Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. Introduction:
This chapter concludes the opening prophetic indictment against the nations with words spoken against Moav (one of Israel’s greatest historic enemies). The last nation to be charged is, Y’hudah and Yisrael. No, this isn’t a grammatical error, Judah and Israel, in spite of their being divided into two separate kingdoms at this point in history, are nonetheless am echad, one people, a complex unity. So complex in fact as to be a divided unity. This in part is what God is addressing through the prophet Amos. Reconciliation to God means reconciliation to one another. Through destruction and exile (Assyria, Babylon) God will unite and return Israel to the land as a whole people. That people will return to Judea to the remnant of the tribe of Judah and thus from the conclusion of the Babylonian exile onward all the tribes of Israel become known colloquially as “Y’hudiym” (Jews), from their association with Y’hudah (Judea). Effectively the opening words of indictment expressed in the scroll of Amos (Ch. 1 & 2) have addressed the neighboring enemies of all Israel [all 12 tribes] (many of whom Israel had formerly been charged with eradicating from the land) in descending order, from the then most recently active to that first and perhaps most notorious of enemies Moav, who came against Israel seeking to curse and annihilate her as she wandered out of Egypt toward the land of promise (Num. 22-25). The litany of charges (Ch. 1 & 2) addresses first the sin of the nations’ regarding universal moral law and then the sin of Judah and Israel regarding their violating of the sacred covenant made between God and their forebears. The charges against Judah and Israel are more detailed and have far reaching consequences. However, ultimately the final consequences of Israel’s discipline are her redemption, reconciliation, and restoration. This, because YHVH (Mercy) the God of Israel has purposed in the love that radiates from His holiness, to redeem Israel and the nations by His own everlasting blood through the King Messiah Yeshua (Who is fully God and fully man). Amos Chapter Two (Author’s translation) 1 Here is what YHVH, the Lord says: “Upon three rebellions of Moav, and upon four, I will not turn away, upon his burning bones of a king of Edom to whitewash. 2 And I will send fire in Moav and it will eat the citadels of Keriyot; and death in an uproar will come to Moav amid the sounding of judgement in the voice of a shofar. 3 And I will cut off a judge from her inner part and all her princes will be slain with him,” says YHVH the Lord. 4 Here is what YHVH, the Lord says: “Upon three rebellions of Y’hudah, and upon four, I will not turn away, upon their rejecting the Instructions YHVH of the Lord and the prescribed limits they have not guarded; and astray they wander because of lies which their fathers walked in. 5 And I will send fire upon Y’hudah, and it will eat the citadels of Yerushalayim.” 6 Here is what YHVH, the Lord says: “Upon three rebellions of Yisrael, and upon four, I will not turn away, upon their selling for silver a righteous one and the needy in order to get a pair of sandals. 7 That breathe heavily upon dust of the land on the head of the ones who are low, and the way of the humble they have bent, and a man and his father enter the same servant girl with intent to pollute My Holy Name. 8 And upon clothing bound in pledge stretched out near every altar (of slaughter), and the wine of those condemned, fined, they drink in a house of their God. 9 “And I, indeed I destroyed the Amorite from before their faces, whose height was like cedars height and strong was he, like oaks, yet I destroyed his fruit from higher up still and his roots from beneath. 10 And I, yes I caused you all to ascend from the land of Egypt and you all walked in the desert forty years to take possession of the land from the Amorites. 11 And I raised up from your children some to be prophets, and from your young men some to be Nazirites. Is this not so, children of Israel?” declares YHVH the Lord. 12 “And you forced the Nazarites to drink wine, and you placed upon the prophets, orders saying, ‘You shall not prophesy!’ 13 Behold, now, pay attention! I am making a rut beneath you, like that which is made by the pressing of the cart when it’s filled with sheaves of grain. 14 And escape will perish from the swift, and the strong will not be strengthened because of his power, and the mighty will not deliver his soul. 15 And the one who grasps the bow will not stand, the swift in foot will not slip away, and the rider of the horse will not save his soul. 16 And the mighty of heart among the mighty ones, will flee naked in that day,” declares YHVH the Lord. Amos Chapter Two: Line Upon Line 1 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Moav (from his father), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon sarfo his burning atzmot bones of Melekh a king of Edom (red: descendants of Esau) lasiyd to lime, whitewash. A heinous root of sin was established in Moab (a people related to Israel being descended from Lot Abraham’s brother) from conception. Moab being the son born to Lot’s eldest daughter through incest (Gen. 19:30-38). Moab later became notorious as a people for their hatred of Israel and their calling on the false prophet Bala’am (not of the people) to curse Israel as she journeyed out of Egypt toward the land of promise (Num. 22-25). Moab’s many sins included horrific idolatrous practices in worship of the false gods Chemosh (Subduer) and Ba’al Peor (husband, master, lord of the cleft/gap [2 Kings 11:7, 33]). Hosea, one of the contemporaries of Amos writes: “I found Israel like grapes in the wilderness; I saw your fathers as the first ripeness in the fig tree in her first fruiting time: but they went to Baal Peor, and separated themselves unto that shame; and their abominations were according to their love.” -Hosea 9:10 Israel, having been delivered by God from slavery in Egypt and brought out of the desert into the land of promise, had none the less rejected YHVH and gone after the demonic husband Ba’al Peor, God of the Moabites (enemies and haters of Israel). Jeremiah (48:13) likens the shame of Moab’s worship of Chemosh to Israel’s apostate worship at Bethel. God is indicting Moab while pointing toward Israel’s syncretism. Thus, the indictment of Moab is also the beginning of the indictment against all of Israel. It’s worth noting that Moav means “from his father”. This is significant because it points to the indictment against Judah in verse 4 which says that Judah has gone astray “because of lies which their fathers walked in.” “upon his burning bones of a king of Edom to lime, whitewash.” The Targum (a second century CE Aramaic translation of the Scriptures), and the Jewish commentators Yarchi and Kimkhi say that a ruler of Moab burnt the bones of a king of Edom until they became powder likened to lime, and then used the powder in a recipe for plaster which he used to plaster the walls of his palace in order to show contempt for Edom.* This is consistent with what we know of the ancient practice of using bone ash in formulas for paint and cosmetics. * Scholia in Targum in loc. Bone ash (called “lime” in English translations of the TaNaKh [OT]) “was used in ancient formulas for white paint and cosmetic pigments, and in the cupellation process to separate silver from lead.[1][2].”* *https://en.wikipedia.org/wiki/Bone_ash [1]. Phosphate Minerals. Springer Berlin Heidelberg. 2010. p. 3. [2]. Charvat, Petr (2003). Mesopotamia Before History. Taylor & Francis. It appears highly likely that the king in question was the heir to the throne of Edom whom the king of Moab offered as a burnt sacrifice to his gods on the wall of Edom’s defences, as recorded in 2 Kings 3:26-27. While in many cases the bone ash used to whitewash tombs and that utilized in ancient cosmetics was derived from the calcination of animal bones, the indictment used here infers the use of the ash of the bones of a king of Edom as whitewash. This is a vile desecration of moral law concerning the sanctity of human life and the honouring of human remains. The Torah says that blood guilt remains on the land and cannot be atoned for except by the blood of the one guilty of shedding that innocent blood (Num. 35:33). This reference to whitewash may also further illuminate the meaning of Yeshua’s words: “27 Alas, Oiy, a warning to you, scribes and Perushiym (Set apart ones), hypocrites! For you are like whitewashed (limed) tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. 28 In the same way, you appear outwardly righteous to people, but inwardly you are full of hypocrisy and devoid of law (without Torah).” -Mattitiyahu (Matthew) 23:27-28 (Author’s translation) 2 Veshilachtiy And I will send eish fire bemoav in Moab ve’achlah and it will eat armenot the citadels of ha-Keriyot (literally “cities”: specifically a city in the territory of Moab); umeit and death beshaon in an uproar will come to Moav bit’ruah amid the sounding (teruah: shofar sound of warning and judgement) bekol in the voice shofar of a ram’s horn. “And I will send fire in Moab and it will eat the citadels of ha-Keriyot” Ha-Keriyot can be understood as both “all the cities” and as a specific city of Moab (Jer. 48:24). Either way, destruction against the entire people of Moab is denoted. Just as Moab had offered a king of Edom on the walls of Edom’s defences, as a burnt sacrifice to their false gods (2 Kings 3:26-27), so now God will burn Moab and devour its cities. “and death in an uproar will come to Moav amid the sounding (teruah: shofar sound of warning and judgement) in the voice of a ram’s horn.” It’s not a “trumpet” as many English translations mistranslate (a trumpet is usually made of silver, brass etc.), but a shofar (ram’s horn) that is sounded in this verse. The symbolic significance of the ram’s horn finds its origin in Ha-Akeidah (the Binding of Isaac Gen. 22). The shofar warning of coming judgement through warfare which is sounded from the beginning of the scroll of Amos (in the name of his town), is here reiterated against Moab. In the midst of battle and destruction she will hear again the warning call of the shofar of God, a reminder that she had every opportunity to repent and did not. In like manner the final great shofar blast (Tekiah Gedolah) announcing Yom Ha-Din (the Judgement Day) will strike terror into the hearts of those who have rejected God’s warning and offer of redemption. 