Blessing comes from God for the poor in spirit, for theirs is the kingdom of Heaven.” – Mattitiyahu/Matthew 5:3 As I have said, Yaakov admonishes his hearers to “Look not to what is seen but to what is unseen, for what is seen is temporary, but what is unseen is everlasting” (2 Cor. 4:18). In particular Yaakov is using phrasing that speaks to the 1st Century Jewish view of the Gentiles. He is employing specific terminology. For example ancient Jewish commentary refers to aniy Yisrael “the poor of Israel” as being distinct from aniy olam “the poor of the world”*. The “world” was seen as synonymous with “goyim” nations, pagans. Therefore, in one sense “the poor of this world” is understood by Yaakov’s hearers as referring to the Gentiles who are both poor in respect to physical wealth and in respect to spiritual health. This makes the teaching somewhat offensive to the early Jewish believers which is why Yaakov has prepared them by saying “Be quick to listen and slow to anger” (1:19-20). *Talmud Bavliy. Gittin, fol. 30. 1. & Bava Batra, fol. 10. 2. “The Kingdom which He promised to those who love Him fully.” The receiving of the Kingdom is simple, it is given to those who love Him fully. Do you love Him (God) fully, in Messiah? Then the Kingdom is given to you. Devoid of Messiah Yeshua we are all poor, lacking, dressed in filth. 6 But you have despised, dishonoured (atimazō[G]) the poor person (ptōchos[G]). Is it not the rich (plousios[G]) who oppress, exercise harsh control over (katadunasteuō[G]) you and drag (helkuō[G]) you before (eis[G]) judgement seats (kritērion[H], levateiy mishpat[H])? 7 Do they not blaspheme, speak evil of (blasphēmeō[G]) the good (kalos[G], hatovah[H]) name (onoma[G], HaShem[H]) by which you have been called (epikaleomai[G], hanikra aleiychem[H])? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good name by which you have been called? Put concisely, don’t do to fellow believers of any ethnicity what is being done to you by non-believers. The foolish false choice posed by various Christian theologians, Hebrew Roots and Messianic writers asking “To Whom does ‘the good name’ refer?” is ludicrous. First because God is One and second because nothing could be further from Hebraic practice than a refusal to accept both interpretations as valid. Ultimatums are contrary to Biblical Hebrew thought. Scripture shines a light on cause and effect and God speaks clearly concerning action and consequence, practice and outcomes, whereas ultimatums are the domain of fallen humanity. The early Jewish believers were being taken to court on false charges by both rich Gentiles who hated them because of their association to YHVH, El Elohay Yisrael (the God of Israel v.5) and by rich rabbinical Jews who hated them due to their association with Yeshua HaMashiyach (Jesus the King Messiah v.1). So, in response to the false choice posed by Christian and Messianic Scholars alike “Which Name is being referred to, YHVH or Jesus?” we respond, “Yes!” “The good Name” is YHVH (v.5), Yeshua (v.1), Elohiym, El Elyon, El Shaddai, El Gibor, Adonay Yireh, Adonay Shalom, Sar shalom, Imanu-El… Adonay Eloheinu Adonay echad (God is One)! 8 If, however, you are being filled with (teleō[G]), the Kingly (basilikos[G], hamalchut[H]) Torat[H]/specific law/instruction (nomos[G]) according to the Writings/Scripture (graphe[G], Ketuvim/kakatuv[H]), “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good (kalōs[G], heiytavtem[H]). 9 But if you show partiality, favouritism (prosōpolēpteō[G]), you are committing (ergazomai[G]) sin, missing the mark set by God’s holiness (hamartia[G]) and are rebuked, convicted (elegchō[G]) by the Torah[H]/Law (ho nomos[G], haTorah[H]) as Torah/law breakers (parabatēs[G]). 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. “If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture” We must first take note of the specificity of Yaakov’s language regarding “law”. In this verse he speaks of a particular “Kingly” or “Royal” nomos[G]/torat[H] that is found in the fullness of the TaNaKh, or Ketuvim (Writings, Hebrew Bible). By quoting the very specific law (torat, a part of the Torah) “You shall love your neighbour as yourself” (Le. 19:18), Yaakov is passing on the teaching of His brother Yeshua the Messiah, Who summed up the Torah of Moses and the Prophets this way: 36 “Teacher, which is the great commandment in the Torah?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the head and great commandment. 39 The second is like it, ‘You shall love your neighbour as yourself.’ 40 Upon these two commandments hang the entire Torah and hanevi’im.” -Mattitiyahu (Matthew) 22:36-40 Yaakov calls the summation of Yeshua’s teaching on the Torah and the Prophets the “Kingly Torah”, as distinct from the Torah of Moses. As I have explained previously, while aspects of the Torah of Moses are present as part of the whole of the “Kingly Torah, Torah Perfected, Torah of Freedom”, the clear distinctions made by both Yaakov and Rav Shaul, based on the teaching of Yeshua, mean that we cannot simplistically understand Torah in these verses to refer to the Torah of Moses except when it is clearly qualified as it is in verse 9 where the Greek reads “ho nomos” the Torah. In verses 8-9 Yaakov speaks to those Jews called in Yeshua to act in accordance with the Kingly Torah of Yeshua and to recognize their hypocrisy in the face of both the Kingly Torah and the Torah of Moses. Parts of the Torah of Moses will pass away, but nothing of the Kingly Torah of Yeshua will ever pass away. Yaakov’s audience is Jewish, when they hear “torat” they understand a singular aspect of the Torah, and when they hear the words “ha Torah” at the end of verse 9 they recognize the Torah of Moses. Yaakov then, is linking the Kingly Torah of God’s Messiah with the Torah of Moses while making a clear distinction between the two. Therefore the Kingly Torah as understood through the lens of the pivotal verse, “Love your neighbour as yourself,” thus creating a unity of belief and action born in the freedom of Messiah’s teaching. The point being that Yaakov is not inventing a new kind of Torah, he is revealing the Torah filled with Messiah and driven by the Ruach ha-Kodesh (Holy Spirit). As I have explained, there are parts of the Torah of Moses which will become obsolete at the point of final judgment and our entry into the Olam Haba (world to come), but as Messiah himself has said, “I tell you truly, until heaven and earth pass away not one minor or major mark will disappear from the Torah until all things are accomplished.” – Mattitiyahu/Matthew 5:18 “Zayit Ra’anan says… ‘The Holy One, blessed be He, says, “you sin in this world because the yetzer hara (evil inclination) governs you; but in the Olam haba (world to come), I will take it (yetzer ha-ra) away from you;” as it is said in Ezekiel 36:26 “I will take away the stony heart out of your flesh and give you a heart of flesh.”’” – Midrash Yalkut Shim’oni (medieval) When we abide in the Kingly Torah within Messiah we do well, recognizing the discipline and instruction of God. On the other hand, when we give in to the yetzer ha-ra “fallen inclination”, we cloud our ability to see the Kingly Torah (which brings liberty). When we wilfully break the Torah we deceive ourselves and are in danger of believing the lie that we are no longer secure. The irony here is that in showing favouritism we are endanger of believing that at some point we could lose God’s favour. Therefore, we must show others the favour that God has shown us in Messiah. “You shalt not avenge, nor bear any grudge against the children of your people (Israel), and you shall love your neighbour as yourself: I am YHVH.” -Leviticus 19:18 We note that “You shall love your neighbour as yourself” is the second clause in the commandment being quoted by Yaakov. The commandment begins by saying “You shalt not avenge, nor bear any grudge against the children of your people (Israel)”. Therefore, Yaakov is addressing the problem of early Jewish believers discriminating not only against the poor and bedraggled but also against Gentile believers. “Owe no person anything, but to love one another: for those who love one another have fully filled the Torah.” -Rav shaul: Letter to the Roman Believers 13:8 Those who are focused on the Messiah and as a result love others as themselves are fully filling the Torah of Moses, whereas those focused on attempting to fully observe the Torah of Moses are continually failing to do so. With regard to Torah there is no “try”, there is only “Do” and “Do not”. How much better then to request that God manifest Himself in me through Yeshua, than to seek to reach Him through the delusional claim of Torah observance. 10 For whoever keeps, guards (tēreō[G]) the entire (holos[G]) Torah[H]/Law (nomos[G]), yet stumbles, falls, offends (ptaiō[G]) in one (heis[G]), has become guilty, subject (enochos[G]) of all, individually and collectively (pas[G]). 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself (ginomai[G]) a breaker (parabatēs[G]) of the Torah[H]/Law (nomos[G]). 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. Given the context this teaching says, “If you’re keeping most of the laws of the Torah but are breaking the Kingly law to love your neighbour as yourself, then the Torah exposes your guilt and you come under the judgement of the entire Torah.” Those who claim that Yaakov teaches Torah Observance are delusional. He is in fact teaching that Torah Observance (with the exception of Yeshua) is impossible. This is consistent with what Yaakov says in Acts 15. The early Jewish Fathers of the Body of believers agreed that Torah Observance was not incumbent on the Gentile believers. Those demanding that Gentile believers be circumcised were silenced by Rav Shaul (Paul), Yaakov, and Kefa (Peter). It is important to note that the two commandments mentioned here by Yaakov are to do with the love of one’s neighbour. It is often the case that as we journey with God we begin to become complacent. On a historical level the physical separation of the Messianic Jews in the Diaspora from the Jews of Israel was a living metaphor for their journey away from right action. When we become complacent in our faith we can fall into the trap of considering some commandments more important than others, thus we justify sinful action based on a sort of sin hierarchy where murder is bad but lusting after my neighbour’s wife is just what men are prone to do. Yaakov reminds his Jewish brothers and sisters that when we say to God, “I’ll keep most of your commandments but I don’t agree with this one, so I’ll just ignore it,” we are already guilty. As I have already stated, in more general terms Yaakov is teaching the one who says, “I am a Torah keeper” that such a statement is lie and thus breaks Torah. With the exception of Yeshua no one can claim to be a Torah keeper. I am obligated to add a further warning concerning a grave mis-teaching within the modern Messianic movement which makes Torah Observance an object of worship: Those who teach the lie "Obeying Torah is the fruit of salvation" mis-qualify both Torah and salvation. "Messiah is the goal of Torah" unto works of righteousness. Torah observance is not the goal, end, or fruit of Messiah. If it were, Messiah would be subject to Torah, but instead He is the Author and Goal of it. It is not Torah observance that is the fruit of the redeemed but right action. Ezekiel 36:26-27 explains that by the Spirit of Life (Holy Spirit) in Messiah Yeshua (Rom.8:2), we are empowered to act according to His (YHVH) prescribed (בְּקִרְבְּכֶם) way of living and according to His judgements (מִשְׁפָּטַי). Torah is not mentioned. Why? Because observance of the Torah of Moses is not the goal, end, or fruit. Thus we are "set free from the Torah of sin and death (the result of a failure to observe the unkeepable Mosaic Torah)" [Rom.8:2]. Peter (Rav Kefa) explains that no one can "bear" the "burden" of Torah observance (Acts 15:10). Yaakov (James) and the early Jewish Fathers of the body of faith along with Peter, agreed that therefore Gentile believers should not be taught Torah observance but to simply refrain from all forms of idolatry in accordance with the universally moral commandments of God (10 commandments minus Shabbat, which is a sign on ethnic Israel, the Jews [Ex.31:16-17]) Peter said this as a Spirit filled Messiah follower, not as an unsaved pre-Messianic Jew. Therefore, Peter and the early Jewish Fathers of the Body of believers agree that Torah observance is not the fruit of salvation. We add to this the teaching of Yeshua, Rav Shaul, and the Kohen (probably Barnabas) who wrote the Book to the Hebrews: Rom. 3:20; 4:14; 4:15; 5:20; 6:14; 7:1-13; 8:2-3, 1 Cor. 15:56, 2 Cor. 3:7; 3:9; 3:10; 3:12; 3:14-17, Gal. 2:16; 2:19; 2:21; 3:1;3:10; 3:11-12; 3:13; 3:16 & 19, (ref. Matt. 11:12-13, Luke 16:16), Gal. 3:21; 3:23; 4:24; Eph. 2:15, Phlp. 3:4-8; 1 Tim. 1:8 (Torah was made for the unrighteous, not for the righteous.) 1 Tim. 1:9-10; Heb. 7:18-19; 8:7-8; 8:13; 10:1. It is wrong to say that “Torah is done away with”, it is equally wrong to say that “Torah observance is the goal, end, fruit” or otherwise. When using "Torah" as a proper noun we speak in general terms that lack the nuisance of the wider definition. This is why the writers of the HaBrit HaChadashah (NT) often use qualifying terms in relationship to Torah (Instruction). "because through Messiah Yeshua the Torah* of the Spirit of life (Torah of Messiah) has set you free from the Torah* of sin and death. (Result of the failure to keep the unkeepable Torah of Moses)" -Romans 8:2 So called "Messianics" need to stop arguing over the keeping of days and the obeying of laws and return to the Person of Messiah Yeshua in God. No one will stand at the judgement and be able to use Torah observance as a means of redemption. If we claim to be Torah observant we make ourselves to be liars. As I have said, with regard to Torah there is no "try", there is “do” and “do not”. No human being (with the exception of the King Messiah) can keep the Torah perfectly. I do not keep the Torah, rather the Torah perfected of the Spirit of life keeps me in Messiah Yeshua. Those in the so called "Messianic" movement who claim to be Torah observant are lying. They are idolaters of the worst kind because in focusing on Torah they have turned their backs on the Author of it. It is for freedom that Messiah has set us free! *The word Torah must be qualified 12 So speak (laleō[G], davru[H]), and so do (poieō[G]), as those who are to be judged (krino[G]) by the Torah[H]/law (nomos[G], Torah[H]) of freedom, liberty (eleutheria[G], shel cheirut[H]). 13 For judgment (krisis[G], badiyn[H]) devoid of mercy (me eleos[G], eiyn rachamiym[H]) will be shown to one who has shown no mercy (me eleos[G], nahag rachamiym[H]); the mercy (eleos[G], harachamiym[H]) rejoices against, is glorious over, triumphs over, perpetually boasts against (katakauchaomai[G]) the judgment (krisis[G], hadiyn[H]). 14 What does it profit (ophelos[G]), my brothers and sisters, fellow Jews (mou adelphos[G], achay[H]) if someone says he has faith, trust, belief, persuasion (pistis[G], emunah[H]), but he has no works, actions (me ergon[G])? Can faith, trust, belief, persuasion (pistis[G], emunah[H]) save (sōzō[G], lehoshiyo[H]) him? 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? Yaakov admonishes his Jewish brothers and sisters who follow Messiah Yeshua to speak and act as those being judged, not by the Torah of Moses but by the Torah of Liberty. The wonderful result of accepting God’s mercy is that we will in turn show mercy to others, thus “Mercy triumphs over judgment” (that is mercy triumphs over a judgment of condemnation). Mercy triumphs in the judgment that brings discipline and freedom, thus we have the Torah of Messiah that brings Liberty. There are those who are uncomfortable with the plain Greek text saying “can faith save him?” They add to it translating “can that faith save him”. There is no need to add “that” to the text. One who is convinced that his faith need not be acted on does not accept the saving faith of Yeshua and therefore cannot be saved by faith. More to the point, faith cannot save, rather the Messiah Yeshua in Whom we place true faith, He is the Saviour. Thus Messiah in us outworks faith through us. We act righteously because we have received the nature of Messiah. Here Yaakov is speaking of a divisive faith, a faith that compartmentalizes life. The action of a pumping heart is the proof that a man is alive, when the heart ceases its action the body is dead. The predisposition of the Holy Spirit Who lives in us, is to help those in need, in order to fail to help the destitute we must first resist the Ruach ha-Kodesh, for a believer this is known as grieving (not blaspheming) the Spirit. The conclusion then is this, isolated faith is dead. In a believer however, the failure to act causes conviction of spirit and therefore revives the body. It is as if the heart has lost its rhythm temporarily for lack of vigour and then the Spirit pulls out the shock panels and gives us a jump start. 15 If a brother (adelphos[G], ach[H]) or sister (adelphē[G], achot[H]) is naked (gumnos[G]) and lacks (leipō[G]) daily (ephēmeros[G]) food, bread (lechem[H]) 16 and any one (tis[G]) of you says to them, “Go (hupagō[G]) in peace, wholeness, wellbeing (eirēnē[G], leshalom[H]), be warmed (thermainō[G]) and be filled (chortazō[G]),” yet you don’t give (didōmi[G]) them the things they need (epitēdeios[G]) for their body (sōma[G]), what use is that (ophelos[G], mah hoaltem[H])? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? “is naked and lacks daily bread” “Give us today our daily bread” is part of the formula of Tefilat haTalmidim “The Disciples Prayer” taught by Yeshua the King Messiah (Matt. 6:9-13). Here Yaakov reminds his hearers that in relationship through Messiah they are to participate in godly acts of provision. What fool, having prayed “Give us today our daily bread”, then sends his believing brother or sister away without bread for the day? “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? To wish a fellow believer, in this case a fellow Jewish believer “Peace, wholeness, and wellbeing”, knowing that they are distressed, incomplete, unwell, and having the means to give them peace, wholeness and wellbeing, is an abhorrent act of rebellion against the specific Kingly Torah command “You shall love your neighbour as yourself!” 17 In the same way, faith, trust, belief, persuasion (pistis[G], ha’emunah[H]) also, if it has no works, actions, deeds (ergon[G]) is dead, necrotic (nekros[G], meitah[H]) being alone, separate, apart (kata heautou[G], ). 18 But someone might say, “You have faith (pistis[G], emunah[H]) and I have works, actions (ergon[G], ma’asiym[H]); show me your faith (pistis[G], emunah[H]) without the works, actions (ergon[G]), and I will show you my faith (pistis[G], emunah[H]) by my works, actions (ergon[G]).” 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions and I will show you my faith by my works, actions.” Yaakov is not saying “I will show you my faith by my Torah observance”, a curse on that idea! The works, actions in question are right actions, otherwise known as righteousness. Yaakov is saying “The evidence of my faith is in the right actions that proceed from it”. It is not Torah observance that produces Yaakov’s right actions but faith in Messiah that produces them. This is a foundational doctrine of the Messianic Faith that has been abused by far too many so called “Messianic” teachers who promote the false doctrine of “Torah Observance” in contradiction of the teaching of Yaakov, Yochanan and Rav Shaul. The Hebraic back and forth of Yaakov’s work is a reflection of Yeshua’s teaching style, and is in turn reflected in Rav Shaul’s works. It was and remains a strong rabbinical technique that acts to expose flawed or self-defeating thinking (circular logic). Like a heart that doesn’t pump blood, faith without action is dead. The words, “faith by itself without right action is dead,” are a precursor to the final words of this portion of Yaakov. It is important to note that faith in unity with right action is life. The blood, the heart and the oxygen are all required in order to unify the living body. It’s as if Yaakov were saying “Show me life in a heart that doesn’t beat and I will show you life in my beating heart!” “Really?” Says Yaakov, with incredulity. “You’re able to exhibit faith without acting righteously? Okay, but I will exhibit faith by acting in unity with the Holy Spirit.” Faith, being unseen cannot be seen except in action. Therefore, the one who fails to act proves himself faithless. Faith devoid of right action is not only a corpse, it is a necrotic, stinking corpse. Ironically, faith without the evidence of right action produces a spiritual stench in the nostrils of the faithful. 19 You believe (pisteuō[G]) that the God (ho Theos[G], haElohiym[H]) is one (heis[G], echad[H]) well done (poieō kalōs[G]); the demons (ho daimonion[G], hasheidiym[H]) also believe (pisteuō[G]), and shudder, tremble, stiffen, are horrified (phrissō[G]). 20 Now (de[G]) are you willing to know, act on the knowledge (ginōskō[G]), you vain, empty (kenos[G]) person (anthrōpos[G], iysh[H]), that faith, trust, belief, persuasion (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is barren, dead, necrotic (nekros[G], akarah[H])? 19 You believe that the God is one well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? Many, lacking knowledge of ancient Biblical Jewish practice, and indeed of Jewish practice in general, fail to understand just how harsh these words of Yaakov are, even beyond their apparent abruptness. Yaakov is pulling out the big guns. One can see why prior to this he had instructed his hearers to be quick to listen and slow to anger (1:19-20). Yaakov is quite literally quoting the Shema in the present verse. “You say, ‘Shema (hear, listen, perceive and understand), Oh Israel, the LORD our God, the LORD is Echad (One, a unity).’ Be’seder, okay, good for you, so you recite the Shema three times a day, mazel tov (Congratulations)! The demons know the words of the Shema also, they believe that God is One, and it scares the crap out of them. You see, belief is subject to inclination. If your inclination is evil (yetzer ha-ra) then your belief is redundant. Further to the insult, the Greek kenos (empty, vain) interprets the Hebrew/Aramaic Raka, Reyka used in Matthew 5:22. This is yet another example of how context and motivation affect the interpretation and application of Scripture. Yeshua teaches that no one should call another by the term Raka from a motivation of willing death on them. However, in the context of Yaakov’s writing, describing a foolish person as a fool is a valid application of Biblical doctrine. 21 Was our father (Avinu[H]) Avraham[H] not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) when he bore, lead, offered (anapherō[G]) up his son Yitzchak[H] (Isaac) on the altar (thusiastērion[G], haMizbeach[H])? 22 You see that faith, trust, belief, persuasion (pistis[G], haemunah[H]) together (sunergeō[G]) with his works, actions (ergon[G], ma’asiym[H]), and as a result of the works, actions (ergon[G], ma’asiym[H]), faith, trust, belief, persuasion (pistis[G], emunah[H]) was made perfect, fully filled, made whole, well-constructed (teleioō[G], hush’lemah[H]). 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. Yaakov is not saying that Avraham was justified by actions alone but that his right actions were evidence of his faith and thus he was justified. This is affirmed by verse 22. Notice that Avraham’s actions were born of faith. Right action is the fruit of faith, the evidence of healthy roots, and just as a fruit tree is imperfect without fruit, so faith without right action is barren. Yaakov uses the word complete/full/perfect, here in unity with the word One/echad from the previous verses. He is showing that God, Who is One, Completes or makes One, faith and action. “In faith, trust, assurance, belief Avraham, when he was examined, proved, brought up Yitzchak [Isaac], and the one who had received the promises was offering up his only son;” -Hebrews 11:17 (Author’s translation) 23 and the Scripture, TaNaKh (Torah, Prophets, Writings), [Hebrew Bible] (ho graphē[G], hakatuv[H]) was fulfilled (plēroō[G]) which says, “And Avraham believed, agreed with (pisteuō[G], vayamein[H]) God (Theos[G], Elohiym[H]), and it was counted (logizomai[G]) to him as righteousness, charity, practical love (dikaiosunē[G], tzedakah[H]), [Gen. 15:6]” and he was called a friend (philos[G]) of God (Theos[G], Elohiym[H]). 24 You see, perceive (horaō[G]) therefore, now truly (toinun[G]) that a person is justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) and not by faith (pistis[G], emunah[H]) alone (monon[G]). 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. So, Avraham’s faith/belief/trust, was credited to him as right action. Now we see right action as the recompense/payment/credit/reward of right faith/trust/belief. The declaration of a man’s righteousness is made by those who observe his right action, while the right action itself is the declaration of right faith. 25 In the same way, was Rachav[H] the prostitute (pornē[G]) not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) also when she allowed entry to (hupodechomai[G]) the messengers, angels (aggelos[G], malakhiym[H]) and sent them out by another way? 26 For just as the body (sōma[G], shehaguf[H]) without the spirit (pneuma[G], ruach[H]) is dead (nekros[G], meit[H]), so also faith (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is dead (nekros[G], meitah[H]). 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. “And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.” -Joshua 2:1 “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” -Hebrews 11:31 It was Rahab’s faith in the God of Israel that motivated her to act to save her children and protect her family. She rightly believed that God was able to destroy the city of Jericho. Therefore her genuine faith bore the fruit of right action. Finally, “Just as the body without the spirit is dead, so to faith without right action is dead.” The spirit and faith correlate to one another and the body and action are also a pair. From this we can conclude that both these combinations (faith and works as well as spirit and body) become unclean when separated. To a Jew a dead body (according to the Torah) is unclean, so Yaakov is making a startling, even defiling insinuation. “If your faith lacks right action you are spiritually unclean and if your actions lack true faith then your actions are unclean. I know you’ve been living in the Diaspora among Greeks for some time now but don’t be misled by Greek philosophy,” says Yaakov, “they seek to divide and conquer, or have you forgotten that we Jews understand life as a unity, a functioning being of many parts, all interconnected. ‘Shema Yisrael, Adonai, Elohaynu, Adonai echad!’” “the body without the spirit is dead.” This is a known Jewish saying, recorded in Ohel Moed, fol. 15. 1. “Therefore we conclude that a person is justified by faith without the works of the Torah.” -Romans 3:28 When we place this teaching of Yaakov alongside that of Rav Shaul we see that Yaakov is emphasising the right action born of faith as being “works”. He is not saying that Torah observance is the right action but that right action is evidence of the Kingly Torah taught by Messiah, which is at work in the believer. Torah observance is motivated by human effort whereas right action results from relationship, that relationship being offered by God and received by the believer. Thus, Avraham first believed God and subsequently offered up his son Isaac. Note that the Torah was yet to be given to Israel at the point of Avraham’s belief and right action. Therefore, Avraham was not seeking to observe Torah but rather to respond to God in righteousness, thus Avraham’s unified faith in action was credited to him as righteousness. In Messiah Yeshua there is no separation of faith and works. There are faith-works and there is working-faith. When Shaul/Paul says, “You are saved by faith alone, and not by works, that no one might boast,” he is rebuking boasting (which is work without faith). We are better to understand Paul this way, “It is by faith unified that you are saved and not by works (deeds devoid of faith) so that no one should boast about having earned their own right standing with God.” Shaul is definitely not contradicting Yaakov, a man whose authority he both submitted to and respected. On the contrary, Shaul affirms Yaakov’s teaching. Of course this should come as no surprise, given that the Ruach ha-Kodesh inspired the words of both men. I will conclude this way, concerning faith and right action: what God has made one, let no man separate. © 2022 Yaakov Brown We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. Yaakov 1:16-27 (Author’s convergent translation from Greek, Aramaic and Hebrew)
16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with Whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent, but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. 27 Pure, clean, clear and undefiled religion, service before the face of the God/Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Yaakov 1:16-27 (Line upon line) 16 Don’t wander, err, be deceived (planaō[G], tit’u[H]), my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). 17 Every good, complete, perfect, full thing (agathos[G], tovah[H]) given and every perfect gift (dōrēma[G], matanah[H] ) is from above (anōthen[G], haorot[H]), descends (katabainō[G]) from the Father (ho patēr[G], Aviy[H]) of luminaries, lights (phōs[G]), with whom there is no fickleness, transmutation, no state of being in between phases of orbit (parallagē[G]), or revolving, turning (tropē[G]) shadowing (aposkiasma[G], choluf vekol-tzeil shinoy eiyn-imo[H]). 16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. “Don’t wander, err, be deceived” This is a warning to those who may be tempted (as described in v. 13-15). Wandering was the result of Israel’s decision to sin against God when He commanded Israel to enter the land of promise (Num. 13-14). The writer employees the same turn of phrase here making it a drash (comparative teaching) concerning entry into the Olam Haba “world to come” through the King Messiah (Yeshua: Joshua). In short, the writer is saying, “Don’t do what our ancestors did when they refused to go into the land”. To wander from intimate relationship with the Father is to place one’s self in jeopardy. “My completely loved brothers and sisters” In plain English, “My fellow Jewish believers, dearly loved in God”. “Every good thing” This includes the good inclination yetzer tov, all good comes from God and is in opposition to the temptation that seeds sin and births death (v.13-15). That which is good, complete, perfect, full, comes from El Elyon “the Supreme God”. HaShem the Father God and Creator of all things, including the orbiting lights of the heavens (Sun, moon etc.), which have been worshipped throughout the millennia by pagans, but are nonetheless subject to the God of Israel, He is the Supreme King over all things and is named here as “Father”. For those Jews who are in Messiah God is not only Creator of, and Ruler over all things, but is also Father, Abba (Daddy). Thus, the Spirit of the Son cries “Abba, Father” (Romans 8:15). Unlike the created lights of the heavens God is not subject to being in between phases of (orbit), nor is He revolving around anything or anyone. A light source doesn’t cause shadow. Shadow is caused by an object coming between the recipient of light and the light source. Thus, it is impossible for God to cast shadow (in a figurative sense) because “God is All Existing Light, and in Him there is no darkness”(1 John 1:5). Put concisely, unlike the sun, a created light source, nothing can come between the believer and God. This is why the Scripture says “Even the darkness is as light to You” (Ps. 139:12), meaning “nothing is hidden from You”. This is one of the many ways Scripture explains that “God is the same yesterday, today, and forever” (Ex. 3:14; Ps. 102:27, 103:17; Isa. 41:4, 44:6; Heb. 13:8; Rev. 1:8). Because He is holy and unchanging He is trustworthy. “descending from the Father of luminaries” Using “above” and “below” as a figures for “that which originates from God” verses “that which originates from fallen humanity”, Yaakov reminds his hearers of the transformative difference that receiving birth from above makes. The good that God gives, like His nature, does not waver, it is not indecisive like the action of the one who cannot receive wisdom (as described in v. 6-8). On the contrary, by His loving and gracious will God has given the ultimate gift, the gift that connects us again to Truth. He has imparted Himself, God with us (Imanu-El), ha-D’var Emet “the Word of Truth” (Yeshua) [John 1]. Truth Himself has brought us out of darkness into a place without transition or shadow through the “message of truth”. When we receive Yeshua we are no longer planets orbiting the Creator (the All Existing Light Source), rather, we have been made echad (one) in the Creator. We are not God, but we are united as sons and daughters born of His Spirit through the blood of Messiah. 18 In exercising His will (boulomai[G], vecheftzo[H]) He birthed us (apokueō[G], yalad[H]) in the Word, Essence, Substance (logos[G], bidvar[H]), the truth (alētheia[G], haemet[H]), so that we would be made (einai[G]) a kind of first fruits (aparchē[G], reishiyt bikureiy[H]) among His creatures (ktisma[G], yetzurayv[H]). 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. There is no need to make the false choice between interpreting “the Word of truth” as referring to Messiah or to the Gospel message. The answer is that “the Word of truth” refers both to Messiah (Hadavar emet) and to His message. Yeshua being the Author and goal of the Gospel message. The Hebrew text reads “The Word, the Truth”. The first century Messianic Jews of both Eretz Yisrael and the Diaspora had been afforded the opportunity to be a first fruits offering (Shavuot[H], Pentecost[G])[Lev. 23:17; Acts 2] as a result of their having been birthed of God in the Word Himself (Yeshua). “16 For I am not ashamed of the good news, true message: it is the power of God for yeshua (salvation) to everyone who has faith, trust; continually to the Jew first and also continually to the Greek. 17 For in it the righteousness (the Righteous One) of God is revealed through faith for faith;” -Rav Shaul’s Letter to the Roman Believers 1:16-17 (Author’s translation) 19 Wherefore (hōste[G], al-kein[H]) see, perceive (eidō[G]) [that which has just been said and that which is about to be said], my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). Let everyone, individually and collectively (pas[G], kol-iysh[H]) be quick (tachus[G], mahiyr[H]) to hear, listen, understand (akouō[G], lish’moa[H]), slow (bradus[G], kasheh[H]) to speak (laleō[G], ledaveir[H]), and slow (bradus[G], vekasheh[H]) to wrath (orgē[G], lichos[H]); 20 for a human being’s (anēr[G], adam[H]) wrath (orgē[G], ka’as[H]) does not bring about the righteousness (dikaiosunē[G], tzidkat[H]) of God, the Judge (Theos[G], Elohiym[H]). 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. “Be quick to hear” This doesn’t mean “be quick to listen to everything and everyone” rather it means “Be quick to listen to and receive that which is from above, from the Father of the luminaries”. Being quick to hear godly things is an idea found in the Talmud Bavliy (Gloss. in T. Bavliy. Megillah, fol. 21. 1. ). Numerous other ancient Jewish commentators teach that if a word is worth one shekel, silence is worth two. Silence is said to be the spice of speech, and the chief of all spices, the hedge of wisdom. The sage Shammay says, “say little, and do much” (Pirke Avot, c. 1. sect. 15. 