Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). 23 Then the Roman soldiers, when they had crucified [driven stakes into] (stauroo[G]) Yeshua[H], took His outer garments and divided them into four shares, a share to each soldier and the undergarment (chiton[G], ketonet[H]) remained; now the undergarment (chiton[G], ketonet[H]) was seamless, woven as one piece. First it is important to recognize something we will rarely if ever see in an artistic representation of Messiah on the cross. All His clothing was removed including His underwear. Part of the suffering experienced by the crucified was the inherent and all-encompassing humiliation. Yeshua was crucified naked. The outer garments were of lesser value and were divided among the Roman soldiers four ways, thus four items of outer clothing. The seamless undergarment was unique, the work of a skilled seamstress and a rare priestly item. The Roman soldiers recognized this, so rather than tear it they chose to gamble for it. The seamless priestly undergarment (ketonet[H]) connects Yeshua to numerous prefigures for Messiah which are found in the Tanakh (OT). We recall that Yeshua had washed the feet of His disciples as a sign of their preparation as priests in the order of His resurrected and transcendent eternal priesthood (Hebrews 7:11-28). Yeshua was wearing only the seamless garment mentioned here as He washed the feet of His disciples (John 13:4). Thus, Yeshua the Kohen HaGadol (High Priest) prepared His priests (disciples) to minister the good news of His present and coming Kingdom to the Jewish people first perpetually and also to the nations (all humanity) [Romans 1:16]. The Katenot (fem. plural of ketonet) as Atoning Garments of Skin (A Pre-figure for Messiah’s Sacrifice): “For Adam and his wife YHVH Elohim made katenot (undergarments) of skins (animal hide) to cloth them.” - Bereishit (Genesis) 3:21 The Ketonet of Joseph (As a Pre-figure for the Priestly Garment of Messiah): “Now Israel (Jacob) loved Yoseph more than any of his other children because he was the son of his old age, so he made for him an ketonet (undergarment) of pasiym [palms] (plural form of the palm of the hand or base of the foot).” - Bereishit (Genesis) 37:23 *Note that the Hebrew text of Genesis 37:23 does not say that Joseph’s coat (ketonet) was “of many colours” as numerous English translations convey, rather the Hebrew pasiym is a plural form of the word pas meaning palm of the hand or base of the foot. Thus the proper reading in English would be: “he made him (Joseph) a long sleeved tunic that reached to his feet”. “And they took Yoseph’s ketonet (undergarment) and slaughtered a kid goat and dipped the ketonet (undergarment) in the blood.” -Bereishit (Genesis) 37:31 The Ketonet of Aaron & Sons - Priests (As Pre-figures For Messiah): “And these are the garments they shall make; a breastplate and an ephod and a robe, and a woven ketonet (undergarment)…” -Shemot (Exodus) 28:4 (Ex. 28:39, 40; 29:5, 8; 39:27; Lev. 8:7, 13; 10:5; 16:4) Some may ask “Why is the connection between the priesthood of Israel and Yeshua so important?” It is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel, not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) and Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (bought off by the Roman authorities) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of transference was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was to ritually wash Him as Priest of priests and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood”. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, it was right that Yeshua had been given a priestly undergarment [ketonet] (probably made for Him by Yochanan’s mother Elisheva [Elisabeth: My God blesses sevenfold/makes an oath], a wife of a Levitical priest [Zechariah John the Baptist’s father]). The King’s Ketonet in Song of Songs (Prophetic of Messiah’s Crucifixion): “I have put off my ketonet (undergarment); how shall I put it on, I have washed my feet how shall I defile them?” -Shir HaShiriym (Song of Songs) 5:3 Eliyakiym [My God Raises Up] Clothed with the Priestly Garment Ketonet (As Pre-figure for Messiah) “20 And it shall come to pass in that day, that I will call my servant Eliyakiym (My God Raises Up) the son of Hilkiyah (My Portion is YHVH): 21 And I will clothe him with your ketonet (undergarment) [kutanetecha], and strengthen him with thy belt, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open (ref. Rev.3:8). 23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. 24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. 25 In that day, says YHVH Tzevaot (Who goes warring), shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it.” -Yishayahu (Isaiah) 22:20-25 24 So they said to one another, “Let us not tear it, but cast lots (throw dice) for it, to decide whose it will be”; this was to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) “They divided My outer garments among them, and for My clothing they cast lots [Psalm 22:18(19)].” Yochanan (John) explains that by dividing Yeshua’s priestly undergarment the Roman soldiers fulfilled Psalm 22. In Mark’s gospel 15:34 Yeshua quotes the beginning of this same Psalm, “My God, My God, why have You forsaken me?” Psalm 22 is quoted directly and implicitly alluded to throughout the New Testament making it one of the most important Messianic Psalms. 1“For the music director, on “The Doe of the Dawn,” a psalm of David. 2 My God, my God, why have You forsaken me? Distant from my salvation are the words of my groaning.[a] 3 O my God, I cried out by day, but You did not answer, by night, but there was no rest for me. 4 Yet You are holy, enthroned on the praises of Israel. 5 In You our fathers put their trust. They trusted, and You delivered them. 6 They cried to you and were delivered. In You they trusted, and were not disappointed. 7 Am I a worm, and not a man? Am I a scorn of men, despised by people? 8 All who see me mock me. They curl their lips, shaking their heads: 9 “Rely on Adonai! Let Him deliver him! Let Him rescue him—since he delights in Him!”[b] 10 Yet You brought me out of the womb, made me secure at my mother’s breasts. 11 From the womb I was cast on You-- from my mother’s womb You have been my God. 12 Be not far from me! For trouble is near-- there is no one to help. 13 Many bulls have surrounded me. Strong bulls of Bashan encircled me. 14 They open wide their mouths against me, like a tearing, roaring lion. 15 I am poured out like water, and all my bones are disjointed. My heart is like wax-- melting within my innards. 16 My strength is dried up like a clay pot, my tongue clings to my jaws. You lay me in the dust of death. 17 For dogs have surrounded me. A band of evildoers has closed in on me. They pierced[c] my hands and my feet. 18 I can count all my bones. They stare, they gape at me. 19 They divide my clothes among them, and cast lots for my garment.[d] 20 But You, Adonai, be not far off! O my strength! Come quickly to my aid! 21 Deliver my soul from the sword-- my only one from the power of the dog. 22 Save me from the lion’s mouth. From the horns of the wild oxen rescue me. 23 I will declare Your Name to my brothers. I will praise You amid the congregation.