3 Vehichratiy And I will cut off (kill) shofeit a judge mikirbah from her inner part vekol-sareyah and all her princes eherog will be slain imo with him,” amar says YHVH (Mercy) the Lord. “And I will cut off (kill) a judge from her inner part and all her princes will be slain with him,” says YHVH (Mercy) the Lord.” Most scholars agree that the judge in question is probably the king of Moab who acted as judge over the people. This is supported by the following clause which alludes to the princes or sub-rulers of Moab being slain. This took place five years after Nebuchadnezzar destroyed Jerusalem (589-587 BCE).* * Josephus Antiquities of the Jews l. 10. c. 9. sect. 7. 4 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Y’hudah (Praise), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon mo’osam their rejecting et-torat the Instructions YHVH (Mercy) of the Lord vechukayv and the prescribed limits lo shamaru they have not guarded; vayat’um and astray they wander kizveiyhem because of lies asher-halechu avotam achareiyhem which their fathers walked in. “Upon three pisheiy rebellions of Y’hudah, even upon four” Having addressed all the neighbours of Israel and Judah, the prophet now speaks the word of the LORD to the chosen people Israel, beginning with the tribe of Judah (including Benjamin) and concluding with the northern tribes, here called Israel as distinct from Judah. We note that God is just, judging Judah with the same formula used in judgement of the heathen nations that neighbour her. “upon their rejecting the instructions of the Lord and the prescribed limits, they have not guarded;” The indictment against Judah differs in regard to the specific laws that Judah has broken. Being ignorant of the specific laws of distinction commanded to Israel the nations had nonetheless sinned in regard to the universal laws of morality contained in the Torah as an indictment against all sin. Judah on the other hand had sinned not only in regard to general morality but also in regard to the very specific laws given by God to His chosen, set apart people. Laws relating to identity, purity, cleanliness, worship etc. Judah has rejected “et-torat” the instructions contained within the wealth of holy Scriptures which were accessible to them at that point. Including, but not limited to the Torah, parts of the record of the kings, the writings of Solomon, the psalms of David, and numerous early prophetic works. We note that while many claim “torat”, (teachings), refers to the Torah alone, they can’t explain why the text uses “et-torat”, meaning the instructions or teachings, rather than “Ha-Torah”, which refers specifically to the five books of Moses. The Torah is of course part of the greater number of instructions being alluded to, but it is not the only instruction that had been given to Israel by that time in her history. The Hebrew “vechukayv” translated “and commands” in most English versions of the Bible, does not carry the same meaning as the Hebrew “mitzvot” but is from the root “chok” meaning “limit”, denoting prescribed boundaries, portions, and civil conduct. It is specifically used to point toward the social injustices being committed within the framework of God’s justice. “and astray they wander because of lies which their fathers walked in.” Judah hasn’t just wandered, she continues to wander. She has gone astray because of generational sin. Her father’s, forebears, having adopted the idolatry of the inhabitants of the land and syncretised (mixed it into) their worship of YHVH the God of Israel, have passed on their sin to the subsequent generations. The Jewish commentator Kimkhi notes that the “lies” referred to were those of the false prophets. Regardless of the origin of the lies, the point is that Judah had traded the truth of HaShem for lies. 5 Veshilachtiy And I will send eish fire bey’hudah upon Judah (Praise), ve’achlah and it will eat armenot the citadels of Yerushalayim (Flood of Peace) Jerusalem.” “And I will send fire upon Judah, and it will eat the citadels of Jerusalem.” “God is no respecter of persons”, meaning, He shows no partiality. Thus the punishment against Judah mirrors that of her neighbours (Aram [1:4], Gaza [1:7], Tyre [1:10], Edom [1:12], Amon [1:14], Moab [2:2]). The temple of the most High God (YHVH), and the palaces of the king of Judah and his princes were burned with fire when Jerusalem was taken by the Babylonian army, approximately two hundred years after this prophecy (589-587 BCE). 6 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Yisrael (overcomes in Elohiym), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon, michram their selling bakesef for silver tzadiyk a righteous one ve’evyon and the needy ba’avur, in order to get na’alayim a pair of sandals. “Upon three rebellions of Yisrael, and upon four” While Israel in the form of the northern tribes is being delineated as a unique entity, the pursuant allusion to the deliverance from Egypt draws on the united experience of the twelve tribes of Israel. Therefore, in part, the judgement against the northern tribes is also an indictment against Judah. This is of course not the case where specific northern locations and sin practices are referred to. “upon, their selling for silver a righteous one” In this context, given that disregard for God’s et-torat (instructions) is the premise for the judgement, it is likely that the plain meaning “selling for silver a righteous one” alludes to the sale of a man who is without debt, this being akin to slavery and contrary to Torah (Deut. 15:7-11; Lev. 25:39-43). The singular phrasing “a righteous one” seems intentional and looks back to the sinful actions of Joseph’s brothers and forward to the sinful actions of Judah Ish-kariyot. Notice that Judas Iscariot is Judah “ish” a man from “keriyot”, Judas who betrayed Messiah was from the chief city of Moab (which in the first century C.E. was no longer a Moabite city). The rabbis who arranged Amos 2:6-3:8 as the Haftarah (completion/fulfilment of instruction) portion for Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23) [the Torah portion that recounts the selling of the righteous man Joseph into slavery] clearly understood this phrase to have prophetic significance. “and the needy, in order to get a pair of sandals.” This describes the heinous act of selling on an indentured poor person for a pitiful sum, thus openly devaluing that person. This is also in direct opposition to the command concerning those poor who have no other choice but to sell themselves into indentured service. The Torah requires justice in these circumstances and the release of that person at the end of their term of service (Lev. 25). 7 Hasho’afiym That breathe heavily al upon afar-eretz dust of the land berosh on the head daliym of the ones who are low, vederekh and the way anaviym of the humble yatu they have bent, ve’iysh and a man veaviv and his father yelechu enter el-hana’arah the same servant girl lema’an with intent to chaleil pollute et-sheim kadshiy My Holy Name. “That breathe heavily upon dust of the land on the head of the ones who are low” This is a Hebrew idiom that speaks directly to the oppression of those in the community who are suffering. Again, this contradicts the Torah, which states: “You shall not pervert the justice that is owed to your needy brother in his dispute. 7 Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty.” -Shemot (Exodus) 23:6-7 “and the way of the humble they have bent” The humble are not synonymous with the poor as some wrongly conclude. This is in fact referring to the righteous remnant who walk humbly before God (Micah 6:8). This particular indictment therefore, regards the intentional harming of the livelihood and future of the righteous ones living among the community. “a man and his father enter the same servant girl” Not only is the sharing of the same woman by father and son considered repugnant universally, it is also very specifically outlawed by Torah (Lev. 18:7-8, 15; 20:11-12). Additionally, using any woman in this way, be she a servant or otherwise, was strictly forbidden. According to the Torah, women were to be honoured and cared for in the ancient Israelite community. Where a man received sex from a woman he was obligated to marry and provide for her in a age when survival as an abandoned woman was difficult (Ex. 22:16; Deut. 22:28-29). “with intent to pollute My Holy Name.” While many read this phrase as being a separate indictment against idolatry which is unrelated to the sexual sin named in the previous clause, I understand it as being related. The sexual sin in the previous clause is made more heinous due to the fact that the man and his son in question are performing these acts as part of a syncretised worship practice which names the God of Israel. It is an abhorrent desecration of the Holy Name that unites the immoral sexual sin act with the worship of false gods, and links the entire practice to the worship of the God of Israel. As modern believing men we may look upon this vile sin retrospectively from our position in history and say, “Thank God that I haven’t done anything that terrible”. And yet, today, believing men and their sons lust after the same actresses, sportswomen and models. Yeshua says: 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 And I tell you that anyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” -Matthew 5:27-28 Rather than smugly tutting our tongues at Israel, we would do well to repent and rely on Messiah’s strength to maintain our walk with integrity. “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” -Exodus 20:17 KJV 8 Ve’al-begadiym And upon clothing chavuliym bound in pledge yatu stretched out eitzel near kol-mizbeiach every altar (of slaughter), ve’yiyn and the wine of anushiym those condemned, fined, yishtu they drink in Beit a house Eloheiyham