17. & 3. 13. T. Bavliy. Megillah. fol. 18. 1. Vayikra Rabbah, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1.). “be silent, and hear” -Talmud Bavliy Sanhedrin, fol. 7. 1. We note that the recipients of this work are admonished to be “slow to wrath”. Wrath is the progeny of anger. Godly wrath is enacted in righteousness as a just response to evil. In this case it is not anger itself, or even wrath itself that the recipients are being warned against but the anger/wrath born of the sin affected nature of human beings. This ungodly wrath is not good because it has not originated from above. Additionally, and as a general principle, it is in our nature to push for our own agenda in life. We often neglect the helpful conversation of others in order to pronounce our own knowledge. We are (in our fallen state) inclined to allow the temptation to promote our own point of view to give birth to the sin of rash words and when confronted in truth we respond in ungodly anger. Because we are filled with the Spirit of God, we must be tempered by the Instruction of God in this present world. In Messiah we are to instruct ourselves with these words and make a habit of choosing firstly to listen then respond with care and if challenged, to repeat the process so as not to allow fallen human anger to birth unrighteousness. “ I will therefore that men pray everywhere, lifting up holy hands, without (ungodly) wrath and doubting.” -Rav shaul 1 Timothy 2:8 KJV 21 Therefore (dio[G], lachein[H]), put aside, lay off, rid yourselves (apotithēmi[G]) individually and collectively of all (pas[G]) filthiness, defilement (rhuparia[G], tinuf[H]) and the abundance (perisseia[G], vetarbut[H]) surplus (foreskin) of malice, wickedness, evil (kakia[G], ra’ah[H]); and receive (dechomai[G], vekab’lu[H]) with gentle humility (prautēs[G], va’anavah[H]) the inborn (emphutos[G]) Word, Essence, Substance (logos[G], et-hadavar[H]), which is able (dunamai[G]) to save (sōzō[G], lehoshiya[H]) your (pl.) soul life, mind, self, heart, core being (psuchē[G], et-naf’shteiychem[H]). 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. The Jewish believer is instructed to intentionally put aside, cast off, strip himself of filthiness and the abundance of grudge holding malice and evil attached to the old way of life which is feed by the yetzer ha-ra (evil inclination, fallen nature). “Surplus of malice” This may be an allusion to the metaphor of the removal of foreskin used by Jeremiah to warn the people of Judah and Jerusalem to dedicate their hearts to God through the removal of their surplus of wickedness (foreskin). “Circumcise yourselves to YHVH, and remove the foreskins of your (collective) heart, core being, you men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, that burns so that nothing can quench it because of the evil of your doings.” Yermiyahu (Jeremiah) 4:4 The Targum paraphrases this same passage of Jeremiah as the “removal of the wickedness of your hearts”. Messiah in us propels us into action. No one can live a truly righteous existence devoid of Messiah, nor can anyone claiming to have received Messiah fail to act in the power of the Holy Spirit. This is pretext to the teaching that follows concerning the unified relationship of faith and action. Filthiness and wickedness are born of lust and pride, neither of which can receive anything (as explained in v. 6-8) because they compete within us and leave us undecided, we are then unable to choose the good. Humility, the act of recognizing our own spiritual poverty, is the only state in which we are capable of receiving the inborn Word, Essence, Substance (Yeshua), Who is able to save our entire being. This Word of truth is Messiah Himself, the very Essence, Author and Goal of the Torah/Instruction of God. “And that from a child you’ve known the holy Scriptures, which are able to make you wise unto salvation through faith which is in Messiah Yeshua.” -Rav shaul, 2 Timothy 3:15 22 For (de[G]) now be made (ginomai[G]) doers, performers (poiētēs[G], oseiy[H]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not just hearers (akroatēs[G]) who deceive (paralogizomai[G]) themselves. 23 Because (hoti[G]) if a certain one (tis[G], haiysh[H]) is a hearer (akroatēs[G]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not a doer, performer (poiētēs[G], oseihu[H]), that person is like a man who looks, considers (katanoeō[G]) the face (prosōpon[G]) of his nature, origin (genesis[G]) in a mirror (esoptron[G]); 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; “Prove yourselves” is a poor translation of the Greek ginomai. In modern English the idea of proving one’s self denotes the work of the individual as the mechanism for proving. This is not what the text says. Rather it says “be made”. By necessity to “be made” requires a maker. In this case it is the “Word” received and the resulting “Salvation” of the previous verse that informs the present text. The Word is the Maker. Yeshua in us makes us “doers of the Word (Himself)”. Therefore, we read “Be made doers of the Word”. We are both from the Word and living examples of the Word in practice. “Being doers of the Word and not hearers only” This statement has been said to be contrary to the writing of Paul/Shaul and perhaps Yochanan/John. It is however consistent with the teachings of both writers and in addition it is likely a platform for their words, given that this book was likely written between 10 and 20 years prior to other New Testament writings. Yaakov is not saying that your actions save you, in fact he has just said prior to this that it is “the humble receiving of the Word/Messiah that saves you.” Yaakov is simply saying: “Don’t return again to the bondage of self-delusion. Let the inborn Word birth right action. Your actions will be the fruit of your new condition.” Only those who do not receive the Word of Truth with humility will find themselves in a situation where their actions prove them devoid of Truth. This is self-deception. Some believe, and I agree, that this letter of Yaakov was a favourite of Yochanan (John) and Rav Shaul (Paul the Apostle) prior to the writing of their works. “For it is not the hearers of the Torah who are justified before God, but the doers of the Torah shall be justified.” -Rav Shaul, Romans 2:13 “Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.” -Rav Shimon, Perkei Avot 1:17 24 for once he has looked at (katanoeō[G]) himself and gone away, he immediately (eutheōs[G]) forgets, loses from his mind (epilanthanomai[G]) what kind (hopoios[G]) of person he was. 25 But one who bends over, stoops down to look intently (parakuptō[G]) into the Torah, law (nomos[G], batorah[H]), perfected, complete, whole (teleios[G], hash’leimah[H]), the Torah of the freedom (ho eleutheria[G], hacheirot[H]), and abides, stays in it (paramenō[G]), not becoming a hearer (akroatēs[G]) who intentionally forgets, puts from his mind, negligent (epilēsmonē[G]) but is made (ginomai[G]) an intentional doer (poiētēs[G], oseh[H]), a toiler (ergon[G]), this person will continue to be blessed, happy (makarios[G], ashreiy[H]) in what he does (poiēsis[G], bema’aseihu[H]). 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. The mirror analogy is central to our understanding of this teaching. What kind of use of a mirror would cause a person to immediately forget what they looked like? The answer is, a fleeting use, a passing gaze, long enough to determine the basic outline of one’s features and nothing more. This is the kind of use that results in forgetting one’s self. On the other hand Yaakov suggests (as all great Hebrew poets might) that to gaze intently into the Torah completed (the Goal being Yeshua), the Torah of freedom, and to dwell in its reflection, continually responding to what we see, will bring blessing in all we do. The plain meaning compares the fickle nature of human recollection by sight with the failure to act in response to God’s Word. The remez (hint) at deeper meaning speaks to the nature of human beings. The reflection in the mirror is the natural face of the sin affected human being. Who, at his origin, chose to rebel against God. The one who looks at this reflection of himself and realizes that action must take place in order to show himself reborn unto righteousness, who then nonetheless walks away and immediately forgets his need, subsequently fails to act. Thus proving that he has not been reborn Why? Because he has looked at his sin nature in the mirror rather than looking at the perfected Torah (Instruction) of God which points to Yeshua, the One Who is both the means and strength of our faith in action. “one who bends over, stoops down to look intently”. We note that the reflection of the perfected Torah is one that must be “stooped down” to, “bent over” in order to view it. This denotes a reflective surface below or beside the viewer, a body of water perhaps, a mikveh. Additionally, where the one who looks at himself in the mirror is either holding it or viewing it upright in a position of pride, the one who looks into the perfected Torah must humble himself, stoop down, bend over in order to look into it. In short, change does not come about by looking at the reflected sin affected nature but by receiving the Living Word Yeshua and gazing intently into the “perfected Torah”, not the Torah of Moses, much of which will no longer be necessary in the Olam Haba (World to come) [Because there will be no sin and therefore no need for the negative commandments “Thou shalt not…”], but the “perfected” Torah (Instruction), the “Torah (Instruction) of the freedom” (found in Messiah), that is those parts of the word of God (including certain portions of the Torah of Moses) that are eternally present in Messiah Yeshua. This is why Yeshua says: “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, Whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB Rav shaul (Paul the Apostle) calls the “perfected Torah” the “Torah of Faith”. “Where is boasting then? It is excluded. By what Torah (Instruction, Law)? The law/Torah of works? Absolutely not, but by the Torah/Law of faith, trust.” -Romans 3:27 Properly qualifying the word Torah is essential in understanding what it means to gaze intently into the Torah of freedom in Messiah. Both the Greek nomos and the Hebrew Torah can mean “law” but do not always refer to the Law of Moses. Nor is the Greek nomos necessarily synonymous with the Torah, “Law of Moses” except when properly qualified. Torah[H] is a feminine noun meaning “Instruction”, whereas nomos[G] is a masculine noun meaning “law”. While instruction may include law it does not by necessity contain law. In the interpretation of the present text, and indeed, the texts of Rav Shaul, those who misuse the word Torah to always refer to the five books of Moses make themselves liars and false teachers. Many in the so called “Gentile Messianic, Hebrew Roots and Hyper Law” movements do this to their detriment. In looking intently it is our eyes that see/hear and the intention of our gaze that either neglects or accepts what we hear/see. When we gaze intently into a reflective surface we see not only our imperfections and flaws (causing us to seek a covering for them) but we also see our inherent value. The Complete Torah of Messiah reveals our sin for the purpose of covering it and shows us our worth so that we will not deceive ourselves into thinking we are worthless. The reflection of God’s Complete Instruction is one into which we should gaze intently until all is complete. Yeshua said, “Not one notation or mark will be removed from the Torah until all is fulfilled.” The reason for this is made clear here in Yaakov’s letter, we need the Torah as instruction in Messiah, it is a guide for those who have the Word (Messiah) born in us. No longer is it seen as the punitive Law of those who merely glance at it, rather for us it has become a reflection of our new nature. It is worth noting that the earlier allusion to the created heavenly lights, which include the sun and the moon which reflects the sun, connects to the analogy of the reflection of the perfected Torah in Messiah. In a figurative sense, just as the moon reflects the sun so too we reflect the all existing Light of God. We await the completion of all things, the day when all that exposes sin will evaporate from the Torah, leaving only that which is good. Messiah Himself the Word will be all that remains of the Torah. In the Olam Haba (World to come) we will return (tishuvah) to the state of Adam and Eve prior to the fall. We will again know only the good. Yetzer ha-tov (the good inclination), is the current indicator of a time yet to come when there will be no need to distinguish between good and evil, because there will be only good. In order for this to happen evil must be eternally encased in itself, this being eternal damnation (not temporary hell)[Rev. 20:14-15]. In the Olam haba we will have no need of a reflective surface that exposes our faults because in Messiah in God we will be without fault. Until then we have the Complete Torah of Truth as our present help and guide. The Complete Torah of Truth is the written Torah revealed in the Living Word Messiah Yeshua our King. We are reminded that we were not saved in order to become law breakers but so that in right relationship with God we might act out of His righteousness and thus be seen to be children of God through Messiah Yeshua our LORD (God with us) and King. 26 If a person (iysh[H]) thinks (yedameh[H]) himself to be religious, a servant of God (thrēskos[G], oveid Elohiym[H]), yet doesn’t bridle, guide, direct (chalinagōgeō[G], sam resen[H]) his tongue (glōssa[G], leshono[H]) but deceives (apataō[G]) his own heart, core being (kardia[G], levavo[H]), this person’s religion, service to God (thrēskeia[G], avodato[H]) is vain, worthless (mataios[G]). 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. “To the chief Musician, to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.” -Psalm 39:1 KJV To “bridle” the tongue is not the same as “binding” the tongue. This is not an admonishment to be silent but rather an instruction to guide one’s words, in the same way a horse is directed by the bridle, bit, and reins. The bridle is pulled over the horses head and a bit placed in the mouth attached to reins that are used by the rider to direct the horse. To bridle one’s tongue means to employ the authority of the head and actively direct what comes out of the mouth. Wicked speech is evidence of a lack of self-control (a fruit of the Spirit)[Gal. 5:22-23]. We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is. By misusing the word religion we become the vain spiritual practitioners we accuse others of being. When we translate the correct meaning of the word religion the statement “I’m not religious, I have a personal relationship with God” becomes “I am not a servant of God, I have a personal relationship with Him”. A glaring contradiction, an example of self-defeating logic, self-destructive thinking. A Messiah follower who walks rightly before God can say with confidence “I am in a relationship with God and because of this I practice pure and undefiled religion.” Consider this, Yeshua was religious, and if it could be said of Him that He was not religious then He would not have been the promised Messiah of Israel. 27 Pure, clean, clear (katharos[G]) and undefiled (amiantos[G]) religion, service (thrēskeia[G], ha’avodah[H]) before the face (para[G], lifneiy[H]) of the God/Judge (Theos[G], haElohiym[H]) and Father (patēr[G], Aviynu[H]) is this: to visit (episkeptomai[G]) the fatherless (orphanos[G]) and widows (chēra[G]) in their distress, trouble, affliction (thlipsis[G]) and to keep one’s soul unspotted (aspilos[G], nafsho[H]) by this world (ho kosmos[G], haolam[H]). 27 Pure, clean, clear and undefiled religion, service before the face of the God/the Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world. Note that God is the Father of the fatherless, so that when we visit the fatherless we are reflecting the Father heart of God, Who places the lonely in families (Ps. 68:6). Three central Jewish spiritual teachings are alluded to in verses 26 and 27: Firstly, ancient Biblical Judaism did not have a word for theology prior to the Hellenization of Israel by the Greeks. This means that Judaism always taught faith in action rather than the use of the mind alone to philosophize over God concepts. A Jew cannot separate godly concepts from godly actions: the centre of the Jew, being the heart, is not to be understood as the heart devoid of the mind, rather it is the intersection of all parts of the being made echad (one). Therefore hypocrisy is anti-Jewish, anti-God and anti-Messiah. One who thinks (that is theologizes, talks of God consciousness but does not birth it) that he is righteous, but doesn’t keep his tongue in check, deludes himself and his religion is worthless. Again, this affirms Yaakov’s previous warning not to allow lust to give way to temptation, sin and death. Our idle words are worthless, on the other hand our worthwhile actions are the very words of life. Secondly, Yaakov reminds us that religion is not the problem, we are. He is reminding Jews in the diaspora to maintain a pure observance of the perfected Torah in Messiah. He is not saying that observance brings salvation (he has already said that humbly receiving the implanted word brings salvation) on the contrary, he is calling the Jewish diaspora to return to their true identity as Jews in Messiah. Many lived in nations that worshipped false deities, practicing abominations against God on a daily basis. Yaakov reminds his fellow Jews of their worth as God’s chosen people. Thirdly, Yaakov asks that his Jewish brothers and sisters keep themselves separate from the pagan practices that surround them. The Torah gives specific instructions for the care of Israel’s widows, her poor, her orphans and the foreigner living among her. Yaakov is calling the Jews of the diaspora back to these guidelines as a starting point for the all-encompassing loving action of the Gospel as defined as perfected Torah. From the beginning God has asked Israel to be separate, called out ones, set apart, which is the very essence of what it means to be Holy. Here Yaakov reiterates this well-known Torah concept, connecting it to the “unspotted” sacrificial Lamb of God, the Mashiyach (Messiah). In doing so he endears himself to both Messianic and non-Messianic Jews alike. Honouring the tradition of ancient Judaism and belief in Messiah, he then goes on to fill it with hope for the future. That hope is born in Mashiyach, the one we had long awaited. We, like Yeshua, are called to be “unspotted” living sacrifices, holy and acceptable to God (Lev. 22:21; Num. 19:2; Romans 12:1; Eph. 5:27; Col. 1:22; 1 Pet. 1:19; ). The first chapter of Yaakov begins a book of unified spiritual-physical reality. We will see throughout this book the three concepts of shamor (observance) v’zakhor, (remembrance) v’halakhah (and action). These concepts are a unity (echad), they are not able to function properly outside of their connected circle of existence. The Word of life (Messiah) in us, reminds (zakhor) us to observe (shamor), in turn our observance (shamor) causes us to remember (zakhor) what God has done, what He is doing, and what He will do. By our observance and our remembering we give birth to action. This is Halakhah, the way we walk. There is no longer room for theology (thinking about God devoid of living in Him), because the life we now live in Messiah is a life beyond theology and its limitations. We are worthy because we have worth. God has set the measure of our value in the life of His Son Yeshua before the foundation of the world. You are loved with an everlasting love. “Therefore, I urge you fellow Jewish brothers and sisters through the mercies, compassion, emotions of the God, that you all present your bodies as a living, breathing sacrifice, holy, pleasing, acceptable to the God, this is your reasonable, logical service (religious practice).” -Rav Shaul (Paul the Apostle), Letter to the Roman Body of Believers 12:1 (Author’s Translation) Copyright 2022 Yaakov Brown Through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. Introduction:
Hebrews 9:1-14 reminds the reader of the Mishkan (Tent of Meeting) it’s serving priests and its articles, showing them to be replicas that point to the original Mishkan in the heavens. The mercy seat of the heavens being the place where Yeshua the Great High Priest has sprinkled His blood in order to affect eternal atonement for all who receive Him and His saving work. The writer points out that if the blood of goats and bulls (Num. 16), and the ashes of the heifer could affect temporary outward cleansing of the body, then how much more can the blood of Messiah (which is everlasting) purge the soul of a human being, removing the decaying deeds of the sinful nature (yetzer hara). The “goats and bulls” relate to the High Priest’s duties on Yom Kippur (Day of Atonement) relating to both his cleansing and the cleansing of the community of Israel from sin. The ashes of the red heifer mixed with water and applied with hyssop relate to the ritual cleansing of one who has touched a dead body. In both cases death, which is the fruit of sin, is associated to the rites. The writer of Hebrews is intentionally using these examples in order to solidify his point that the physical practices of the earthly sacrificial system cannot save the inner person from the just consequences of sin. With regard to the ashes of the red heifer it is worth noting that the ashes mixed with water for the ritual cleansing of those who touch the dead (a metaphor for touching the fruit of sin), is called “water of separation” (Num. 19:13) because it cleanses ritually cleanses the person from that which “separates” them from God. The writer of the Book to the Hebrews inspired by the Holy Spirit uses this temporal earthly example to point to the fact that Yeshua’s sacrificial death and the sprinkling of His blood (ashes) mixed with water (life) truly and eternally cleanse the inner person of those who receive Him. This has been accomplished and is now offered to all until His return, at which time “separation from sin” (Heb. 9:28) will not be the subject of His coming but to reign in fullness over Judah, Israel and all the nations (those who have received Him). In our previous study we noted that the ark of the covenant (Aron Ha-Briyt) was not present in the holy of holies during the earthly ministry of Messiah in the first century C.E. And that Yeshua never entered the holy of holies on earth but the holy of holies, or the holiest place in the heavens. We also learned that the book of Revelation tells us where the original Aron Ha-Briyt of God is located and that the vein pursuit of the earthly ark that can never affect redemption is an act of idolatry. “Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV previous verses: 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God? Before we continue we note again that while Yeshua’s unique priesthood is “like” that of Melki Tzedek (the mortal king and priest of ancient Salem), Yeshua’s practice of atonement is likened to that of the high priest of the Levitical priesthood. Therefore, as previously stated, Yeshua’s priesthood over all peoples presents a convergent likeness that combines elements of both earthly temporal priesthoods. We thus glean understanding from both. BOOK TO THE HEBREWS Chapter 9:15-28 (Author’s translation) 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 16 For where there is a covenant, the death of the one who made it is necessary. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. 18 Nor was the first covenant consecrated, dedicated without blood. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. 27 And just as it is appointed for people to die once, and after this, the judgment, 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin, to those who look for, eagerly await Him. HEBREWS 9:15-28 (line upon line) 15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), so that those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] “And through this…” Through His blood, the sacrifice of His unblemished soul, the eternal Spirit of God (v. 14). “He is the mediator of a new covenant” In one sense Moses was mediator of the former covenant, but ultimately Yeshua is mediator of both covenants. However, only Yeshua could mediate the new covenant because it is a covenant that requires eternal blood atonement, something that Moses could never have provided. The Greek diathēkē is equivalent to the Hebrew briyt. However, while the Greek diathēkē can mean “covenant” or “testament”, the Hebrew briyt does not carry both meanings in the same sense. There are other Hebrew words like edut (witness, testimony) that better convey the Greco-Roman idea of “testament”. This being said, one of the names of the ark of the covenant is Aron Edut “Ark of Testimony” (Ex. 25:22). Therefore, both meanings are valid. However, the context of the present text denotes a covenant purchased by blood atonement and not a “will” or “testament” signed in anticipation of the death of the other party. Rav Shaul (Paul the Apostle) makes a similar drash in his writing to the Galatian believers (Gal. 3:15-18). The Jewish recipients of the Book to the Hebrews understand “covenant” and not “testament” as in “last will and testament”. Sadly the majority of Christian scholars and commentators (and some Messianics) miss the point entirely by reading into the text a Greco-Roman or modern western understanding of the word diathēkē, seeing it (in spite of the context) as referring to “last will and testament” rather than “Blood Covenant”. Which, based on context, is the intended meaning of the Hebrew writer of this work. Messiah Yeshua is Mediator of the new covenant: “For there is one God, and one mediator between God and people, the man Messiah Yeshua; Who gave himself as a ransom for all, this has now been witnessed to at the proper time.” -1 Timothy 2:5-6 (Author’s Translation) NB: These verses and many others refute the modern scholarship lie that says Messiah’s sacrifice is not a substitution. It clearly is, one who pays with his life a ransom for someone else, is by definition a substitute. Messiah Yeshua’s blood inaugurated and perpetuates the new covenant: “For this is my blood of the new covenant, which is shed for many for the remission of sins.” -Matthew 26:28 (Author’s Translation) Messiah Yeshua’s sacrificial, substitutionary death purges those who believe from all that the Mosaic covenant could not: “Let it be known unto all of you therefore, both people, and Jewish brothers and sisters, that through this man (Yeshua) is preached unto all of you the forgiveness of sins: And by Him (Yeshua) all that believe are justified from all things, from which you could not be justified by the Torah of Moses.” -Acts 13:38-39 (Author’s Translation) “so that those who have been called may receive the promise of the eternal inheritance.” In order to properly understand the impact of this statement we must understand the Biblical historic weight of it. The Hebrew translation of this same statement reads: “that the elect (chosen) might receive the promised eternal land”. While it is true that all who believe both of the Jews and the nations, are given access to the eternal promise of inheritance in the family of God, it is nonetheless a secondary understanding. First and foremost, as understood by the first century Jewish recipients of this work, the “promise of eternal inheritance” relates to the fulfilment of the covenant promise made by God to Avraham and conferred upon Isaac and Jacob and thus the descendants of Jacob, Israel, the Jewish people. That eternal promise being for the inheritance of the land. The word "inherit" (leishtah[H] [to inherit], from the root yarash, yaresh)is first used in the Tanakh (OT) in connection with the promise concerning the land: “He also said to him, “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to inherit (leishtah[H]).” -Genesis 15:7 The covenant for the land was made by God while Avram (soon to be Avraham) was unconscious. Therefore, the fulfilment of the promise for the land is entirely incumbent upon God, Who in faithfulness will bring about its eternal outworking. “As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him… When the sun had set and darkness had fallen, a smoking fire pot with a blazing torch appeared and passed between the pieces. 18 On that day the Lord made a covenant with Abram and said, “To your descendants I give this land,” -Genesis 15”12, 17-18 NIV The fact that God’s giving of the land to Israel (through Avraham) is eternal is testified to by Scripture: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” -Genesis 17:8 NIV Therefore, reading the present text (Heb. 9:15b) as a first century Jewish believer, we understand the meaning as “that the elect (descendants of Jacob who are in right standing with God through faith) might receive the promised eternal land”. We must keep in mind that the terms “elect” and “chosen” when used by the new covenant Jewish writers, are understood to be speaking first and foremost of the chosen people Israel (ethnic, religious, empirical, chosen). This is not an act of pride on the part of the writers but a matter of Biblical fact. While it remains true that all regardless of ethnicity are welcomed into the eternal inheritance of God through Messiah Yeshua, that is not what is first being said here. It is often the case that our election and stubbornness as Jews is used by God to protect us from apostasy, as is alluded to by Messiah in Matthew 24:24. Rabbi Shaul’s (Paul) letter to the Galatian believers (Galatians 3-4), both Jewish and Gentile, is a superb commentary on Torah, election and faith as observed through the lens of the writer of the Book to the Hebrews. It illuminates the application of these ethno-religious promises to all believers providing the order of the promises are respected and access to them is understood as a privilege in Messiah Yeshua and not an opportunity to do away with the chosen (elect) descendants of Jacob to whom they were first given and continue to be first offered (Rom. 1:16). 16 For where there is a covenant (diathēkē[G], briyt[H]), the death (thanatos[G], mot[H]) of the one who made it (diatithemai[G]) is necessary (anagkē[G]). 17 For a covenant (diathēkē[G], briyt[H]) is valid upon death (epi nekros[G], hamavet[H]), because it has no strength (ischuō mepote[G]) while the one who made it (diatithemai[G]) lives (zaō[G], bechayeiy[H]). 18 Nor was the first covenant (protos diathēkē[G], habriyt harishonah[H]) consecrated, dedicated (egkainizō[G], chanukat[H]) without blood (aima[G], dam[H]). 16 For where there is a covenant, the death of the one who made it is necessary. “For where there is a covenant, the death of the one who made it is necessary.” The death of the one who made it refers to the death purchased on behalf of the one who made it. There is no instance in the Torah where a person entering a covenant with God is required to give their own blood (life) in order to affect that covenant. Even Isaac received a substitutionary reprieve (Gen 22). The covenants of the Tanakh (OT) with few exceptions (and then by inference) are ratified in blood. The blood shed is shed on behalf of the life of the one who is entering the covenant. Therefore, “where there is a covenant, the death of the one who made it is necessary”, means, the vicarious death of another (an animal) on behalf of the one (a human being) entering the covenant. This verse does not refer to a “last will and testament” or covenant in the sense of “Testament” as so many conclude in error. It cannot, because the preceding and proceeding verses speak specifically of a blood covenant ratified according to the practices outlined in Torah and according to those covenants entered into by our forebears from Adam to Noah, to Abraham, to Jacob, to Israel. To misunderstand this covenant as referring to a last will and testament is to entirely misunderstand the meaning of the text. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. “a covenant is valid upon death” The death of a substitutionary animal is required in order for a covenant to be ratified (Gen. 8:20; 9:9; 15:9, 17-18; 17:11; Ex. 24:1-8). That animal dies on behalf of the one entering the covenant. Therefore, it is as if that one has died. In the case of the new covenant Messiah Yeshua is the substitutionary sacrifice, and His blood causes the one who enters this new covenant to become dead to sin and alive in Messiah. “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “it has no strength while the one who made it lives.” No covenant is binding without a substitutionary sacrifice of blood made on behalf of the one entering it. It is the vicarious death of another that gives a covenant strength (according to Torah). 18 Nor was the first covenant consecrated, dedicated without blood. This verse shows that a Biblical covenant is being referred to by the writer and not a Greco-Roman “last will and testament”. The “first covenant” refers to the Mosaic covenant, which was, like the new covenant, ratified with blood. Did Moses die in order for the Mosaic covenant to become of affect? Of course not. Was it the blood of the people of Israel that was shed in order for the Mosaic covenant to be ratified? Of course not. But it was the blood of animals that was shed in their place, so that the covenant might be ratified through the vicarious death of animals representing the death of the people who entered the covenant (Exodus 24:1-8). Therefore, the same is true of the new covenant which is established through the substitutionary sacrifice of Yeshua, whose blood is of everlasting affect. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment (entolē[G], mitzvah[H]) to all the people individually and collectively (pas ho laos[G], kol ha’am[H]) according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), he received/took (lambanō[G]) the blood (ho aima[G], hadam[H]) of the calves (moschos[G], va’agaliym[H]) and the goats (tragos[G], se’iyriym[H]), with water (hudōr[G]) and scarlet (Kokkinos[G]) wool (erion[G]) and hyssop (hussōpos[G]), and sprinkled (rhantizō[G]) both the Scroll (biblion[G]) itself and all the people individually and collectively (pas ho laos[G], kol ha’am[H]), 20 saying, “This is the blood (ho aima[G], hadam[H]) of the covenant (ho diathēkē[G], habriyt[H]) which God (Theos[G], Elohiym[G]) commanded (entellomai[G], tzivah[H]) you.” 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” “3 So Moses came and told the people all the words of Adonai as well as all the ordinances. All the people answered with one voice and said, “All the words which Adonai has spoken, we will do.” 4 So Moses wrote down all the words of Adonai, then rose up early in the morning, and built an altar below the mountain, along with twelve pillars for the twelve tribes of Israel. 5 He then sent out young men of Bnei-Yisrael, who sacrificed burnt offerings and fellowship offerings of oxen to Adonai. 6 Then Moses took half of the blood and put it in basins and the other half he poured out against the altar. 