[e] 24 You who fear Adonai, praise Him! All Jacob’s descendants, glorify Him! Revere Him, all you seed of Israel. 25 For He has not despised or disdained the suffering of the lowly one. Nor has He hidden His face from him, but when he cried to Him, He heard. 26 From You is my praise in the great assembly. I will fulfill my vows before those who fear Him. 27 Let the poor eat and be satisfied. Let them who seek after Him praise Adonai. May your hearts live forever! 28 All the ends of the earth will remember and turn to Adonai. All the families of the nations will bow down before You. 29 For the kingdom belongs to Adonai, and He rules over the nations. 30 All the rich of the earth will feast and worship. Everyone who goes down to the dust will kneel before Him-- even the one who could not keep his own soul alive. 31 His posterity will serve him, telling the next generation about my Lord. 32 They will come and declare His righteousness to a people yet to be born-- because He has done it!” Footnotes a. Psalm 22:2 cf. Matt. 27:46; Mark 15:34. b. Psalm 22:9 cf. Matt. 27:43. c. Psalm 22:17 Or, is like a lion. d. Psalm 22:19 cf. Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24. e. Psalm 22:23 cf. Heb. 2:12. -Tehillim (Psalms) 22 TLV 25 Therefore the Roman soldiers did these things. But standing by the cross of Yeshua[H] were His mother, and His mother’s sister, Miriyam[H] (rebellion, Mary) the wife of Chelphiy[H] (Klopas[G], exchange), and Miriyam[H] (rebellion, Mary) of Magdala[A] (a tower). 26 When Yeshua[H] then saw His mother, and the disciple (talmid[H]) [John the author] whom He loved standing nearby, He said to His mother, “Dear Woman, behold, now, look (hineih[H]), your son!” 27 Then He said to the disciple (talmid[H])[John the author], “Behold, now, look (hineih[H]), your mother!” From that hour the disciple (talmid[H])[John the author] took her into his own household. This interaction between the dying Yeshua and His mother and beloved disciple is recorded only in the gospel of John. It is a heart wrenching and beautiful account of unfathomable sacrificial love. The example set here by Yeshua transcends all others with regard to the practical outworking of self-sacrificing love for others. Yeshua’s mother unnamed and His disciple unnamed are named in Him mother and son. Their suffering and joy would birth the body of faith which has now spread globally to the nations and is about to return to bring redemption to the entire remnant of ethnic, religious Israel, the Jewish people (Romans 11:25). The gospel can be seen in the names of those mentioned: In exchange (Klopas) for rebellion (Miriyam) a shepherd of Migdal (Magdala, tower). Yeshua’s mother is not named in Yochanan’s gospel (cf. 2:1). This corresponds to the author’s descriptions of himself as a disciple whom Yeshua loved. The author’s focus is on the Divine Word (Yeshua) rather than His earthly familial and friendship connections which are well observed in the synoptic gospels. “Standing by the cross” is also rightly translated “standing near the cross”. This in no way contradicts the description of the women standing at a distance (mark 15:40) in the synoptic gospels as the terms “near” and “distance” are subjective contextual variables cited by different eye witnesses. 28 After this, Yeshua[H], knowing that all things had already been accomplished, to make perfect the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) [Psalm 69:22(21)], said, “I am thirsty.” “Knowing that all things had already been accomplished” means that Yeshua was aware of all these things having been completed by Him before the foundation of the world (Rev. 13:8). Pause for a minute to consider the enormity of the love of God in Messiah. Yeshua (the Living Word essence of creation in Whom all things hold together and have their being) entered time and space to give His life knowing exactly how horrific His suffering would be and being aware that no other could pay the price, He choose it willingly. In one sense, given the eternal nature of God and Messiah’s Divinity, we could say that the all existing Messiah having seen the end from the beginning was crucified before He was crucified and resurrected before He was born (into time and space) and thus being transcendent remains for us both our suffering Servant and victorious King Who is able to comfort us in every circumstance given His own experience and to deliver us from evil given His authority over all things according to the Father’s will. “1For the music director, on “Lilies,” of David. 2 Save me, O God, for the waters have reached my soul. 3 I have sunk in deep mud, and there is no footing, I have come into deep waters, and a flood sweeps over me. 4 I am worn out by my crying, my throat is parched, my eyes fail, waiting for my God. 5 Those who hate me without a cause[a] outnumber the hairs of my head. Powerful are my enemies who would destroy me with lies. What I did not steal, must I restore? 6 O God, You know my folly, nor are my trespasses hidden from You. 7 May those who hope in You not be ashamed because of me, my Lord, Adonai-Tzva’ot. May those who seek You not be disgraced because of me, O God of Israel. 8 For I have endured scorn for Your sake. Disgrace has covered my face. 9 I have become a stranger to my brothers, a foreigner to my mother’s children. 10 For zeal for Your House consumed me-- the insults of those who insulted You have fallen on me.[b] 11 When I wept and fasted-- that became a reproach to me. 12 When I put on sackcloth, I became a joke to them. 13 Those who sit at the gate chatter about me, and I am the song of the drunkards. 14 But as for me, my prayer to You, Adonai, is for a time of favor. O God, in Your great love, answer me with the truth of Your salvation. 15 Deliver me from the mire-- do not let me sink. Deliver me from those who hate me, out of the deep waters. 16 Do not let floodwaters sweep over me, nor the deep swallow me up, nor the Pit shut its mouth over me. 17 Answer me, Adonai, for good is Your mercy. With Your great compassion, turn to me. 18 Hide not Your face from Your servant. For I am in distress—answer me quickly. 19 Draw near to my soul and redeem it. Ransom me because of my foes. 20 You know my reproach, my shame, my disgrace. All my adversaries are before You. 21 Scorn has broken my heart, so I am sick. I looked for sympathy, but there was none, for comforters, but found none. 22 They put gall in my food, and for my thirst they gave me vinegar to drink.[c] 23 Let their table before them be a snare, and what should have been for their well-being, let it be a trap. 24 Let their eyes be darkened so they cannot see and their backs be bent forever.[d] 25 Pour out Your indignation on them. Let Your fierce anger overtake them. 26 Let their encampment be deserted. Let none dwell in their tents. 27 For they persecute the one You have smitten, so they tell of the pain of those You have wounded. 28 Add guilt to their guilt-- may they not come into Your righteousness. 29 May they be wiped out of the book of life and not be recorded with the righteous.[e] 30 But I—I am afflicted and in pain. Let Your salvation, O God, set me up on high. 31 I will praise God’s Name with a song, and magnify Him with praise. 