of their God. We note that this is speaking of the ten northern tribes, so that when the text says “Beit Eloheiyham”, (a house of their God), it is not speaking of the temple in Jerusalem, something that is wrongly inferred by the standard English translation, which reads “in the house of their God”. The northern tribes were not worshipping God at the appointed place (the temple on Mt Zion in Jerusalem) according to the command of Torah (Deut. 12:5-12; Josh. 21:41-43), but were instead worshipping Him, and or other deities along with Him at various high places in the north, one of the chief locations being Beit-El (Bethel). Therefore, God is commanding punishment upon the northern tribes regarding their practice of syncretism, the assimilation of heathen practices into their worship of the God of Israel. Which is one of the reasons HaShem has said “a man and his father enter the same servant girl with intent to pollute My Holy Name”. “upon clothing bound in pledge stretched out near every altar” This refers to withholding the garments taken from poor people in pledge (Deut. 4:17; Job 22:6, 24:3-4, 9) and compounding the sin by laying the garments out in worship of either false gods or in hypocritical worship of the God of Israel in syncretism with false gods (Ex. 22:26). Thus the poor are left shivering in the night while their garments are used as an offering to God by wicked people who have plenty. “the wine of those fined, they drink in a house of their God.” The Hebrew allows for the readings “in a house of there god”. In other words, they are not necessarily even worshipping the God of Israel. The wine can be understood as the wine that should have been given to the poor, suffering and the dying as a means of pain management (Proverbs 31:6-7), or it can be understood as wine gained by fining innocent people. Either way, and whether or not they are drinking the wine in worship of the God of Israel or some other deity, their sin is a vile desecration of the Torah. 9 “Ve’anochiy And I, indeed hishmadtiy I destroyed et-ha’amoriy the Amorite (public speaker) mipeneiyhem from before their faces, asher whose kegovah height was like araziym cedars gaveho height vechason and strong hu was he ka’aloniym like oaks va’ashmiyd yet I destroyed piryo his fruit mi’ma’al from higher up still (above) vesharashayv and his roots mitachat from beneath. What follows is a summary of Israel’s journey. Throughout God is faithful, and throughout Israel is rebellious, unfaithful, in need of discipline. We note that this is a reference to Numbers 13 and 14 which record the sending of the spies and the rebellion of Israel, born of a fearful report concerning the inhabitants of the land (Num. 13:33). Therefore, this rebuke likens the rebellion of the northern tribes to that of all Israel in approaching the land of promise, a rebellion that resulted in their wandering for another 40 years. The metaphor used points to the fact that when a people gives in to the fear of anyone or anything other than YHVH, that people are prone to rebel against Him. Instead of trusting in YHVH, they have trusted in the strength of the false gods of the land, gods which HaShem has and will uproot and remove. We remember that the fear of YHVH is an end to fear and its fruit. The metaphor of the mighty oaks is meant to show that even something as strong and enduring as the oak is subject to God’s might. Where the Cedars of Lebanon are high, they are nonetheless vulnerable to strong winds, whereas the oak is both high and strong (thick), able to withstand strong winds. However, God is higher and stronger, and His Spirit (wind) can tear up even the strongest tree. Thus, the intimidating Amorites whom Israel feared when told of their stature (Num. 13:28), were uprooted, that is the source of their strength was removed. 10 Ve’anochiy And I, he’eleiytiy etchem I caused you all to ascend mei’eretz from the land mitzrayim (double distress) of Egypt va’oleich etchem and you all walked bamidbar (in and from the Word) in the desert arbaiym shanah forty years lareshet to take possession et-eretz of the land from ha’emoriy Amorites. This is a reminder of the consequences of Israel’s rebellion, as well as being a reminder of God’s faithfulness. In spite of Israel’s rebellion God made the defeat of the Amorites possible. 11 Va’akiym And I raised up mibeneichem from your children lin’viyiym some to be prophets umibachureiychem and from your young men lin’ziriym some to be Nazirites (consecrated ones). Ha’af eiyn-zot Is this not so, beneiy-Yisrael children of Israel?” neum declares YHVH (Mercy) the Lord. “And I raised up from your children some to be prophets” Throughout Israel’s history up to that point in time God had raised up prophets, from Joseph the son of Jacob to Moses, Joshua, Samuel and so on. All Israel is included here. At this point in the indictment Judah and Benjamin are implicitly included in the phrase “beneiy-Yisrael”. Upon hearing these words from Amos few Israelites would have been able to forget the following words of the Torah: “15 The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. 19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 NIV “from your young men some to be Nazirites” The Hebrew “nazir” (Nazarite) from the root “nazar”, means “consecrated”. Numbers 6:1-21 explains that the Nazarite vow was one that a person chose as an act of their freewill and out of a desire to set themselves apart as devoted to God (Judges 13:5). “Is this not so, children of Israel?” declares YHVH (Mercy) the Lord.” To paraphrase, “Have I not given you ample warning children of Israel?” 12 “Vatashku et-hanezitiym yayin And you forced the Nazirites to drink wine, veal-haneviyiym and you placed upon the prophets, tziviytem orders leimor saying, ‘lo tinaveu You shall not prophesy!’ In spite of the goodness of God in giving Israel righteous ones to direct them toward Him, Israel rebelled by defiling those righteous ones, either by tempting or by forcing violation of their vows upon them. In the case of the prophets Israel had hated what they heard and had told the true prophets of God to be silent while inviting the false prophets to speak. Ironically, Amaziyah the apostate priest of Bethel would later tell Amos to go away and prophesy to Judah (7:12-13). Following this Amos speaks the word of the LORD which quotes the people of Israel as saying: “You say, ‘Don’t Prophesy against Israel’, and ‘Don’t drop the Word against the house of Isaac’.” -Amos 7:16b (Author’s translation) Therefore, for the duration of the ten years of the prophetic ministry of Amos, Israel had wilfully ignored his warning to repent for their having demanded that the prophets of God be silent, and instead, nearing the end of his ministry, they repeated this sin like children with their fingers in their ears yelling “La, la, la…” 13 Hineih Behold, now, pay attention! Anochiy I am mei’iyk making a rut tachteiychem beneath you, ka’asher like that which is made ta’iyk by the pressing ha’agalah of the cart hamleiam lah when it’s filled amiyr with sheaves of grain. “Hineih” is a wakeup call. “Pay attention now!”, would be a better modern translation than the old English “Behold”. The metaphor of the heavily laden cart at harvest time is poignant. At this time in history Israel was heavily laden with riches and success, just like the overloaded cart at harvest time. However, her successes would soon weigh her down so as to make a rut beneath her that she will not be able to climb out of. This is essentially a metaphor describing the fruit of the love of worldly wealth (1 Tim. 6:10). The love of worldly wealth being a form of idolatry. Israel had planted the seed of rebellion in the soil of her abundance and would soon reap the fruit of rebellion. Destruction. 14 Veavad manos And escape will perish mikal from the swift, vechazak and the strong lo-ye’ameitz will not be strengthened kocho because of his power, vegibor and the mighty lo-yemaleit will not deliver nafsho his soul. Although Israel considered herself strong at this point in history, she would nonetheless be unable to escape. Her strong men will be unable to overcome in the coming fire of judgement in spite of their strength, they will not even be able to deliver themselves. 15 Vetofeis And the one who grasps hakeshet the bow lo ya’amod will not stand, vekal the swift beraglayv in foot lo yemaleit will not slip away, verocheiv and the rider of hasus the horse lo yemaleit will not save nafsho his soul. The bowman will fail to have an effect in the coming battle that will topple the northern kingdom, and the fastest runners will not be able to escape, nor will the rider on the swiftest horse be able to save himself. 16 Veamiytz And the mighty libo of heart bagiboriym among the mighty ones, arom yanus will flee naked bayom-hahu in that day,” neum declares YHVH (Mercy) the Lord. The most courageous of Israel’s warriors will flee naked, meaning “unarmed”, shaking like terrified children in that promised day when God brings the fire of His discipline against the northern tribes. This is something God declares through Amos as a foregone conclusion. Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. We know that “God is love”, good! Now let’s go and learn what love is. We don’t define love, God does. Any love founded in the temporal fallen emotion of humanity is false love. We know that “God is love”, good! Now let’s go and learn Who love is. Copyright 2022 Yaakov Brown The past tense used in reference to God’s love is simply a reference point relative to chronology. The love of God is everlasting, past, present and future, affecting time and space but not limited by them. Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: 15 So it will be done to you all at Beiyt-El (house of God/Judge) from the face of your evil, evils. Alt. [of your great wickedness.] In the dawn cut off, destroyed will be a king of Yisrael. -Hosea 10:15 1Kiy When na’ar Yisrael (overcome in God) was young va’ohaveihu I loved him, umimitzrayim and out of Egypt (double distress) karatiy livniy I called to My son. “When he who overcomes in God was a young boy I loved him and from a place of double distress and bondage I called to My son.” -Author’s paraphrase based on meaning of Hebrew names This is now the prophet’s third allusion to historical events concerning Israel’s relationship to YHVH (9:10; 10:9). In this case Israel is called a young boy, meaning between the ages of 8 and 30 years. This is an important time in a person’s development, a time when one is still open to being taught and to seeking out a teacher. Iben Ezra in his commentary on this verse likens young Israel in Egypt to a talmid (student of a rabbi). It is also an important time in the development of the relationship between a father and a son who is moving toward adulthood and independence. This verse is illuminated by the talmid Mattisiyahu as a type for the King Messiah (Matt. 2:15). However, in the context of Hosea’s prophetic work it begins a heart breaking interaction between a good Father and a wayward Son. Mattisiyahu uses it to show the response of the Son of righteousness as being the counterpoint to the action of the rebellious son. “I loved him” Does not mean “I used to love him” rather, it means “I have loved him” and will continue to. The past tense used in reference to God’s love is simply a reference point relative to chronology. The love of God is everlasting, past, present and future, affecting time and space but not limited by them. “From afar Adonai appeared to me.” “Yes, I have loved you with an everlasting love. Therefore I have drawn you with lovingkindness.” -Jeremiah 31:2 [3] TLV There is continuity here between the loss of human kingship alluded to in the last verse of chapter 10 and the return to thoughts of a time before Israel demanded her own human king like the other nations had. The Father points back to a time of innocence born of suffering. A time when Israel looked to Him for redemption and freedom from bondage. This of course is starkly contrasted against Israel’s disobedience and rejection of God at this point in history prior to the Assyrian invasion. 2 Kareu lahem They called to them, ken halechu yes they walked mipeneiyhem from their faces. Labealiym To the Ba’als (lords, masters, husbands, gods) yezabeichu they sacrifice velapesiliym and to idols yekateirun they burn incense. “I sent the prophets to teach them, but they wandered from them;” -Targum Yonatan “They” refers to Moses and Aaron (Exodus 6:9), and by extension to the prophets sent by God to call His beloved son Israel to Himself and away from the bondage that results from idolatry and sin. However, Israel “walked from their (Moses, Aaron, prophets) faces” and toward “the Ba’aliym (false gods)”. “As much as the prophets call to teach them the good way, so did they turn their backs to run away from them.” -Rashi “The prophets to whom I am sending call them early in the morning and in the evening to return to the Lord:” -Radak “To the husbands (ba’aliym) they sacrificed” Israel, having been trained as a young boy in the way he should go nonetheless rebelled as a teenager and went after lovers who were unequal in faith. Elsewhere we read of God as Husband, here we read of Israel’s direct affront to her true Husband in her chasing after false husbands. The ba’aliym being masters, were the slave masters Israel chose in place of the slave masters of Egypt. Therefore, from the face of freedom (the prophets of God) Israel turned toward a different kind of bondage. Metzudat David understand the idols to be synonymous with the calf idols of Dan and Bethel. 3 Ve’anochiy And I tirgaltiy I walked with, taught Efrayim (doubly fruitful), kacham I took them al-zero’otayv upon my arms; velo But they didn’t yadeu learn (know) kiy though refatiym I healed them. “I, by an angel sent by Me, led Israel in the right way.” -Targum Yonatan “And I, I walked with, taught Efrayim” This refers to the kings of the north and their dominion and therefore to the northern tribes. The prophet is likening HaShem’s care for them to the care He gave Israel when He lead her from Egypt by His Malakh (Angel, Messenger). “I took them upon My arms” This is probably a nursing mother metaphor but may also convey the actions of a shepherd or herdsman. It could be seen to represent both personages as a transition to the next verse where Israel is metaphorically cared for as a herd animal. “And in the wilderness, where you all have seen how the LORD your God bore you all, as a man bears his son, in every way that you all went, until you all came into this place.” -Deuteronomy 1:31 “he took them on his arms This is Moses, concerning whom it is stated (Num. 11:12): “As the nursing father carries the sucking child.” -Rashi “But they did not learn though I healed them” In spite of God’s care and healing the northern tribes did not learn from their mistakes or the mistakes of the peoples around them whose false gods they had turned to. Further, they didn’t “know”, meaning they didn’t receive the intimate connection YHVH had offered in the nurture of them. The Hebrew “yada” is used euphemistically to refer to sexual intercourse. “And said, If you all will diligently hear and act in response to the voice of the LORD your God, and will do that which is right in His sight, and will give ear to His commandments, and keep all His statutes, I will put none of these diseases upon you all, which I have brought upon the Egyptians: for I the LORD heal you all.” -Exodus 15:26 4 Bechavleiy With cords adam of a man (humanity) emshecheim with dragging ba’avotot in ropes ahavah of love, va’ehyeh I have become lahem to them kimriymeiy like one who lifts the ol yoke al from lecheiyhem their jaws; ve’at and gently eilayv I bent down to ochiyl feed them. “My word was to them as a good husbandman, who lightens the shoulder of oxen, and loses the bridles on their jaws.’” -Targum Yonatan Having been compared to a heifer in the previous chapter, Ephraim the son is here likened to a herd animal but is said to be drawn, not by ropes used to pull cattle but by the cords of human love and in the complex bindings of rope made up of the many facets of the immutable love of God. Thus, HaShem is like one who lifts the harness/yoke that prevents the herd animal from eating and with care, bends down to fed them hand to mouth. "and, even when they were in the wilderness, I multiplied to them good things to eat.'' -Targum Yonatan “I constantly drew them with tender cords with which a man draws his son… Like the farmers who lift the yoke off the neck of the cow or the ox by lengthening the peg upon which the yoke is placed, to lighten it for the ploughing cow. So was I with them in every trouble to make it lighter for them. So did Jonathan render it: like a good farmer [who makes it lighter for the shoulders of the oxen and lengthens their bridles.]… and I extended to him the ability to bear I extended him the strength to bear the yoke of the torments. Jonathan renders: referring to His supplying them food in the desert.” -Rashi “The LORD has appeared of old unto me, saying Yes, I have loved you all with an everlasting love: therefore with lovingkindness I have drawn you all.” -Jeremiah 31:2 [3] 5 Lo They will not yashuv return el-eretz to the land Mitzrayim of Egypt (double distress); ve’ashur But Assyria--hu he will be malko his king kiy because mei’anu they refused lashuv to return. This is not a contradiction of Hosea 9:3 but rather refers to the majority of the northern tribes. While a small number will seek refuge in Egypt to no avail, the majority will be taken into exile in Assyria. “He” refers to the king of Assyria who will subjugate them. “Because they refused to return” Israel has been given ample opportunity to return to HaShem but has not only refused, she has wilfully turned from Him. 6 Vechalah And the twisting, dancing cherev sword be’arayv against their cities, vechiletah and put an end to vadayv their isolated, separated, (branches) oracle priests, ve’achalah and devour them, mimo’atzoteiyhem because of their counsels, plans, devices, principals. The Assyrian king besieged the capital Samaria for three years. Thus, “the twisting sword against their cities”, meaning that the Assyrian invaders will be relentless. “put an end to their branches, and devour them, because of their counsels.” The branches may refer to the diviners and apostate priests. “Branches” may also denote leaders, mighty men, princes etc. “and it shall slay his mighty men, and destroy his princes;” -Targum Yonatan We note that HaShem sends the Assyrians to discipline Israel and put an end to the false spiritual guides to whom they had turned. 7 Ve’amiy And My people teluiym cling limshuvatiy to turning away from Me. Ve’el-al And toward the Most High [alt. the heights] yikrauhu they call. “Cling to turning away” This is a description of deep seeded devotion to rebellion. “Toward the heights they call” seems the more likely translation given the intentional nature of the rebellion of the people. However, it may also be correct to render “Toward the Most High” as a transition to the next verse. 