7 He took the Scroll of the Covenant and read it in the hearing of the people. Again they said, “All that Adonai has spoken, we will do and obey.” 8 Then Moses took the blood, sprinkled it on the people, and said, “Behold the blood of the covenant, which Adonai has cut with you, in agreement with all these words.” -Exodus 24:3-8 TLV Moses sprinkled the scroll of the Torah in order to acknowledge its requirement for blood atonement (Lev. 17:11). He sprinkled blood on the people to show that blood had been shed on their behalf so that they had died symbolically according to the vicarious blood of the animal sacrifices. We note that the blood is of the covenant, meaning that blood shed is an intrinsic and necessary part of binding covenant. This is attested to throughout the Tanakh (OT). While it is not mentioned elsewhere in Scripture that Moses sprinkled the Torah scroll, it is nonetheless mentioned here. Objections to the truth of the present text are a rejection of its inspiration and therefore a rejection of God’s Word. 21 Likewise (homoiōs[G]) he sprinkled, threw the blood (ho aima[G], hadam[H]) on (rhantizō[G], zarak[H]) both the Tent of Meeting (skēnē[G], ha-Mishkan[H]) and all the vessels, utensils, implements (skeuos[G], keleiy hashareit[H]) of the service (leitourgia[G]). 22 And with few exceptions (schedon[G]) all things (hakol[H]) individually and collectively (pas[G]) are purged, cleansed, purified (katharizō[G], yithar[H]) with blood (aima[G], badam[H]), according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), and without the shedding of blood (aima[G], dam[H]) there is no remission, liberty, forgiveness, freedom (aphesis[G], eiyn slichah[H]). 23 Therefore it was necessary, right (anagkē[G], nachom[H]) for the copies, patterns, warnings (hupodeigma[G]) of the things in the heavens (ho Ouranos[G], hashamayim[H]) to be purged, cleansed, purified (katharizō[G], letaheir[H]) with these things, but the heavenly (epouranios[G]) things themselves with better, more excellent sacrifices (thusia[G], toviym mei’eileh[H]) than these. 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. While it is not mentioned elsewhere in Scripture that Moses sprinkled the Mishkan (Tent of Meeting), Leviticus 18:15, 19 speak of sprinkling blood on both the altar and Aaron the high priest, and thus infer the sprinkling of the Tent and utensils. Additionally Josephus the first century C.E. historian writes that consecration was made upon “the Tent and the vessels which belonged to it, both with oil that had first been incensed, and with the blood of bulls and rams." (Antiquities of the Jews 3:8:6) 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. “And with few exceptions” Some things were purged by water and some by fire (Numbers 31:23). The exceptions relate to ritual uncleanness and not to the atonement of sin committed either in ignorance or by wilful intention. Therefore, the exceptions do not relate to the remission of sin. This is why the writer makes clear that without the shedding of blood there can be no remission (forgiveness) of sin (Exodus 29-30; Leviticus 1-9, 14-17). “all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law” The Torah states explicitly, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “without the shedding of blood there is no remission, liberty, forgiveness, freedom.” The life is in the blood, whereas sin entered the world and brought death with it. In order to remove death, life is required. But the blood of animals could never do more than temporarily and symbolically cover sin. What is needed is not a temporary picture of redemption through blood but an eternal blood transfusion of the life blood of God. Sin cannot be removed any other way. There is no forgiveness or the freedom it brings without the shedding of blood. Jewish tradition agrees, saying “eiyn kaparah alay badam” (no atonement except that made in blood) [Talmud Bavliy Yoma, fol. 5. 1. Zebachim, fol. 6. 1. & Menachot, fol. 93. 2.]. “Does the placing of hands atone for one’s sins? Isn’t atonement accomplished only by the sprinkling of the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” (Leviticus 17:11)?” -Talmud Bavliy Yoma 5a. 2. Sefaria translation In light of modern medical research the transfusion analogy is poignant. It has been observed that in cases where leukaemia patients receive bone marrow transplants, that their blood DNA changes to replicate the donor’s blood DNA. In the case of Messiah we receive a spiritual transfusion in His blood that purges our DNA of sin and causes us to take on, in a spiritual and transcendent sense, His genomic DNA, thus, becoming brothers and sisters who share in His sinless humanity. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. The earthly copies of the heavenly things required cleansing, but the heavenly things themselves are made accessible to sin affected humanity by more excellent sacrifices than those of animals. "and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.'' -Targum Yonatan Exodus 40:9 The heavenly things did not need purging or purifying, rather through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. 24 For the Messiah (Christos[G], ha-Mashiyach[H]) did not enter a holy place/sanctuary (hagion[G]) made by human hands (cheiropoiētos[G], biydeiy adam[H]), a copy, representation, figure (antitupon[G]) of the true one (ho alēthinos[G]), but into heaven itself (ouranos[G], hashamayim[H]), now (nun[G]) to appear before the face (prosōpon[G], peneiy[H]) of God (Theos[G], Elohiym[H]) for us; 25 nor must (hina[G]) He offer (prospherō[G], lehak’riyv[H]) His soul (et nafsho[H]) often, repeatedly, many times (pollakis[G]) like the high priest (ho archiereus[G], Kohen hagadol[H]) who enters the Holy place, sanctuary (ho hagion[G], el-hakodesh[H]) year after year with blood (aima[G], dam[H]) of others (allotrios[G], acheiriym[H]). 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; “Messiah did not enter a holy place/sanctuary made by human hands” Yeshua never entered the holy of holies of the second temple. Rather He entered the Holiest Place of which the earthly Mishkan (Tent) and Mikdash (Temple) were temporal replicas. “now to appear before the face of God for us” Yeshua is “now” before the face of God for us. This is an eternally present statement that gives us assurance of everlasting security in Him. This statement was true for the first century C.E. recipients and remains true for all who receive Yeshua. “My children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an Intercessor with the Father—the righteous Messiah Yeshua. 2 He is the atonement for our sins, and not only for our sins but also for the whole world.” -1 John 2:1-12 TLV 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. Messiah’s sacrifice is of eternal affect. Unlike the high priests of the Levitical priesthood He need not offer sacrifices for Himself because He is sinless, without blemish. Therefore, He has died once for all and stands perpetually before the face of God to intercede on behalf of those who have received His vicarious sacrifice. 26 Otherwise, He would have needed to suffer (paschō[G]) often since the beginning, foundation, conception (katabolē[G], meireishiyt[H]) of the world (kosmos[G], haolam[H]); but now (nun[G]) once (hapax[G], echat[H]) at the goal (sunteleia[G]) of the ages, generations, the world, forever (aiōn[G], hadorot[H]) He has been revealed, manifest (phaneroō[G]) to put away, cancel, abolish (eis athetēsis[G]) sin (hamartia[G], et hacheite[H]) [missing the mark set by God’s holiness] by the sacrifice (thusia[G], bezevach[H]) of His soul (nafsho[H]). 27 And just as it is appointed (apokeimai[G]) for people (beneiy adam[H]) to die (apothnēskō[G], lamot[H]) once (hapax[G], echat[H]), and after this, the judgment (krisis[G], hamishpat[H]), 28 so Messiah (Christos[G], ha-Mashiyach[H]) also, having been offered (prospherō[G]) once (hapax[G], echat[H]) to bear, carry (anapherō[G]) the sins (hamartia[G], cheite[H]) of many, will appear (optanomai[G]) a second (deuteros[G], sheiniyt[H]) time for salvation (sōtēria[G], liyeshuah[H]) without reference to, separation from (chōris[G]) sin (hamartia[G], cheite[H]), to those who look for, eagerly await (apekdechomai[G], yeiraeh[H]) Him. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. Because of His perfect sacrifice Messiah need not die many times, over and over again. Nor has He need of somehow retrospectively atoning for the righteous ones of our past. Yeshua the Messiah is resurrected and transcendent unbound by time and space and is therefore able to save all (from Adam to the last human born into time and space) through His blood. “19 but with precious blood like that of a lamb without defect or spot, the blood of Messiah. 20 He was chosen before the foundation of the world, but was revealed in these last times for your sake.” - 1 Peter 1:19-20 TLV “8 All inhabitants of the earth will worship the beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.” -Revelation 13:8 NIV “but now once at the goal of the ages, He has been revealed, to abolish sin by the sacrifice of His soul.” Now (in the first century C.E.) and now (in the present), Yeshua is manifest as the Goal of the Torah (Rom. 10:4), the mediator of a better covenant in His blood, one that brings eternal atonement and everlasting life for all who receive Him. So that both those who “now” received Him in the first century C.E. and those who “now” receive Him in our time, have already passed from death into His eternal life. Our spiritual DNA has changed. 27 And just as it is appointed for people to die once, and after this, the judgment, This verse puts death to the false claims of those who say they have died and literally been to heaven and have come back to shared their experiences. While according to Scripture (2 Cor. 12:2-4) one can claim to have experienced a vision of paradise (Gan Eden, Bosom of Abraham ref. Luke 16:19-31) as convergent with the third heaven (not heaven but a part of Sheol), one cannot legitimately claim to have actually, physically or metaphysically entered the heaven of heavens (John 3:13; Heb. 9:27; Luke 23:43)[note that Elijah was taken into “hashamayim” the heavens pl. and not into the heaven of heavens in particular (2 Kings 2). Also in the case of Enoch who “was not”, heaven is not mentioned (Gen 5:24). The Scripture does not say “it is appointed to human beings to die and spend time in heaven and then come back for a while and die again etc…” But, “It is appointed to human beings to die once and then the judgement”, not “and then some other things and then the judgement”, but “and then the judgement” which by necessity precedes what Christians mistakenly call “heaven”, but is actually the Olam haba (world to come). Only following the judgement do we dwell forever in the Olam Haba (World to come), prior to that the redeemed await the judgement in Paradise (Bosom of Abraham, Gan Eden). Those Scriptures used to support the counterfeit experiences of those who have “passed” and been revived, when examined closely, affirm the present text rather than being divergent in their meaning. This verse also puts to death the false idea of the ghosts of human souls, which in reality are demonic spirits (false elohim [gods]) masquerading as departed human souls. This is extremely important in light of the many foolish misinterpretations of Hebrews 12:1 and 1 Samuel 28:3-21. According to this verse there are two steps between the present temporal life and the Olam Haba (world to come) [mis referred to by Christians as “heaven”]: 1. The death of the human being as a result of the sin affected world 2. Judgement. There are no intermediary stages mentioned, nor does the wealth of Scripture support such stages. Those who teach otherwise teach apostasy. ***For Additional Study*** An explanation of the verses commonly used in an attempt to circumvent the truth of Hebrews 9:27. My commentary on 1 Samuel 28:3-21 https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor Hebrews 12:1 The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools both the witch and Saul, and is subsequently used by God to condemn Saul (ref. see link above). The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 C.E (A.D). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. 1 Peter 3:14-21 “If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.” –1 Peter 3:17-21 In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in Sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits heard Yeshua’s message received it and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation. From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in Sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8). 2 Corinthians 12:1-5 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. 2 I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. -2 Corinthians 12:1-4 NASB V.1 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. What Rav Shaul (Paul) is about to speak of is a “vision”, a “revelation” and not a physical or metaphysical event. Therefore, based on the very nature of either a vision or a revelation, the events described are already presumed unreal, not actual, neither physical nor metaphysical, but instead, something seen in the imagination, mind’s eye or spirit. V2. I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. Rav Shaul is possibly speaking of himself in the guise of apologetic self-promoting rhetoric like that employed elsewhere in his works. Alternatively he is relaying the vision experience of a trusted fellow believer, perhaps one of his brothers among the Jewish Church fathers. He states clearly “whether in the body I don’t know, or out of the body I don’t know, God knows…” He is describing the experience of a vision. Those who experience visions have all kinds of feelings and sensory adventures but are not literally in the places they are visioning. Rav Shaul is not espousing “out of body experience”, which is an occult practice connected with Gnosticism, transcendental meditation and other false religious beliefs. To the contrary, Biblical Judaism abhors this idea viewing it as a form of witchcraft. Instead, Rav Shaul is alluding to the difference between experiencing a vision as if it were inside us verses experiencing a vision as if we are looking outwardly at it (both occurring within the mind’s eye or consciousness but neither occurring outside the body). In neither case does the spirit leave the body. Biblical Judaism teaches that the human soul (Body, mind, spirit etc.) is a unity unseparated until death when the spirit leaves and goes to Sheol. The Greek harpaso is poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. Rav Shaul is right to give the interpretation to God, saying “God Knows”. Yes, God does know, in fact, so as to avoid confusion God has authored His word to say, “No one has ascended into heaven, except He who descended from heaven: the Son of Man.” (John 3:13), and “it is appointed for people to die once, and after this, the judgment…” (Heb. 9:27). V.3 And I know how such a man—whether in the body or apart from the body I do not know, God knows..” He repeats, “whether in the body I don’t know, or out of the body I don’t know, God knows…” because he is bewildered by the vision experience he is referring to and rightly understands that it was not a tangible, literal experience. Neither a physical or metaphysical reality. In Biblical Hebrew thought and interpretation something repeated is firmly established. Therefore, Rav Shaul has firmly established that he doesn’t know where the “man” was. As explained, the Scripture tells us where he was not. V.4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. The Greek harpaso is again poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. We know this because the Jewish writer refers to paradise (Gan Eden, the Bosom of Abraham), which is a part of Sheol, meaning that the qualification of heaven, written as “third heaven” refers to the convergent presence of the Messiah in both the heavens and paradise simultaneously, following His resurrection. Following His resurrection the King Messiah being unbound by time, space, situational and locational being etc. In short, regardless of the issue of traversing the heavens as believers, this text is referring to a convergent form of paradise (in Sheol) and not to the heaven of heavens. Therefore, the text of 2 Corinthians 12:1-4 does not teach that a person (perhaps Paul) ascended to the heaven of heavens, something that would contradict the words of Yeshua and the teaching of Hebrews 9:27. Regarding the Resurrections of Lazarus, the Son of the widow of Nain etc. All (those temporally resurrected) had not yet passed into Sheol but were in transition sleep. Meaning unconscious but the spirit had not left the body according to ancient Jewish tradition (3 to 4 day period of unconscious sleep, the first stage of death/passing). This means that the person cannot communicate with the living, nor are they yet in Sheol (When Yeshua says "Today you will be with me in paradise" to the thief on the cross (Luke 23:43) I believe the word "today" is used in an eternally present sense. Alternatively, some pass over more quickly than others, although with regard to time and space how could we even begin to determine the measure by which we could access such a process?) In all these cases of temporal resurrections (they are exceptions, and include Elijah raising the woman's son) the resurrected are resurrected within four days of death, and their spirits have not entered death finally with regard to entering Sheol. "Appointed unto man once to die" regards the spirit's entry into Sheol and not the transition period of soul sleep (a euphemism used by Yeshua [John 11:11]). No one in transition sleep (first stage of separation) can communicate to the living. Therefore, the point I made regarding ghosts being demons remains the same, ghosts are not wandering human spirits. Additionally, Hebrews 9:27 makes both Karma and Reincarnation untenable concepts: Hebrews 9:27 of course also refutes the false beliefs of karma and reincarnation. Those who claim “sowing and reaping” to be the same concept as “karma” do so by ignoring the Scriptures that qualify sowing and reaping. Sowing and reaping applies to the temporal actions and outcomes of this life and to the cumulative actions of this life and their eternal outcome following judgement. It does not seek to solve the problem of injustice by perpetuating injustice, as is the case with karma and reincarnation. Karma attempts to provide a solution for evil by offering a cycle of lives that provide an opportunity to act rightly in order to become perfect, divine. The flaw in this delusion is that an inherently sinful person can never act perfectly, not in any life, nor can an evil act which has already been done, be undone by a good act. Ample evidence against the delusion of karma is recorded throughout human history for all to see. What’s more, karma says that a suffering destitute person (of a lower class) should be left to suffer in order to perfect their karma for a better reincarnation, this in direct opposition to the teaching of Scripture, which admonishes us to help the destitute and suffering. There is no justice in karma. It offers nothing more than a perpetual prison of impossible restitution and the false promise of (counterfeit) divinity. Whereas the God of justice has made restitution on behalf of all who will receive His loving sacrifice through Yeshua, and promises eternal life in Him (the Divine One). 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13], to those who look for, eagerly await Him. “Messiah also, having been offered once” Just as the life of a human being ends in death (of the body) once, so too the death of Messiah occurs once in order to carry upon Himself the sin and death of many, and produces eternal life as a result. “to carry the sins of many” This is a quote from Isaiah 53:12, and is part of a Messianic prophecy spanning Isaiah 52:13-53:12. It is also alluded to in Mark 10:45 and a different portion of it is quoted in Acts 8:32-35. Notice that Messiah carries the sins of many, not all. God Who is all-knowing seeing the end from the beginning, sent Messiah to atone for all who would receive Him. The sins of the willfully unrepentant remain unatoned and thus, they will suffer the just punishment for their sins eternally as the antithesis to eternal living (Hebrews 6:2; Daniel 12:2; Mark 9:44-48; John 5:29; Matthew 25:41, 46; 2 Thessalonians 1:9; Revelation 20:10). “will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13],” His second coming does not address the issue of sin, which has already been solved in His death and resurrection. Rather His second coming brings the fullness of the promise of eternal life made manifest in the new heavens and new earth for all who have received Him and been reconciled to God in right relationship. That Messiah will return is certain (Mark 13:24-27; 2 Timothy 4:8; Titus 2:13; 1 Thessalonians 4:13-17). “to those who look for, eagerly await Him.” With regard to the first century Jewish believers who are the recipients of this work, they are to await Yeshua just as the people of Israel awaited the return of the high priest from the holy of holies on Yom Kippur. The distinction of “those who look for and eagerly await Him” is important. The writer has already addressed the issue of disobedience and those Israelites who failed to enter God’s rest (Heb. 4), now he gives a gentle reminder to his hearers, admonishing them to remain focussed on Yeshua and His promised return. Rav Shaul teaches rightly that not all ethnic-religious Jews are truly Jewish in soul, that is, not all ethnic-religious Jews have chosen to receive Yeshua’s redemptive work (Romans 9:6). Rav Shaul’s writing on this matter specifically refers to Jews (ethnic) and does not refer to the spiritual condition of non-Jews (as some foolishly misinterpret). As I’ve said on many occasions, the context of Romans 9 relates to Jews who are Messiah followers (true Israelites), and Jews who are ethnically Israel but are not Messiah followers. All examples given in Romans 9 relate to Jews, Gentiles are not mentioned in relation to the inward spiritual condition of a Jew. Therefore, it is utter nonsense for a Gentile to call himself a “spiritual Jew”. The only “Spiritual Jew” is an “ethnic Jew”, given that “Jew”, and “Israel” are ethnic nouns describing the descendants of Jacob (they are never used in Scripture to describe Gentiles, physically, spiritually or otherwise). As I have said many times, a Gentile calling himself a “Spiritual Jew” is comparable to a Briton calling himself a “Spiritual Navajo”. The same applies to a Church that claims to be Spiritual Israel. That Church is apostate. By way of Hebrews 9:28 being applied as a universal principle, applicable to all who truly believe: as disciples of Yeshua our faith is an ongoing walk of looking to Him, hoping in Him, eagerly awaiting Him. He is present and returning, and in Him we have returned to the eternal present. Copyright 2021 Yaakov Brown Those who make Torah the goal, miss the Goal of Torah (Ref. Rom. 10:4). Introduction:
By way of introduction, we must remind ourselves that the first century Messiah following Jewish recipients of this book continue to work out their faith in the shadow of the yet to be silenced temple and its decaying sacrificial system (the Book to the Hebrews being written prior to the destruction of the temple as evidenced by the present tense verbs used concerning the sacrificial practices of the Levites). At the time (approx. 60 C.E.) both the observant Messiah following Jews of the diaspora and those in the land (Roman occupied Israel) are yet to fully understand how Messiah has revealed the original heavenly temple, proving the earthly copy to be a passing picture of a greater atonement. The writer of the Book to the Hebrews, inspired by the Holy Spirit, uses the words of Jeremiah (31:31-34) to show that the Torah written on the hearts (inner being) of those redeemed by the New Covenant (a better covenant), is that part of Torah that is everlasting, while those parts of Torah concerning the temporal sacrificial system and the physical earthly tent of meeting are “decaying, becoming old, soon to disappear/be destroyed” (v.13). Becoming, meaning not yet obsolete. As we have already understood, the Torah remains as an indictment against sin until the end of the age, following which only the eternal parts of Torah remain. This is affirmed by the teaching of the King Messiah Yeshua. Those who manipulate or mis-qualify the meaning of nomos[G]/Torah[H] in the present chapter do so in a desperate attempt to hold on to those parts of Torah which the text clearly says are, “decaying, becoming old, soon to disappear/be destroyed”. In doing so they deceive themselves and their hearers, turning the gaze of Messiah followers away from Yeshua and toward the misuse of Torah, making the written Instruction an object of idolatry. Torah is good and the mitzvot (commandments) holy (Rom. 7:12), but the misuse of it is wickedness (Gal. 3:10-11). “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) “10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation) Those under curse seek to keep Torah, while those set free from curse in Messiah are kept by “the Torah of the Spirit of life in Messiah Yeshua.” The former covenant made weak by our sin, nonetheless points to the goal Yeshua and a better covenant that cannot be weakened by sin because the outworking of it is entirely reliant on Yeshua, Who was tempted and put on trial in every way that we are but remained sinless (Heb. 4:15), and Who, having conquered death is now seated in the right hand of God the Father ministering as our Great all existing, and everlasting High Priest. 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 7 being: 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. BOOK TO THE HEBREWS Chapter 8 (Author’s translation) 1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:40] 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] 9 Not like, according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed. HEBREWS 8 (line upon line) 1 Now (de[G]) concerning the things we have spoken (lego[G]) of (epi[G]) this is the sum, the primary principal, goal (kephalaion[G], sof davar hakol nishma[H]): we have (echo[G], yesh lanu[H]) such a high priest (archiereus[G], Kohen gadol[H]), Who sits (kathizō[G]) among, in, at (en[G]) the right (dexios[G], hakavod[H]) hand of the throne (thronos[G]) of the Majesty, Royal Glory (megalōsunē[G], hag’dulah[H]) in the heavens (ho ouranos[G], bashamayiym[H]), 2 a minister, servant (leitourgos[G], meshareit[H]) in the sanctuary, holy of holies (hagion[G], bakodesh[H]) and in the true, original (alēthinos[G], emet[H]) tent of meeting (skēnē[G], uv’mishkan[H]), which the Lord (Ho Kurios[G], YHVH[H]) pitched, fastened together (pēgnumi[G]), not (ou[G], ve’lo[H]) humanity, man, mankind, a man (anthrōpos[G], adam[H]). 1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, “Now concerning the things we have spoken of this is the goal” This refers to all the former things alluded to including Yeshua’s superiority to Moses, the Torah, the Levitical priesthood, and Melkiy Tzedek. All of the temporary things that have been expounded on are signs pointing to the goal (Rom. 10:4). “we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, in the heavens” The Hebrew euphemism “hag’dulah[H]” describes YHVH. (Psalms 110:1; Heb. 1:3, 13; 10:11-14). There are many thrones (Col. 1:16), but only one “throne of the Majesty”. The book of the Acts of the Shlichiym (Sent Ones, Apostles) records Yeshua standing at the right hand of God at the point of the Jewish martyr Stephen’s death (Acts 7:55-56). This does not mean that Yeshua is always standing (positionally speaking), rather it indicates His continued concern for and participation in the lives of His followers. Yeshua understood Stephen’s faithfulness unto death, stood to honour Stephen and subsequently (transcendently) met Stephen in Gan Eden (the bosom of Abraham/Paradise). The resurrected King Messiah is transcendent and unbound by time and space, everlasting just as He was from the beginning. 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. “a minister, servant in the sanctuary, holy of holies” The Greek text uses the plural form for “holy” and thus, conveys the heavenly holy of holies that is the original for the temporary shadow of the earthly holy of holies into which the Levitical high priest would enter once a year during Yom Kippur (the Day of Atonement). “in the true, original tent of meeting,” The Mishkan (Tent of Meeting) which Moses was instructed to erect (Exodus 25-31, 35-39), was a copy of the true, authentic, original heavenly Mishkan. Therefore, for the Messiah following Jew of the first century to place his focus on the temporary copy (at that time being the second temple, still in use) is for him to miss the point of that sanctuary (holy signpost) entirely. The Messiah follower is admonished to look to Yeshua and the heavenly Mishkan (Rev. 15:5) which the earthly sanctuary points to. Some seven hundred years prior Isaiah the prophet had a vision of the heavenly temple and prophesied it to Israel (Isaiah 6). Sadly, the orthodox Jewish focus on rebuilding the temple today, though in line with fulfilment of prophecy regarding the latter days, is nonetheless a practice of focusing on that which is passing away. Either knowingly or unwittingly those Jews today who place their hope in the re-establishment of the temple and sacrificial practices, are in fact hoping in vain. Messiah Yeshua is the means of our redemption and not the temporary blood of animals which were always a sign of the greater atonement of HaShem in Messiah. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV “which the Lord pitched, fastened together, not humanity.” The temporary Mishkan erected in the desert long before there was a temple in Jerusalem, was a visual and kinetic reminder of God’s desire to dwell with His people in perpetuity. Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)])," The emphasis here is on the fact that God is the One Who has created and established all things, and He alone is able to save. It is God Who pitched the heavenly Mishkan and God Who instructed Moses to build a copy as a sign pointing to it and its redemptive purpose. Human beings cannot claim to have constructed the holy place, nor can any human being claim to have the ability to save himself. This is especially important when addressing those first century Jewish followers of Yeshua who were returning their focus to the keeping of Torah (Instruction) rather than focusing on Yeshua the King Messiah and allowing God’s Spirit to outwork the Torah (Instruction) of Yeshua in them. While this is addressed to the Messiah following Jews of the first century, it is nonetheless a teaching applicable to all who believe. The Gospel imperative is self-evident. It is God Who saves through Yeshua and not human beings who save themselves. We receive Yeshua’s finished work and in doing so we acknowledge that our salvation is entirely reliant upon Him. Any gospel that teaches good works as the means of either faith or salvation is in direct contradiction to the Scriptures which teach that good works are the fruit of faith (being in Him precedes doing of Him). “7 in order that in the coming ages He might show the incomparable riches of His grace, practical love, unmerited favour, expressed in His kindness to us in Messiah Yeshua. 8 For it is by grace, practical love, unmerited favour, that you have been saved, through faith, trust, belief—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” -Ephessians 2:7-9 (Author’s translation) 3 For every (pas[G]) high priest (archiereus[G], Kohen gadol[H]) individually and collectively, is appointed (kathistēmi[G]) to offer gifts, both freewill offerings (dōron[G]) and sacrifices (thusia[G]); so it is necessary that this one (Yeshua) also have something to bring, offer (prospherō[G]). 4 Now if He were on earth, in the land (epi ge[G], ba’aretz[H]), He would not be a priest (hiereus[G], kohein[H]) at all, since there are those who offer the gifts according to the Torah (ho nomos[G]); 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. Those who claim that “Torah[H]” or “nomos[G]” in and of itself, simply means the specific instructions given to the priests must explain why the text reads “ho nomos[G]” (The Torah), “katorah[H]” (because of, according to The Torah). The instruction the priests follow is part of the Torah. Therefore, when the writer later refers to the Torah as “growing old, passing away”, he is not referring only to those aspects related to the priesthood, but to all of the temporal aspects of Torah. To say otherwise is to misunderstand the text both linguistically and contextually. As I have stated previously, this does not negate the eternal aspects of Torah, rather it means that our explanation of Torah must be qualified to meet the reality of its application. A myopic singular definition of Torah only serves to show how great our lack of understanding is, both as Jews and “Messianics”. As High Priest Yeshua ministers as the original reconciler reflected in the temporal earthly priesthood but offering a better sacrifice (Himself). 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; “Now if He were on earth, in the land,” At the time of the writing of this work Yeshua had ascended to the right hand of the Father (position of authority). He was not on earth, in the Roman occupied land of Israel. Also, when He was on earth He was not of Leviy and therefore not able to minister before the earthly altar. Simply put, the writer is saying, “If Yeshua were here right now (approx. 60 C.E.) He wouldn’t be offering Torah prescribed gifts because the Levitical priests (albeit some were apostate at that time) are offering those sacrifices and gifts as we speak…” Those who claim an original date of writing post destruction of the temple (70 C.E.) are left with an untenable argument based on the present tense reference to those who continue to offer the prescribed gifts and sacrifices of the Torah. Meaning, the temple sacrifices were still being performed by the Levitical priesthood (albeit partly apostate) at the time of the writing of this work. As I explained in my commentary on Hebrews 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. Also, as stated in my commentary on Hebrews 7: The writer of the Book to the Hebrews is not 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. 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 5 who serve (latreuō[G]) an imitation, copy, pattern, warning (hupodeigma[G]) and shadow, shade (skia[G]) of the heavenly things (epouranios[G]), just as Moshe[H] (drawn out one, resurrected one) was warned (chrēmatizō[G]) when he was about to make (epiteleō[G]) the Tent of Meeting (skēnē[G], hamishkan[H]); for, “See, heed, perceive (horaō[G], re’eih[H]),” He says, “that you make (va’aseih[H]) all things, individually and collectively (pas[G], kol[H]) by the pattern, shape, print, manner, fashion, figure (tupos[G]) which was shown (deiknuō[G], mare’eh[H]) to you on the mountain (ho oros[G], bahar[H]).” [Exodus 25:40] 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:9, 40] “who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things,” The writer stresses the point that the Levitical priests served, and at that time continued to serve at a sanctuary that was a copy reflecting the true heavenly Sanctuary. Reverent awe and respect for the holiness of the original is the reason Moses was commanded to be careful to precisely render that which God had instructed him to erect as a temporal sign pointing to the original. It was important that the Mishkan (Tent of Meeting) and the sacrificial practices point to the heavenly fullness of God’s redemptive purpose in reconciling humanity to Himself in Messiah Yeshua. 6 Yet now (nuni[G]) He has obtained (tugchanō[G]) a more excellent (diaphoros[G]) ministry, service (leitourgia[G]) to the extent that He is also the mediator, go between, reconciler (mesitēs[G]) of a better (kreittōn[G]) covenant (diathēkē[G], habriyt[H]), which has been enacted, made law, established (nomotheteō[G]) on better (kreittōn[G]) promises (epaggelia[G]). 