32 It will please Adonai better than an ox or a bull with horns and hoofs. 33 The humble will see it and be glad. You who seek God, let your hearts revive. 34 For Adonai hears the needy and does not despise His captive people. 35 Let heaven and earth praise Him, the seas and everything moving in them. 36 For God will save Zion, and rebuild the cities of Judah. Then they will dwell there and possess it. 37 The children of His servants will inherit it and those who love His Name will dwell there. Footnotes a. Psalm 69:5 cf. John 15:25. b. Psalm 69:10 Cf. John 2:17; Rom. 15:3. c. Psalm 69:22 cf. Matt. 27:34, 48; Mark 15:23, 36. d. Psalm 69:24 cf. Rom. 11:9-10. e. Psalm 69:29 cf. Rev. 3:5. -Tehillim (Psalms) 69 TLV 29 A vessel full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. “Sour wine” (John 19:29) and “vinegar” (Matthew 27:48) are synonymous terms. Yeshua had earlier been offered “bitter gall” a narcotic (Matt 27:34) but had refused it. Yochanan is more precise than Matthew in his description of the “stick” on which the sponge was offered. He names the variety of plant the stick came from as “hyssop”, the same branch used by Israel to paint the blood of the Pesach Lamb onto their doorposts (Exodus 12:22). Yochanan (John) has already quoted Yochanan the Immerser (John the Baptist) saying “Behold the Lamb of God that takes away the sins of this world” (John 1:29, 1:36). Yeshua’s identity as the Pesach (Passover) Lamb is another key element in Yochanan’s gospel record and is later illuminated by Rav Shaul Hashaliach (Rabbi Paul The Sent One) [1 Corinthians 5:11]. 30 Therefore when Yeshua[H] had received the sour wine, He said, “It is finished! (teleo[G])” And He bowed His head and gave up His spirit, breath (pneuma[G], ruach[H]). Note that Yeshua pronounced His atoning work on the cross “finished”. His eternal blood offers atonement for all sin, past, present, and future. There is no further sacrifice needed, His sacrifice both precedes and proceeds, it covers (atones for) all who will receive Him and His saving work. Yeshua “Gave up His Ruach (Breath, Wind, Life, Spirit)”. He chose to give it up, it was not taken from Him (John 10:17-18). The giving up has a certain ambiguity: He gave up His life for us and He gave up His Spirit for us. Our lives are redeemed in the giving up of His life and strengthened in the giving up of His Spirit. Following His resurrection and ascension Yeshua in unity with the Father poured out His Spirit upon and within all who would receive Him. 31 Then the religious Jews (Ioudaios[G], Yehudiym[H]), because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat[H] [for that Sabbath was a high (megas[G]) day], asked Pilate (Pilatos[G]) that their legs might be broken, and that they might be taken away. “because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat” “22 “Suppose a man is guilty of a sin with a death sentence and he is put to death, and you hang him on a tree. 23 His body is not to remain all night on the tree—instead you must certainly bury him the same day, for anyone hanged is a curse of God.[a] You must not defile your land that Adonai your God is giving you as an inheritance.” -Devarim (Deut.) 21:22-23 TLV re: High Sabbath Leviticus 23:6-7 This High Sabbath was the first day of unleavened bread as convergent with the 14th of Nisan which becomes the 15th of Nisan at sundown by Biblical Hebrew reckoning. For more information on the death and resurrection time frame please read my article “Did Yeshua Die on a Friday?” link below: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/did-yeshua-die-on-a-friday 32 So the Roman soldiers came, and broke the legs of the first man and of the other who was crucified with Him (Yeshua); 33 but coming to Yeshua[H], when they saw that He was already dead, they did not break His legs. 34 But one of the Roman soldiers pierced His side with a spear, and immediately blood and water came out. Blood separated from water has been testified to by doctors to be clear evidence of death resulting from major heart trauma. Therefore, the plan meaning intends to give the clear evidence that Yeshua was dead and had not simply fainted as some fools suggest. The blood and water can also be seen as a prophetic precursor to the immersion commanded by Yeshua. All who believer are figuratively and spiritually washed in His blood and in obedience as disciples immersed in water as an identification with the death and resurrection of Yeshua. 35 And he who has seen [John the author] has testified, and his testimony is immutably true (alethinos[G], emet[H]); and he sees (eido[G]) that he is telling the absolute truth (ha emet[H]), so that you also may believe (pisteuo[G], ta’amiynu[H]). As is the case with the gospels of Matthew and Mark the author is claiming to be a reliable first hand eye witness to these events, and his purpose in writing is to ensure that others will be made aware of the truth of these events and pass on that truth to future generations. The Jewish Doctor Luke open’s his gospel with a similar testimony, though he does not claim to be an eyewitness but the recipient of information from eyewitnesses. 36 For these things came to pass to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]), “Not a bone of Him shall be broken.” [Psalm 34:20(21); cf. Ex. 12:46; Num. 9:12] 37 And again another Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) says, “They shall look on Him whom they pierced.[Zechariah 12:10 cf. Rev. 1:7]” 1 Of David, when he feigned insanity before Abimelech, who drove him away, and he left. 2 I will bless Adonai at all times. His praise is continually in my mouth. 3 My soul boasts in Adonai. The humble ones hear of it and rejoice. 4 Magnify Adonai with me and let us exalt His Name together. 5 I sought Adonai, and He answered me, and delivered me from all my fears. 6 They who looked to Him were radiant, and their faces will never be ashamed. 7 This poor man cried, and Adonai heard, and saved him out of all his troubles. 8 The angel of Adonai encamps around those who fear Him, and delivers them. 9 Taste and see how good Adonai is. Blessed is the one who takes refuge in Him. 10 Fear Adonai, His kedoshim, For those who fear Him lack nothing. 11 Young lions may lack, and go hungry, but those who seek Adonai want for no good thing. 12 Come, children, listen to me: I will teach you the fear of Adonai. 13 Who is the one who delights in life, and loves to see good days? 14 Keep your tongue from evil, and your lips from speaking treachery. 15 Depart from evil and do good. Seek shalom and pursue it.[a] 16 The eyes of Adonai are on the righteous, and His ears are attentive to their cry. 17 The face of Adonai is against evildoers, to cut off the memory of them from the earth. 18 The righteous cry out and Adonai hears, and delivers them from all their troubles. 19 Adonai is close to the brokenhearted, and saves those crushed in spirit. 20 Many are the distresses of the righteous, but Adonai delivers him out of them all. 21 He keeps all his bones-- not one of them is broken.[b] 22 Evil kills the wicked-- those who hate the righteous will be held guilty. 