8 Eiych How etencha can I give you up, Efrayim? How can I amagencha shield, encompass you, Israel? Eiych How etencha can I make you cheadmah like Admah (red earth, city near the dead sea)? How can I asiymecha set you kitzvoyim like Zeboiim (gazelles, one of the 5 cities in the plain of Sodom and Gomorrah)? Nehpach Turned alay within Me libiy is My heart, yachad unified nichmeru with yearning nichumay are My compassions, comforting. “How can I give you up” God is faithful even when Israel is unfaithful. “if we are faithless, he remains faithful—for he cannot disown himself.” -2 Timothy 2:13 “How can I shield, encompass you” God is just and righteous, a good Father Who disciplines His son. To shield someone who sees the shield as an affirmation of sin behaviour is to hate that one. Thus, HaShem speaks the rhetorical question “How can I enable you?” “How can I make you like Admah? How can I set you like Zeboiim?” In short, given My love for you, “How can I utterly destroy you as I did the cities surrounding Sodom and Gomorrah?” “Admah” and “Zeboiim” were cities of the plain destroyed when Sodom and Gomorrah were wiped out (Gen. 10:19; 14:2, 8; 19:24-25; Deut. 29:23; Jer. 49:18). “Turned within Me is My heart, unified with yearning are My compassions.” In spite of Israel’s sin and rejection of HaShem, He is nonetheless incapable of completely abandoning her because of His faithful character, His everlasting love for her. This language conveys the struggle within the heart of a loving Father as He watches His son wilfully rebel against His love. 9 Lo e’eseh I will not execute charon My burning apiy nostrils (anger); lo ashuv I will not return to leshacheit destroy Efrayim. Kiy For El Anochiy I am God/Judge velo-iysh and not a man, bekirbecha in the midst of you (plural) kadosh Holy, velo avo and I will not come beiyr in terror. “I will not execute My burning nostrils…” Self-control is a fruit of the Spirit born of the character of God. HaShem has every right to outwork his anger but chooses not to utterly destroy His wayward people. “I will not return to destroy Efrayim…” God will not allow the disciplining of the northern tribes to be multiplied unto their complete destruction. They will eventually return to the land and, yet future, live under the reign of the Greater Son of David the King Messiah Yeshua of Judah. “For I am God/Judge and not a man, in the midst of you (plural) Holy, and I will not come in terror.” HaShem is patient, just, slow to anger and abounding in love, He is not prone to rash vengeance or punitive reaction, He is Holy and in the midst of Israel, grieving her sin, feeling her pain, set apart and working to set Israel apart in Him. “I will not come in terror” This means that even while allowing invaders to enact the discipline required by justice, HaShem will nonetheless be in the midst of His disobedient people in order to guide them back to His loving arms. “I will not return from My good word, which I said (Lev. 26:44) ‘I have not rejected them nor have I abhorred them,’ to destroy Ephraim… for I am God Who keeps His favorable word, and I do not retract the good… I will not enter a city I.e., another city. I have already promised to cause My Shechinah to rest in your midst in Jerusalem, and I will never again cause it to rest on another city. Others explain it as an expression of hatred. Comp. (I Sam. 28:16) “And has become your adversary (וַיְהִי עָרֶךָ).” -Rashi 10 Achareiy After Me YHVH (Mercy) yelechu will they walk, ke’aryah like a lion yishag He will roar; kiy indeed Hu He will yishag roar, veyecherdu and trembling will come vaniym the children miym from the sea. This is prophetic of the return from exile. The roar is a call to return following the Assyrian and Babylonian exiles. In addition to the return of the eastern exiles this phrasing alludes to the children of Israel returning from the sea (to the west), which infers a later exile that will ultimately end in Israel (all tribes) returning from a world-wide diaspora. This was fulfilled in part prior to and during the formation of the modern state of Israel (1948), and is yet to be fully filled (today more than half the world’s Jewish population still live outside of Israel). “The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel.” -Joel 3:16 KJV “After Me YHVH (Mercy) will they walk” In the midst of Israel’s disobedience HaShem prophecies her future obedience. “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.” -Zechariah 12:10 ESV “25 For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes[m]—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; [n] 26 and in this way[o] all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob. 27 And this is My covenant with them,[p] when I take away their sins.”[q]” -Romans 11:25-27 TLV 11 Yecherdu chetzipor They will come trembling like birds mimitzrayim from Egypt (double distress), ucheyonah and like doves mei’eretz from the land Ashur (a step) of Assyria; vehoshavtiym and I will place them al-batayhem in their houses, ne’um-YHVH (Mercy) declares the Lord. “as a bird which comes openly, so shall they come who are carried captive into the land of Egypt; and as a dove that returns to its dove house, so shall they return who are carried into the land of Assyria; and I will return them in peace to their houses, and my word shall be their protection, saith the Lord.” -Targum Yonatan Unlike the foolish doves (7:11), these bird metaphors indicate an eager return to the nesting ground. Birds kept captive excitedly returning home upon their release. “I will place them in their houses, YHVH (Mercy) declares the Lord.” The Hebrew “batayhem” (their houses) denotes peaceful civil dwelling in a land devoid of war. In short, they will dwell in everlasting peace within the appointed housing of God as rooms in the greater house of God, the Olam Haba (world to come). 12 Sevavuniy vechachash Efrayim Ephraim turns back from Me with lies uvemirmah and with deceit beiyt Yisrael the house of Israel; and ve’Y’hudah (praise) od continues rad to rule [alt. wander] im-Eil with God, ve’im-kedoshiym and with the holy ones (plural intense) ne’eman is faithful [alt. with the Holy One, is faithful]. “Ephraim turns back from Me with lies and with deceit the house of Israel…” Both the kings and the collective tribes of the north have behaved deceitfully and turned their backs on YHVH. All this in spite of HaShem’s open hand. “and Judah continues to rule with God, and with the Holy One, is faithful.” This does not mean that Judah will not sin and go into exile but that the kingship will not depart from Judah until Shiloh (the King Messiah) comes (Gen. 49:8-12). Thus, “continues to rule with God”. This describes the rule of the Greater Son of David Yeshua the King Messiah. Once again the rhythm of Mercy, discipline and the fruit of discipline being the product of Mercy, is seen. 8“Judah, so you are-- your brothers will praise you: Your hand will be on your enemies’ neck. Your father’s sons will bow down to you. 9 A lion’s cub is Judah-- from the prey, my son, you have gone up. He crouches, lies down like a lion, or like a lioness-- who would rouse him?[a] 10 The scepter will not pass from Judah, nor the ruler’s staff from between his feet,[b] until Shiloh (he to whom it belongs) comes. To him will be the obedience of the peoples.[c] 11 Binding his foal to the vine, his donkey’s colt to the choice vine,[d] he washes his garments in wine, and in the blood of grapes his robe.[e] 12 His eyes are darker than wine, and teeth that are whiter than milk.” -Genesis 49:8-12 Copyright 2021 Yaakov Brown If we sing “Come Holy Spirit” we have already missed the point, it is the Holy Spirit in us Who sings “Welcome Yeshua, Glory to YHVH!” To promote the Holy Spirit at the expense of the Father and the Son is to blaspheme the entire Godhead. Introduction:
This chapter continues the discourse of the previous two chapters and follows Yeshua’s words “rise let us go from here.” Based on these words numerous modern scholars claim that a documentary or a redactive method was applied to compile John’s Gospel. However, later scribal manipulation is not the only explanation for why Yeshua says “rise let us go from here” and then continues His discourse through to Chapter 18 of John’s Gospel where Yeshua and His disciples are said to have gone forth over the brook of the Kidron to Gan Shemanim (Gethsemane) [John 18:1]. The most likely explanation for the two allusions to “going” is that Yeshua following His calling of the disciples to rise and go, rose with His disciples, left the place where they had shared the meal, and then had begun to walk slowly through the narrow winding streets and alleyways of the city of Jerusalem, a rabbit warren today and certainly even more so in the first century. Therefore, as they walked through the city Yeshua continued to speak. Thus, as they neared the edge of the city Yeshua’s speech concludes, and we read in John 18:1 “When Yeshua had spoken these words He went with His disciples over the brook of the Kidron…” This quite literally means that the words spoken between chapters 14 and 18 were said on the west side of the Kidron. This does not mean that all of Yeshua’s words spanning chapters 14 to 18 were said in the home where the meal was eaten. Yeshua’s going over the Kidron is not the same as Yeshua’s leaving the home where He shared the meal with His disciples. Therefore, Yeshua called His disciples to rise and go with Him (John 14:31), walked and talked with them as they made their way to the edge of Jerusalem and then down to where they would cross the brook of the Kidron valley, at which point Yeshua ended this section of speech and both He and the disciples “went over the brook of the Kidron to Gan Shemanim (Gethsemane)…” What follows picks up again on the themes of Yeshua’s submission to the Father, His unity with the Father and the Spirit, the intrinsic connection between Himself and His disciples, His disciples’ relationship to each other, the disciple’s relationship to the world and a further illumination of the role and work of the Ruach HaKodesh (Holy Spirit). 