7 For if that first (prōtos[G], harishonah[H]) covenant had been free of grounds for fault, defect, blame (amemptos[G]) no place (topos[G], makom[H]) would have been sought for a second (deuteros[G]). 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. The emphasis here is on qualifying the differences and not promoting the latter at the expense of the former. As explained, Messiah’s ministry does not supersede in the sense of doing away with the former, but is superior. It is crucial that the reader understand the continuity of Torah and new covenant in a way that does not do away with or alienate the former things that point to it. Some of those former things remain eternally while others are passing away. Overly simplistic interpretation of these verses has led to numerous false theological constructs at both extremes of the ecclesiastical debate (an unnecessary debate at that). We note that Messiah’s reconciliation through “a better covenant” has been made Torah (law, instruction), established on better promises, oaths which God vowed against His Own soul (Heb. 6:13). Yeshua’s mediation of the new covenant is better because it does what the temporary blood of animals could not. It is better because it is established on the oaths of God and not reliant on the ability of human beings to keep godly instruction. Those Messianic Jewish commentators who claim that the Torah of the new covenant spoken of in Jeremiah 31:31-34 is identical to that of Moses are in grave error. How can a Torah that indicts sin be established eternally (the new covenant is an everlasting covenant [Heb. 13:20])? If as the writer of the Book to the Hebrews says the former covenant is aging “old, decaying” and “soon to pass away” [v.13] (which is not a mistranslation as some falsely claim), how can it be eternal? Messianic Jewish zealots who follow the rabbinical misteaching that Torah (the books of Moses) is eternal in its entirety are with heart-breaking irony, submitting the Torah of the Spirit of Life to the false doctrines of men (Rom. 8:2). As I have said previously, there is no need for an indictment against sin in a world (olam haba, world to come, eternal life) devoid of sin. Therefore, the Torah of Messiah that is eternal will not (following the judgment) include those parts of the Torah of Moses which are now passing away “old, decaying” (v.13). Those who claim to be “Shomeir Torah” keeper of Torah, must consider these questions: 1.How are you keeping the mitzvot concerning the sacrificial system? 2.Are you bringing animals for blood atonement concerning your every sinful thought? 3.If you were able to do these things, are you certain that having atoned for every sin with the blood of animals, you will not have a sinful thought at any given point prior to death and therefore be separated from God’s holiness regardless of all your efforts? If one answers “I’m not able to” or, “no” to any of the above (the only possible answers of a human being speaking truthfully), then for that person to claim to be “Shomeir Torah” a keeper of Torah, is to lie (thus, breaking the command and proving that they are not Shomeir Torah). 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. This does not mean that the Torah (which Rav Shaul calls good and its mitzvot righteous and holy Romans 7:12) is at fault, but that fault was found in humanity’s inability to satisfy the requirements of Torah. This is qualified in the following verse. In both the Greek and Hebrew texts the word “place” is used in reference to the second and better covenant. This is important to the Jewish audience of this work. HaMakom (the Place), is a Hebrew euphemism describing the Temple Mount. The writer is alluding to the fact that the new, better covenant was always intended to be made, not on the temple mount but in that heavenly place (makom) for which the temple mount is an earthly shadow. Therefore, because the temporal sacrificial system of Torah would never fully atone for sin, and because fault was found in humanity’s inability to satisfy the requirements of Torah, another “place” makom (the heavenly holy of holies) was sought upon which to offer the eternal blood atonement of God Himself manifest as Imanu-El (with us God), the King Messiah Yeshua (our Great High Priest). With relation to HaMakom (the place), our forefather Jacob was given the revelation of Yeshua’s work of reconciliation in “HaMakum” the place, while his head lay on “HaEven” the stone (foundation, stone, location of the binding of Isaac, location of King David’s angelic revelation, and so on). Thus, long before the establishment of the temple, Jacob saw that in order for humanity to be reconciled to God (Jacob’s stairway, stairway from and to the heavens) there was need for atonement to be made in another “place” by a descendant of Jacob, that place being in the heavenlies, and that descendant being Yeshua the King Messiah, our Great High Priest. For further study regarding HaMakom (the place) please see my commentary on Genesis 28: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/god-is-in-this-place-genesis-28 8 For in finding fault (memphomai[G]) with the people, He says, “Behold, now, pay attention (idou[G], hineih[H]) days (hēmera[G], yamiym[H]) are coming (erchomai[G]), says the Lord (Ho Kurios[G], YHVH[H]), When I will bring about, make, fully fill, bring to its goal (sunteleō[G]) a new covenant (kainos diathēkē[G], briyt chadashah[H]) With the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) and the house (oikos[G], beiyt[H]) of Y’hudah[H] (praise), [Jeremiah 31:31] 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] This begins the writers exposition of Jeremiah 31:31-34 Some Jewish commentators claim that the context of Jeremiah’s prophecy denotes a return to Torah observance following the Babylonian exile, and while this may have happened in part through Ezra and Nehemiah, it did not happen to the extent prophesied by Jeremiah. In fact quite the opposite, the returning Jews did not continue in their initial devotion to Torah observance, and subsequently Israel once again fell short of God’s moral standard. Therefore, given our history as a people and the cyclical nature of Hebrew prophecy (multiple fulfilments), it is at best delusional and at worst desperate to claim that Jeremiah’s prophecy was fulfilled following the Babylonian exile, it certainly was not. In fact, Jeremiah’s prophecy is being outworked in the hearts of all who turn to God through Yeshua by faith through grace, perpetually first in the Jew and also continually for the nations. The ultimate expression of this prophecy finding its fullness in the now and yet fully manifest Kingdom of God (Olam Haba). “For in finding fault with the people” The grounds for fault with the first covenant was the fault of the people and not any fault of the Torah or the participation of God in that covenant. We must remember that a covenant is entered into by two parties. This is why in the previous verse the more general Greek word amemptos[G] is used, while in the present case the middle voice memphomai[G] points directly at the ones in whom fault was found with regard to their inability to keep the former covenant. “When I will bring to its goal a new covenant” Like the pattern for the Priesthood of Yeshua, the new covenant precedes the Mosaic covenant, or why is the new covenant being brought to its goal? “With the house of Yisrael[H] and the house of Y’hudah[H]” We note that the new covenant, like the former covenant, is made with chosen, ethnic, religious, empirical Israel (descendants of Jacob), with all Israel and in the house of Judah through the King Messiah, the Greater Son of David. This covenant is accessible to all through the Jew Yeshua, however, it is made with Israel (the descendants of Jacob) and with Judah (both ethnic designations reflecting the continued redemptive purposes of God regarding His chosen people). 9 Not (ou[G], lo[H]) like, according to (kata[G]) the covenant (ho diathēkē[G], khabriyt[H]) which I made with their fathers (patēr[G], avotam[H]) On the day (hēmera[G], bayom[H]) I took them by the hand (cheir[G], veyadam[H]) To lead (exagō[G]) them out of the land (ho ge[G], me’eretz[H]) of Egypt (Aiguptos[G], Mitzrayim[H]); For they did not continue (emmenō[G]) in My (mou[G], et[H]) covenant (diathēkē[G], be’riytiy[H]), And I did not regard them (ameleo[G]) [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord (Ho Kurios[G], YHVH[H]). [Jeremiah 31:32] 9 Not like, according to the covenant which I made with their fathers On the day I took them by the hand To lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] The Mosaic covenant gives grounds for finding fault in those who were tasked with obeying it because it is an indictment against sin that is impossible for a human being devoid of God’s strength, to keep. The new covenant which the former covenant points to is different because it is reliant on God’s strength of will and not on the weak will of human beings. This is why the LORD qualifies Israel’s inability to keep the former covenant by saying “they did not continue in My covenant.” The differences in the Septuagint and Masoretic texts need not be contentious. If the Septuagint (which predates the Masoretic text) is the better rendering then it is consistent with God turning His face away from those who wilfully reject Him (Isaiah 59:2). On the other hand, if the Masoretic text is the better reading, then the allusion is to the broken heart of God as spurned Husband. Both understandings are consistent with one another. Therefore, it is a false choice that asks as to choose between the two. They are convergent and true, inspired by the Holy Spirit, to Whom all language submits. 10 For this is the covenant (ho diathēkē[G], habriyt[H]) which I will make with the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) After those days (hēmera[G], yamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): I will put My instructions (nomos[G], toratiy[H]) into their minds, understanding, inward parts, (dianoia[G], bekirbam[H]) And write, inscribe (epigraphō[G], ekh’tavenah[H]) them on their hearts, core being, inner person (kardia[G], lebam[H]). And I will be their God (Theos[G], Elohiym[H]), And they shall be to Me a people (laos[G], liy le’am[H]). [Jeremiah 31:33] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] “This covenant which I will make with the house of Israel” Having promised to make the new covenant with the house of Israel and the house of Judah, which is how Israel as a whole went into Babylonian captivity (as a divided people), God now confirms the reunification of all the tribes subsequent to the exile. The new covenant will be made at some point following the return of all the tribes to the land of Israel. This of course happened in the first century C.E. when Yeshua initiated the new covenant through His sacrificial death and resurrection, being that with few exceptions (and then symbolically) a covenant (related to cutting) is made through blood. The Hebrew text of Jeremiah 31:33 does not say, “I will put My Torah” in the sense of the entire Torah of Moses but, “I will put toratiy my instructions”. If Jeremiah had intended us to understand “the Torah” (Books of Moses) as a whole he would have written “Ha Torah sheliy” or simply “Ha Torah”. This is significant because the instructions of God written on the core being of the one who receives the new covenant are everlasting (Heb. 13:20) but the Torah of Moses in its entirety is not. “Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Yeshua, that great Shepherd of the sheep,” -Hebrews 13:20 (Author’s translation) To say otherwise (as many “Messianics” are so fond of) is to misrepresent the text of both Jeremiah and the Book to the Hebrews, and the very nature of the Gospel itself (it is Good News because it solves the problem of the bad news). Even if Jeremiah 31:31-34 teaches that the new covenant puts the entire Torah of Moses on the inner being of believers, it must teach it with the knowledge that only those parts of Torah that are eternal will remain following the judgement. Once again, properly understanding Torah (a feminine word meaning instruction) requires us to properly qualify its use, contextualise its use and confirm its intended meaning in light of the wealth of Scripture. A myopic Torah of Moses view of the word Torah and its implications shows a tragic disregard toward both its ancient Biblical and modern rabbinical usage. Torah can mean: a. Books of Moses b. A specific instruction or set of instructions within the Books of Moses c. The entire Hebrew Bible d. All Jewish teaching including Mishnah, Gemara, Talmud, Zohar, Shulchan Arukh. And with regard to the New Testament, Torah (nomos[G]) is qualified using words like “spirit”, “sin and death” and so on. “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] In Messiah through one sacrifice we have been made perfect (outside of time and space: the eternal aspects of Torah) and are being made holy (within time and space until the judgement: the temporary passing instructions of the Torah indictment against sin) [Heb.10:14]. Ultimately the Torah of the Spirit of life points us to a return to knowing only good, just as Adam and Eve did prior to taking and eating the knowledge of good and evil. One who knows only good need not be instructed to do good, because good is inherent in that one’s nature and is the fruit of every action. Therefore, all parts of the Torah of Moses that concern indictment against sin or admonishment to good deeds will be redundant in the Olam Haba (world to come: a world devoid of sin), and as the text of this chapter goes on to say, “the first covenant is old, decaying” (v.13). Thus, the Torah of the Spirit of Life in Messiah Yeshua carries the eternal aspects of the Torah of Moses (authored by Yeshua) but does not carry the indictment against sin included in the Torah of Moses beyond the judgement seat of Messiah in God. Those who make Torah the goal, miss the Goal of Torah (Rom. 10:4). 11 And they will not teach (ve’lo yelamdu[H]), each one his neighbour (plēsion[G], rei’eihu[H]), And each one his brother (adelphos[G], achiyv[H]), saying, ‘Know, understand, learn, comprehend (ginōskō[G], de’u[H]) the Lord (Ho Kurios[G], YHVH[H]),’ For they will all, individually and collectively (pas[G], kolam[H]) know, see, perceive (eidō[G], yedu[H]) Me, From the least (mikros[G], lemiktanam[H]) to the greatest (megas[G], gedolam[H]) of them. [Jeremiah 31:34a] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] This refers to those who enter into the new covenant, and, in context, refers to the redemption of the entire remnant of ethnic-religious Israel (the descendants of Jacob) [Romans 11:25-32]. The order of the giving of the new covenant is important. It is given to the house of Israel and Judah, to all Jews through the Jew Yeshua and the nations have access to it only through the Jew Yeshua. It follows that if the Torah (Instruction) of God is written on the centre of our being in Messiah Yeshua, that we will have no need of exterior Torah instruction from other new covenant receiving human beings in order to know what is right and wrong, or how we should outwork our faith in Him (Halakhah). This makes the ludicrous arguments entered into by so called “Messianic” over which parts of Torah should be kept and by whom and which festivals are obligatory and which aren’t, and whether it’s evil to worship God on Sunday or should all believers keep the Shabbat, and do Gentiles have to keep kosher and bla, bla, bla… utterly foolish spiritual masturbation! The text itself is an indictment against such nonsense, it says “And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’!!!!!” On the other hand, this does not apply to non-believers who have either not yet heard or have wilfully rejected the new covenant. The context denotes those who have had past tense, the new covenant Torah written on the centre of their being. 12 For I will be merciful, forgiving (hileōs[G], eslach[H]) toward their unrighteousness, iniquity, perversion (adikia[G], la’avonam[H]), And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34] 13 When He said, “new covenant, (kainos[G], briyt chadashah[H])” He has indicated that the first is old, decaying (palaioō[G]). Now (de[G]) whatever is decaying (palaioō[G]) and growing old (gēraskō[G]) is about to (eggus[G], karuv[H]) disappear, pass away, be destroyed (aphanismos[G], kitzah[H]). 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34] Because the blood of animals could not perpetually atone for sin, the sins of Israel were always before God (brought to mind). With regard to the new covenant however, the blood of the King Messiah Yeshua the Son of God atones for sin once for all eternity. Therefore, what God has utterly removed He no longer brings to mind, and this, in Messiah, means we are perpetually right with God in perfect love relationship. 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, pass away, be destroyed. Many “Messianics” try to manipulate this text, jumping through semantic hoops they seek to make the text say what it does not. They do what the Scripture warns against, changing the meaning of words to reflect their opposites, teaching the doctrines of men as if they were the Torah of God. All in a desperate attempt to defend a Torah that needs no defence and pursue a shadow that is “old, decaying” and “about to disappear”. As the Scripture clearly teaches and as I have consistently affirmed, the Torah of Moses, authored by Yeshua in God, serves as an indictment against sin in the present age: it is a sign pointing to its Goal, Yeshua, the King Messiah and Great High Priest of Israel and all peoples. Those parts of it that address the fallen world will cease at the judgement according to the words of Yeshua Himself: “18 Amen, amen, in truth, in truth, I tell you, until heaven and earth pass away, not the smallest letter or mark shall by no means pass away from the Torah until all things come to pass.” -Matthew 5:18 TLV The key to understanding this correctly is the word “until”, which means that these things will happen and the Torah (that part of it which indicts against sin) will pass away (just as the Book to the Hebrews teaches). Heaven and earth will pass away, and all things will come to pass (Isa. 34:4; Matt. 24:35; Luke 21:33; Rev. 6:14; 20:11; 21:1). Therefore, Yeshua is saying that the Torah indictment against sin will remain only until the judgement, after which, in the sinless world to come, there will be no need for it. Ironically many use this same verse to promote a focus on law keeping, when what it actually teaches is that… “10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation) In Messiah we are set free from the curse of the indictment. Rather than seeking to earn God’s love through Torah observance we are gifted the new covenant in Messiah’s blood which brings us into the eternal security of God’s love through God’s redemptive work. Thus, Messiah in us outworks His Torah. We no longer seek vainly to do for God, rather we walk in Messiah and our doing comes from God. For further study and deeper understanding please read my book Do Less, Be More: https://www.amazon.com/Do-Less-Be-More-Verses-ebook/dp/B07J2NFDQ7/ref=sr_1_1?dchild=1&keywords=Do+Less+Be+More+Yaakov+Ben+Yehoshua&qid=1628215161&sr=8-1 Copyright 2021 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 By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. Introduction:
Chapter 4 continues the exposition of Psalm 95:7-11, and makes a drash (comparative teaching) using the term “rest” as a simile for “Shabbat”, with the purpose of revealing the present, ongoing, and coming eternal rest (Shabbat) of God, which has been established from the beginning of creation. That rest being present in the Kingdom of God manifest within time and space unto the goal and the convergence of the Olam Haba [world to come] (what many Christians often refer to as Heaven: a misnomer given Rev. 21:1-3). The Shabbat in question is that Shabbat which is both established in the seventh day of the creation week and proceeds the cosmic week that follows the week of creation. The weekly Shabbat observed by the people of Israel (descendants of Jacob) is a shadow of the eternal Shabbat, in the same way that the earthly Temple is a shadow of heavenly things (Heb. 8:4-5). Shabbat, from the Hebrew root sheva (7, blessing, rest, sit), and related to the Hebrew word shevet (sit, dwell, settle) reflects the fullness of the attributes of God’s nature, His rest and blessing (Isaiah 6:1-5). Therefore, In God through Messiah the eternal Shabbat (rest) has existed from the foundation of the world and thus, from our view within time and space, the temporal rest of the promised land which Joshua lead Israel into (Joshua 1:13) is preceded and superseded by the eternal rest of God through Yeshua. This is consistent with the theme of Messiah’s superiority, His all-existing nature. Yeshua is Lord of the Shabbat (not just the temporal weekly Shabbat but also of the transcendent Shabbat reflected in it. This teaching does not do away with the observance of the weekly Shabbat by the Jewish believer (ethnic descendant of Jacob), rather it illuminates the weekly Shabbat as a reminder of the rest experienced by creation in the beginning, and acts as a foretaste of the eternal Shabbat which already exists and will swallow up the present sin affected creation with fire (judgement) and renewal (2 Peter 3:10). It’s important at this point to remind the reader that the audience of this work are late first century Jewish followers of Yeshua the King Messiah, and that their understanding sees all that is being taught in relationship to God’s continued redemptive purposes and His immutable promises to Israel, the blood descendants of Jacob. They are faced with properly understanding the nature of the passing earthly shadows of the heavens (the role of Torah, priesthood, sacrificial system, priestly practice, and Shabbat). Note that the earthly shadows are passing, neither obligatory nor permanent. 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 3 being: 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. Which rest did the disobedient among the generation leaving Egypt not enter? ““Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV The rest being used as an example is the rest obtained by God’s gift of the promised land Eretz Yisrael. If we fail to keep this in mind we will fail to understand the remainder of the teaching. BOOK TO THE HEBREWS Chapter 4 (Author’s translation) 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to have] come short, fallen behind. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. 10 For the one who has entered His rest has himself also rested, restrained from his works, as the God did from His. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. 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. HEBREWS 4 (line upon line) 1 Fear (phobeō[G]) therefore (oun[G]), lest while a promise (epaggelia[G], ha’havtacha[H]) remains [is to come] (lavo[H]) of entering (eiserchomai[G]) into (eis[G]) His (autos[G]) rest (katapausis[G], menuchato[H]), any one of you [souls](lenafsheinu[H]) may seem [be thought] (dokeō[G]) to have come short, fallen behind (hustereō[G]). 2 For (kai[G]), indeed (gar[G]) we have had good news preached (euaggelizō[G], vesra tovah[H]) to us, just as they also did; but the word, essence (logos[G], hadavar[H]) they heard (sham’u hem[H]) did not benefit (ōpheleō[G]) them, because they were not united, mixed, tempered together (sugkerannumi[G]) with those who in faith (pistis[G], be’emunat[H]) heard, listened, received, understood (akouō[G]). 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to] have come short, fallen behind. “Fear therefore” The Jewish believers of the first century are admonished to have holy fear of God because the generation of their ancestors who disobeyed God in the desert “were not able to enter because of unbelief.” In short, “fear God and avoid unbelief”. “lest while a promise remains of entering into His rest, any one of you [souls] may seem to have come short, fallen behind.” While the promise of entering His (God’s) rest remains, continues to be accessible to the Jewish believers (meaning unto the goal of time and space), we must be careful not to fall short of it through unbelief. While the original temporal rest of the promised land offered by God through Joshua (Joshua 1:13) had been entered into by some (Joshua, Caleb and their families along with the subsequent generation born of the disobedient), even some of those who received this Book to the Hebrews (Jewish believers still living in the land of Israel prior to 70 C.E), it was nonetheless always to be a temporal shadow of the eternal land promised to Israel (part of the world to come), entry to which continues to be offered to the descendants of Jacob through the final Joshua, Yeshua the King Messiah. The writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (eretz Yisrael) [ref. Joshua 1:13], now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the temporal rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space. Not that Israel will fail to possess the land promised to her by God as an everlasting possession (Gen. 15), but that she will possess that land renewed, recreated, everlasting, in the Olam Haba (world to come). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua at God’s instruction was pointing to the transcendent and eternal, metaphysical, spiritual, rest of God established in creation and fully filled in the renewed creation. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. “For, indeed we have had good news preached to us, just as they also did;” The good news/Gospel (euaggelizō[G], vesra tovah[H]) the generation escaping Egypt had received was in historical context, the news of the promised rest of God in the promised land of Israel (Joshua 1:13). However, it was also the transcendent good news of Messiah, Who, resurrected and unbound by time and space has made salvation available to all, regardless of their position within the limitations of chronology. That Good News made evident in the delivering of the snake bitten through gazing upon the defeated snake held up on a bronse stake by Moses the drawn out one (Num. 21). Therefore, “we have had good news preached to us, just as they also did;” makes the Good News/Gospel of Yeshua the King Messiah available to every generation. Anything else denies God’s justice and impugns His character, for in a certain place Messiah has said “No one comes to the Father (God) except through Me” (John 14:6). From the first man Adam until the last human to be born prior to the goal (end) of the present created order, all are offered an opportunity of redemption and eternal life by the just God of creation through the Last Adam (Yeshua) [1 Cor. 15:45]. “The word they heard did not benefit them because they were not united, together with those who in faith heard, listened” Not because they were entirely devoid of faith of any kind, but because they were not united in faith with those who truly listened to the voice of God (specifically Joshua & Caleb: Num. 13:30-14:10). In short, faith alone is not enough, faith grows in relationship and is proved in action (Yaakov [James] 2:14-25). The emphasis is on the need for each believer to be strengthened by the community of faith. This is pretext to the explicit allusion to the same idea recorded later in the Book to the Hebrews. “And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” -Hebrews 10:24-25 NIV 3 For we who have believed, trusted, committed (pisteuō[G], hama’amiyniym[H]) enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), just as He has said, “As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] although His works (ergon[G]) were finished from the foundation (katabolē[G], behivaseid[H]) of the world, earth and heavens (kosmos[G], eretz veshamayim[H]). 4 For He has said (ereō[G]) somewhere about (peri[G]) the seventh day (hebdomos[G], al yom hashviyiy[H]): “And God (Theos[G], Elohiym[H]) rested, sat down (katapauō[G], vayishbot[H]) on the seventh day (bayom hashviyiy[H]) from all (mekol[H]) His works (ergon[G], melachto[H])” [Gen. 2:2]; 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. Psalms 95, requoted here, was sung during the weekly Shabbat services in the Temple and remains part of the weekly Shabbat liturgy in the synagogue to this day. The writer’s Jewish audience understand the intrinsic connection between this Psalm and the weekly Shabbat. In the same way that entering into the physical rest of the land of Canaan demanded faith in God’s promise, so too entry into the eternal rest through salvation in Messiah demands faith as an ongoing commitment to walking with Yeshua in God. “we who have believed, trusted, committed, enter His rest…” Those of us who believe and are committed to Yeshua in God have begun and are continuing to “enter His rest”. The text is in the present continuous sense, meaning that it is an ongoing process. It’s important to remember that belief (faith, trust) births action and action is the reciprocating child of belief. One who believes that action is incumbent upon him is in bondage to himself, but the one whose actions are born of his belief is free. Nothing free ever comes from obligation. “His works were finished from the foundation of the world, earth and heavens.” The eternal Shabbat established in God has been present and offered to humanity from the foundation of creation. His rest is already a reality for those willing to receive it. “His rest” means that the rest in question belongs to and is in God. It is made available to humanity (always first for the Jew and also always for the Gentile ref. Rom. 1:16) through Yeshua the King Messiah. The rest God calls us to is not “our rest” but “His rest”. The rest in question is present in the receipt of salvation, discipleship, future Messianic age and the Olam Haba (world to come) as a complex unity. It is all these and no single separated part of the sum. Rav Kattina teaches that the six millennia of world history will be followed by a millennium of Shabbat, the Messianic age (Sanhedrin 97a). In Biblical Hebrew thought 1000 is symbolic of eternity or perpetuity. Therefore, Jewish tradition affirms the eternal nature of the Shabbat rest of the Olam Haba (world to come). 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; Once again the writer does not quote chapter and verse. Rather he alludes to a text that is well known and presumes the audience will be familiar with it. The Hebrew text of Genesis 2:2 literally says that God “sat down on the seventh day”. In very simple and profound terms, to receive the good news of Yeshua is to sit in immutable rest and security with God (the YHVH Merciful Elohiym Judge). 5 and again in this place (uvamakom hazeh[H]), “‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalms 95:11] 6 Because (epei[G]) therefore (oun[G]), it remains (apoleipō[G]) for some to enter (eiserchomai[G]) it, and those who before (proteron[G]) had good news preached (euaggelizō[G], vesra tovah[H]) to them failed to enter (eiserchomai[G]) because of disobedience, apathy, (apeitheia[G]) 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, “Those who before” Are those of the generation that came out of Egypt. Therefore, the generation that escaped Egypt also were given the euaggelizo Good News (as previously explained) but with the exception of Joshua and Caleb and their families, that generation rejected the Good News through disobedience and apathy. The generation escaping Egypt was given the Torah at Sinai and with it the weekly Shabbat sign of distinction commanded to ethnic Israelites (Exodus 31:16-17). Following this, while numerous acts of disobedience contributed, nonetheless one single act of disobedience prevented the disbelieving of that generation from entering the rest of the promised land (Joshua 1:13). It was their refusal of the euaggelizo Good News/Gospel spoken by Joshua (& Caleb) concerning the promised land. Joshua being a type in both name and action for the future King Messiah Who would lead Israel into the eternal promised land (Olam Haba). Note that the disobedient who failed to enter the rest were weekly Shabbat keepers. Once again, the writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (Eretz Yisrael), now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space, albeit in the eternal land (Israel [chosen, ethnic] will have the promised land Ertez Yisrael in the world to come, but it will be renewed/recreated undefiled). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua son of Nun, at God’s instruction, was pointing to the transcendent and eternal, metaphysical, spiritual rest of God established in creation. This is evidenced by the continuing invitation of Psalms 95:7-8. 7 He again (palin[G]) determined (horizo[G]) a certain (tis[G]) day (hemera[G]), “Today,” (sēmeron[G], hayom[H]) saying (lego[G]) through David[H] (Beloved) after (meta[G]) so long (tosoutos[G]) a time (chronos[G]) just as has been said before, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), Do not (me[G]) harden (sklērunō[G]) your hearts.” [Psalms 95:7-8] 8 For if Yeshua/Yehoshua[H] (Iesous[G] Joshua: YHVH Saves) had given them rest (katapauō[G]), he would not have spoken of another (allos[G]) day (hemera[G]) after that. 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] “Today” Meaning both David’s time and the time of the writing of the Book to the Hebrews. King David lived centuries after Joshua. Therefore, the settlement of Canaan by Joshua, Caleb and the generation following those who were disobedient, did not fully fill the promise of rest. That promise being one of eternal rest in the recreated promised land within the Olam Haba (world to come). The everlasting nature of the Shabbat rest of God is further illuminated by Yeshua the King Messiah: “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” -Matthew 22:31-32 ESV “if you hear His voice” Does not mean “if the message is spoken to you” but “if, once the message has been spoken to you, you choose to hear, listen, receive, understand…” “Do not harden your hearts” These words are spoken to soft hearts as a warning against hardening. “Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings [shalom] to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).” -Talmud Bavliy Sanhedrin 98a 17 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. The Greek Iesous meaning Yeshua is used here to refer to Joshua son of Nun and not to Yeshua the Messiah. Yehoshua or its shortened form Yeshua was a common name among Jews of every period, being that Joshua is a hero of Biblical Jewish faith whose name means YHVH is salvation. Because the writer of Hebrews was writing to first century Jewish believers he need not clarify which Yeshua he is speaking of. Those who received this work understood the context of the Scripture which the writer was expounding. Where the King Messiah is meant a qualifying title or description is included, as is the case later in this chapter, where He is called Yeshua the Son of God (v.14). If those of the generation of Joshua had entered the rest being spoken of, David would not have had to speak of another day called “today”. 9 Consequently, there remains (apoleipō[G]) a Shabbat[H] [rest, sitting, blessing] (sabbatismos[G]) for the people (laos[G], le’am[H]) of God (Theos[G], Elohiym[H]). 10 For the one who has entered (eiserchomai[G]) His rest (katapausis[G], menuchato[H]) has himself also rested, restrained (katapauō[G]) from his own (autos[G]) works (ergon[G]), as the God (ho Theos[G], Elohiym[H]) did from His. 11 Therefore let’s be diligently labouring (spoudazō[G]) to enter (eiserchomai[G]) that rest (katapausis[G]), so that no one will fall (piptō[G]) according to the same example, pattern (hupodeigma[G]) of disobedience, apathy, (apeitheia[G]). 