23 Adonai redeems the soul of His servants —no one who takes refuge in Him will be held guilty. Footnotes a. Psalm 34:15 cf. 1 Pet. 3:10-12. b. Psalm 34:21 cf. John 19:33-36. -Tehillim (Psalms) 34 TLV “1The burden of the word of Adonai concerning Israel. A declaration of Adonai, who stretched out the heavens, laid the foundation of the earth and formed the spirit of man within him: 2 “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples when they besiege Jerusalem as well as Judah. 3 Moreover, in that day I will make Jerusalem a massive stone for all the people. All who try to lift it will be cut to pieces. Nevertheless, all the nations of the earth will be gathered together against her. 4 In that day”—it is a declaration of Adonai—“I will strike every horse with confusion and its rider with madness. I will keep My eyes on the house of Judah but will blind every horse of the peoples. 5 Then the leaders of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength through Adonai-Tzva’ot their God.” 6 “In that day I will make the leaders of Judah like a firepot in a woodpile, like a burning torch among sheaves. They will devour on the right and on the left all the surrounding peoples, yet Jerusalem will remain in her place, in Jerusalem. 7 Adonai also will save the tents of Judah first, so that the honor of the house of David and the honor of the inhabitants of Jerusalem will not exceed that of Judah. 8 In that day Adonai will defend the inhabitants of Jerusalem so that the weakest among them that day will be like David and the house of David will be like God—like the angel of Adonai before them. 9 It will happen in that day that I will seek to destroy all the nations that come against Jerusalem. 10 “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced.[a] They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn. 11 In that day there will be a great mourning in Jerusalem, mourning like Hadad-rimmon in the valley of Megiddo. 12 The land will mourn clan by clan. The clan of the house of David by itself and their wives by themselves, the clan of the house of Nathan by itself, and their wives by themselves, 13 the clan of the house of Levi by itself and their wives by themselves, the clan of the Shimeites by itself and their wives by themselves. 14 Each of the remaining clans will mourn by itself and their wives by themselves.” Footnotes a. Zechariah 12:10 cf. John 19:34, 37; Rev. 1:7. -Zachariyah (Zechariah) 12 TLV 38 After these things Yoseph[H] (YHVH adds) of Ramatayim[H], (Arimatea[A], heights, birthplace of Samuel Mt Ephraim), being a disciple (talmid[H]) of Yeshua[H], but a secret one for fear of the Jewish religious leaders (Ioudaios[G], Yehudiym[H]), asked Pilate (Pilatos[G]) that he might take away the body of Yeshua[H]; and Pilate (Pilatos[G]) granted permission. So he came and took away His body. Yoseph of Ramatayim (Joseph of Arimathea) shows great courage in this public act of care for Yeshua’s body (Matt. 27:57; Mark. 15:43; Luke. 23:50). Matthew’s gospel tells us that Yoseph placed Yeshua “in his own new tomb.” “57 Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb,[a] which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 TLV The cost of the tomb Yoseph freely gave for Yeshua’s burial cannot be firmly established, but given the social and religious standing of Yoseph it is likely that it was worth a large sum of money by today’s standards costing millions of dollars (USD). The Greek word “mnemeion” translated “tomb” in Matthew 27:60 can also be translated “Sepulchre”. Both “tomb” and “sepulchre” often refer to a large tomb with multiple rock-cut cubicles for interring a number of bodies. A single Sepulchre complex of 63 rock cut tombs in Jerusalem dating to the first century C.E. received the name “Tombs of the Sanhedrin” from Rabbi Joseph Halevi in 1450 because of the large number of burial cubicles inside. While it’s unlikely that this particular Sepulchre is a Sanhedrin burial place, it is very likely that a Sepulchre like it with 70-72 cubicles may well have existed in the first century C.E. and it is therefore likely, given that Yoseph was a member of the Sanhedrin, that the tomb of Yoseph of Arimathea was one of the cubicles within the Sepulchre complex carved out specifically for members of the Sanhedrin and their families. If this is the case the classic notion of a single birth tomb is untenable. In fact, given that family tombs with multiple births dating to the first century have been found in Israel it seems that in most cases the first century Jewish dead were buried in multiple birth tombs, usually with family, and often among those of comparable social status. Added to this is the fact that “no one had yet been laid” in the tomb (John 19:41): meaning that the generation of the Sanhedrin at that time had yet to utilize the tomb complex, making Yeshua the first to be interred there. Tombs of the Sanhedrin (1st Century C.E.) Sanhedria, Jerusalem.
Yoseph’s faithful act fulfilled Isaiah 53:9: “His grave was given with the wicked, and by a rich man in His death,” Both Yoseph and Nakdimon were members of the Sanhedrin (Luke 23:50-51; John 7:50-52). They may also have been brothers: Some commentators believe that Joseph of Arimathea (his home town) is Yoseph ben Gorion, the brother of Nakdiymon (Nicodemous) ben Gorion, the same Nicodemus mentioned in the following verse. One traditional commentary [Ganz. Tzemach David, par. 1. fol 25. 1. & 27. 1.] suggests that Yoseph ben Gorion was a priest, and of the richest and most noble of the priests in Jerusalem; that he was a very wise, just, and upright man; and that three or four years before the destruction of Jerusalem, he was about sixty seven years of age (John Gill Commentary on the New Testament). Making Joseph of Arimathea approximately twenty seven years old when he helped to inter Yeshua. 39 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people)[cf. John 3], who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about 45 kilograms. 40 So they took the body of Yeshua[H] and bound it in linen wrappings with the spices, as is the burial custom of the Jewish people (Ioudaios[G], Yehudiym[H]). Likewise Nakdiymon acts courageously, though a member of the Sanhedrin he risks his status for Messiah. Jewish tradition records Nakdiymon as a tzaddik (righteous one) who called down miracles and was extravagant in his gifts to the poor. However, it is later recorded in the Babylonian Talmud that Rav Yochanan ben Zaccai saw the daughter of Nakdiymon, having been reduced to extreme poverty, gleaning barley kernels from under the hooves of horses in the northern coastal city of Akko (T. Bab. Cetubot, fol. 66. 2). This infers that Nakdiymon ended up impoverished because of his decision to follow Messiah Yeshua wholeheartedly and openly. What a courageous example of true devotion to the King Messiah Yeshua and obedience to the Father God. The cost of the burial spices (myrrh and aloes) that Nakdiymon brought to prepare Yeshua’s body are estimated by today’s currency as being between $150,000 to $200,000 USD. Both the wrapping in cloth and the use of spices for burial are alluded to by ancient Jewish commentary: "let the dead be wrapped in his own linen" - T. Hieros. Ternmot, fol. 46. 