1“I Am, I exist (ego eimi[G], Anochiy[H]) the vine (ampelos[G], hagefen[H]) of the immutable truth (alethinos[G], haamitiyt[H]), and My Father (ho Pater[G], Aviy[H]) is the Husbandman, Tiller of the soil, Vinedresser (georegos[G], Hakoreim[H]). In the same way that the “Servant” Messiah of Yishayahu (Isaiah 49, 52, 53 etc.) is intrinsically linked to the “Servant” Israel (Isaiah 41, 44, 48 etc.) the Vine Messiah is intrinsically linked to the vine of Israel. Throughout the Tanakh (OT) Israel is called both the vine and the vineyard of God (Isaiah 5:1-7, 27:2-6; Jeremiah 2:21, 12:10; Ezekiel 17:5-6; Hosea 10:1; Joel 1:7; Psalm 80:8-16). Yeshua also describes the land and people of Israel as a vineyard (Matthew 21:33-43; Mark 12:1-12; Luke 20:9-19). However, it is as the living manifestation of truth that the Vine Yeshua nourishes the people of God. Therefore, just as the Servant King Messiah of Isaiah comes out of and stands out as a sign to the servant people of Israel, so too the Vine Messiah comes out of and stands as a sign to the vine of Israel (ethnic, religious, chosen, empirical). A clear and precise understanding of both the ancient vine-dressing method and the distinct language describing the process is essential to understanding this text. First, Yeshua once again makes an inference to His present deity by saying “Anochiy” (ego eimi) I AM, thus the Vine (as a figure) is intrinsically linked to the Father God while also being distinct in its representation of Yeshua. The Father’s role in this mashal (parable, metaphor, allegory) is that of Vinedresser, an art known in old English as vine husbandry (an appropriate title given God’s relationship to Israel). We note that the Father as Vinedresser, tills the soil and acts as a Husband to the Vine (Both Messiah & Israel). He addresses the needs of the Vine and its branches which grow from the Vine. In this allegory Yeshua is conveying the spiritual reality that those who come to God through Him grow out of Him rather than toward Him. This affirms what He has taught concerning mitzvot (outworked commands) being the fruit of His Salvation and not the means of it. Does a branch attach itself to the Vine? Of course not! The branch is feed by and grows from the Vine. It is the same with the disciple of Yeshua redeemed by grace through faith. The disciple grows from God through Messiah. We are as incapable of attaching ourselves to the Messiah (Vine) as a branch is of attaching itself to a vine, only the Vinedresser (God) can make the graft, and once grafted we feed from the source of the Vine and bear fruit, not of ourselves but of God (the Vinedresser) through Yeshua (the Vine). We note that Yeshua as represented by the vine is not a counterfeit vine but the true Vine or Vine of truth, of God. There are different types of vines, some look appealing but bear bitter fruit. In the case of the true Vine the fruit is sweet and robust, good for the body and soul. On the other hand the fruit of the bitter vine is like a lie, it appears to be of value but when received into the body it sickens the belly and destroys the soul. Many false Messiah’s had come and would come to Israel. Therefore, Yeshua makes it clear that He alone is the true source of life and sustenance for His people. The mashal (parable/metaphor/allegory) of the Vine and the Vinedresser concerns the ancient first century practice of tending to the grape vine. Modern methods of vine dressing notwithstanding, there are still vinedressers throughout the world who use these same ancient methods today (in particular certain Zinfandel growers in California). The rabbis of the Kabbalah say that the Shekinah (manifest feminine glory of God) is called Gefen (a vine) [Zohar in Exod. fol. 70. 2. & Kabbalah denudata, par. 1. p. 241.] In addition they understand Genesis 49:11 to be using “vine” to refer to the King Messiah [Zohar in Gen fol. 127. 3.]. “The sceptre shall not depart from Yehudah, Nor the ruler’s staff from between his feet, Until Shiloach (the sent One) comes, And to Him shall be the obedience of the tribes. 11 He binds his foal to the gefen (vine), And his donkey’s colt to the sorekah (choice species of vine, “true Vine”); He washes his garments in wine, And his robes in the blood of grapes. 12 “His eyes are made white from wine, And his teeth are made white from milk.” -Yishayahu (Isaiah) 49:10-12 (Author’s Translation) The Mishnah (Oral Law) notes that there was a golden vine that stood over the gate of the temple, propped up with a specially designed structure; and whoever offered a leaf, or a grape, or a cluster, (a piece of gold offered to the temple, in the shape of a leaf, grape or cluster of grapes) would bring it as a freewill offering and attach it to the golden vine. [Mishnah. Middot, c. 3. sect. 8. Talmud Bavliy Chullin, fol. 90. 2. & Tamid, fol. 29. 1, 2. ] Josephus the Roman Jewish historian also notes the existence of such a golden vine in Herod’s temple [Antiquities of the Jews. l. 15. c. 11. sect. 3.] Suffice to say the imagery was well known to first century Jews. 2 Every individual (pas[G], kol[H]) tender, flexible branch (klema[G], sariyg[H]) in Me (biy[H]) that does not bear, carry (phero[G]) fruit (karpos[G], p’riy[H]), He lifts up, elevates, raises from the ground (airo[G]); and every individual (pas[G], kol[H]) that bears, carries (phero[G]) fruit (karpos[G], p’riy[H]), He prunes, cleans, purifies (kathairo[G]) that one, so that it may bear, carry (phero[G]) more fruit (karpos[G], p’riy[H]). We note two very important things in the opening clause of verse 2. First, every single, flexible branch refers to the new seasonal growth on the vine and not to established vine stock or dead branches. Second, the new growth (green branches) being referred to are all “in” Yeshua. Therefore, even before we read on we already understand that the Messiah is speaking of those who are in Him and therefore already eternally secure. It is essential at this point to understand that when vines branches are green, flexible and growing in season they are NOT cut! The cutting of branches only occurs when the vine is dormant. Therefore, what is being alluded to here are the growing branches in season and not the dormant plant. Next we see that the flexible green branches being spoken of are not yet bearing fruit. Therefore, the Vinedresser “lifts them up” or “carries them” or “raises them from the ground” (airo[G]). No ancient Vinedresser worth his salt would cut off a new branch that had been hidden under old growth and was struggling for lack of sunlight. Rather, he lifts up the branch, which has been struggling on the ground beneath the canopy of the leaves and ties it to an established branch nearer the top of the vine wear it can receive the sunlight it requires to be strengthened and produce fruit. This image denotes the strengthening of a fruitless branch by tying it to a mature branch (a lesson of discipling). The author of the Greek text is careful to provide us with two very different Greek words to describe what happens to the vine branches. The new growth branch is airo, “lifted from the ground” while the strong fruiting stock is pruned, cleaned (kathairo) to provoke new growth, better quality fruit and more of it. The “pruning” or “cleaning” described here is not a cutting off but the removal of dead leaves and the cleaning away of moulds and compromising abrasions. As I have said, it is important to understand that the pruning is done when the vine is dormant during the winter months at the end of the season so as not to do harm to the branches, while the “lifting up” and “cleaning” (pruning) is done during the season in order to promote fruiting. The Vinedresser does not “cut off” (a misleading English translation) the non-fruiting branches, rather He encourages them to fruit by “lifting” or “carrying” them up into the light. It is therefore, utter nonsense to say as some do, that this analogy points to the possibility that believers can lose their salvation. No one, having received Yeshua and who remains “in” Him, can ever be “cut off” from Him. Regarding fruiting in general, newly planted fruit trees and vines take time to establish themselves in the earth. Most fruit vines will abort or fail to fruit for up to three years from planting (Leviticus 19:23). In the fourth year they will generally present their first successful harvest of fruit. Therefore, the gardener/vinedresser does not place unreasonable expectations on the plant, knowing that it requires time to establish itself. This is another important lesson for those discipling new believers. Yeshua is speaking here of both physical and spiritual fruit. Spiritual fruit inevitably overflows into physical action (Galatians 5:22-23 fruit of the Ruach HaKodesh; Matthew 13:1-23 fruit of faith in Yeshua; Romans 6:21-22 fruit of righteousness). 3 Now already you are pruned, clean (kathairo[G]) through the word, essence, substance (ho logos[G], hadavar[H]) which I have spoken to you. 4 Abide, remain (meno[G]) in Me, and I in you. Just as the tender, flexible branch (klema[G]) cannot bear, carry (phero[G]) fruit (karpos[G], p’riy[H]) of itself unless it abides, remains (meno[G]) in the vine (ampelos[G], hagefen[H]), so neither can you unless you remain (meno[G]) in Me. Yeshua explains to His disciples that through Himself, the Davar (Word), and by His word God has already pruned and cleansed them. Therefore, He admonishes them to rest and abide in Him as the source of the fruit that they will inevitably bear in His Name. It is possible that by saying “Now already you are pruned, clean through the word, essence, substance which I have spoken to you.” Yeshua is making a connection to the Torah as it applies to fruiting trees and vines in the promised land: “And when you come into the land, and have planted numerous varieties of trees for food, then you should consider their fruit as being uncircumcised (unclean): for three years it is to be considered uncircumcised (unclean) to you: it shall not be eaten of.” -Leviticus 19:23 Therefore, the comparison is to the three years of Yeshua’s ministry which the disciples have participated in. Figuratively they were a freshly planted vine in Him at the beginning of His ministry and had been considered uncircumcised (unclean) fruit up to the point that His cleansing word had made their fruit circumcised (clean) for harvesting. That is, at the end of the three years according to the Torah allusion. Of course in counter distinction to this Yehudah (Judas Iscariot) had not stayed the course unto completion and therefore his fruit remained uncircumcised (unclean). 5 I Am, I exist (ego eimi[G], Anochiy[H]) the Vine (ampelos[G], hagefen[H]), you are the tender, flexible branches (klema[G]); the one who abides, remains (meno[G]) in Me and I in him, he bears (phero[G]) much fruit (karpos[G], p’riy[H]), for separated (choris[G]) from Me you don’t have the power (dunamai[G]) to do anything. 