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. “there remains a Shabbat” First, this verse speaks of “a Shabbat” and not “the Shabbat (weekly)”. Shabbat can refer to the weekly Shabbat, or to any of the high days of the Biblical festivals. Thus, Israel has many Shabbatot (sabbaths). What’s more, Shabbat literally means “rest” (those foolish Messianics who claim the word “rest” is not present in the text of Heb. 4:9, clearly don’t understand the Hebrew language, Biblical or otherwise). Had the writer intended to convey the weekly Shabbat as being the Shabbat that remains he would have used the definite article and called it “the Shabbat”. The Shabbat that remains cannot be the weekly Shabbat observed in the sin affected creation. That weekly Shabbat will not remain, because eternity is a perpetual Shabbat and not a temporary break in the sin affected weekly rhythm of the present order. Further still, the disobedient generation who did not enter the rest that remains, were weekly Shabbat keepers (as per Sinai and the giving of Torah). Therefore, to claim that the Shabbat being spoken of here is the weekly Shabbat is to diminish the promise and make it worthless. The idea that the Shabbat rest of God that remains is everlasting is consistent with ancient Jewish writings. Qumran’s 4QShirShabba describes the heavenly host celebrating the transcendent heavenly Shabbat. Likewise Mishnah Tamid 7:4 describes the Messianic age as an eternal Shabbat. Neither of which are the weekly Shabbat, which is not more than a shadow of the heavenly Shabbat. Weekly Shabbat keeping is of benefit only if it is observed in freedom out of love and acknowledged as a “sign” between God and the ethnic descendants of Jacob. If you keep the Shabbat out of obligation you have failed to obey the commandment. Obligation is hard work, there is no rest in obligation (Shemot [Exodus] 31:16-17, Galatians 5:1). “for the people of God” In the context of the Book to the Hebrews “the people of God” are the Jewish people, in particular the Messiah following Jews of the first century C.E. (the recipients of this work). The Hebrew descriptor “People of God” alludes to the ethnic descendants of Jacob (Judges 40:2; 2 Samuel 14:13). The Greek “laos” used here in the Book to the Hebrews is used throughout the Septuagint LXX to refer to ethnic Israel, the descendants of Jacob (Exodus 33:13, 16; Deut. 7:6; Hosea 4:6, 8, 12). The most common Biblical application of the phrase “People of God” is to ethnic Israel, the descendants of Jacob. While it’s true that elsewhere in the Brit Chadashah (NT) Gentile followers of Yeshua are grafted into the wider meaning of the descriptor “People of God” (Acts 15:14; 18:10; Romans 9:25; 11; 1 Peter 2:10), it is nonetheless not the case in the present passage. This does not negate an application by extension to all Messiah followers, but it does establish context so as to avoid the zealous overreach of the law keeping rhetoric of certain Messianic Jews and far too many Messianic Gentiles (so called). Those who insist that these verses support the idea that all followers of God must keep the weekly Shabbat, have not read them in context, nor have they properly considered the wider Scriptural imperative regarding the weekly Shabbat. Additionally, being grafted into the Commonwealth of Israel (Rom. 11; Eph. 2) does not make a Gentile person ethnically or spiritually Jewish any more than being a part of the Commonwealth of Great Britain makes an indigenous Cree person (Canadian native) a Briton (tribal, ethnic, of Britain). Those grafted into the Commonwealth of Israel feed from the faith root of the natural olive tree (ethnic Jews/Israelites) but do not fruit the same variety of fruit as the natural tree. As a manager of a garden centre for a number of years (prior to becoming a Spiritual Leader) I noted that the multi-graft olive trees we sold fruited the fruit of their original (wild) plants where they had been grafted to the natural (base stock) plant. In short, a burgundy-brown coloured (Kalamata) olive from a wild tree grafted to the green olive (Castelvetrano) of the natural tree, nonetheless fruited burgundy-brown year after year, likewise a black olive (Bella di Cerignola) from another wild tree, and so on (we sold trees of up to four grafts of wild olives attached to the root stock of the base plant). After all, what is the point of a multi-graft olive tree that bears only the fruit of the natural tree? With regard to the teaching of Romans 11/Ephesians 2, spiritually and ethnically speaking, being grafted in by faith through Yeshua the King Messiah to the root source (that which feeds the tree) does not mean a loss of ethnicity (culture, uniqueness, identity, flavour, colour), nor does it mean appropriation of the mother tree’s ethnicity (culture, uniqueness, identity, flavour, colour). Learn this lesson well Gentile brothers and sisters: God did not make a mistake when He made you of a different ethnicity to that of Israel (Jewish people). Nor does He require you to become Jews. Freedom is in Messiah alone, all else is idolatrous nonsense. Be the Messiah essential you, expressing all that is godly within your own ethnic cultural identity in Yeshua. The Shabbat in question (Heb. 4:9) has clearly not been entered into by the ancient generation of disobedient Israelites (escaping Egypt) who nonetheless had kept the weekly Shabbat since receiving the command at Sinai, and died subsequently after complaining against God. Therefore, the weekly Shabbat cannot possibly be the Shabbat being spoken of here. We are again reminded that added to this is the fact that the audience of the Book to the Hebrews are first century Jewish believers who are already keeping the weekly Shabbat, but are nonetheless being admonished to work to enter Shabbat (v.10-11), why? If they’re already keeping the weekly Shabbat, why would they need to work at entering, unless the Shabbat being spoken of is not the weekly Shabbat. The weekly Shabbat (which the believing Jews were already keeping) is instead used as an example of the transcendent Shabbat of God accessed by those who receive His Son Yeshua in faith and action. 10 For the one who has entered His rest has himself also rested, restrained from his own works, as the God did from His. “the one who has entered His rest” Means that the believing Jew who has already entered God’s rest and will continue to. “The one who has entered” is the believing Jew. The rest being spoken of, called “His rest”, is the transcendent Shabbat of God (the nearest subject) established before the foundation of the world. Therefore, the one who has entered the transcendent Shabbat rest of God in Yeshua may well understand that rest, based on the observance of the weekly Shabbat, however, the weekly Shabbat is not the focus of this passage, rather the eternal Shabbat is. We note that the one who has entered God’s rest has also, that is already through faith, chosen to “rest from his own works” as God rested from His work. In the case of God, His work was “very good” but in the case of the human being his work is sin affected and motivated by the evil inclination (Gen. 6:5). Therefore, the Jew who has entered the eternal Shabbat rest of God through Yeshua has learned to rest from the vanity of his own works. In short, there is no such thing as works based salvation (rest). Salvation unto rest is through Messiah in God alone and not by works, lest anyone should boast (commit idolatry)[Ephesians 2:8-9]. “For by grace you are saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any human should boast.” - Ephesians 2:8-9 It is to the great shame of many in the Messianic movement and those numerous Gentile Messianic zealots and pseudo Christian cults who do the same, that we have often taught law keeping lies based on the decontextualised teaching of Scripture portions like Hebrews 4:9-10. These verses are not teaching that all believers must keep the weekly Shabbat, but that Jewish believers who keep the weekly Shabbat possess it as a reminder of their position within the eternal Shabbat rest of God. Meaning that the weekly Shabbat commanded to “the children of Israel”[Exodus 31:16-17] (not to all believers but to the ethnic descendants of Jacob) is a shadow cast by the heavenly Shabbat. This is consistent with the wider teaching of the Book to the Hebrews (Heb. 8:4-5). The writer could not be more clear in pointing out that weekly Shabbat observance does not give the observer access to the eternal Shabbat of God. If it did, all those Shabbat keeping Israelites of the disobedient generation (who received and practiced the commandment for some time prior to refusing the message of God sent via Moses and through Joshua and Caleb) would have entered. What’s more, as the Scripture teaches, the weekly Shabbat is first and foremost a “sign” (ot, miraculous banner) between God and the descendants of Jacob alone (Exodus 31:16-17). An ethno-religious, very specific sign pointing to the eternal Shabbat purchased by the ethno-religious Jewish Messiah Yeshua. It is not a sign on the Gentiles (believers or not), nor is it incumbent upon them. The Scriptures refute the false teaching that says the weekly Shabbat is incumbent on Gentile Christians. Rabbinical Judaism agrees and requires that Gentile God fearers need only keep the moral Law of Torah, sometimes referred to as the Noachide laws. Those moral laws predating the giving of the Torah and the ethno-religious sign of Shabbat. In fact, many of the moral laws which predate Torah are evidenced in other ancient moral codes such as the Hammurabi Codex 1755 B.C.E (which predates the Torah 1312 B.C.E by some 400 years) The early Jewish Church fathers also agree, and by the direction of the Holy Spirit gave the Gentile believers a concise form of the Noachide laws to guide them (Acts 15:1-35), laws which excluded the weekly Shabbat commandment. Further still, in response to those who reject Scripture and claim the entire Torah to be incumbent on Gentiles, we ask “Where is it recorded that Adam, Noah, Abraham or even Jacob and his sons observed the weekly Shabbat?” For further clarification please read the following exert from my previous article on the subject: The Weekly Shabbat is Not Incumbent on Gentile Christians “Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to ADONAI your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV) Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep the weekly Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews): “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) We note that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. When Yeshua said: “the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28) The only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17). To the contrary, He is making a drash (comparative teaching) on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general. If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the temporal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text. In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, (who did not yet exist at the time Yeshua spoke), rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women). All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when: “‘it will come to pass, that from one New Moon to another, and from one Shabbat to another, all flesh will come to bow down before Me,’ says ADONAI.” -Isaiah 66:23 (TLV) The prophet Isaiah is clearly prophesying a time yet future (it will come), and is not, as some suggest, inferring that all nations should keep the weekly Shabbat in the present age. This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians in the present. When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognised as the Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28. I remind the reader that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) Those who teach that Gentile Christians must keep the weekly Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians”, so called “Messianic Gentiles” and sadly far too many Messianic Jews, are literally teaching the practice of “Replacement Theology” (Successionism, Supersessionism, Continuationism etc.), which many of them claim to detest. Thus, they have become the worst kind of hypocrites. I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them. This is not to say that Gentile Christians can’t choose to keep the weekly Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians. As a Jew and a follower of Yeshua set free for freedom, I don’t keep the weekly Shabbat out of a sense of obligation, but because I have come to understand that in Yeshua every day is Shabbat. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. Once again those Jews who receive Yeshua are admonished to walk diligently in Him. Within time and space we are entering His rest so as not to remain in apathetic disobedience. As explained by the text itself and its context, “that rest” is the eternal Shabbat of God established in creation and not the weekly Shabbat. The Shabbat rest spoken of is God’s, as is the labour of entering. So what is the “work/labour of God”? “Yeshua answered, ‘The work of God is this: to believe, trust, be committed in the One He has sent.” - John 6:29 We recall that the writer of the Book to the Hebrews has called Yeshua Ha Shaliach (The Sent One) the Apostle (Heb. 3:1). Discipleship begins and continues in Yeshua. It is true that in Yeshua we have been saved. It is further important to realise that we are being saved. A date on a calendar is not proof of redemption, but the fruit of righteousness is evidence of it. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV 12 For living (zaō[G], chay[H]) and effective (energēs[G]), is the word, essence (ho logos[G], ha’davar[H]) of God (Theos[G], Elohiym[H]) and sharper (tomōteros[G]) above (huper[G]) any two-edged (distomos[G]) short sword (machaira[G]), even piercing (diikneomai[G]) so as to divide (merismos[G]) soul life (psuchē[G], nefesh[H])) and spirit (pneuma[G], ruach[H]), of both joints (harmos[G]) and marrow (muelos[G]), and able to discern (kritikos[G]) the thoughts (enthumēsis[G]) and intentions (ennoia[G]) of the heart [inner being, core] (kardia[G], leiv[H]). 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). “living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow,” The couplets of Jewish poetry are present here in order to firmly establish the action of God’s living word essence in the person of Messiah. Soul to joint, spirit to marrow, seemingly indiscernible elements that show God’s intimate work through His living word (davar[H]). The Greek “logos” equivalent to the Hebrew “davar” conveys more than written word (ketvi[H]). The Word (John 1) is present and active participating in the redemption of creation, dividing soul and spirit, joint and marrow, getting to the heart (inner being, core) of the human condition and bringing salvation and rest. “The heart (inner being, core) is deceitful above all things, And desperately wicked; Who can know it?” -Jeremiah 17:9 “short sword” The Greek macharia describes an extremely sharp short sword or long dagger (Heb. 11:34, 37) often used by ancient Greeks and Romans as a stabbing weapon in close combat. An intimate weapon used up close. The same word is used to describe the “sword of the Spirit” as the word of God (Eph. 6:17). A surgical precision is inferred. “able to discern the thoughts and intentions of the heart.” A non-Jewish writer, in keeping with the Greco-Roman worldview, might have written “discern the thoughts of the mind and intentions of the heart”. But the Jewish writer shows that he understands the heart in terms of Jewish consciousness, as the convergent centre of being (core). He does not convey God as dividing heart and mind but as the One Who discerns the thoughts and intentions of the inner person (heart, core). 13 Neither is there any creature, building, ordinance (ktisis[G]), hidden (aphanēs[G]) from His sight, presence, face (enōpion[G]), but all things (hakol[H]) individually and collectively (pas[G]) are naked (gumnos[G]) and opened (trachēlizō[G]) before the eyes of Him to Whom we must give an account (hemin logos[G]) [alt. diyn lepeneyv[H] to be judged before His face]. 14 Therefore, since we have a great (megas[G]) high priest (archiereus[G], kohen gadol[H]) Who has passed (dierchomai[G]) through the heavens (Ouranos[G], hashamayim[H]), Yeshua[H] (Iesous[G]) the Son (ho uihos[G], ha ben[H]) of the God (ho Theos[G], ha Elohiym[H]), let’s hold fast (krateō[G]) to our profession (homologia[G]). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. Nothing and no one is hidden from The Word of God (Yeshua), Who is the subject of the previous verse. God has committed all judgment to Yeshua (John 5:22; Acts 17:31; Romans 2:16). No one can Hide from God (Psalms 139:7-12). The early Jewish believers are reminded of Yeshua’s intimate presence and their right standing before Hashem in the Messiah. The believer stands as though naked before God in Messiah, thus, we must constantly seek to be aware of Him and the right use of our parts (every element of our soul existence) in Him. “For we must all appear before the judgment seat of Messiah, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad.” - 2 Corinthians 5:10 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. Yeshua was introduced as Kohen HaGadol at 2:17. The writer now begins 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 Aaron. Being that it existed before creation and makes atonement possible for all who believe (1 Peter 1:19-20; Rev. 13:8). Having reminded the Jewish believers of the reality of the present and coming Judgement of God. The writer of Hebrews now reminds them of the present and continued mediation provided by Messiah Yeshua the Son of God and Kohen Gadol “Great High Priest”. Yeshua will one day be our Judge, and is now and unto that day our intercessor and advocate (Heb. 7:25; 1 John 2:1). What’s more, our names are written in His book of life (Rev. 21:27). “Who has passed through” Means that through His death and resurrection, being without sin, Yeshua passed through all realms and offered atonement in the heavenly holy of holies, and is therefore subject to none, but God has made all subject to Him. Because Yeshua has passed through the heavens to atone for us just as the Levitical high priest of Israel made atonement in the holy place (Lev. 16:15, 17) [a shadow of the heavenly things ref. Heb. 8:5; 10:1], we must hold fast together to the profession, testimony, witness of our faith. Not simply a confession, which is an admission of belief, but a profession, and active proclamation of that belief. 15 For we do not have a high priest (archiereus[G], kohen gadol[H]) Who is unable to sympathize, have compassion (sumpatheō[G]) with our weaknesses (astheneia[G]), but One who has been tempted, tried, examined, proved (peirazō[G]) in all things just as we are, yet without (chōris[G]) sin [missing the mark set by God’s holiness] (hamartia[G]). 16 Therefore let us come freely (meta[G]) with boldness, confidence (parrhēsia[G]) to the throne (thronos[G]) of grace, unmerited favour, practical love (charis[G], harachamiym[H]), so that we may receive (lambanō[G]) mercy (eleos[G], chaniynah[H]) and find (heuriskō[G]) grace (charis[G], chesed[H]) for help (boētheia[G], la’azar[H]) at the time of our need (eukairos[G]). 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 2:5-18 explains that Yeshua had a human nature like ours but remained sinless. Therefore, He is able to sympathize with us rather than empathize, because being tempted and tried in every way that it is possible for a human being to be challenged, He nonetheless remained sinless. He understands the pressures of the sin affected world (sympathy) but has not acted on them, or experienced sin (empathy). The three primary forms of human sin are reflected in 1 John 2:15-17: “15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” -1 John 2:15-17 KJV 1. Lust of the flesh 2. Lust of the eyes 3. Pride of life It was to these three that Adam and Eve succumbed in the Garden of Eden (Gen. 3:1-6). Yeshua on the other hand resisted all three (Matt. 4:1-11). “For God has done what the Torah, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,” -Romans 8:3 That is not to say that the Torah is weak but that our weak flesh is unable to meet the standard it sets. Thus, Yeshua came in the weakness of our flesh in order to overcome that weakness and offer us freedom from it. 16 Therefore, let us come freely with boldness, confidence 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. We can come freely and with confidence before the throne of God’s grace in Messiah because Messiah approaches with us and in us. He is both Judge and Mediator of the faithful. “Throne of grace” is an unusual title, the more common designation being “throne of glory” (Jer. 14:21; Matt. 19:28). Because the context denotes Yeshua’s judgement seat, it seems likely that the “Throne of grace” refers to Yeshua’s throne. However, this does not negate the unity of God’s throne with Yeshua’s throne. As we have read previously, Yeshua is seated in the right hand of God. Locational earthly distinctions become redundant when seeking to understand the metaphysical realities of the Godhead. The Throne of God is described in 1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9. Jewish tradition identifies multiple thrones, including a throne of God’s judgement and a throne of God’s mercy/grace (Targum in Psalms 29. 10. Talmud Bavliy Avoda Zara, fol. 3. 2. Zohar in Genesis fol. 38. 3. & in Numbers fol. 91. 2. & 93. 2. Megillat Esther, fol. 95. 1. Raziel, fol. 32. 1.) "let my prayer come before Your throne of glory, and let my cry come before Your throne of thy mercy". -Raziel fol. 3. 1. This is consistent with the present text. By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. In our time of greatest need we have need of none other than the King Messiah. Copyright 2021 Yaakov Brown "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) Introduction:
Chapter 3 is essentially an exposition of Numbers 12:7 & Psalm 95:7-11. This section of the Book to the Hebrews adds to Messiah’s superiority over angelic beings, His superiority over Moses the Law giver and great intermediary between God and Israel. Moses the drawn out (resurrected) one is seen as being part of the house of Israel, built by God, and Yeshua the Son Who has dominion over that same house is called the Builder of Moses. The receipt of this revelation is compared to the receipt of the Torah and the promise of the land (Ha’aretz Yisrael) to the Israelites who escaped Egypt by God’s outstretched arm. While, at the same time the text makes clear that Yeshua is superior to Torah, being the Author and goal of it. The writer of Hebrews warns the early Jewish followers of Yeshua of the great danger to them if they choose to turn away from Yeshua, Who, is intrinsically linked to the Creator (Builder) of the house of Israel, that is, God Himself. 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 2 being: 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. BOOK TO THE HEBREWS Chapter 3 (Author’s translation) 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); 2 He was faithful to Him Who appointed Him, just as Moshe (drawn out, resurrected) also was, in all His house (household).[Num.12:6-9]. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now, as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. HEBREWS 3 (line upon line) 1 Therefore (hothen[G], al-ken[H]), holy (set apart) brothers and sisters (adelphos hagios[G], achay anosheiy kodesh[H]), partners, friends, companions (metochos[G], chaveriym[H]) of a heavenly vocation [a practiced calling] (klēsis epouranios[G]), behold, consider, perceive (katanoeō[G]) the face of the sent One, Apostle, Messenger (Apostolos[G], peneiy malakho[H] alt. Shaliach[H]) and High Priest (archiereus[G], Kohen HaGadol[H], kumrea[A]) of our profession, the sworn statement of our tongue (homologia[G], tishava leshoneinu[H]): Yeshua[H] (Iesuos[G], Joshua, Jesus, YHVH Saves); 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); “Holy brothers and sisters” The writer of Hebrews is speaking to fellow Jews who are also fellow partners in the heavenly calling of Yeshua. “Heavenly vocation” Is the practiced outworking of the Gospel message of Yeshua. The recipients of the Book to the Hebrews are “set apart” as fellow workers in the Kingdom of God. Partners who are admonished to “behold, consider, perceive the face of the sent One”. Intimacy with Yeshua is encouraged because only through intimate relationship with God in Yeshua can believers continue to participate in the practiced calling of God’s redemptive work. Right doing is the fruit of right being. Yeshua is referred to here as the Shaliach (Apostle: sent One). This is the only place in the Brit HaChadashah (NT) where the Greek Apostolos is used to describe Yeshua, and denotes that He is the Apostle over all other apostles (those who share in His ministry). This in correlation to Moses, the one sent by God in the Word (Yeshua) to carry the Torah to Israel. In short, the Author of the Torah (Yeshua in God) Who had sent Moses, now has come. YHVH sent Himself manifest as Yeshua, God with us (Imanu-El). The early Jewish believers are being admonished to work out their vocation (practiced heavenly calling) with fear and trembling, remembering that they are now partners (brothers and sisters [2:11-12]) with The Sent One Yeshua. During His earthly ministry Yeshua spoke often about His being sent of the Father God (Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36-38; 6:38). It’s important to note that the use of the Greek word apostolos (apostle: the equivalent of shaliach or malakh in Hebrew) here in reference to Yeshua infers that those who partner with Him in His vocation (practiced calling) are also apostles (sent ones). This is consistent with the teaching that all who receive Yeshua are priests under Him Who is Kohen HaGadol the High Priest over all creation (1 Peter 2:9). It is foolish then, for modern leaders of the faith community to adorn themselves with the title “Apostle” as a means of distinguishing themselves above fellow believers, given that we are all apostles, we are all priests, and we serve One Apostle, One High Priest. The writer doesn’t only call Yeshua “Apostle” (Shaliach), he also calls Him “Kohen HaGadol” the High Priest. Thus, he unifies the roles of Prophet/Law giver (Moses) and Mediator (Aaron) in Yeshua. The High Priest was of central importance to the Temple cult and the practice of mediation and sacrificial reconciliation. The Jewish audience of the Book to the Hebrews, (the Levites in particular) would have placed great importance upon the role of the High Priest and the necessity of blood atonement for the remission of sin. Therefore, the writer, inspired by the Holy Spirit, makes clear that Yeshua is the all existing High Priest, able to atone eternally through the eternal blood of God, as Son over all creation. It is of great significance that Jewish tradition says of the High Priest on Yom Kippur (Day of Atonement) that he is called “Shaliach” (sent One): "Lord high priest, we are the messengers of the Sanhedrim, and thou art Sh’lucheiynu (our apostle, messenger), and the messenger of the Sanhedrim.'' - Mishnah Yoma, c. 1. sect. 5. “High Priest of our profession, the sworn statement of our tongue: Yeshua…” Yeshua Himself has imparted His testimony upon our tongues. Profession is practiced, it does not stay dormant or remain unspoken. The recipients of the Book to the Hebrews are being reminded of the inseparable elements of faith, belief in action, relationship reciprocated and shared with others. Those who claim that we need only live well in order to pass on the Gospel message are in grave error. We should live well, we should also speak well. Failure to do either is failure to walk in obedience to Scripture. 2 He was faithful (pistos[G], ne’eman[H]) to Him Who appointed Him, just as Moses (Moshe[H]) also was in all His house, household (holos oikos[G], bekol-beiyto[H])[Num.12:6-9]. 2 He was faithful to Him Who appointed Him, just as Moshe also was in all His house, (household). Yeshua has submitted Himself to God Who appointed Him as Prophet and Redeemer of Israel, just as Moses was faithful to God, Who appointed him to be mediator of the Torah. Yeshua’s faithfulness includes His willingness to be made for a little while, lower than the angelic beings whom He created in God (2:7). The Hebrew word ne’eman used here to translate the Greek pistos, is used in Mishnaic Hebrew to mean “trusted” (Mishnah Sanhedrin, c. 3. sect. 2.). Moses had been trusted to lead Israel out of bondage through slavery under Pharaoh in Egypt, and Yeshua has been trusted to lead Israel out of the bondage of slavery to sin resulting in death, under the Devil (2:14-15), and into both the present and future Kingdom of God. Yeshua offers the Shabbat rest of present salvation in convergence with the Shabbat rest of the Olam Haba (world to come) [4:3, 9], to all those who receive Him, continually firstly to the Jews and also continually to the nations (Romans 1:16). The writer of Hebrews quotes Numbers 12:7 in order to draw attention to the weight of the calling brought by Yeshua the King Messiah. He has already warned the early Jewish believers against “drifting away” (2:1) and forsaking “so great a salvation”(2:3). Now he emphasises the sacred obligation of serving with Yeshua and affirms that this privilege comes with the opportunity to speak with God face to face just as Moses did. “6 he said, “Listen to my words: “When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. 7 But this is not true of my servant Moses; he is faithful in all my house. 8 With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he left them.” -Numbers 12:6-9 NIV “just as Moshe also was in all His house, household.” Means that Yeshua, like Moses, has been faithful in all Israel, in His tribe (Judah), among the tribes (all Israel), in the land of Israel, in the present world, and in all creation. 3 For He has been counted worthy (axioō[G]) of more (pleiōn[G]) glory (doxa[G], kevod[H]) than Moses (Moshe[H]), in the same way that the builder (kataskeuazō[G], boneih[H]) of the house has more honour (timē[G], rav kevodo[H]) than the house (oikos[G], beiyt[H]). 4 For every house (oikos[G], kol-bayit[H]) is built by someone (banuy biydeiy voneh[H]), but the builder of all things (kataskeuazō[G], uvoneh-khol[H]) is God (Theos[G], Elohiym[H]). 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. The analogy makes Yeshua the Builder of Moshe, and in the proceeding clause implicitly calls Yeshua the Creator of all things. Yeshua is the One Whom Moshe prophesied would come (Deut.18:14-21). Given that God is Creator of all things, and thus the Creator of Moshe, Yeshua is God with us (Heb. 1:6; Col. 2:9 etc.) The use of the noun “house” denotes a family, a people, a nation. Moshe represents the house of Israel under Torah (moral Law). Therefore, Yeshua is also worthy of greater honour than the Torah of Moses and all the righteous ones of Israel’s history because Yeshua is builder and goal of the “house” (Israel under the leadership of Moses). The idea that the Messiah participates in creation and that He is greater than Moshe Rabbeinu (Moses our Rabbi), is present in Jewish tradition: " 'And the spirit of God hovered over the face of the waters.' This phrase from Bereishit (Gen.) 1:2 alludes to the spirit of the Messiah, because Yishayahu (Isaiah) 11:2 says, 'And the spirit of Adonai will rest upon him' [that is, upon the 'shoot of Jesse', which is a name for the Messiah]. Also we learn from the same text in Bereishit (Gen.) 1:2 that this spirit of the Messiah comes through the merit of repentance; for in Kiynot (Lamentations) 2:19 repentance is likened to water: 'Pour out your heart like water.' " (Genesis Rabbah 2:4) "At the beginning of the creation of the world king Messiah had already come into being, because he existed in God's mind even before the world was created." (Pesikta Rabbati 33:6) Compare John 1:1-18; 8:58-59; Colossians 1:15-17. 5 Now Moses (Moshe[H]) was faithful (pistos[G], ne’eman[H]) in all (holos[G], vekol[H]) His house (ho oikos autos[G], beiyto[H]) [Num.12:6-9] as a servant (therapōn[G], ke’eved[H]), for a witness (marturion[G], le’eidot[H]) of those things which were to be spoken (laleō[G]); 6 but the Messiah (Christos[G , Christ, HaMashiyach[H]) now (de[G]) as a Son (uihos[G]) over His house (oikos autos[G], ubeiyto[H])—whose house (oikos[G], beiyt[H]) we belong to, provided we hold firmly, cling (bebaios[G], nocheiz[H]) to our confidence, strength (katechō[G], bemivtacheinu veoz[H]) and the rejoicing (kauchēma[G]) of our hope (elpis[G], tikvato[H]) to the goal (ad-hakeitz[H]). 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. Moses was faithful in all his house (Israel) and prophesied the One to come, the Greatest Prophet of God Yeshua (Deut.18:14-21) Who is over His house (Israel). The early Jewish believers are admonished to stay firm and confident in their hope in Messiah Yeshua so that they don’t perish in the same way that those who rejected the leadership of Moses (appointed by God) did on the way to the promised land (Shabbat rest [4:9]). “as a servant, for a witness of those things which were to be spoken” Moses is seen as a witness testifying to the coming of the greatest Prophet Yeshua (Deut.18:14-21), and the things that were to be said in Yeshua. “the Messiah now as a Son over His house” Moses was a servant in a house affected by sin but Yeshua is the Son over that house come to redeem it from slavery to sin. All Israel, Moses included, were slaves to sin, Yeshua, Who was never a slave to sin, has come as the Son to bring many sons to glory (Heb. 2:10; John 8:34-36; 15:15; Galatians 4:1-7). “whose house we belong to” This describes the Jewish writer and his Jewish recipients. They belong to the house of Yeshua both ethnically and through faith in Him. While it is true that all believers regardless of ethnicity belong to the house of Yeshua, that is not what the writer of Hebrews is saying here. He is specifically speaking of Yeshua’s house as it applies to His ethno-religious Jewish brothers and sisters, the “Israel of God” are ethno-religious Jews who have received Yeshua. We know this because both the term Jew and Israel are ethnic (tribal) nouns describing blood descendants of Yaakov (Jacob). A Jew who is a Jew inwardly must by definition (Jew being an ethnic term) be an ethnic Jew [Romans 2:29; 9; 11]. A Gentile Christian who claims to be a “Spiritual Jew” is no different from a Scotsman who claims to be a “Spiritual Navajo”, it is a logical fallacy, a spiritual heresy. “provided we cling to our confidence and the rejoicing of our hope to the goal.” Belonging to the house of Messiah is established in the action of faith. Faith not acted on is faithless. The early Jewish believers are encouraged to see no separation between trust and action. This is consistent with pre-Hellenistic Jewish language, which had no word for theology. Ultimately, the “end” or “goal” is the Olam Haba (world to come), the eternal Shabbat rest offered to all who are faithful in belief and action (4:9-10). The warning to remain firm is pretext to the following exposition of Psalms 95:7-11 LXX. 7 Therefore (dio[G]), according to what (kathōs[G]) the Holy (hagios[G], HaKodesh[H]) Spirit (pneuma[G], Ruach[H]) says, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), 8 Do not (me[G]) harden (sklērunō[G]) your hearts, core being, inner person (kardia[G], levavchem[H]) as when they provoked (parapikrasmos[G]) Me, As on the day (hēmera[G], keyom[H]) of trial (peirasmos[G]) in the wilderness (erēmos[G], bamidbar[H]), 9 Where your fathers (patēr[G], avoteiychem[H]) put Me to the test (peirazō[G]), And saw (rau[H]) My works (ergon[G], pa’alay[H]) for forty years (arbaiym shanah[H]). 