2. “They do not say a blessing over a lamp, nor… the spices of the dead…” - Mishnah. Berachot. c. 8. sect. 6. The practice of using embalming spices has fallen by the wayside, however the wrapping of the body in a shroud continues to be the practise of observant Jews today. Today, as in ancient times [Talmud Bavli Menachos 41:A] Jewish men are often buried wrapped in a tallit (prayer shawl) as a sign of preparation for the bodily resurrection at the last day. For more information concerning Nakdiymon please read my article on John 3. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore according to the preparation of the Jewish people (Ioudaios[G], Yehudiym[H]), since the tomb was nearby, they laid Yeshua[H] there. “In which no one had been laid” is said to make certain that the reader understands that only Yeshua was in the tomb when it was sealed by the large stone. This makes it clear that Yeshua alone was interred there and that Yeshua alone was resurrected from there. Because of the High Sabbath (First day of unleavened bread), the need to bury the body within a day of death and the ritual uncleanness associated with handling the body, they laid Yeshua’s body to rest promptly. "they may not dig pits… nor graves… on a solemn feast day.'' - Mishnah. Moed Katon, c. 1. sect. 6. Copyright 2020 Yaakov Brown 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. Introduction:
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 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 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 by ten by ten l’olam va’ed (for worlds eternal). Gen 14:18 And Melchi-tzedek (My King of righteousness) king of Shalem (Peace, wholeness) brought forth bread (Lechem) and wine (Yayin); and he is 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 (Melchi-tzedek) a tenth of all (Hebrews 7:4). –Genesis 14:18-20 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, Avraham (Then Avram) 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 for the Messiah, Who is the Cohen Ha-gadol raba (Great High Priest). Therefore, this free-will tithe holds authority over the obligatory tithe of the temple service and the priesthood of Aaron. Heb 7:1 For this Melchizedek was king of Salem, kohen of God Most High. He met Abraham returning from the defeat of the kings and blessed him, Heb 7:2 and to him Abraham apportioned a tenth of everything. First, by the translation of his name, he is “King of Righteousness”; and then also King of Salem, which is “King of Shalom.” Heb 7:3 Without father, without mother, without genealogy, having neither beginning of days nor end of life but made like Ben-Elohim, he remains a kohen for all time. Heb 7:4 Now see how great this man is! Even Abraham the patriarch gave him a tenth out of the plunder. Heb 7:5 Indeed, those sons of Levi who receive the priesthood have, according to Torah, a command to collect a tithe from the people—that is, from their kin, although they have come out of the loins of Abraham. Heb 7:6 But this one—who did not have their genealogy—has collected tithes from Abraham and has blessed him, the one holding the promises. Heb 7:7 Now it is beyond dispute that the lesser is blessed by the greater. Heb 7:8 In one case, dying men receive tithes; but in the other, one about whom it is testified that he lives on. Heb 7:9 Through Abraham even Levi, the one receiving tithes, has paid the tithe, so to speak— Heb 7:10 for he was still in his father’s loins when Melchizedek met him. Heb 7:11 Now if perfection was through the Levitical priesthood (for based on it the people had been given the Torah), what further need was there for a different kohen to arise—designated according to the order of Melchizedek, not according to the order of Aaron? Heb 7:12 For whenever the priesthood is altered, out of necessity an alteration of law also takes place. Heb 7:13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. Heb 7:14 For it is clear that our Lord has sprung forth from Judah—concerning this tribe, Moses said nothing about kohanim. Heb 7:15 And it is even more evident, if another kohen arises like Melchizedek— Heb 7:16 one made not by virtue of a Torah requirement of physical descent, but by virtue of the power of an indestructible life. Heb 7:17 For it is testified, “You are a kohen forever, according to the order of Melchizedek.” Heb 7:18 For on the one hand, a former requirement is set aside because of its weakness and ineffectiveness— Heb 7:19 for Torah made nothing perfect. But on the other hand, a better hope is introduced, through which we draw near to God. Heb 7:20 Moreover, it was not without a sworn oath. (Others indeed have become kohanim without a sworn oath, Heb 7:21 but He with an oath—sworn by the One who said to Him, “Adonai has sworn and will not change His mind, ‘You are a kohen forever.’”) Heb 7:22 How much more then has Yeshua become the guarantee of a better covenant. Heb 7:23 Now on the one hand, many have become kohanim, who through death are prevented from continuing in office. Heb 7:24 But on the other hand, the One who does remain forever has a permanent priesthood. Heb 7:25 Therefore He is also able to save completely those who draw near to God through Him, always living to make intercession for them. Heb 7:26 For such a Kohen Gadol was fitting for us: holy, guiltless, undefiled, separated from sinners, and exalted above the heavens. Heb 7:27 He has no need to offer up sacrifices day by day like those other kohanim g’dolim—first for their own sins and then for the sins of the people. For when He offered up Himself, He did this once for all. Heb 7:28 For the Torah appoints as kohanim g’dolim men who have weakness; but the word of the oath, which came after the Torah, appoints a Son—made perfect forever. –Hebrews 7 TLV All the tithes and offerings of Israel are presented to God through the mediation of the priesthood of Aaron. Thus the Cohen Ha-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 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 Melki-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. Mar 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. Mar 12:42 Then a poor widow came and put in two small copper coins, worth less than a penny. Mar 12:43 Calling His disciples over, He said to them, “Amen, I tell you, this poor widow has put in more than all those contributing to the box! Mar 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 TLV 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. 2Co 9:6 The point is this: whoever sows sparingly shall also reap sparingly, and whoever sows bountifully shall also reap bountifully. 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. 2Co 9:7 Let each one give as he has decided in his heart, not grudgingly or under compulsion—for God loves a cheerful giver. 2Co 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. 2Co 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. Rav Shaul (Paul) explains that it is the heart (Lev) 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. 2Co 9:11 You will be enriched in everything for all generosity, which through us brings about thanksgiving to God. 2Co 9:12 For this service of giving is not only supplying the needs of the kedoshim, but is also overflowing with many thanksgivings to God. 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. 2Co 9:13 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. 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. 2Co 9:14 And in their prayer for you, they long for you because of the surpassing grace of God upon you. 2Co 9:15 Thanks be to God for His indescribable gift! -2 Corinthians 9:6-15 TLV Our giving is the fruit of the surpassing chesed (grace, mercy) 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:
© 2016 Yaakov Brown HaShem has sworn and will not repent, “You are priest for (in) perpetuity (eternally) according to My words (d’varati: reasoning, cause, purposes) My king righteousness.” -Tehillim 110:4 Introduction and Overview:
At the conclusion of chapter 13 we find Avram camped beneath the oaks of Mamre (Strength, fatness, abundance) approximately 32 km south west of Beit-lechem (Bethlehem: House of bread). Avram had recently parted ways with his nephew Lot and had settled into his life rhythm, epitomized by the tent and altar, a sojourner in this world and one who understood the need for sacrifice. At least 15 years pass before Avram catches up with Lot again by way of delivering him from captivity. The present account is the first time in Biblical record that external history is co-ordinated with Biblical history. Scholars have concluded that the topographical details suggest these events took place in the early Bronze Age (The early second millennium BCE), subsequently some believe that chapter 14 was originally an outside account that was later added by Moses, however, there is equally compelling textual evidence to the contrary. Regardless, the tribal nations in question are well documented and archaeological evidence supports the Biblical account. Avram is seen exhibiting many of the characteristic qualities of a Tzadik (righteous one) throughout this chapter. He is living in the secular world but he is not of it. He understands his familial responsibility and rescues his nephew Lot from captivity. He remains fiercely vigilant in his calling, and while Lot’s green pastures have become short lived, Avram soon sees the L-rd’s providence at work in his right actions, even to the point of defeating a much larger combined force in the delivering of his nephew. This account begins with waring kings, sees Avram drawn into a secular war due to the captivity of his nephew Lot and then concludes with Avram being blessed by the King of Righteousness, which is closely followed by the king of S’dom’s attempt to compromise that blessing by offering to Avram that which wasn’t his to give. The Text: War of the Chieftains Gen 14:1 And it came to pass in the days of Amraphel (Speaks of darkness/Gives dark council) king (Chief) of Shinar (Country of two rivers), that Arioch (Fierce Lion) king of Elasar (G-d chastens/disciplines), Cedarlaomer (Hand full of sheaves) king of Elam (Pepetual/Eternal), and Tidal (Thanks toward High) king of nations (Goyim); Gen 14:2 Made war with Bera (In the evil) king of S’dom (Destruction, burning, field, demons), and with Birsha (In iniquity/guilt) king of Amorah (People of fear, bound, sheaves, submersed), Shinav (Teeth of father) king of Admah (Red Earth), and Shemeiver (Name that is strong) king of Tzeboiym (Beautiful ones), and the king of Bela (devouring, destruction, engulf), which is Tzoar (Insignificance). Gen 14:3 All these were joined together (bound in agreement) in the valley of Ha-Siddim (plain), which is Yam Ha-melach (the Sea of Salt—Dead Sea, a lake). Gen 14:4 Twelve years they served Cedarlaomer (Hand full of sheaves), and in the thirteenth year they rebelled. Gen 14:5 And in the fourteenth year came Cedarlaomer (Hand full of sheaves), and the kings that were with him, and smote the Rephaims (healing) in Ashterot (Cohesiveness/star goddess) Karnaim (Two horns), and the Zuzim (roaming ones) in Ham (hot), and the Emim (dreaded ones) in Shaveh Kiriathaim (Plain of two cities), Gen 14:6 And the Ha-Chori (cave dwellers) in their mount Seir (Hairy), unto Elparan (ram of glory: ayil – pa’ar), which is by the wilderness. Gen 14:7 And they returned, and came to Ein-mishpat (Spring of judgement), which is Kadesh (holy), and struck all the fields of the Amaleki (lapping people, wrung out people), and also the Amori (Sayers), that dwelt in Chatzetzon tamar (Division of a date palm). Gen 14:8 And there went out the king of S’dom (Destruction, burning, field, demons), and the king of Amorah (People of fear, bound, sheaves, submersed), and the king of Admah (Red Earth), and the king of Tzeboiym (Beautiful ones), and the king of Bela (devouring, destruction, engulf) [the same is Tzoar (Insignificance);] and they joined battle with them in the valley of Siddim (Plain); Gen 14:9 They fought against Cedarlaomer (Hand full of sheaves) the king of Elam (Perpetual, Eternal), and with Tidal (Thanks toward High) king of nations (Goyim), and Amraphel (Speaks of darkness/Gives dark council) king (Chief) of Shinar (Country of two rivers), Arioch (Fierce Lion) king of Elasar (G-d hastens/disciplines); four kings against five. Gen 14:10 And the valley of Siddim (Plain) had one tar piy after another (Be’erot be’erot); and the kings of S’dom (Destruction, burning, field, demons) and Amorah (People of fear, bound, sheaves, submersed) fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of S’dom (Destruction, burning, field, demons) and Amorah (People of fear, bound, sheaves, submersed), and all their food supplies, and went their way. Gen 14:12 And they took Lot (Covering), Avram's (Exalted father, Father of a nation) brother's son, who dwelt in S’dom (Destruction, burning, field, demons), and his goods, and departed. The names of the numerous kings illuminate the text greatly. I have rendered an allegorical paraphrase following the main text in order to try and convey a sense of the spiritual forces at work within the tribal nations and their attempts to gain supremacy over the other nations of the region. Something that can still be observed today in the conflicts of the Middle East. It’s worth noting that only the last of the five rebel cities survives the events of chapter 19. It appears that the valley of Siddim was submerged following the destruction of S’dom and Amorah. The Sea of Salt (Dead Sea) region was known in Roman times as Ashphalties, due to the lumps of bitumen often found floating in the waters, particularly in the southern waters which then covered the proposed location of the valley of Siddim. Avram Rescues Lot Gen 14:13 And there came one that had escaped, and told Avram (Exalted father, Father of a nation) the Hebrew (Ha-Ivri); for he dwelt in the plain of Mamre (Strength, fatness) the Amori (Sayer), brother of Eshcol (cluster, community), and brother of Aner (boy): and these were masters in covenant with Avram (Exalted father, Father of a nation). Gen 14:14 And when Avram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan (Judge). Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Chovah (Hiding Place), which is on the left hand of Damasek (Silent sackcloth weaver, mourning). Gen 14:16 And he brought back all the goods, and also brought again his brother (nephew) Lot (Covering), and his goods, and the women also, and the people. Gen 14:17 And the king of S’dom (Destruction, burning, field, demons) went out to meet him after his return from the slaughter of Cedarlaomer (Hand full of sheaves), and of the kings that were with him, at the valley of Shaveh (Level plain, agreement), which is the valley of the king. The designation, Avram Ha-Ivri (Abram the Hebrew) is of great significance. The name Ivri is probably derived from the root Ever (an ancestor of Avram: Luke 3:35), which is variously translated, The Region Beyond, One From Beyond, From The Other Side; and He Who Passed Over: all of which allude to the coming Messiah of the Ivrim (Hebrews). In modern terms we could translate the text dynamically and say, “Abraham the Jew”. The Talmud interprets the 318 trained servants as being a symbolic representation of Elietzer (Eliezer) the servant of Avram, because the numerical value of the Hebrew name Elietzer is 318. While this is not the plain (p’shat) meaning of the text it is a beautiful picture of the present help of G-d in Avram’s battle to free his nephew: Eli (My G-d) etzer (Helps). The mention of the region of Dan is one piece of textual evidence that might suggest that this text was an oral or outside historical tradition that was added to the Torah at its recording by Moses at a later date. This may also explain the reference to the Salt Sea (Dead Sea) which some understand to have resulted from the destruction of S’dom and Amorah. Avram Encounters Malki-tzedek Gen 14:18 And Melki-tzedek (My king of Righteousness) king of Shalem (Peace, wholeness, soundness) brought forth bread (Lechem) and wine (Yine): and he is priest of the El elyon (G-d over all gods). Gen 14:19 And he blessed him, and said, Blessed be Avram (Exalted father, Father of a nation) of the El elyon (G-d over all gods), possessor of heaven and earth: Gen 14:20 And blessed be the El elyon (G-d over all gods), who has delivered your enemies into your hand. And he gave him a tenth of everything. It is here that we first see the unification of the roles of King and priest. King David, who inherited Melki-tzedek’s throne in Jerusalem would later write the 110th Psalm, which speaks of the King Messiah of Israel who was to come. Yeshua is thus confirmed in the book of Hebrews as the One of Whom David spoke, the king of Shalem being a type for Yeshua the Messiah, our King of Righteousness. Numerous Jewish scholars have misunderstood the text of verse 14:20, and have interpreted Melki-tzedek to be the giver of the tenth. This is easily refuted by the written record of the book of Hebrews, codified over 130 years prior to the earliest of the rabbinical opinions to the contrary. Not only can the Hebrew text be understood to mean that Avram gave a tenth to Malki-tzedek, the context also infers that this is the case. When we add to this the fact that the Torah presents the role of priest as a receiver of tithes and offerings on behalf of G-d, without exception, and that the drash of Hebrews 7 clearly articulates the fact that Avram was the giver of the tenth, the alternate reading becomes untenable. The best commentary on Genesis 14:18-20 is found in Psalm 110 and the book of Hebrews chapter 7. King David is the writer of the former and a Hebrew priest the writer of the latter. Both writers understood the greater priesthood of the Messiah Yeshua and the subordinate role that the Levitical priesthood plays in relationship to Him. It is interesting to note that Malki-tzedek blesses El-Elyon in verse 20. No man can bless G-d, because all things come from G-d and are returned to Him. This is therefore another allusion to the Messiah, Who is G-d with us and is thus qualified to bless G-d. 1 Of David, a musical oracle. HaShem said to my Lord (l’Adoni), Sit you at my right hand, until I make your enemies your footstool. 2 A branch of strength will be sent by HaShem out of Zion: to tread down your enemy. 3 Your people shall be spontaneously willing in the day of your power, in the beauties of holiness from the womb of the dawn: you will have the covering dew of your youth. 4 HaShem has sworn and will not repent, “You are priest for (in) perpetuity (eternally) according to My words (d’varati: reasoning, cause, purposes) My king righteousness.” 5 My Lord your right hand shall smash in the day of your snorting anger against kings. 6 Judging among the nations, he shall fill the places with dead bodies; he shall strike the heads of land abundant. 7 The stream in the way he will drink: therefore upright he will raise the head. –Tehillim [Psalm] 110 7:1 For this Melki-tzedek, king of Shalem, priest of El elyon, the most high God, who met Avram returning from the slaughter of the kings, and blessed him; Heb 7:2 To whom also Avram gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Shalem, which is, King of peace; Heb 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; remains a priest continually. Heb 7:4 Now consider how great this man was, unto whom even the patriarch Avraham gave the tenth of the spoils. Heb 7:5 And truly they that are of the sons of Levi, who receive the office of the priesthood, have an instruction to take tithes of the people according to the Torah, that is, of their fellow Israelites, though they come out of the loins of Avraham: Heb 7:6 But he whose descent is not counted from them received tithes of Avraham, and blessed him that had the promises. Heb 7:7 And without all contradiction the lesser is blessed of the better. Heb 7:8 And here men that die receive tithes; but there he received them, of whom it is witnessed that he lives. Heb 7:9 And as I may so say, Levi also, who received tithes, payed tithes in Avraham. Heb 7:10 For he was yet in the loins of his father, when Melki-tzedek met him. Heb 7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the Torah,) what further need was there that another priest should rise after the order of Melki-tzedek, and not be called after the order of Aaron? Heb 7:12 For if the priesthood is being changed, it is also necessity a change the instruction. Heb 7:13 For he of whom these things are spoken is of another tribe, of which no man gave attendance at the altar. Heb 7:14 For it is evident that our Lord (Yeshua) sprang out of yehudah (Praise); of which tribe Moses spoke nothing concerning priesthood. Heb 7:15 And it is yet far more evident: for that after the likeness of Melki-tzedek there arises another priest, Heb 7:16 Who is made, not after the Torah of an earthly carnal (fallen human) instruction, but by the power of endless life (Ein Sof – without end, a name for G-d). Heb 7:17 For he testifies saying, “You are a priest for ever after the order of Melki-tzedek. Heb 7:18 For there is truly a disannulling of the former instruction because of its weakness and inability to profit those instructed. Heb 7:19 For the Torah made nothing perfect, but the bringing in of a better hope did; by which we draw near to God. Heb 7:20 And this is affirmed by the fact that He was made priest with an oath: Heb 7:21 (For those priests were made without an oath; but this one with an oath by him that said unto him, “HaShem has sworn and will not repent, You are a priest for ever after the order of Melki-tzedek:) Heb 7:22 By so much was Yeshua (Jesus) made a guarantee of a better covenant. Heb 7:23 And there truly were many priests, they were not able to continue because each of them died: Heb 7:24 But this man, because he continues forever, has an unchangeable priesthood. Heb 7:25 Wherefore he is able also to save them to the uttermost that come unto God through Him, seeing He lives forever to make intercession for them. Heb 7:26 For such a Cohen Ha-Gadol (high priest) became ours, who is holy, innocent, undefiled, separate from sinners, and made higher than the heavens; Heb 7:27 Who need not daily, as those high priests, to offer up sacrifice, first for His own sins, and then for the people's: for this He did once, when He offered up Himself. Heb 7:28 For the Torah makes men high priests which have infirmity; but the Word [D’var (John 1): d’varati: see Psalm 110:4 (5)] of the oath, which was made after the Torah, affirms the Son, who is perfect for evermore. –Hebrews 7 The King of S’dom as Tempter Gen 14:21 And the king of S’dom (Destruction, burning, field, demons) said unto Avram (Exalted father, Father of a nation), Give me the persons, and take the goods for yourself. Gen 14:22 And Avram (Exalted father, Father of a nation) said to the king of S’dom (Destruction, burning, field, demons), I have lifted up mine hand (Made a pledge) unto HaShem (YHVH), the El elyon (G-d over all gods), the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made rich Avram: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner (boy), Eshcol (cluster, community), and Mamre (Strength, fatness); let them take their portion. It is interesting to note the differences in the actions of the king of (Shalem) wholeness and peace, Malki-tzedek and the king of destruction, king of S’dom. Malki-tzedek (My king of righteousness) comes out to meet Avram with bread (Lechem) and wine, He offers Avram sustenance and then blesses him, asking nothing of him. To which Avram responds by giving a symbolic tenth of the spoils. The number 10 symbolizes completion and fulfilment in Hebraic thought, thus the King of Righteousness is seen as the one in whom Avram is made complete through trust. The king of S’dom on the other hand, comes to meet Avram and offers Avram that which is no longer his to give. The goods of S’dom are the spoils of war and rightfully belong to Avram, however, Avram refuses the offer—which is in fact an attempt to draw Avram’s eyes away from the promises of G-d with worldly riches. Avram is sure of G-d’s promises and his calling as the father of a holy nation, thus he asks nothing but that which belonged to those who had been in covenant with him. This is the first practical outworking of the promise of G-d, “I will bless those who bless you”. Some see the bread and wine as symbolic of communion (A Christian practice derived from Passover), and it is true that in Messianic Judaism we use the same blessing for both yeast filled bread and matzah (unleavened bread), however, the exodus hadn’t yet taken place, therefore there is no reason to commemorate pesach (Passover) here. It seems more likely that this is simply an offer of sustenance. Perhaps even an early Shabbat tradition, the King of Peace offering rest, respite and sustenance to a weary warrior. An Allegorical Paraphrase: using the meanings of the proper nouns (Remez) Gen 14:1 And it came to pass in the days of the one who gives dark council, chief of a country of two rivers, a fierce lion, chief of G-d’s discipline, and a hand full of sheaves, which ruled perpetually, gave thanks toward heaven in ruling the nations; Gen 14:2 They made war with the evil king of destruction and with iniquity the ruler over people in fear, their forefathers teeth were red with earth, a king of renown ruled beautiful ones, and the king devouring became insignificant. Gen 14:3 All these were in agreement with one another in the valley of the plain, which is the sea of salt. Gen 14:4 Twelve years they served one with a hand full of sheaves, and in the thirteenth year they rebelled. Gen 14:5 And in the fourteenth year came the one with a hand full of sheaves, and the kings that were with him, and smote the healers in the worship of the twin stars, and the roaming ones of heat, and the dreaded ones in the plain of two cities, Gen 14:6 And the cave dwellers in their hairy mountain, came unto the ram of glory, which was in the wilderness. Gen 14:7And they returned, and came to the spring of judgement, which is holy, and struck all the fields of the lapping people, and also the Sayers that dwelt in division under date palms. Gen 14:8 And there went out the king of destruction, and the ruler of people under fear, and the king of red earth, and the king of beautiful ones, and the king of devouring and Insignificance; and they joined battle with them in the plain valley; Gen 14:9 against the one with a hand full of sheaves the king of Eternity, and gave thanks toward heaven the king of nations, and one who gives dark council ruler of a country of two rivers, a fierce Lion king of G-d’s discipline; four kings against five. Gen 14:10 And the plain valley had springs, pits of tar; and the kings of Destruction and people of fear, fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of destruction, and the people of fear, and all their food supplies, and went their way. Gen 14:12 And they took covering, the nephew of the father of faith, who dwelt in Destruction, and his goods, and departed. Gen 14:13 And there came one that had escaped, and told the father of faith, Father of a nation, the Hebrew; for he dwelt in the plain of Strength, a Sayer, a brother in community, and brother of a young man: and these were masters in covenant with the father of faith. Gen 14:14 And when the father of faith heard that his nephew was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Judgement. Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them into hidden places, where weakness silently wove sackcloth and mourned. Gen 14:16 And he brought back all the goods, and also brought again his nephew covering, and his goods, and the women also, and the people. Gen 14:17 And the king of Destruction, went out to meet him after his return from the slaughter of the one with a hand full of sheaves, and of the kings that were with him, at the valley of agreement, which is the valley of the king. Gen 14:18 And My king of Righteousness, king of Peace, wholeness, and soundness brought forth bread and wine: and he is priest of the G-d over all gods. Gen 14:19 And he blessed him, and said, Blessed be the father of faith, Father of a nation and servant of the G-d over all gods, possessor of heaven and earth: Gen 14:20 And blessed be the G-d over all gods, who has delivered your enemies into your hand. And he gave him a tenth of everything. Gen 14:21 And the king of destruction, said unto the father of faith, father of a nation, Give me the persons, and take the goods for yourself. Gen 14:22 And the father of faith, father of a nation said to the king of destruction, I have lifted up my hand and made a pledge unto HaShem, the G-d over all gods, the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made the father of faith rich: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, the boy, the community, and strength; let them take their portion. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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