6 If anyone does not abide, remain (meno[G]) in Me, that one is thrown away, dropped, discarded (ballo[G]) outside (exo[G]) as a tender branch (klema[G]) that is indeed dried up (xeraino[G]); and they gather them, and into the fire (pur[G], eiysh[H]) they cast, throw away, drop, discard (ballo[G]) them and they are burned. The branch is entirely reliant on the vine and its root system to supply all the nutrients it needs to grow strong and bear fruit. Therefore, if the branch is not connected to the vine it cannot bear fruit. We note that the branch that is thrown into the fire is not one that has been cut off by the Vinedresser but one that has become detached and is gathered up from the ground where it has dried out and become good for nothing other than the fire. This is consistent with the fact that one has to wilfully refuse God’s offer of redemption and sustenance through Yeshua in order to be burned in the spiritual fires of eternal torment. God doesn’t send people to eternal punishment, rather they choose to go there. Once again Yehudah (Judas Iscariot) is alluded to as the branch that did not remain in the Vine and is therefore, fallen off the Vine and will be collected and thrown into the fire. 7 If you abide, remain (meno[G]) in Me, and My spoken words (rhema[G]) abide, remain (meno[G]) in you, ask whatever you desire (thelo[G]), and it will be done for you. 8 My Father (Ho Pater[G], Aviy[H]) is glorified (doxazo[G]) by this, that you bear, carry (phero[G]) much fruit (karpos[G], p’riy[H]), and become, are seen to be (ginomai[G]) My Talmidim[H] (disciples, devoted students). This is the qualification for John 14:13, “Whatever you ask in My Name” means “If you abide, remain in Me, and My spoken words abide, remain in you, ask whatever you desire, and it will be done for you.” The result is the same as is described in John 14:13, “that the Father may be glorified, extoled, celebrated, praised in the Son…” How is the Father glorified in the Son through the disciples? It is by their fruit, seen by the fallen world. The same is true of all who believe. 9 Just as the Father (Ho Pater[G], Ha Av[H]) has entirely loved (agapao[G], aheivaniy[H]) Me, I have also entirely loved (agapao[G], ahavtiy[H]) you; abide, remain (meno[G]) in My all-encompassing love (agapao[G], ahavtiy[H]). 10 If you keep, guard (tishmeru[H]) My mitzvot[H] (commandments), you will abide, remain (meno[G]) in My all-encompassing love (agapao[G], ahavtiy[H]); just as I have kept (shamartiy[H]) My Father’s (Ho Pater[G], Ha Aviy[H]) mitzvot[H] (commandments) and abide, remain (meno[G]) in His all-encompassing love (agape[G], ahavato[H]). The mitzvot of Yeshua are the continuation and illumination of the Torah as expressed through Yeshua’s words and ministry, and the mitzvot of the Father which Yeshua has guarded and practiced are both the Torah and the direct instruction of the Father concerning Yeshua’s redemptive purpose. Therefore, for the disciples the miztvot of Yeshua transform their understanding of punitive law into an understanding of the law of freedom in Messiah (Yaakov[James] 1:25). Yeshua’s instruction is simple, “Hear, listen, receive and comprehend Israel, YHVH our God YHVH is echad (One). Love the Lord your God with all your heart and all your soul and all your strength and all your mind; and love your neighbour as you love yourself… Love one another as I have loved you…” There is perfect continuity in Yeshua’s words. The Torah has pointed to Yeshua (its Author) and He has in turn revealed Instruction where Law was once seen. He has revealed the Father, Shepherd of Shepherds, with His crook and staff, come to lead and guide, discipline and nurture His sheep. All this is born of the fact that the Holy God has entirely loved the Son and the Son has entirely loved us, and now we are tasked to choose to remain in Him and entirely love one another. We are reminded that love produces obedience and that obedience is our response to love and not the means by which we earn it. 11 These utterances (laleo[G]) I have spoken (dibartiy[H]) to you so that My joy (chara[G], simchatiy[H]) may be in you, and that your joy (chara[G], simchatechem[H]) may be made full (pleroo[G]). 12 “This is My mitzvatiy[H] (commandment), that you entirely love (agapao[G], tehehavun[H]) one another, just as I have entirely loved (agapao[G], ahavtiychem[H]) you. Yeshua makes a clear distinction between the Torah[H], mitzvot[H], rhema[G], and the intimate spoken utterances (laleo[G]) that He has spoken directly to His disciples. This discourse spanning five chapters of John’s Gospel is an intimate relational pep talk intended for His trusted few close friends. While it is accessible to all who believe it is first and foremost spoken for the edification of the twelve (-1). The purpose of Yeshua’s utterances to the disciples is so that His transcendent joy might be in them and that they, having understood why He has told them these things in advance would live to see the fullness of that same joy manifest within time and space. To His mitzvot (plural) Yeshua confirms His mitzvah “Mitzvatiy” (singular): “Entirely love one another just as I have entirely loved you.” 13 Greater (mega[G], rabah[H]) love (agape[G], ahavah[H]) has no one than this, that a certain one (tis[G]) lay down, gift (hanotein[H]) his life breath, soul (psuche[G], nafsho[H]) in behalf (huper[G]) for his beloved friends (philos[G], yediydayn[H]). 14 You are My beloved friends (philos[G], yediyday[H]) if you do what I command (entellomai[G], mitzaveh[H]) you. Most English translations are misleading here. They make this phrase sound like a universal idiom or general life coach. It is not. The Greek text in particular is very precise, saying “a certain one” and not “one”. Furthermore, the certain individual in question lays down his life for his friends (plural), often mistakenly rendered in the singular by English translations presuming an idiomatic application rather than a phrase pertaining to a specific individual. Therefore, we correctly read “Greater love has no one than this, that a certain one lay down, gift his life, breath, soul for his friends.” Yeshua is not teaching a general principal but is speaking specifically about His coming sacrificial death. His friends are defined as those who obey Him. This is why He goes on to say: 15 No longer do I call you bond servants (doulos[G], avadiym[H]), for the bond servant (doulos[G], haeved[H]) does not see, perceive (eido[G]yodeia[H]) what his lord (kurios[G], Adonayu[H]) is doing; but I have called each of (pas[G]) you a beloved friend (philos[G], yediyday[H]), for all things that I have heard, received, applied (akouo[G]shama’tiy[H]) from My Father (Ho Pater[G], Ha Aviy[H]) I have made known (gnorizo[G], hoda’tiy[H]) to you. While the disciples may have heeded Yeshua’s call to service three years prior, they had now been cleansed by His word and had become dearly loved friends. Following His death, resurrection and ascension the disciples will become Yeshua’s brothers and sons of God (Romans 8:14-17; Galatians 3:27-4:8). Thus the progression from servants to friends to brothers. From within time and space the adoption as children of God and therefore brothers and sisters to Messiah could not happen until after His death and resurrection. This is why at this point Yeshua calls them friends rather than brothers and sisters. We note that Yeshua had made known to the disciples all that He had received from the Father up to that point. As we would expect of our perfect Redeemer, Yeshua was a transparent Leader of impeccable integrity. The Greek says “known” (gnorizo) rather than “seen” (eido) because the knowledge has been revealed, received and become all-encompassing as a result of the disciples having seen (eido) the living Messiah. 16 You did not choose Me but I chose you, and set you in place (tithemi[G]) so that you would go and bear fruit (karpos[G], p’riy[H]), and that your fruit (karpos[G], p’riy[H]) would abide, remain (meno[G]), so that whatever you ask of the Father (Ho Pater[G], Ha Av[H]) in My name (bishmiy[H]) He may give (yitein[H]) to you. “You did not choose Me” does not mean the disciples had no choice in the matter but that they did not initiate the choosing. In other words, He chose them and they had to choose to accept Him. Having being chosen they chose to be predestined. This does not teach predestination over freewill but predestination and freewill. “I chose you” means both “I physically searched you out and chose you, asking you to follow me in person” and “I chose you before the creation of the world”. To deny either is to be devoid of the revelation of the Ruach HaKodesh. Yeshua chose them for a purpose, “so that you would go and bear fruit, and that your fruit would abide, remain so that whatever you ask of the Father in My name He may give to you.” Yeshua’s choosing of His disciples was contrary to the rabbinical custom where disciples would seek out a rabbi and not the other way around. “If you wish to make yourself a Rav (great rabbi/ great one), choose yourself a lord and become his pupil (companion)” -R. Yoshuah ben Perachiah, (said to be the master of Yeshua of Natzeret), Pirke Avot (Wisdom of the Fathers), c. 1. sect. 6. [Ganz Tzemach David, fol. 24. 2.] "He has chosen me, and I have chosen Him:'' -Song of Songs 2:16 Praphrase Zohar in Exod. fol. 9. 1. 17 This I command (entellomai[G], mitzaveh[H]) you, that you entirely love (agapao[G], tehehavun[H]) one another. 18 “If this world (ho kosmos[G], haolam[H]) pursues you with hatred (miseo[G]), you know, have learned (ginosko[G]deu[H]) that it has pursued Me with hatred (miseo[G]) before you. The disciples had witnessed the way the world had treated Yeshua and were to see yet greater proof of the world’s hatred toward Him. Therefore, Yeshua warned them to expect trouble. A true follower of Yeshua will be pursued by the hatred of those bound to the fallen world. There is a certain comfort in understanding this. Rather than presuming a life devoid of hatred and harm we are admonished to expect it and understand why it’s happening. 19 If you were of this world (ho kosmos[G], haolam[H]), this world (ho kosmos[G], haolam[H]) would have filial love for (phileo[G]) you as its own; but because you are not of this world (ho kosmos[G], haolam[H]), but I chose you out of this world (ho kosmos[G], haolam[H]), because of this, the present world (ho kosmos[G], haolam[H]) pursues you with hatred (miseo[G]). We see that the disciples and indeed all who follow Yeshua are no longer of the fallen world. The evidence is in the fact that the fallen world sees no filial (family) connection to them. Therefore, because Yeshua has chosen His followers and lifted them out of filial connection to the sin affected world, the sin affected world detests them as being aliens living among the inhabitants of the fallen creation. Thus, following Yeshua’s resurrection, the Father will recognize the followers of Yeshua as sons and daughters of God. Therefore, our filial (family) connection is no longer to the first Adam but through the last Adam (Yeshua). The Talmud teaches something similar in its distinguishing of the wise men as set apart from anashiym l’olam “men of the world” (Talmud. Bavliy. Kiddushin, fol. 80. 