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10] “Therefore” Means, based on the supremacy of Yeshua as Son over the house of Israel, and by extension over all nations, and that Yeshua is appointed by God the Father as the Sent One over all sent ones, and considering that those who accept Yeshua are partners with Him, and that Moses our (the Jewish people) Law giver is subject to Him. This begins a quote from Psalm 95:7-11 (attributed to David Heb. 4:7). The writer presumes that his readers have full knowledge of the Psalm and the prerequisite phrase: “for He is our God and we are the people of his pasture, the flock under his care.” Psalms 95:7 NIV The writer continues to emphasise Yeshua’s role as the “Prophet” like Moses (Deut.18:14-21), the One Who is Greater than Moses. Believing Israel, chosen, ethnic, religious is being reminded of the challenge of God issued to her ancestors and now reiterated at the revelation of God’s Kingdom come and the inception of her pre-entry into the Olam Haba (Promised Land/World to come). By quoting this Psalm, the writer, inspired by the Holy Spirit, addresses three specific generations of Israelites: 1.Those who rebelled in the wilderness (Exodus 17:1-7, approx. 1446 B.C.E) 2.Those who lived at the time the Psalm was written by David Hamelekh the King (Approx. 1015 B.C.E) 3.The Jews of the first century C.E. (Approx. 60 C.E.) The Hebrew text of the Psalm: 7“For He is our God, and we are the people of His pasture, the flock of His hand. Today, if you hear His voice: 8 “Do not harden your heart as at Meribah, as in the day of Massah in the wilderness, 9 when your fathers tested Me, they challenged Me, even though they had seen My work. 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’” -Tehilim (Psalms) 95:7-10 TLV “Today if you hear His voice,” Refers to the time of David’s first offering the Psalm to public reading, and to the time when the Jewish believers of the first century C.E. first received the words of the Book to the Hebrews. In fact, it means “now”, for as long as God allows the fallen world to continue. “I tell you, now is the time of God’s favour, now is the day of salvation.” (2 Cor. 6:2 [Isaiah 49:8]) A well-known midrash teaches that Messiah is come in every moment when “Today” we “hear” (receive) His “voice” (spoken word): "Rabbi Joshua ben-L'vi met Elijah and asked him, 'When will the Messiah come?' 'Go and ask him!' 'Where is he?' 'At the entrance [to Rome], sitting among the lepers.' So he went, greeted him, and asked, 'Master, when will you come?' 'Today,' he answered. Upon returning to Elijah, Rabbi Joshua said, 'He lied to me. He told me he would come today, but he has not come.' Elijah replied, 'What he said to you was: "Today, if you will hear his voice." ' " (Condensed from Sanhedrin 98a) From Sterns Complete Jewish New Testament Commentary Elsewhere in traditional Jewish commentary the same phrase is applied to Messiah where it is said that providing the Jewish people repent as a nation, even for one day, or keep the Shabbat even for one day, the Greater Son of David, the King Messiah, would come; because it’s said, "today if you will hear His voice" (Talmud Bavliy Sanhedrin, fol. 98. 1. Shemot Rabbah, sect. 25. fol. 109. 3. & Shirhashirim Rabbah, fol. 19. 3.) This is consistent with the redemption of the entire remnant of chosen, ethnic, religious, empirical Israel at the end of the age (Zechariah 12:20; John 19:37; Romans 11:25-26; ). “8 Do not harden your hearts, as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years.” The hardening of the inner being is a wilful choice to deny God’s sovereignty. The provocation, (Heb. merivah) was the general “quarrelling” the people had levelled at Moses as God’s appointed leader when they rebelled in the wilderness, and the “testing” ( Heb. masah) refers specifically to the demand for water (Exodus 17:1-7). The Septuagint text doesn’t specify “Merivah” and “Masah” but translates the locations as modes of disobedience. 10 Therefore (dio[G]) I was angry with, grieved by (prosochthizō̄[G], akut[H]) this generation (genea[G], bador[H]), And said, ‘They always go astray, are deceived (planaō[G]) in their heart, core being, inner person (kardia[G], leivav[H]), And they did not know, come to understand, learn (ginōskō[G], yadu[H]) My ways (hodos egō[G], derachay[H])’; 11 As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” The additional phrasing of the Psalm is quoted according to the LXX (Septuagint). The Hebrew text reads more concisely as: 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’ 11 Therefore I swore in My anger, ‘They shall never enter into My rest.’” -Tehilim (Psalms) 95:10-11 TLV The Greek text was widely accepted by Jews of the post Hellenistic period and used prolifically in the first century C.E. Greek was one of two languages accepted by the ancient rabbis as being kosher for use in the transmission of Scripture. “And they did not know, come to understand, learn My ways’” Reinforces the admonishment of the writer of the Book to the Hebrews (3:6). ‘They certainly shall not enter My rest.’” In the context of the Psalm as it pertains to the disobedient among Israel during the period of the exodus, the “rest” spoken of is “the promised land” of Israel. By extension, it is now applied to the eternal Shabbat “rest” which awaits the faithful followers of Yeshua, both Jew and Gentile, but in the case of the present book, specifically to Jewish believers. Therefore, it is those who refuse Yeshua who will fail to enter the present and future Kingdom of God and the eternal rest of the Olam Haba (everlasting Shabbat). One Jewish commentator writes: “"the generation of the wilderness have no part in the world to come:'' -Tzeror Hammor, fol. 118. 1. 12 See to it (blepō[G]), brothers and sisters (adelphos[G], achay[H]), that there will not be any among you who have an evil, wicked (ponēros[G], ra[H]), unbelieving heart (kardia apistia[G], leiv[H]) that departs (aphistēmi[G]) from the living God (Theos zao[G], Elohiym chayiym[H]). 13 Moreover (alla[G]) encourage, comfort, prove (parakaleō[G], hochiyhu[H]) one another every day (hekastos hēmera[G], yom beyom[H]), as long as (kol-od[H]) it is called “today,” (sēmeron[G], yikarei hayom[H]) so that none of you will be hardened (sklērunō[G]) by the deceitfulness (apatē[G]) of sin [missing the mark set by God’s holiness] (hamartia[G], chatato[H]). 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. Those Jews who have believed are reminded that salvation is worked out in fear and trembling. They must be intentional in remaining faithful in Yeshua so as not to be lead astray by those fellow Jews who like the disbelieving Israelites of the wilderness, fail to enter the “rest” of God. Rav Shaul (Paul) speaks in similar terms to the predominantly Gentile community of the Philippians: “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” -Philippians 2:12 NIV “that departs from the Living God” The Greek aphistēmi, translated “departs” comes from the root apistia meaning “unfaithful” and is the etymological root for the word “Apostate”. Therefore, in counter distinction to Moses and Yeshua, both of whom are called “faithful” by the writer, those who are unbelieving will by nature depart, being unfaithful in God’s house. To despise those who have confident faith is to prove oneself faithless. There is great arrogance in doubt. Therefore, we are admonished to remain faithful. As Yeshua has said, “When the Son of Man comes will He find faith on the earth?” (Luke 18:8). 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. The early Jewish believers are also tasked with encouraging and comforting the faith of their fellow Messiah followers. Intentional personal faith must by its very nature outwork itself as intentional communal faith. No believer stands alone, the salvation of the nation is dependent on the willingness of the people to share their faith collectively. This must be done for as long as there is a “today”, now is the time. This is not something we think of doing tomorrow, for in this context tomorrow is the judgement and the next day, the world to come (cf. 1 Thess. 5:11). “Today” is not, as some foolishly say “a reference to the Gospel dispensation”. How can it be? This word “Today” is quoting the Psalm of David (Psalms 95:7) written over a thousand years prior to the writing of the Book to the Hebrews. The Gospel of redemption is offered from before creation toward the goal of eternity and is therefore without dispensation. Since the first humans sinned and until HaShem calls time, “Today” is now! And those who receive Yeshua now have already passed from death (although for a time still living in the present sin affected world) into life (the world to come). "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) 14 For we have become partners, friends (metochos[G], chaveiriym[H]) of Messiah (Christos[G], Christ, HaMashiyach[H]) if we keep the beginning (archē[G]) of our commitment (bebaios[G]) firm (katechō[G]) until the goal (telos[G]), 15 while it is said, “Today (sēmeron[G], hayom[H]) if you hear (akouō[G], tishmau[H]) His voice (phōnē[G], bekolo[H]), Do not harden (sklērunō[G]) your hearts (kardia[G], levavchem[H]), as when they provoked (parapikrasmos[G]) Me.” 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” We are become friends, co-workers with Messiah, if we keep the beginning of our faith unto the goal of our faith. Yeshua is the Author and goal of our faith, the Sustainer of our integrity, our righteousness and our hope. We should not fear our ability to keep our first love in Him, because He has partnered with us (Rev. 2:1-7). Therefore, we do not keep our beginning commitment alone but we are kept by Him, and in us He keeps us unto Himself. All this happens “Today”, in what the believer understands to be the eternal present. “Now faith is the substance of things hoped for, the evidence of things not seen.” -Hebrews 11:1 KJV 16 For who of them provoked (parapikrainō[G]) Him when they had heard (akouō[G], hashomiym[H])? Indeed, yet (alla[G]) not (ou[G]) all (pas[G]) those who came out of Egypt (Aiguptos[G], Mitzrayim[H] double distress) through, in the hand of (dia[G], beyad[H]) Moses (Moshe[H] drawn out, resurrected)? 17 And whom was He grieved by (prosochthizō̄[G]) for forty years? Was it not with those who sinned (hamartanō[G], vachataiym[H]), whose dead bodies (kōlon[G]) fell (piptō [G]) in the wilderness (erēmos[G], bamidbar[H])? 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand of Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? The meaning is plain. It is the wilfully disobedient who fail to enter God’s rest. We are all wandering in the desert of the sin affected world, some in humility through submission to God are wandering toward the rest (promised land of the world to come) and some in wilful rejection of God’s offer of redemptive love, wander aimlessly toward the abyss of everlasting fire (Matt. 25:41; Rev. 20:15; 21:7-8). Of that wilderness generation only Yehoshua (YHVH is salvation) and Calev (contempt, fierce, dog) entered the promised land. Now, in this generation, we must cling to Joshua (Yeshua) and have contempt for sin. Thus, through belief in Him we enter the now and yet to come Kingdom of God. 18 And to whom did He swear (omnuō[G], nishba[H]) that they would not enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), but to those who were disobedient, apathetic (apeitheō[G])? 19 And we see (blepō[G], roiym[H]) that they were not able to enter (eiserchomai[G]) because of unbelief (apistia[G], choser emunatam[H]). 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. The Greek word apeitheō translated “disobedient” gives the reader great insight into what it means to be disobedient. Wilful disobedience bears the fruit of apathy and likewise the soil of apathy produces wilful disobedience. Complacency and indifference give birth to apathy, and the sum of the three is rebellion. Rebellion is not some great act of strength and purpose, to the contrary, it is the progeny of apathy. It is the lazy and disillusioned who rebel. The obedient son puts his hand to the plow and does not look back (Luke 9:62). “And we see that they were not able to enter because of unbelief.” Those first century Jewish recipients of this Book to the Hebrews “saw” in respect to understanding the past disobedience of our people, that those who through unbelief rebel against God’s love do not enter the promised rest (neither the physical land of Israel nor the present & future Kingdom, Olam Haba). Therefore, they like us are challenged in the present (Today) to believe, act, trust in the faithful King Messiah Yeshua and enter, enter now and continue to enter until He returns to fully reveal to us the eternal present of God’s Kingdom come. Copyright 2021 Yaakov Brown If you keep the Shabbat out of obligation you have failed to keep the commandment. Obligation is hard work, there is no rest (Shabbat) in obligation. The Coptic New Testament begins with the book of Yochanan (John), and for good reason, both the first book of the Tanakh (OT) Genesis and the Gospel of John begin with the same words, “In the beginning”. Both the beginning of creation and the new beginning have their origin in God, Father, Son and Spirit.
בְּרֵאשִׁית הָיָה הַדָּבָר וְהַדָּבָר הָיָה אֶת־הָאֱלֹהִים וְהוּא הַדָּבָר הָיָה אֱלֹהִים׃ 1:1 הבשורה על-פי יוחנן בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ 1:1 בראשית Within the Hebrew text of the first verse of both books appears the sign of the definite direct object “את” which is not translated in English versions but is a contracted form of the Hebrew word “אות” meaning “miraculous sign”. Yochanan (John) 1:1 explains not what but Who the sign “את” is. בְּרֵאשִׁית הָיָה הַדָּבָר וְהַדָּבָר הָיָה אֶת־הָאֱלֹהִים וְהוּא הַדָּבָר הָיָה אֱלֹהִים׃ 1:1 הבשורה על-פי יוחנן בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ 1:1 בראשית At the goal (end) of the HaBrit HaChadashah (New Testament) we read the words of Yeshua: “I am the Alpha and the Omega, the first and the last, the beginning and the end.” -Yeshua (Revelation 22:13) The Hebrew equivalent reads: ““I am the Aleph “א” and the Tav “ת”, the first and the last, the beginning and the goal.” -Yeshua (Revelation 22:13) Yeshua is the Aleph and the Tav, the Author and the Goal of the Torah. He is the Author of the beginning, the all-existing God, the Son (John 1:1), present as the creating Word, and the sign to all creation (Genesis 1:1). He is the Author and the Spirit of the Torah, the Word (Deuteronomy 30:14). He is also the Goal of the Torah: “For Messiah is the Goal of the Torah for righteousness to everyone who believes.” –Rav Shaul’s Letter to the Roman Believers 10:4 If we fail to understand that Yeshua is “את” the Author and Goal of Torah (Not just the books of Moses but all of the Instruction of God), then we will fail to properly interpret and understand the written word of God (Tanakh [OT] & HaBrit HaChadashah [NT]). We must accept that God does not change His mind (Num. 23:19), and that the King Messiah Yeshua has come not to remove or change the Torah but to fill it up, illuminate it (Matthew 5:17). God Does NOT Change His Mind: It is impossible for an omniscient (all-knowing) God to change His mind. In spite of mistranslations into English, the Scripture in its original language affirms God’s omniscience (All Knowing Nature) Exodus 32:14 “So the Lord changed his mind about the terrible disaster he had threatened to bring on his people.” NLT “And the Lord repented of the evil which he thought to do unto his people.” KJV What the Hebrew text actually says, a literal translation: “The YHVH sought to console concerning the evil He had declared to do to His people.” “God is not a man who lies, or a son of man who changes his mind! Does He speak and then not do it, or promise and not fulfil it?” -Bamidbar (Numbers) 23:19 TLV Yeshua Did NOT Remove or Change the Torah: “17 “Do not think that I came to abolish the Torah or the Prophets! I did not come to abolish, but to fulfil. 18 Amen, I tell you, until heaven and earth pass away, not the smallest letter or serif shall ever pass away from the Torah until all things come to pass. 19 Therefore, whoever breaks one of the least of *these commandments, and teaches others the same, shall be called least in the kingdom of heaven. But whoever keeps and teaches them, this one shall be called great in the kingdom of heaven..” -Mattisiyahu (Matthew) 5:17-19 TLV *Note, that in the context of this passage all the commandments pretexted by the words “*these commandments” in the proceeding verses are moral commandments (incumbent on all human beings). Yeshua is NOT saying that commandments of distinction given specifically to Jews (ethnic, religious, chosen, set apart) are incumbent on Gentiles. This is a grave misunderstanding of the text and of first century Jewish theology. Understanding Torah: The Torah (Books of Moses) are divided into three distinct categories:
Historical Narrative: The story of creation, humanity, and the chosen people Israel. Moral law: Laws that expose the lawlessness of all human beings. Laws of Distinction: Laws commanded specifically to ethnic, religious, chosen, set apart Israel (the Jewish people), incumbent on Israel alone for the purpose of setting the Jewish people apart unto the goal of all things. Purpose of Torah Distinctions: Historical Narrative: Teaches all humanity that God is Creator and King of all things, and that He has chosen an ethnic people as His everlasting possession. Moral law: Exposes the lawlessness of all human beings. These laws are incumbent on all people. To those without Messiah these laws bring condemnation, and to those who receive Messiah these same laws are the loving instruction of the Father. Laws of Distinction: Laws commanded in order to set ethnic Israel apart as a people and possession belonging to God. These laws are NOT incumbent on people of other nations, Messiah followers or not. Some Examples of Moral Laws and Laws of Distinction: Moral Laws: • You shall have no other gods before Me! • You shall not make graven images… nor bow down to worship them • You shall not misuse the Lord’s Name (YHVH) • Honor your Father and Mother • You shall not Murder • You shall not commit adultery • You shall not steal etc. Laws of Distinction: • The children of Israel shall keep the Shabbat throughout their generations… • Kosher food (Lev.11) • Don’t cut the hair around the sides of your head… • Do not wear clothes of wool and linen woven together. • Tefillin (Ex. 13:9, 16) • Tzitzit (Numb. 15:38) Moral Law: From the earliest days our Rabbis understood that only the moral laws were applicable to non-Jews. The only exception was when non-Jews joined and lived within the ethnic Jewish community and eventually married into Israel’s bloodline (e.g. Exodus 20:8-10). Knowing this, and being guided by the Holy Spirit the early Jewish Fathers of the body of believers (Ecclesia) required nothing more of the Gentile believers other than adherence to four primary laws which summed up the Noachide (moral laws) of the Torah (Acts 15:1-35; 21:24-25). “Now, therefore, why are you putting God to the test by placing a yoke (laws of distinction) on the neck of the Gentile disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Yeshua, just as they will.” -K’fa (Peter) Acts 15:10-11 “For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” -Rav Shaul (Paul) Galatians 3:10-11 Sadly, many Messianic Jews and Gentiles decontextualize and seek to reinterpret the following words, written by Jews, followers of the King Messiah Yeshua, the fathers of our faith communities. A Religious Community that Does Not Soberly Critique Itself is a Cult! Laws of Distinction Have Never Been Incumbent on Non-Jews: Among Messianic believers today, and in particular among so called Messianic Gentile believers (Christians who hate being called Christians), there is a growing number who seek to impose laws of distinction (intended specifically for Jews, and not for Gentiles) upon Gentile Christians. They use spiritual blackmail in conjunction with decontextualized Scriptures in order to guilt-trip others into focusing on law observance rather than on Yeshua our King Messiah. In doing so they commit the same error that early believers perpetuated until the refutation of their false practices by the Rav Shaul HaShaliach (Paul the Apostle) [Galatians 3:10-11]. One of the great and tragic ironies of the zealous law keepers in the Messianic and Hebrew roots movements today, is that by insisting Gentile Christians keep the laws of distinction (intended specifically for Jews, and not for Gentiles) they are quit literally practicing the “Replacement Theology (Continuationism, Successionism etc.)” that they themselves claim to detest. “For freedom, Messiah has set us free—so stand firm then, and do not become burdened again by the yoke of slavery.” -Rav Shaul HaShaliach Letter to the Galatian Believers 5:1 What did Peter the Apostle call a “yoke” that Jews have been unable to “bear”? The yoke of slavery Shaul refers to concerns the obligatory observance of the laws of distinction (commanded to Jews alone). This is the same yoke Peter refers to in Acts 15:10-11) Is the Shabbat Incumbent on Gentiles? Among the most prominent misteaching's of zealous law keepers in the Messianic and Hebrew roots movements is the insistence that Gentile Christians are obligated to keep the Sabbath and cease worshipping on Sunday (First Day of the week) [A day they claim to be a day attributed to Sun worship, as if days belong to anyone or anything other than God our Creator]. When these law keeping zealots say that Sunday worship is wrong/idolatry, they are in fact impugning the character of the disciples of Yeshua and both the Jewish and Gentile believers of the early Ecclesia (body of believers). In fact, the disciples of Messiah gathered together on a Sunday only days after Yeshua’s crucifixion and continued to gather regularly on the first day of the week (Sunday) [John 20]. “On the first day of the week (Sunday), when we were gathered together to break bread, Shaul (Paul) talked with them, intending to depart on the next day, and he prolonged his speech until midnight.” –Acts 20:7 Observe the Day or Not, Unto the Lord: “One person esteems one day over another while another judges every day alike. Let each be fully convinced in his own mind. The one who observes that day does so to the Lord. The one who eats, eats to the Lord, for he gives thanks to God; and the one who abstains, abstains to the Lord, and he gives thanks to God.” –Romans 14:5-6 TLV Rav Shaul wrote these words to a mixed congregation of Jews and Gentiles who were arguing over the keeping of days and over kosher eating among other things. The Sabbath was one of the days in question. Rav Shaul’s admonishment clearly understands Gentile believers as being free from the obligation to keep the Shabbat commandment. His emphasis is on doing all in and toward God and NOT on law keeping. We are fools to argue over the keeping of days while worshipping a God Who is beyond days! What does “Keep the Shabbat” Mean? The phrase “keep the Shabbat” (Ex. 31:13) in Hebrew does not mean what many think it does. The Hebrew root “שמר” shamar means to guard, to keep safe, to protect from defilement. In the Beit Midrash we’re taught that we are to Shomeir HaShabbat guard, protect the Shabbat. We will learn that the ethnic, religious children of Israel are given the Shabbat as a sign “אות” upon them alone, and that they are to “guard, protect, keep” it from defilement, desecration etc. throughout their generations (Exodus 31:16-17). The Command to Keep Ha-Shabbat (the Sabbath) is a Law of Distinction: The principle of regular rest is for the good of all humanity but the specific command to rest on the Shabbat is given to Israel (ethnic, religious, empirical, chosen) as a generational sign “אות” on the ethnic people of Israel, a sign between ethnic Israel (the Jewish people) and God (Exodus 31:16-17 ). The command to keep the Sabbath day is NOT incumbent on Gentile believers! Shabbat is a Sign “אות” Between God & the Jews (Israel) “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign “אות” between Me (YHVH) and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) *As observant Jews we pray this very Scripture as part of the “V’shamru” (And You Shall Guard) prayer every Shabbat. There are those who misuse the following passage to support general Gentile Christian observance of Shabbat: “Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to ADONAI your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV) Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora (dispersion). *Attending a Messianic or Hebrew roots congregation does not constitute living in the Jewish community. The commandment to keep Shabbat is specifically a sign “אות” on the ethnic, religious chosen people of Israel (Jews): “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me (YHVH) and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) We note that the Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. Therefore, those Gentiles who appropriate this sign under obligation are literally practicing Replacement Theology. Some seek to use Yeshua’s words from Mark’s Gospel to support the idea that Gentile Christians must keep the Shabbat. However, even if one ignores the context of Yeshua’s words the fact remains that He spoke of the purpose of rest and not of obligation to keep the Shabbat commandment given specifically to the Jewish people. “the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28) The only “men” present were Jews. Further, He used an example from the Tanakh (OT) in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and are also impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17) of which He is the Author. To the contrary, He is making a drash (comparative teaching) on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general. If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) [Hebrews 4:9] and not to the literal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text. In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, (who did not yet exist at the time Yeshua spoke), rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women). That is, not by obligation. All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when: “‘it will come to pass, that from one New Moon to another, and from one Shabbat to another, all flesh will come to bow down before Me,’ says ADONAI.” -Isaiah 66:23 (TLV) The prophet Isaiah is clearly prophesying a time yet future (it will come), and is not, as some suggest, inferring that all nations should keep the Shabbat in the present age. This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians. When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognised as the Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28. “So then, there remains a Sabbath rest for the people of God,” –Hebrews 4:9 Some decontextualize and misuse this Scripture to promote obligatory Sabbath observance. They are in grave error. The context of Hebrews 3 and 4 concerns Israel’s escape from bondage in Egypt and her subsequent rest within the promised land (HaAretz), which is a figure for the Olam Haba (World to come). The Kohen (priest) who wrote Hebrews is making a drash using Israel’s rest from bondage and revealing the future rest for all believers in the Olam Haba (World to come), which he calls a “Sabbath rest”. Therefore, the Sabbath rest that remains for all the people of God is the Olam Haba (World to come), and not the temporary weekly Sabbath observed in the sin affected world. Misusing Scripture is wrong, but worse still is misusing Scripture in order to force obligation and bondage upon other believers. This is Abhorrent to God and contrary to the Gospel of our Messiah. Those who teach that Gentile Christians must keep the Shabbat are in fact teaching Gentile Christians to usurp and appropriate one of the signs that sets ethnic, religious, chosen, empirical Israel (the Jewish people) apart from the nations. Ironically, as I’ve said previously, in doing so, “Hebrew roots Christians” and so called “Messianic Gentiles” are literally practicing the “Replacement Theology” they claim to detest. I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them. The Shabbat, like the other commandments given to distinguish Israel (the Jewish people) as a unique people, is not a moral commandment and is therefore not incumbent on humanity as a whole. According to the Scripture it is a commandment, a sign, given to and upon the chosen ethnic, religious people of Israel. Any attempt to appropriate it is practiced in direct opposition to the Scripture, and therefore, in opposition to the Author of the Scripture. At Beit Melekh we are Jews and Gentiles who together are followers of Yeshua the King Messiah. He has set us free for freedom, that we might not return again to bondage(Galatians 5:1). This is not to say that Gentile Christians can’t choose to keep the Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is NOT incumbent upon Gentile Christians. The principle of regular rest is for all human beings but the specific command to keep the weekly Shabbat is a sign upon the ethnic, religious, chosen, empirical people of Israel, the Jewish people, throughout their generations (Exodus 31:16-17 ). Those who keep the letter of the law at the expense of the Spirit of the Law will be judged according to the Law and found wanting. If you keep the Shabbat out of obligation you have failed to keep the commandment. Obligation is hard work, there is no rest (Shabbat) in obligation. We wish you a Messiah filled Shabbat of rest, peace and freedom. May you know the present peace of the King Messiah Yeshua and understand that He is enough. Yeshua is our message! “You say that I am a king. For this I have been born, and for this I have come into this world, to testify, bear witness to the immutable truth. Everyone who is of the immutable truth hears in My voice.” The beginning of the so called “Passion Narrative” John 18:1-19:42 (Matthew 26:30-27:61; Mark 14:26-15:47; Luke 22:39-23:56)