2.). 20 Remember this word, essence, substance (logos[G], davar[H]) that I said to you, ‘A bond servant (doulos[G], haeved[H]) is not greater than his lord (kurios[G], Adonayu[H]) [John 13:16].’ If they persecuted Me, they will also persecute you; if they kept, guarded, attended to (tereo[G]) My word, substance, essence (kurios[G], Adonayu[H]) they will keep, guard, attend to (tereo[G]) yours also. Part of what it means to recognize that a servant is never greater than his lord is to understand that to whatever degree the lord was persecuted the servant will also suffer persecution, and in turn, those not a part of the servant’s group who none the less honoured the teaching of the servant’s lord, will also honour the teaching of the servant. This means that the disciples can expect both persecution and honour. They will be the sweet fragrance of salvation to those being saved and the stench of death to those being lost (2 Corinthians 2:15). 21 But all these things they will do to you through (dia[G]) the Name (onoma[G]) of Me, because they do not see, perceive (eido[G]) the One who sent Me. Most English translations read “these things they will do because of My Name” meaning, because the people of the world hate Yeshua’s Name and teaching they will show the same hatred toward His disciples. This is qualified by the last clause which says “because they do not see the One Who sent Me.” However, the Greek literally says “these things they will do through the Name of Me, because they do not see the One Who sent Me.” Meaning, people claiming to act in Yeshua’s Name will persecute the true followers of Yeshua. This is exactly what happen by the turn of the first century CE when the then predominantly Gentile Christian Church began to make it difficult for Jewish believers to maintain Jewish identity within the body of believers. Subsequently the same kind of persecution has been a mainstay of the political Christian Church throughout the centuries and is at present manifest in the mainstream evangelical, charismatic and orthodox Church (as well as the Roman Catholic, Eastern and Greek Orthodox Church) in the form of Continuationism (the latest version of Replacement Theology). Communities like our own (Beth Melekh) are disliked equally by Orthodox Jews and Continuationist Christians. 22 If I had not come and spoken to them, they would not have retained their sin, missing the mark of God’s holiness (hamartia[G]), but now they have no sacrifice upon the face of their sin (elta al apay chtiythuvn[A]). This concerns those who were a part of the generation who witnessed Yeshua’s ministry in person and rejected Him. As a result they are without means of covering for sin because of their disbelief. Of course sin is always without excuse, which is why the Aramaic text reads “now they have no sacrifice upon the face of their sin” rather than “they are without excuse…” 23 He who pursues Me with hatred (miseo[G]), hates My Father (Aviy[H]) also. 24 If I had not done among them the works which no one else did, they would not have retained their sin, missing the mark of God’s holiness (hamartia[G]); but now they have both seen and pursued Me with hatred (miseo[G]) and have hated My Father (Aviy[H]) also. This is extremely significant for Jewish people. One of the central prayers of our Rosh Hashanah service acknowledges God as Avinu Malkeinu (Our Father, Our King). Yeshua is saying, “Those who hate Me hate YHVH!” 25 But to fulfil the word, essence, substance (logos[G], davar[H]) in the Tanakh (Torah)[H] (nomos[G], Law) that belongs to them (autos[H]), ‘They hated Me without a cause.’ [Psa. 35:19; 69:5(4)] Numerous English versions needlessly infer separation between the Tanakh and Yeshua by translating this verse as “So is fulfilled the word written in their Scripture”. While this is technically correct it is none the less extremely misleading. Yeshua intends to convey the fact that the Scripture belongs to the Jewish people both believing and unbelieving because God has given them the Scriptures as a gift to be shared with the nations. This is why Rav shaul Hashaliach says “for the gifts and the calling of God are irrevocable.” (Romans 11:29). Therefore, we better translate “But to fulfil the word, essence, substance in the Tanakh that belongs to them.” Note that “the Word (Davar) in the Tanakh belongs to them.” Yeshua is the Davar (Word, Essence, Substance). The quote is from Psalms 35:19 and 69:5(4). Therefore, as is the case today, Torah (nomos[G]) is sometimes used to denote the wider body of inspired Hebrew Scripture. To “hate without cause” is the ultimate indictment in that every opportunity had been given for those disbelievers to believe and turn in love to God through Yeshua. 26 “As soon as the Helper, One Who stands alongside (parakletos[G]) comes, Whom I will send to you from the Father (Ho Pater[G], HaAv[H]), that is the Spirit, Breath, Wind (Ha Ruach[H]) of truth (Emet[H]) Who proceeds from the Father (Ho Pater[G], HaAv[H]), He will testify, bear witness (martureo[H]) about Me, 27 and you will testify, bear witness (martureo[H]) also, because you have been with Me from the beginning, origin, head (arche[G], rosh[H]). The Ruach HaKodesh will be sent by Yeshua from the Father. It is important to note that the Ruach HaKodesh has a specific role as the Spirit of the Father and the Son with us. He is the Helper Who comes alongside in support of us and dwells within us through Yeshua. He proceeds from the Father to testify to and bear witness of the Son. The Ruach HaKodesh does not seek glory for Himself any more than the Son sought glory for Himself. Rather the Ruach HaKodesh seeks to bring glory to and testify about the Son. This challenges the theology of many modern Christian denominations who insist on making a mantra out of chanting or calling on the Name of the Holy Spirit. The only place in Scripture where God instructs us to invoke the Name of the Holy Spirit is in the tevilah (immersion) of believers, immersed into the Name of the Father, the Son and the Holy Spirit (Matthew 28:19). Note the order and role of each distinct and unified person of the Godhead. King David speaks to the Father of the Holy Spirit in Psalm 51:11 but does not call on the Holy Spirit. Isaiah speaks of the Holy Spirit but does not call on the Holy Spirit (Isaiah 57:15; 63:10-11). John the Immerser speaks of the Messiah immersing (baptising) with the Holy Spirit but does not call on the Holy spirit (Matthew 3:11). Yeshua warns against blaspheming the Holy Spirit (not the same as invoking the Spirit’s Name or praying to Him Matthew 12:32; Luke 12:10).The Holy Spirit is said to give the persecuted believer words to speak (Mark 13:11). Ananias is accused of lying to the manifestly present Holy Spirit of God (Acts 5:3). So we see that the Holy Spirit is present among believers both corporately and individually and that His role is to point us to the Father and the Son. When asked how they should pray Yeshua responded to the disciples by saying “When you pray, pray this way, ‘Avinu shabashamayim (Our Father Who Dwells in the heavens…)” Yeshua also says “Whatever you ask in My Name” meaning that He expects we will invoke His Name in prayer. However, He never teaches us to pray in the Name of the Holy Spirit or to invoke the Spirit’s Name. Here Yeshua is very clear about the role of the Spirit. He explains that the role of the Spirit is to testify to and bring one’s focus upon the Son unto the Father. Previously Yeshua has said that the Holy Spirit will bring to remembrance the things of Him (Yeshua). Tragically, those who invoke the Holy Spirit and promote His Name in repeated worship phrases are acting in direct contradiction to the role of the Holy Spirit Himself. Put simply, the Holy Spirit wants you to testify to the Name of Yeshua and give glory to the Father. When you know that you are tasked with promoting someone else and are doing everything you can to celebrate and honour that person but those listening ignore that person and instead praise you, how do you respond? If we sing “Come Holy Spirit” we have already missed the point, it is the Holy Spirit in us Who sings “Welcome Yeshua, Glory to YHVH!” To promote the Holy Spirit at the expense of the Father and the Son is to blaspheme the entire Godhead. If a helper has come into your home and dwells in your living room and has lived with you and helped you for many years, never leaving or forsaking you, would it not be rude to act as if He weren't already sitting beside you as a member of your family? Would it not be the height of rudeness to scream out loud "I invite You to enter" when He is right there having already long since entered? This is what we are doing when we pretend to invite the Holy Spirit to attend our worship gatherings. If you need to invite Him He is not in attendance. And yet many who do so claim that He dwells in them and see no contradiction. We notice that in receiving the Holy Spirit we are reminded of Yeshua’s teaching and have the affirmation of His identity and Truth. As a result we do as the Spirit in us has done, testifying to others. In the context of this passage it is the disciples who are specifically tasked with the work of testimony as a result of the presence of God’s Spirit in order that those who hear might receive the truth of the Gospel from those who were present and witnessed the life and ministry of Yeshua on earth. They had been chosen to be with Him from the beginning of His ministry for this very purpose. © Yaakov Brown 2020 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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