Introduction: Yeshua’s words to the disciples following the Pesach (Passover) Seder (John 13) and prior to crossing the Kidron valley to Gat Sheminim (Gethsemane), which included an open prayer to the Father concerning protection and reassurances of purpose, now come to a conclusion. What follows takes place across the Kidron valley (east of Jerusalem) in the garden of Gethsemane at the base of the Mount of Olives. It’s interesting to note that the author of Yochanan’s gospel doesn’t include Yeshua’s anguished prayers in the garden or the inability of the disciples to stay awake and keep watch. However the reference to the cup of suffering (v.11) corresponds to the prayers in the garden (Luke 22:42). John’s gospel which has been focused from the beginning on the all existing nature of the Messiah now reveals “God with us” as Lamb to slaughter. The impressive supernatural occurrence that results from Yeshua’s powerful declaration of identity in response to those seeking to arrest Him affirms His authority and illuminates further the convergent theme of Creator as Word having entered His creation. Among other things the gospel writer focuses on the actions of his dear friend Kefa (Peter), a man who is fiercely protective of Yeshua and also suffers great emotional and spiritual turmoil over the denial of Him. The motives of Pilate are illuminated in John’s gospel which implicitly alludes to his involvement in the arrest of Yeshua (v.3, 12), his nonchalant attitude toward Yeshua’s kingship (v.37-38) and his provocation of the Judean leaders (v.39). It’s worth noting that history records Pilate as a man who sought to provoke the Jews in order to justify harsh military response. He was not the innocent bystander that so many Christian commentators make him out to be. 1 Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) spoke (epo[G]) these words, then He went forth with His disciples (talmidim[H]) over the valley (ravine) of the Kidron[H] (dark, from the root “kadar” to mourn) , where there was a garden (Gat Sheminim[H], press of olives), in which He entered with His disciples (talmidim[H]). 2 Now Y’hudah[H] (Praise, Judas Iscariot) also, who was betraying Him, knew the place, for Yeshua[H] had often met there with His disciples (talmidim[H]). “These words” refers to the words taught, spoken, prayed over the last several preceding chapters (from chapter 13 to the present chapter) as Yeshua and His talmidim had walked through Jerusalem from the location of the Passover Seder meal, to the other side of the city (the east side). The Kidron was known at least in part as a valley of refuse. The Levites had once cast the unclean things which had been cleaned out of the Temple into the Kidron valley at Hezekiah’s command to cleanse the Temple of idolatrous elements (2 Chronicles 29:16). There is a correlation here. Yeshua’s death and resurrection will ultimately cleanse the Temple to such a degree that God Himself and the Lamb will dwell in place of the Temple (Rev. 21:22). “Kidron” means “darkness and mourning” and may be the physical valley that acts as figure for the “valley of the shadow of death” described in Psalm 23.“Gat Sheminim” means “press of olives (crushing of olives), an olive press”. It is fitting that Yeshua walk through “the valley of the shadow of death” to that place where He would firmly decide to drink the cup of wrath that the Father had given Him to drink. As a result of Yeshua being crushed He would resurrect, return to the Father and pour out the oil of His Spirit upon all who would believe. There is a correlation to be made between the crossing of the Kidron by Yeshua and His disciples and the crossing of the Kidron made by king David and his retinue (2 Samuel 15:23). In the wake of Absalom’s betrayal of David (a prefigure of Y’hudah’s betrayal of Yeshua), David crosses the valley of darkness and mourning (Kidron) and into exile. In some respects this is what Yeshua is doing here: He will go into a temporary exile through death, but like David before Him He will return a conquering King and Ruler. Gethsemane was a favourite meeting place of Yeshua and His talmidim. It was located not far from Bethany (the town of Lazarus, Mary and Martha) and was close to the city of Jerusalem (approx. 2.5 km away) so as to be a convergent point in the many travels of Yeshua and His talmidim. There is another correlation here with respect to the garden. Just as the first Adam received sin into the world in Gan Eden (the garden of Eden [delight]) so too the Last Adam Yeshua (1 Corinthians 15:45) firmly decided to bring about the removal of sin from this world in and through Gat Sheminim (the pressing of olives [oil]). 3 Y’hudah[H] (Praise, Judas Iscariot) then, having received the 600-1000 strong cohort (speira[G], spiral) and servants from the chief priests (archiereus[G], hakohaniym[H]) and the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), came there with torches (phanos[G]) and oil lamps (lampas[G]) and weapons. “Speira” describes a Roman cohort. This means that Pilate was at least tacitly involved in the arrest of Yeshua. The cohort could not have been deployed without his full knowledge and approval. The Jewish Temple guard was smaller in number and thus could not qualify as a “cohort”. Further the cohort is said to be accompanied by the servants of the chief priests (predominantly Sadducees, some of whom would have been Temple guards) and representatives of the Pharisees (the sect controlling religious politics among the wider Jewish community). The Pharisees did not have their own guard, they were there purely as religious leaders. The full number of those who came to arrest Yeshua was approximately 1200. Matthew’s gospel calls those who came to arrest Yeshua “a great multitude” armed with “swords and long spears” (Matt. 26:47). 4 So Yeshua[H], seeing, perceiving (eido[G]) all the things that were coming upon Him, went forth and said to them, “Whom do you seek?” Yeshua had already seen these things completed outside of time and space in His position as Word Essence within the Godhead (John 1:1). 17 For this reason the Father (ho Pater[G], ha Av[H]) loves (oheiv[H]) Me, because I lay down My life, breath, soul existence (et-nafshiy[H]) so that I may take it up again. 18 No one, nothing (oudeis[G]) has taken it away from Me or separated (apo[G]) Me from it, but I lay it down on My own initiative, in My Own power, by My Own choice (exousia[G]). I have authority, power, choice (exousia[G]) to lay it down, and to take it up again. This commandment (entole[G]) I received from My Father (Pater mou[G], Aviy[H]).” -Yochanan (John) 10:17-18 The Messiah was prophesied to lay down His life for the people of Israel (Isaiah 53:1-12; Psalm 16:8-11). Yeshua knew Whom they sought. His question was for their sake. We might understand Yeshua’s question as “You come in the authority of Rome and the Jewish religious politicians, but do you truly realise the authority of the Person Whom you seek?” This is partially revealed to them in the power that emanates from Yeshua in the proceeding verse. 5 They answered Him, “Yeshua[H] the Nasraya[A] (Nazarene, HaNatzriy[H], consecrated, devoted one, from netzer - branch).” He said to them, “I Am, I Exist (ego eimi[G]).” And Y’hudah[H] also, who was betraying Him, was standing with them. 6 So when He said to them, “I Am, I Exist (ego eimi[G]),” they drew back and fell to the ground. 7 Therefore He again asked them, “Whom do you seek?” And they said, “Yeshua[H] the Nasraya[A] (Nazarene, HaNatzriy[H], consecrated, devoted one).” It is literally true to say that based on the residence of His middle years Yeshua was from the town of Nazareth and was therefore, a Natzriy (Nazarene). It is also true to say that He is the Netzer (Branch) at the root of Natzriy and is come to fully fill prophecy concerning the Mashiach. Although the speakers do not comprehend what they are saying, the response they give to Yeshua’s question, “we seek Yeshua the consecrated, devoted Branch”, is a prophetic statement of affirmation concerning the role that Yeshua fills as prophesied by the prophet Isaiah: “Then a shoot will come forth out of the stem of Y’shai, and a branch (nezter) will bear fruit out of His roots. 2 The Ruach of Adonai will rest upon Him, the Spirit of wisdom and insight, the Spirit of counsel and might, the Spirit of knowledge and of the fear of Adonai” -Y’shayahu (Isaiah) 11:1-2 Zechariah the prophet speaks a similar word concerning the Messiah but uses a different word for branch “tsemach”. “Listen well, Joshua kohen gadol, both you and your companions seated before you, because they are men who are a miraculous sign—behold, I will bring forth My servant the Branch.” -Zakhariya (Zechariah) 3:8 “Then speak to him saying, “Thus says Adonai-Tzva’ot: Behold, a man whose Name is the Branch will branch out from his place and build the Temple of Adonai.” -Zakhariya (Zechariah) 6:12 TLV By using different Hebrew words each prophet describes the strength of the branch at different stages of His ministry. He said to them, “I Am, I Exist (ego eimi[G]).” (Ehyeh asher Ehyeh) [I have been Who I AM, I will be Who I AM, I AM Who I AM] By this statement Yeshua identifies as YHVH present within humanity and demonstrates power and authority over all things (Exodus 3:14; John 6:35; 8:58). As Yeshua speaks these words power goes out from Him and causes those who have come to take Him to stagger backward and fall to the ground. In Hebrew tradition the phrase “fall to the ground”, or “Strike to the ground” can refer to striking a person dead immediately, and is ascribed to God, who performs such acts via His angels, in particular Gabriel (Mighty One of God): "let the master of thoughts come, (the blessed God,) and take vengeance on you; immediately Gabriel came, והבטן בקרקע, "and struck them to the ground"; and they died immediately.'' -Rav Simeon Ben Shetakh [F. Bavliy. Sanhedrin, fol. 19. 2.] "if you transgress your father's command, immediately comes Gabriel, and "strikes to the ground".'' -Shemot Rabba, sect. 1. fol. 91. 2. Therefore, among the religious Jews represented there would have been great fear at the blowing down of those who approached Yeshua. This fear would have been equally present among the superstitious Roman soldiers who witnessed the event. Those who had come to arrest Him were made acutely aware that they would not be successful in their endeavour unless Yeshua allowed them to bind him. All power was in Yeshua’s hands. 8 Yeshua[H] answered, “I told you that I Am, I Exist (ego eimi[G]); so if you seek Me, let these go their way,” 9 to make full (pleroo[G]) the word (ho logos[G], hadavar[H]) which He spoke, “Of those whom You have given Me I lost not one.” Yeshua declares “I AM” a second time but withholds the power which He had levelled at His pursuers in the first stating of His Divine nature. This is an act of mercy toward His jailors and a clear expression of His decision to lay down His life: Re: John 10:17. Note that Yeshua lays down His life of His own fruition and power. Neither the thief, nor the wolf, nor any other power is able to take the life of the Messiah except that He allows it. The giving of His life is entirely His decision. “Of those whom You have given Me I lost not one.” A quoting of John 6:39 which makes an exception of Y’hudah [Judas Iscariot] (who himself chose not to be chosen [given]). 10 Shimon K’fa[H] (Simon [heard] Peter [rock]) then, having a short sword (machaira[G]), drew it and struck the high priest’s (archiereus[G], hakohen hagadol[H]) servant (doulos[G]), and cut off his right ear; and the servant’s (doulos[G]) name was Malchus[H]([kingly] alt. Malchut[H] [kingdom]). The so called synoptic gospel accounts of this event: Matthew 26:51-52; Mark 14:47; Luke 22:50. John’s gospel is the only account to name both the perpetrator Peter and the victim Malchus. There are at least two reasons for this. First, John was known to the high priest [v.15-16] and his court and thus was probably personally acquainted with Malchus. Second, John loved and admired Peter’s tenacity and courage in seeking to physically defend Yeshua. John did not act in the same way, perhaps out of fear. 11 So Yeshua[H] said to K’fa[H] (Peter, rock) “Put the short sword (machaira[G]) into the sheath; should I not drink the cup (kos[H]) which the Father (ho Pater[G], Aviy[H]) has given Me?” “should I not drink the cup which the Father has given Me?” Fits with the account of Luke 22:42. The cup Yeshua must drink is the cup of God’s wrath against sin. This is the cup we sinners should drink from and yet He (the sinless One) chose to drink it on behalf of all who would receive His atoning work through death on a Roman cross and through His resurrection. “God made him who had no sin to be a sin offering for us, so that in him we might become the righteousness of God.” -2 Corinthians 5:21 “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” -Romans 5:9 NIV 12 So the 600-1000 strong cohort (speira[G], spiral) and the commander (chiliarchos[G]) and the servants of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), arrested Yeshua[H] and bound Him, The Greek “chiliarchos” translated “commander” refers to the Roman commander of a cohort of 1000 men. Thus, the Roman commander, the Jewish Temple guards and the religious leaders were jointly responsible for binding Yeshua. In short all present represented the major political and religious interests of both Jerusalem and the Roman Empire and therefore, were all equally culpable. It should be reiterated therefore, that Pilate was complicit in the arrest of Yeshua making His pretence at the subsequent trial all the more abhorrent. We further note that at approximately 33 years of age Yeshua had shown that He had power to prevent His arrest and yet allowed them to bind Him. This correlates to Isaac, who at the same age allowed Abraham to bind him for sacrifice (Ha Akeidah [The Binding] Bereishit [Genesis] 22). 13 and led Him to Chananyah[H] (Gracious Yah [God], alt. Annas[G], humble) first; for he was father-in-law of Kayafa[A] (Caiaphas, attractive: Yoseph Ben Caiaphas), who was high priest that year. John’s gospel alone tells of this preliminary hearing held before Annas (Chananyah) the father in law of the High Priest Caiaphas (Kayafa). Once again this makes sense given John’s relationship to the priestly class (v.15-16). “High priest that year” is an indication that something other than Torah commanded priesthood was being practiced. The high priest of the Torah must be a descendant of Aaron and would be high priest until his death. In the early first century C.E. the priesthood had been defiled by Roman influence and the greed of certain Jewish religious power brokers, thus there was an albeit tenuous political relationship between the Jewish authorities of the time and the Roman Empire via her governor in Judea. Annas had become high priest in 6 C.E. and reigned in that position until 15 C.E. In addition to Caiaphas many members of Annas’ family became high priest after him, including five of his sons. This was an apostate priesthood that existed in conjunction with Roman rule and was a desecration of the rightful priesthood of Israel. This in part is why Yeshua had set up His own Sanhedrin (Luke 10:1). Yeshua had confirmed the line of His priesthood (of all believers under Messiah) in His talmidim (disciples) as He ritually washed there feet during the Seder meal (John 13:4-17 see my article and note). Caiaphas (Kayafa) [A.K.A Yoseph Ben Caiaphas] was appointed (contrary to Torah law) by Roman governor Valerius Gratus and served under him from 18 C.E. to 26 C.E. He then served under Pontius Pilate from 26 C.E. to approximately 37 C.E. In order to maintain his position political ties and compromise would have been necessary. He was not a legitimate (according to Torah law) high priest. He was chairman of the Sanhedrin which was made up predominantly of Sadducees. Ultimately Caiaphas held the position of high priest at the behest of Rome, making Pilate’s complicity in the arrest of Yeshua undeniable. 14 Now Kayafa[A] (Caiaphas, attractive: Yoseph Ben Caiaphas) was the one who had advised the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) that it was expedient for one man to die on behalf of all the people (kol-ha’am[H]) [11:49-52]. 15 Shimon K’fa[H] (Simon [heard] Peter [rock]) was following Yeshua[H], and so was another disciple [the author John]. Now that disciple was known (gnostos[G]) to the high priest (haKohen hagadol[H]), and entered with Yeshua[H] into the courtyard of the high priest (haKohen hagadol[H]), God honoured the prophetic nature of the words spoken by Caiaphas (11:49-52) not because Caiaphas was a legitimate high priest but because the role of high priest was one of mediation and revelation to the people of Israel. In fact the legitimate line of Aaron seems to lead us to Yochanan the Immerser as a more likely candidate for a legitimate high priest. Regardless, Yeshua will be raised the Highest Priest of an everlasting priesthood that both precedes and supersedes the priesthood of Aaron. Verse 14 gives clear evidence in support of translating “Ioudaios” as “Jewish religious leaders or Judeans [in the sense of a sectarian noun]”. The text calls the nation of Israel (all Jews in the land) “the people” and explains that Kayafa (Caiaphas) had advised the Ioudaios (Jewish leaders) on behalf of all Jews Ioudaios (the people). Therefore, the word Ioudaios must be translated according to context and not in an arbitrary manner. The most obvious candidate for the unnamed disciple is the author Yochanan (John). Based on the inference of the text we can deduce that John was not only in relationship with some members of the Sanhedrin but was also known to the high priest personally. The fact that John was allowed entry based on his relationship to the priesthood and that he was afforded the right to gain entry for Peter (v.16) shows that there were those among the Sanhedrin and Pharisaic sect that remained sympathetic to Yeshua. As is so often the case this pretrial of Yeshua was subject to the loudest voices rather than the correct mode of Torah justice. It is very likely that many in the room disagreed with how Yeshua was treated. 16 but K’fa[H] (Peter) was standing at the door outside. So the other disciple [the author John], who was known (gnostos[G]) to the high priest (hakohen hagadol[H]), went out and spoke to the doorkeeper (thuroros[G]), and brought K’fa[H] (Peter) in. 17 Then the young girl (paidiske[G]) who kept the door (thuroros[G]) said to K’fa[H] (Peter), “You are not also one of this man’s disciples (talmidim[H]), are you?” He said, “I am not.” Many are quick to pass judgement on Peter for his denial, and of course it was to his shame, however, who among us would have confessed our allegiance to a man accused of capital crime while we stood among his many accusers and at the risk of losing our lives? Peter had just risked his life for Yeshua by cutting of the servant Malchus’s ear in the midst of close to 1000 Roman soldiers and 200 Temple servant guards and Pharisees, was this the act of a coward? Was John questioned? Did John make an effort to physically protect Yeshua? And yet we laud John and decry Peter. Nonsense! Both were righteous, both acted according to their roles. It is a mistake to presume that John’s gospel seeks to show Peter as a coward. To the contrary, John depicts his dear friend Peter in all the fullness of his humanity and with admiration. 18 Now the servants and the attendants were standing, having made a fire of coals, for it was cold and they were warming themselves; and K’fa[H] (Peter) was also with them, standing and warming himself. 19 The high priest (hakohen hagadol[H]) then questioned Yeshua[H] about His disciples (talmidim[H]), and about His teaching, doctrine, instruction (didache[G]). The pretrial that follows is illegal according to both Roman and Torah law. There were no legitimate witnesses as to a crime, the accused was not treated with respect or given an advocate, two or three corroborating witnesses were not presented and so on. That a man of such religious authority and political influence as Annas would conduct such a trial shows a lack of integrity and is an abhorrent misuse of power, compounded by the fact that Annas had recently been in the role of high priest and would surely influence Caiaphas in regard to Yeshua’s conviction at the hands of Pilate. 20 Yeshua[H] answered him, “I have spoken openly, unreservedly, without ambiguity (parrhesia[H]) to the world (ho kosmos[G], ha olam[H]); I always taught in the gathering places, the synagogue (sunagoge[G]) and in the house of the temple (ho hieron[G], beiyt hamikdash[H]), where all the Jews (Ioudaios[G], Yehudiym[H]) come together; and I spoke nothing in secret. 21 Why do you question Me? Question those who have heard what I spoke to them; they know what I said.” Due to context we see that “Ioudaios” is used here to refer to all Jews (Israelis), this being an exception to its more regular usage as a reference to the Jewish religious leaders and or the Judean religious sect of first century Judaism. Yeshua shines a bright light on the illegitimacy of the pretrial and invokes Torah instruction with His answer. “Do not spread false reports. Do not help a guilty person by being a malicious witness.” -Shemot (Exodus) 23:1 A judge “must not commit unrighteousness!” -Vayikra (Lev.) 19:15 A judge “must not show favour to or be partial to a litigant!” -Vayikra (Lev.) 19:15 A judge “must not take vengeance or bear a grudge!” -Vayikra (Lev.) 19:18 22 When He had said this, one of the attendants standing nearby struck Yeshua[H], saying, “Is that the way You answer the high priest?” 23 Yeshua[H] answered him, “If I have spoken wrongly, testify of the wrong; but if rightly, why do you strike Me?” Yeshua had not disrespected the authority (albeit illegitimate) of Annas, rather He had simply demanded that Torah law be followed and appropriate witnesses be presented in order to validate any accusations being levelled against Him. Note that the One Whose word had sent men reeling and falling to the ground less than 40 minutes prior nonetheless allows himself to be struck. “Like a lamb to the slaughter…” For the powerless man humility comes easy, but true humility is proved in the gentle response of a strong man. The striking of one who speaks the truth warrants a weighty fine according to Mishnaic law: The servant of the high priest who struck Yeshua should have been corrected by the Council, and made to pay the two hundred zuzim, fine required by Mishnaic law for such an offence, this fine could be substantially higher if the dignity of the person abused was deemed laudable. Perhaps in this case as much as 400 zuzim? (Mishnah Bava Kama, c. 8. sect. 6.) It is interesting to note that the Mishnaic fine due Peter for cutting a man’s ear was four hundred zuzim. (Mishnah. Bava Kama, c. 8, sect. 6.) Given Yeshua’s status the unpaid fine due His offender might be considered to cancel out Peter’s debt. 24 So Chananyah[H] (Gracious Yah [God], alt. Annas[G], humble) sent Him bound to Kayafa[A] (Caiaphas, attractive) the high priest (hakohen hagadol[H]). 25 Now Shimon K’fa[H] (Simon [heard] Peter [rock]) was standing and warming himself. So they said to him, “You are not also of His disciples (talmidim[H]), are you?” He denied it, and said, “I am not.” Interestingly Yochanan (John the gospel writer) doesn’t record the details of the trial before Caiaphas nor the subsequent meeting of the Sanhedrin the following morning. It seems that Yochanan is more interested in conveying the meta-narrative of Yeshua’s Divinity and redemptive purpose than he is in giving a blow by blow account. He is clearly aware that there are others who have recorded the detail of these events (Matthew 26:59-68, 27:1-2; Mark 14:55-65, 15:1; Luke 22:66-23:1) and is content with conveying the gospel according to the inspiration that the Holy Spirit has afforded him. It seems that Annas was at least partially convicted by Yeshua’s words. The act of sending Yeshua to Caiaphas places the responsibility of His conviction in the hands of another. However, like Pilate, Annas is complicit and will ultimately be held to account by God. Sadly the Talmud Bavliy outright lies concerning the events of Yeshua’s trial claiming that after Yeshua was found guilty, a herald went before him forty days declaring his crime, and signifying, that if anyone knew anything worthy in him, to come and declare it (Talmud Bavliy Sanhedrin, fol. 43. 1.). Ironic that this is written in the tractate “Sanhedrin”. This is an unqualified revisionist lie concerning the history of events surrounding Yeshua’s trial. Our rabbis should be ashamed for this false witness against our King Messiah! The polemic nature of their lie is palpable. Peter’s second denial comes as the trial of Yeshua begins to heat up and the stakes become clearer. This is a life and death moment in time for all associated with Yeshua. 26 One of the servants of the high priest (HaKohen Hagadol[H]), being a relative of the one whose ear K’fa[H] (Peter) cut off, said, “Did I not see you in the garden with Him?” 27 K’fa[H] (Peter) then denied it again, and immediately a rooster crowed. The final denial by Peter comes in the face of direct confrontation by a witness to his act of defence in the garden of Gethsemane. One has great compassion for Peter at this point given the compounding of the accusations against him and the very real threat of death by association. The rooster crows according to Yeshua’s prophetic words (13:38). Note that Yochanan does not dwell on Peter’s denial. He simply records it as fulfilling the prophetic word of Yeshua. Peter is dear to Yochanan. 28 Then they led Yeshua[H] from Kayafa[A] (Caiaphas, attractive) into the Praetorium [praitōrion[G]] (Governor’s court room), and it was early, daybreak (proia[G]); and they themselves did not enter into the Praetorium so that they would not be defiled, become ritually unclean (miaino[G]), but might eat the Pascha[G] (Paskha[A] Passover sacrifice). The ritual uncleanness or defilement mentioned here is not to do with Torah observance but with extrabiblical law that considered an observant Jew to be unclean after entering the home of a gentile. This is why Peter was given the vision of the heavenly cloth filled with all kinds of animals (Acts 10:28). "the dwelling houses of Gentiles", or idolaters, "are unclean" - Mishnah Oholot, c. 18. sect. 7. "if the collectors for the government (Romans) enter into a house to dwell in, all in the house are defiled.'' - Maimonides. Mishcab & Mosheb, c. 12. sect. 12. According to both the Mishnah and Yarhci it was unlawful to to rent out a house in Judea to a pagan or to assist in building a Basilica for them. The Basilica is explained to be a palace, in which judges sit to judge men. (Mishnah. Avoda Zara, c. 1. sect. 8; Yarchi & Bartenora in ib. sect. 7.) The “Paskha” or festival offering mentioned here is not the Passover meal of the previous evening but the Chagigah (festival sacrifice) made on the day of the Passover during the first century Temple period. Therefore, those who claim that the Seder meal in John’s gospel is not a Seder meal are in error based on a lack of understanding of first century Temple practice (Mishnah Pesachim 6:4 re. the eating of the Chagigah until the intervening night [15 Nisan]). As further evidence of my assertion: King Josiah is said to offer for the Passovers (plural) three thousand bullocks, and the priests three hundred oxen, and the Levites five hundred oxen (2 Chronicles 35:7). Yarchi interprets these as the peace offerings of the Chagigah (Festival offering), which in second book of Chronicles are called Passovers (plural). 1 Esdras 1:7-9 mentions three thousand calves, besides lambs, that Josiah gave for the Passover; and three hundred by some other persons, and seven hundred by others: Deuteronomy 16:2, is explained of the "Chagigah", in both the Jerusalem and Babylonian Talmud (Talmud Hieros. Pesacb. fol. 33. 1. Talmud Bavliy Pesachim, fol. 70. 2.) Therefore, besides the Passover lamb, other sacrifices were slain, "in the name of the Passover” (Mishnah Pesachim, c. 6. sect. 5.) The present text then is referring to the aforementioned Passover sacrifices which the observant first century Jewish men in question were to eat that day, and therefore were being careful not to defile themselves according to the Mishnah. It should also be noted, that all the seven days of the festival were called the Passover; and those who eat the matzot (unleavened bread), say: "Let everyone that is hungry, let him come and eat all that he needs, "and keep the Passover".'' - Haggadah Shel Pesach. p. 4. Ed. Rittangel. 29 Therefore Pilate (Pilatos[G], meaning: armed with a spear) went out to them and said, “What accusation do you bring against this Man?” Knowing what we do about Pilate’s actions during his role as governor of Judea and the fact that a Roman cohort was sent to arrest Yeshua (this could not have happened without Pilate’s approval), it is extremely difficult to take Pilate’s words as a genuine enquiry. He clearly already knew what some of the religious leaders who opposed Yeshua wanted. Therefore, Pilate’s question is a deception. In short, Pilate is a fraud and is complicit in the plan to put Yeshua to death. Spotlight on Pilate Pilate had sought to offend and provoke the Jews from the outset. His modus operandi was to provoke and then decimate those whom he saw as the Jewish agitators in Roman occupied Israel. Josephus tells us that Pilate provoked both Jews and Samaritans to riot “in order to abolish Jewish laws,”. The gospel records Pilate mixing the blood of Galilean Jews with their sacrifices (Luke 13:1). This desecration alone was abhorrent but it was not the only action of its kind perpetrated by Pilate. (see appendix A. for more details of Pilate’s actions) 30 They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” The religious leaders and their adherents had no evidence of evil doing. This was a false and unsupportable claim. 31 So Pilate (Pilatos[G]) said to them, “Take Him yourselves, and judge Him according to your Torah[H], law (nomos[G]).” The Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) said to him, “We are not permitted to put anyone to death,” One must hold in a loud and sardonic guffaw (gut wrenching laugh) at the reading of this. Pilate, whose modus operandi was to seek to “abolish Jewish laws” (Josephus), says “Judge Him according to your Torah”. Seriously, you couldn’t make this stuff up if you tried. Pilate is a two faced hypocrite, a liar, and a hater of both the idea of a Jewish Messiah and the Jewish people as a whole. “We are not permitted to put anyone to death,” According to first century Roman law the Jewish leaders were not authorised to carry out the death penalty except in very rare cases. Therefore, because their false accusation concerned a crime for which they believed the Torah required capital punishment, they were seeking Pilate’s judgement and sentencing of Yeshua. Bottom line, without Pilate’s approval, tacit or otherwise, Yeshua could not be crucified. The washing of his hands would not be sufficient to clean the guilt of Pilate’s unrepentant soul. 32 to make full the word of Yeshua[H] which He spoke, signifying by what kind of death He was about to die [John 3:14-15; 12:32]. 33 Therefore Pilate (Pilatos[G]) entered again into the Praetorium, and summoned Yeshua[H] and said to Him, “Are You the King of the Jews (HaMelekh HaYehudim[H])?” Yeshua’s word prophesying the type of death He would die (John 3:13-15; 12:32) was significant in that He would not die by stoning, the Torah prescribed method of death for the crime of blasphemy (Vayikra [Lev.] 24:16). This was to fulfil the figure of the snake on the pole held up by Moses to offer a means of redemption to those Israelites suffering snake bites during a plague against their disobedience as they wandered the desert toward the land of Israel (Bamidbar [Num.] 21:8-9; John 3:14-15). We note that the previous events had taken place outside the Praetorium and that Pilate now brought Yeshua inside in order to talk to him away from the listening ears of the Jewish religious authorities. Pilate’s question is one that seeks to find grounds for an accusation of insurrection. Anyone claiming to be a king was in direct opposition to the Roman Emperor and was therefore subject to the death penalty. Pilate had already killed Galilean Jews for similar reason (Luke 13:1). It seems clear that Pilate saw killing Yeshua as a win, win. First, he would be putting down a possible Messianic insurrection and second he would gain a large political favour from the subservient Jewish religious authorities, making his job as governor much easier (at least for a time). Of course history tells us that he did not manage to restrain himself after Yeshua’s death, and was reported to the Emperor by the Samaritans whom he had sought to decimate on Mount Gerizim in 36 C.E. 34 Yeshua[H] answered, “Are you saying this from your own soul (men nafshakh[A], alt. on your own initiative), or did others tell you about Me?” 35 Pilate (Pilatos[G]) answered, “I am not a Jew (Ioudaios[G]), am I? Your own people (ethnos[G]) and the chief priests (archiereus[G], HaKohaniym[H]) delivered You to me; what have You done?” Yeshua knows Pilate’s motives and the influence the religious leaders have had upon him. By addressing Pilate’s own soul Yeshua’s question affords Pilate an opportunity to repent but Pilate does not take the opportunity to do so. Pilate’s reaction to Yeshua’s words is disingenuous, he lies to both Yeshua and himself. Pilate had okayed the sending of the cohort to assist the Jewish authorities in arresting Yeshua, therefore, he is lying in his pretence regarding the delivery of Yeshua by the chief priests. Notice that Pilate says “your people”. Pilate’s character as exhibited in the history of his actions as governor of Judea tells us that he detested the Jews, Yeshua being one of them. 36 Yeshua[H] answered, “My kingdom is not of this world (ho kosmos[G], haolam[H]). If My kingdom (malchutiy[H]) were of this world (ho kosmos[G], haolam[H]), then My servants would be fighting so that I would not be handed over to the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]); but as it is, My kingdom (malchutiy[H]) is not from this place, not of this side (enteuthen[G]).” Yeshua is King of all and will reign over the renewed heavens and earth, a world devoid of sin. He is not saying that He is not King over this present world, rather He is saying that His Kingdom is not of (born of, seeded by) this sin affected world. His Kingdom is of the heavens, of God Himself. Yeshua will return to reign forever. Pilate was unable to comprehend Yeshua’s response because he was deeply rooted in a kingdom of this world (the temporary Roman kingdom). Note the Hebrew “Malchutiy” My Kingdom. It sounds familiar because it shares its root with the name of the servant of the high priest “Malchus” kingdom. The temporal and fallen kingdom of Malchus (representing the apostate priesthood. A kingdom of idolatry) was deaf to the Word of Yeshua and His Kingdom everlasting. One Jewish commentator agrees that the Messiah is not of this world: "the Messiah is separated from the world, because he is absolutely intellectual; but the world is corporeal; how then should the Messiah be in this world, when the world is corporeal, and ענין המשיח הוא אלהי לא גשמי, "the business of the Messiah is divine, and not corporeal?" - Rav Y’hudah Bezaleel Nizeach Israel, fol. 48. 37 Therefore Pilate (Pilatos[G]) said to Him, “So You are a king?” Yeshua[H] answered, “You say that I am a king. For this I have been born, and for this I have come into this world (ho kosmos[G], haolam[H]), to testify, bear witness (martureo[G]) to the immutable truth (aletheia[G], haEmet[H]). Everyone who is of the immutable truth (aletheia[G], haEmet[H]) hears in My voice (phone[G], bekoliy[H]).” “So you are a king” Pilate is hoping to confirm a legitimate reason to put Yeshua to death. Yeshua holds Pilate accountable for his assertion “You say I am a King.” Then Yeshua proves Pilate with the words “Everyone who is of the immutable truth hears in My voice.” And Pilate confirms his true nature by saying, “What is Truth?” 38 Pilate (Pilatos[G]) said to Him, “What is truth?” And when he had said this, he went out again to the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) and said to them, “I find no reason to punish Him. This performance places Pilate in the ultimate position of power. He has assured himself that he has a legitimate reason to kill Yeshua based on Roman law concerning insurrection and at the same time knows he can achieve this by passing the buck onto the Jewish religious authorities thus killing two birds with one stone. Therefore, Pilate is lying when he says “I find no reason to punish Him”. Pilate had sought the reason by asking that specific question concerning Yeshua’s Kingship. The Talmud asks the same question Pilate has asked but gives an authoritative answer: "What is truth?" and the answer is “the living God, and the King of the World!” - Talmud Hieros Sanhedrin, fol. 18. 1. Therefore, the better question is “Who is Truth”. God defines Truth and truth reflects the character of God. 39 But you have a custom that I release someone for you at the Pesach[H] (Passover); do you wish then that I release for you the King of the Jews (HaMelekh HaYehudim[H])?” This next question of Pilate which is posed to some of the Jewish religious leaders is insidious, duplicitous, he knows that the Jewish religious authorities are already enraged at the idea that Yeshua might be the King of the Jews. Added to this is the specific inference “King of the Jewish religious leaders, the Judean sect Ioudaios”. Pilate is intentionally rubbing their noses in it and provoking the result he wants. He knows that by using this title he will bait the Jewish religious authorities into choosing someone other than Yeshua to set free according to the governor’s Passover concession. Bear in mind that there were not more than a thousand Jews present alongside the Roman cohort and Praetorium staff. By far the majority of Jews in Israel at the time were opposed to the political manipulation of the religious leaders and their plan to put Yeshua to death. The majority of Jews at the time (as testified to by the gospel narratives) if they were not certain that Yeshua was the promised Messiah, they were at least convinced He was Elijah, or the prophet Moses spoke of, or one of the other prophets, risen and active in the land. They believed this based on the miraculous signs He worked and the righteous teaching He proclaimed concerning the reconciliation of the Kingdom. 40 So they cried out again, saying, “Not this Man, but Bar-abbas[A] (Covenant son of the father/daddy).” Now Bar-abbas[A] was a robber (lestes[G]). What a heart wrenching irony that the man set free is named Covenant Son of the Father? As well as dying as a substitution for all who would receive Him, Yeshua literally dies in place of a Jewish robber named Covenant Son of the Father. Copyright 2020 Yaakov Brown Appendix A. Philo of Alexandria, The embassy to Caligula 299-305 Pilate was an official who had been appointed prefect of Judaea. With the intention of annoying the Jews rather than of honouring Tiberius, he set up gilded shields in Herod's palace in the Holy City. They bore no figure and nothing else that was forbidden, but only the briefest possible inscription, which stated two things - the name of the dedicator and that of the person in whose honour the dedication was made. But when the Jews at large learnt of this action, which was indeed already widely known, they chose as their spokesmen the king's [Herod the Great] four sons, who enjoyed prestige and rank equal to that of kings, his other descendants, and their own officials, and besought Pilate to undo his innovation in the shape of the shields, and not to violate their native customs, which had hitherto been invariably preserved inviolate by kings and emperors alike. When Pilate, who was a man of inflexible, stubborn and cruel disposition, obstinately refused, they shouted: "Do not cause a revolt! Do not cause a war! Do not break the peace! Disrespect done to our ancient laws brings no honour to the emperor. Do not make Tiberius an excuse for insulting our nation. He does not want any of our traditions done away with. If you say that he does, show us some decree or letter or something of the sort, so that we may cease troubling you and appeal to our master by means of an embassy." This last remark exasperated Pilate most of all, for he was afraid that if they really sent an embassy, they would bring accusations against the rest of his administration as well, specifying in detail his venality, his violence, his thefts, his assaults, his abusive behaviour, his frequent executions of untried prisoners, and his endless savage ferocity. So, as he was a spiteful and angry person, he was in a serious dilemma; for he had neither the courage to remove what he had once set up, nor the desire to do anything which would please his subjects, but at the same time he was well aware of Tiberius' firmness on these matters. When the Jewish officials saw this, and realized that Pilate was regretting what he had done, although he did not wish to show it, they wrote a letter to Tiberius, pleading their case as forcibly as they could. What words, what threats Tiberius uttered against Pilate when he read it! It would be superfluous to describe his anger, although he was not easily moved to anger, since his reaction speaks for itself. For immediately, without even waiting until the next day, he wrote to Pilate, reproaching and rebuking him a thousand times for his new-fangled audacity and telling him to remove the shields at once and have them taken from the capital to the coastal city of Caesarea [...], to be dedicated in the temple of Augustus. This was duly done. In this way both the honour of the emperor and the traditional policy regarding Jerusalem were alike preserved. Flavius Josephus, The Jewish War 2.169-174 Pilate, being sent by Tiberius as prefect to Judaea, introduced into Jerusalem by night and under cover the effigies of Caesar which are called standards. This proceeding, when day broke, aroused immense excitement among the Jews; those on the spot were in consternation, considering their laws to have been trampled under foot, as those laws permit no image to be erected in the city; while the indignation of the townspeople stirred the countryfolk, who flocked together in crowds. Hastening after Pilate to Caesarea, the Jews implored him to remove the standards from Jerusalem and to uphold the laws of their ancestors. When Pilate refused, they fell prostrate around his palace and for five whole days and nights remained motionless in that position. On the ensuing day Pilate took his seat on his tribunal in the great stadium and summoning the multitude, with the apparent intention of answering them, gave the arranged signal to his armed soldiers to surround the Jews. Finding themselves in a ring of troops, three deep, the Jews were struck dumb at this unexpected sight. Pilate, after threatening to cut them down, if they refused to admit Caesar's images, signalled to the soldiers to draw their swords. Thereupon the Jews, as by concerted action, flung themselves in a body on the ground, extended their necks, and exclaimed that they were ready rather to die than to transgress the law. Overcome with astonishment at such intense religious zeal, Pilate gave orders for the immediate removal of the standards from Jerusalem. Flavius Josephus, Jewish Antiquities 18.55-59 Now Pilate, the prefect of Judaea, when he brought his army from Caesarea and removed it to winter quarters in Jerusalem, took a bold step in subversion of the Jewish practices, by introducing into the city the busts of the emperor that were attached to the military standards, for our law forbids the making of images. It was for this reason that the previous prefects, when they entered the city, used standards that had no such ornaments. Pilate was the first to bring the images into Jerusalem and set them up, doing it without the knowledge of the people, for he entered at night. But when the people discovered it, they went in a throng to Caesarea and for many days entreated him to take away the images. He refused to yield, since to do so would be an outrage to the emperor; however, since they did not cease entreating him, on the sixth day he secretly armed and placed his troops in position, while he himself came to the speaker's stand. This had been constructed in the stadium, which provided concealment for the army that lay in wait. When the Jews again engaged in supplication, at a pre-arranged signal he surrounded them with his soldiers and threatened to punish them at once with death if they did not put an end to their tumult and return to their own places. But they, casting themselves prostrate and baring their throats, declared that they had gladly welcomed death rather than make bold to transgress the wise provisions of the laws. Pilate, astonished at the strength of their devotion to the laws, straightway removed the images from Jerusalem and brought them back to Caesarea. Josephus on Pontius Pilate and the Aqueduct Riots Flavius Josephus, The Jewish War 2.175-177 "On a later occasion he provoked a fresh uproar by expending upon the construction of an aqueduct the sacred treasure known as Corbonas; the water was brought from a distance of seventy kilometres. Indignant at this proceeding, the populace formed a ring round the tribunal of Pilate, then on a visit to Jerusalem, and besieged him with angry clamour. He, foreseeing the tumult, had interspersed among the crowd a troop of his soldiers, armed but disguised in civilian dress, with orders not to use their swords, but to beat any rioters with cudgels. He now from his tribunal gave the agreed signal. Large numbers of the Jews perished, some from the blows which they received, others trodden to death by their companions in the ensuing flight. Cowed by the fate of the victims, the multitude was reduced to silence." Flavius Josephus, Jewish Antiquities 18.60-62 "He spent money from the sacred treasury in the construction of an aqueduct to bring water into Jerusalem, intercepting the source of the stream at a distance of thirty-five kilometres. The Jews did not acquiesce in the operations that this involved; and tens of thousands of men assembled and cried out against him, bidding him relinquish his promotion of such designs. Some too even hurled insults and abuse of the sort that a throng will commonly engage in. He thereupon ordered a large number of soldiers to be dressed in Jewish garments, under which they carried clubs, and he sent them off this way and that, thus surrounding the Jews, whom he ordered to withdraw. When the Jews were in full torrent of abuse he gave his soldiers the prearranged signal. They, however, inflicted much harder blows than Pilate had ordered, punishing alike both those who were rioting and those who were not. But the Jews showed no faint-heartedness; and so, caught unarmed, as they were, by men delivering a prepared attack, many of them actually were slain on the spot, while some withdrew disabled by blows. Thus ended the uprising." https://en.wikipedia.org/wiki/Pontius_Pilate © 2020 Yaakov Brown With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. Introduction:
It’s important to remember that the following verses are pursuant to the beginning of Yeshua’s conversation with the Judean religious Jews of Jerusalem following the physical healing and spiritual wholeness of that certain man at the pool of Beit Chasda (House of practical love). Therefore, it’s foolish to apply these words generally without first having understood that Yeshua is speaking them to those religious Jews from Jerusalem who were opposing Him based on their understanding of the Torah and extra Biblical religious law. Many of those opposing Him here later became His followers (John 11:45; 12:41; Acts 2). Once again, the anti-Semitic Sunday school refrain “I don’t wanna be a Pharisee…” comes under scrutiny when faced with the reality that Yeshua’s theology was most like that of the Pharisees and that He had come to save the lost sheep of the House of Israel (including the Pharisees). His love for His enemies, especially those among His own people is one of the character attributes that distinguishes Him as God with us. 25 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), an hour, a season, a particular time (hora[G], sha’ah[H]) is coming and now (nun[G], veatah hiy[H]) is, when the dead (nekros[G], ha-meitiym[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) the voice, sound (ho-phone[G], et-kol[H]) of the Son of God (ho huios ho Theos[G], Ben Ha-Elohiym[H]), and those who hear, comprehend, receive, understand (akouo[G], ha-shomeiym[H]) they will live (zao[G], chayh yichyu[H]). 26 For just as the Father (ho Pater[G], la-Av[H]) has life, living (yesh chayiym[H], chaye[A]) in His substance (baqnumeh[A]), even so He gave (didomi[G], natan[H]) to the Son (ho huios[G], la-Ben[H]) also to have life, living (zoe[G], chayiym[H]) in His substance (baqnumeh[A]); “Amen, Amen, I say to you all, an hour, a season, a particular time is coming and now is, when the dead will hear the voice of the Son of God, and those who hear they will live. 26 For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; Put concisely the theme of these verses is that of “realized eschatology”, the idea that God’s goals have already been accomplished in Yeshua outside of the limitations of time and space. However, this is an over simplification that needs to be examined more thoroughly. Suffice to say the conditions of the last days are already being realized at the time of Yeshua’s earthly ministry (first century CE). “a particular time is coming and now is” Just as it was true in the moment Yeshua spoke it, so it remains true today. The coming of the Gospel and the Kingdom of God is now and yet to come. Where the Spirit of the Father and the Son (Ruach Ha-Kodesh) has filled the believer and is at work in the life of that person, the Gospel and the Kingdom are manifest and present, having been seeded into time and space. The Gospel and the Kingdom therefore are a present deposit of eternity found within temporal creation, that await the bursting forth and renewal of creation when time is brought to a new beginning. Like a needle injecting the air outside a bubble into the bubble until the bubble explodes and the air inside becomes one with the air outside. Yeshua is saying something like, “Even as you hear Me speaking the coming redemption you have hoped for is standing before you”. “when the dead will hear the voice of the Son of God” The time when the “dead” will hear the voice of the Son is said to be both “coming” and “now”. Therefore, Yeshua is speaking of the present spiritually dead, and all those spiritually dead prior to His death and resurrection (who will hear the redemptive plan of God from the transcendent resurrected Messiah), and those who will be spiritually dead within time and space following His ascension to the Father after His resurrection. This cannot refer to those dead and departed in sheol at the time of Yeshua’s earthly ministry because they will rise either to life or to judgement at the final resurrection, depending on their acceptance or refusal of the Messiah (v.28).[The temporal resurrection which occurred at the time of Yeshua’s death and resurrection is an exception which acts as a sign of God pointing to the yet future and final resurrection and judgement (Matt. 27:51-53)]. We note that those who hear the Son’s voice in this verse will “live”. This is a reference to eternal life. This defines what hearing means, it is the Hebrew concept of “shema” hear, receive, and understand continually. The previous verses (23-24) explain what is required in order to “hear” the voice/word/sound of the Son of God. Put simply, the “dead” being referred to in this verse are those who are spiritually dead, including His hearers the religious Judean Jews of Jerusalem. Yeshua further adds to this an allusion to the coming and final resurrection of the physically dead (v.28). Thus He makes a clear distinction between the two. For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; This is a statement of divinity. Yeshua has been given the life of the Father and the power to create life according to the Father. Thus, the Son’s Word transforms the sin affected creation into a new and renewed creation through the eternal blood of God shed on the cross as a vicarious sacrifice. The Godhead is not divided or separate as the sadly lacking theological term “trinity” infers, but is echad (a complex unity), the persons of the Godhead being distinct and One. Eternal life is given of God to and through the Son. Therefore, our Salvation is manifest in the fullness of the Godhead. “And this is the testimony, that God gave us eternal life, and this life is in his Son.” -1 John 5:11 (ESV) 27 and He gave Him (The Son) authority (exousia[H]) to make, enact (poieo[H], ) judgment, sentencing (krisis[H]), because He is Son of Man (huios Anthropos[H], Ben Adam). and He gave Him (The Son) authority to make, enact judgment, sentencing, because He is Son of Man. As stated in my commentary on John 5:1-24: With regard to judgement God is no hypocrite, the Father Who is outside all things and in Whom all things exist does not pretend to be a human being or to have the frailty of a human being. However, the Son, the King Messiah (Dan. 7:13: Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Saadiah Gaon in Dan. vii. 13. & R. Jeshuah in Aben Ezra in ib.), God with us, experiences all things as we have and is therefore fully qualified in His own frailty to judge humanity (Phil. 2:5-7; Heb.4:15). Not that God the Father is unqualified, but that He perfects His qualification in the Son Who was crucified before the creation of the world in anticipation of humanity’s decision to sin. Therefore, God remains Judge in the sense that He gives judgement over to the Son in order that the Father might outwork His perfect justice. “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 (NASB) 28 Do not marvel, wonder, be amazed (thaumazo[G], titmehu[H]) at this; for behold, pay attention, beware (kiy hineih[H]), an hour, a season, a particular time (hora[G], sha’ah[H]), is coming in which all who are in the tombs, graves (mnemeion[G], kever[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) His voice, sound (phone[G], kolu[H]), 29 and will depart from (the tombs), come forth, burst, flow out, be spread abroad, rise (ekporeuomai[G]); those the good (ho agathos[G], ha-tov[H]) having done, made, constructed (poieo[G], oseiy[H]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of life, living (zoe[G], lachayiym[H]), those the evil (ho phaulos[G], ha-ra[H]) having performed, accomplished, exacted, required (prasso[G]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of judgment, sentencing, condemnation (krisis[G], ladiyn[H]). Do not marvel, wonder, be amazed at this; for behold, pay attention, beware, an hour, a season, a particular time, is coming in which all who are in the tombs, graves will hear His voice, sound, 29 and will depart from, come forth, burst, flow out, be spread abroad, rise; those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation. Notice that all rise together, the “Good” to a reward of life and the “Evil” to a judgement of condemnation. One resurrection, and one judgement distinguished by two outcomes over a period of time (season, hour) called “Ha Din” (The Judgement). The dead in Messiah will rise first in the order of resurrection (1 Thess. 4:16) but this does not negate the continuation of that singular resurrection event over a period of time. Like so many Hebraic Biblical concepts, the resurrection and judgement are seen here in a future prophetic view that employs a yet to be present continuous tense. This is consistent with the Revelation, which teaches a single multifaceted judgement (Rev. 20:4-6; 11-15). We note that based on the Greek protos the “First resurrection” of the book of Revelation is first in order (rank) and that the Hebrew concept of the number 1000 is figurative, referring to perpetuity and is both a literal term and an everlasting beginning. The text of Revelation 20:5 should be read as “But the remaining dead did not live again until the thousand years were filled up. This is the first in order of resurrection”. “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” -Daniel 12:2 (ESV) With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. “those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation.” Note carefully that the Greek text does not place emphasis on the deeds of the person but on the nature that produces the person’s actions. The nature of those who rise is called “ho agathos” (those the good Heb. Ha-tov) and “ho phaulos” (those the evil Heb. Ha-ra): in both cases the nature of the person precedes their deeds. In other words, it is the person’s relationship status with God that determines their deeds and not the other way around. Many mistake this verse to infer that it is the actions of a person that determine their eternal fate, this is not the case. In the Greek the meaning is clear, it is the nature of the person (be it redeemed or unredeemed) that determines their eternal destiny and the actions that are born of the person’s nature testify to it (the nature), be it redeemed in Messiah or unredeemed through a refusal of Messiah. The idea of a voice that raises the dead is common to the Zohar but is misunderstood to be the voice of the forerunner rather than the Messiah: "there are three things which do not come into the world but "by voices"; there is the voice of a living creature, as it is written, (Gen 3:16), "in sorrow thou shalt bring forth children", and as it is written, (Gen 30:22), "and God hearkened to her"; and there is the voice of rains, as it is written, (1Kings 18:41), "for there is a voice of abundance of rain", and it is written, (Psalm 29:3), "the voice of the Lord is upon the waters"; and קול תהיית המתים, "there is the voice of the resurrection of the dead", as it is written, (Isaiah 40:3), "the voice of him that cries in the wilderness";'' - Zohar in Gen. fol. 70. 4. 30 “I can do, make, construct (poieo[G], la’asot[H]) nothing of Myself (emautou[G]) [Heb. Alt. lo uchal la’asot davar minafshiy], word, essence do I construct, make from My soul alone]. As I hear, understand, receive (akouo[G], shema[H]), I judge, decide, distinguish (krino[G], umishpatiy[H]); and My judgment, decision, sentence (krisis[G) is just, righteous (dikaios[G]], tzedek[H]), because I do not seek My own will (retzoniy[H]), but the will of the Father (ha-Av[H]) who sent (pempo[G], shelachaniy[H]) Me. “I can do, make, construct nothing of Myself, word, essence do I construct, make from My soul alone. As I hear, understand, receive, I judge, decide, distinguish; and My judgment, decision, sentence is just, righteous, because I do not seek My own will, but the will of the Father who sent Me. Although the Father has given authority for judgement to the Son, the Son cannot judge except by the will of the Father. Therefore, the Father and the Son are echad (a complex unity), unique and inseparable. This answers the question, “Why does the Tanakh (OT) say that God judges but the Brit HaChadashah (NT) says that all authority to judge is given to Yeshua?” "there were three courts of judicature; one that sat at the gate of the mountain of the house; and one that sat at the gate of the court; and another that sat in the paved chamber: they go (first) to that which is at the gate of the mountain of the house, and say, so have I expounded, and so have the companions expounded; so have I taught, and so have the companions (or colleagues) taught: אם שמעו, ‘if they hear’” - Mishna. Sanhedrin, c. 10. sect. 2. Maimonides explains it, “if they know the law, and hear, or understand the sense of the law; in such a case they declare what they know; if not, they go to them that are at the gate of the court, and say (as before).—And, "if they hear", they tell them; but if not, they go to the great sanhedrim in the paved chamber, from whence goes forth the law to all Israel.'' - Maimon. in ib. The point being that Yeshua is challenging Israel’s judges at the place of highest authority and is identifying Himself fully submitted to God’s will, as Israel’s Judge. 31 “If I testify, give evidence, bear witness (martureo[G], mei’iyd[H]) about Myself, My testimony (marturia[G]) is not true, unconcealed, admissible, faithful, trustworthy (alethes[G], ne’emanah[H])32 There is another who testifies, bears witness, gives evidence (martureo[G]) of Me, and I know (eido[G], yadatiy[H]) that the testimony (marturia[G]), eiduto[H]) which He gives about Me is true, unconcealed, admissible (alethes[G]). “If I testify, give evidence, bear witness about Myself, My testimony is not true, unconcealed, admissible, faithful, trustworthy 32 There is another who testifies, bears witness, gives evidence of Me, and I know that the testimony which He gives about Me is true unconcealed, admissible, faithful, trustworthy. “If I give evidence, My testimony is not admissible” “My testimony is not true” This does not mean “untrue” as being contrary to the “truth” nor in relationship to secular legal proceedings but rather “true” in this case being synonymous with “admissible” in respect to Torah law. If Yeshua were to give testimony of Himself it would be quite literally true. Therefore, the meaning here denotes eligibility according to Torah law (of which He is the Author). The same Law that Yeshua’s audience demanded adherence to (albeit amended by the so called “Oral Law” and the commentary of their scribes and teachers etc.). "for no man may give witness of himself" - Maimon. Issure Bia, c. 18. sect. 19. “but no man is to be believed for himself: says R. Zechariah ben Hakatzah, by this habitation (swearing by the temple) her hand was not removed from my hand, from the time the Gentiles entered Jerusalem, till they went out: they replied to him, ‘no man bears witness of himself’.” - Misn. Cetubot, c. 2. sect. 9. T. Bab. Cetubot, fol. 27. 2. Juchasin, fol. 56. 1. Yeshua has just finished explaining that the Father has given Him authority to judge and that in fulfilling this role He will present the case for His Messiahship according to the Torah requirements. In instances of judicial Torah law any capital case (which might result in the death of the accused), must be tried in the presence, or upon the testimony of two or three witnesses (Deut. 17:6; 19:15). Yeshua is being accused of a capital crime by these particular Judean religious Jews of Jerusalem. Therefore, sufficient witnesses are called upon. Yeshua goes on to produce 5 witnesses that testify of His good character, identity and innocence:
“There is another Who gives evidence of Me, and I know that the testimony which He gives about Me is admissible, faithful, trustworthy.” This “other” who testifies is not a reference to John the Immerser (Baptist), who is mentioned in the following verse because although John the Immerser has testified to the truth of Who Yeshua is, the testimony that Yeshua is speaking of as being valid and admissible is “not from man” (v.34). Therefore, the “other” (v.32) Who testifies of Yeshua is in fact God the Father. 33 You have sent (apostello[G], shelachtem[H]) to Yochanan[H] (YHVH is gracious, John the Baptist), and he has testified (martureo[G], hei’iyd[H]) to the truth (alethes[G], emet[H]). 34 But the testimony (marturia[G], eidot[H]) which I receive is not from man, human beings (mei’adam[H]), but I say these things so that you may be saved, preserved, rescued (sozo[G]). You have sent to Yochanan and he has testified to the truth 34 But the testimony which I receive is not from human beings, but I say these things so that you may be saved. It is important to remember that Yeshua is still speaking to the Judean religious Jews of Jerusalem and any other bystanders. He is saying these things that they (Judean religious Jews) “may be saved”. That is, He is pointing to the testimony of John the Immerser (Baptist) for their sake because they cannot comprehend the testimony of the Father at this point in time. This may infer that those listening were among the Perushiym (Pharisees) who had gone out to hear John the Immerser speak (John 1:19). 35 He was the lamp, light, flame (luchnos[G], ha-nir[H]) that was burning, igniting, consuming (kaio[G]) and was shining, shedding light (phaino[G]) and you were willing to rejoice (agalliao[G]) for a while, time, season (hora[G]) in his light (phos[G], leoro[H]). He was the lamp that was igniting and was shedding light and you were willing to rejoice for a time in his light. We note that this is an acknowledgement of the fact that some of the Judean religious Jews of Jerusalem had indeed rejoiced in the light of John the Immerser’s teaching, at least for a time. To call a Jewish religious leader, sage, rabbi a “Light” or “Lamp” is familiar to the Jewish student of rabbinic and esoteric Jewish literature. On a number of occasions the book of Zohar calls Rabbi. Simeon ben Yochai, בוצינא קדישא, "the holy light": "R. Simeon, כבוצינא דשרגא דאדליק, is as "the lamp of light which burns above", and "burns" below; and by the light which burns below all the children of the world are enlightened: woe to the world, when the light below ascends to the light above.''- Zohar in Exod. fol. 79. 1. Rabbi Abhu is called בוצינא דנהורא, "the lamp of light" - T. Bavli. Cetubot, fol. 17. 1. Of Shuah, Judah's father-in-law, that he was בוצינא דאתרא, "the light of the place" - Bereshit Rabba, sect. 85. fol. 74. 4. & Mattanot Cehunah in ib. 36 But the testimony (marturia[G], eidot[H]) which I have is greater (megas[G], gedolah[H]) than Yochanan[H] (YHVH is gracious, John the Baptist); for the works, actions, tasks (ergon[G], ha-ma’asiym[H]) which the Father (ho-Pater[G], ha-Av[H]) has given Me (natan liy[H]) to accomplish—the very works that I do, enact (poieo[G], oseh[H])—testify, bear witness, give evidence (martureo[G], meiydiym[H]) about Me, that the Father (ho-Pater[G], ha-Av[H]) has sent (apostello[G], shelachaniy[H]) Me. But the testimony which I have is greater than Yochanan; for the works which the Father has given Me to accomplish—the very works that I do—give evidence about Me, that the Father has sent Me. This profession is similar in theme to that concerning Abraham (John 8:48-58) and the Queen of the South (Luke 11:31; Matt. 12:42) The works of the Father manifest in the Son are greater than all the testimony and works of fallen human beings. The works of God are both transcendent and physically present simultaneously. They are signs for the redemption of the people and at the same time evidence of the legitimacy of the Messiah. Proof that He is sent of the Father. 37 And the Father (Pater[G], ha-Av[H]) Who sent Me (shelachaniy[H]), He has testified (martureo[G], meiydiym[H]) of Me. You all have neither heard (akouo[G], shema’tem[H]) His voice, sound (phone[G], kolu[H]) at any time, ever (popote[G]) nor seen, looked upon, experienced, perceived, discerned, of (horao[G], reiytem[H]) His form, shape, appearance (eidos[G]). 38 You do not have His word, essence (logos[G], devaru[H], miltha[A]) abiding, remaining, staying in you (meno[G]), for you do not believe, have faith in, trust in (pisteuo[G], ma’amiyniym[H]) Him Whom He sent (apostello[G], lishlucho[H]). And the Father Who sent Me, He has testified of Me. You all have neither heard His voice, sound at any time, ever nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance 38 You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent. The testimony of God the Father concerning the Son spans the entirety of the Tanakh (OT) from Genesis 3:15 through to Malachi 3:1. “Now therefore, O kings, show discernment; Take warning, O [j]judges of the earth. 11 [k]Worship the Lord with [l]reverence And rejoice with trembling. 12 [m]Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may [n]soon be kindled. How blessed are all who take refuge in Him!” -Psalm 2:10-12 (NASB) “I will declare the decree of Adonai. He said to me: “You are My Son-- today I have become Your Father.” -Psalm 2:7 (TLV) “and behold, a bat kol voice from the heavens said, “This is my beloved Son, with Whom I am well pleased.” -Matthew 3:17 “He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” -Matthew 17:5 (ESV) “We accept human testimony, but God’s testimony is greater because it is the testimony of God, which he has given about his Son.” -1 John 5:9 (NIV) “nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance” While it is true that Moses and Jacob among others saw manifestations of God and lived, none the less, no one has ever seen God in all the fullness of His glory except the Son. “No one has ascended into heaven, but He who descended from heaven: the Son of Man.” -John 3:13 (NASB) “You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent.” In one sense Yeshua is referring specifically to Himself as the “Davar (logos)” Word essence of God. His hearers do not yet have the Word of God living in them because they have not acknowledged the Word Himself, that is Yeshua, Who stands before them. This is pretext for what follows regarding the written word (Tanakh). The Judean religious Jews have the Torah, the Prophets and the Writings and yet do not recognize the Author (Yeshua, the Word essence of God). “Him Whom He sent” is Yeshua. 39 You diligently search (ereunao[G], direshu[H]) the Scriptures, Writings (graphe[G], vaketaviym[H]) because you think (dokeo[G]) that in them you have life (zoe[G, chayeiy[H]) everlasting (aionios[G], olam[H]); it is these (ekeinos[G]) that testify bear witness, give evidence (martureo[G], hameiydiym[H]) about Me; You diligently search the Scriptures, Writings because you think that in them you have life everlasting; it is these that testify bear witness, give evidence about Me; “Scripture” (graphe[G], ketuviym[H]) refers to the Tanakh (OT) as a whole rather than the Ketuviym (poetry books) only. Therefore, the wealth of canonical Jewish literature of the first century CE is meant. Yeshua does not deny that the Tanakh points to eternal life, rather He accuses His hearers of failing to listen to the Tanakh and instead making the text itself an object of worship. The text points to Yeshua as the Goal and Mediator through Whom God brings eternal life to human beings (Romans 10:4). To this day many of our people misappropriate the Torah, continuing to misread and misuse it. The Zohar calls the Torah itself “eternal life” (Zohar in Gen. fol. 100. 3.). However, the commentator Maimonides is correct in saying: “he that begins to read in the book of the law is obliged to bless after this manner: blessed be he that has chosen us above all nations, and hath given us his law.--And he that finishes blesses after him in this manner: blessed is he who hath given us his law, the law of truth, and has planted "eternal life" in the midst of us.'' - Maimonides. in Misn. Megilla, c. 4. sect. 1. After all, the seed of the Messiah is planted securely in the text of the Torah and is therefore awaiting the revelation of the Spirit of God at the appointed time when the fullness of the nations have come in (Romans 10:4; 11:23-27). 40 and you are unwilling to come to Me so that you may have life, living (zoe[G], chayiym[H]). 41 I do not receive glory, renown, honour (doxa[G], kavod[H]) from men (anthropos[G], adam[H]); and you are unwilling to come to Me so that you may have life. 41 I do not receive glory, renown, honour from men; The specific Judean religious Jews in question were unwilling at that time to come to Yeshua in order to receive life. Yeshua assured them that He did not require their approval or the approval of any human being in order to fulfil His purpose and carry out the works of God’s Kingdom. He need not receive glory from men because He knew that He shared in the glory of the Father before the creation of the world. “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.” -John 17:5 (TLV) 42 but I know (ginosko[G], yada’tiy[H]) you, that you do not have the benevolent love (agape[G], ahavat[H]) of the God (ho-Theos[G], Elohiym[H]) in yourselves. 43 I Behold, now, take note, beware (Hineih[H]) have come in the name (en ho onoma[G], be’sheim[H]) of My Father (Pater[G], Aviy[H]), and you do not receive (lambano[G], kibaltem[H]) Me; if another comes in his own name, you will receive (lambano[G], tekabeilu[H]) him. but I know you, that you do not have the benevolent love of the God in yourselves. 43 I Behold, now, take note, beware have come in the name of My Father, and you do not receive Me; if another comes in his own name, you will receive him. Yeshua knows the hearts of His accusers. He knows that they prefer to put their trust in men of their own sect and have deluded themselves through the pursuit of the theological ideas and rules of their priests, scholars, teachers, and rabbis. In this respect many in the believing community (Church) today are equally guilty. Knowing the text but misinterpreting it through a lack of knowledge of the Author. Yeshua exposes the hypocrisy of His accusers by pointing out that they would rather follow a man who glorifies himself than a man who points others to the Father as He does. 44 How can you believe (pisteuo[G], leha’amiyn[H]), when you receive glory, honour, renown (doxa[G], kavod[H]) from one another and you do not seek the glory (doxa[G], ha-kavod[H]) that is from the One (monos[G], hayachiyd[H]) (Theos[G], ha-Elohiym[H]) God? How can you believe, when you receive glory, honour, renown from one another and you do not seek the glory that is from the one God? Because his hearers were seeking honour and prestige among their fellow religious Jews in Jerusalem, they were unable to see what was right in front of them. It is common to human beings to be distracted by beautiful lies and self-deification, a form of gazing that it is extremely difficult to be loosed from. 45 Do not think (dokeo[G]) that I will accuse (kategoreo[G], eton[H]) you before the Father (ho-Pater[G], ha-Av[H]); the one who accuses (kategoreo[G], ha-toein[H]) you is Moshe[H] (drawn out, Moses), in whom you have set your hope (elpizo[G]). Do not think that I will accuse you before the Father; the one who accuses you is Moshe, in whom you have set your hope. The ultimate irony in this situation is that the “hero” of these specific Judean’s and indeed of many Jews of Yeshua’s time, is Moses, the human recorder of the Words of Hashem (Yeshua). Moses who himself points to Yeshua as the “prophet like me” (Deut. 18:15). Therefore, it is Moses who is best qualified to accuse those Jews who deny Yeshua. (Keeping in mind that many Jews believed Yeshua, and that many of us are today returning to HaShem through our King Messiah Yeshua). Our rabbis agree that the Messiah, when He comes, will rebuke the students of Israel’s sages: "R. Zeira says, that R. Jeremiah bar Aba said, that in the generation in which the son of David shall come, there will be קטוגוריא בתלמידי חכמים, "accusations against the disciples of the wise men".'' - Talmud Bavli. Cetubot, fol. 112. 2. 46 For if you believed, trusted in, had faith in (pisteuo[G], ta’amiynu[H]) Moshe[H] (drawn out, Moses), you would believe, trust in, have faith in (pisteuo[G], ta’amiynu[H]) Me, for he wrote (grapho[G], katav[H]) about Me. 47 But if you do not believe, trust in, have faith in (pisteuo[G], ma’amiyniym[H]) his written words (gramma[G], lichtavayv[H]), how will you believe My spoken words (rhema[G], lidvaray[H])?” For if you believed Moshe, you would believe Me, for he wrote about Me. 47 But if you do not believe his written words, how will you believe My spoken words?” The writings of Moses are widely believed to be prophetic of the Messiah by the vast majority of our rabbis and sages. We need only take God at His Word (Davar, Logos). “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, [a]Until Shiloh comes, And to him shall be the obedience of the peoples.” -Genesis 49:10 (NASB) “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the [a]forehead of Moab, And [b]tear down all the sons of [c]Sheth.” -Numbers 24:17 (NASB) “The Lord your God will raise up for you a prophet like me from among you, from your [a]countrymen, you shall listen to him. 16 This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ 17 The Lord said to me, ‘They have [b]spoken well. 18 I will raise up a prophet from among their [c]countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.” - Deuteronomy 18:15-18 (NASB) Copyright 2020 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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