If a hand chooses to leave the body it will no longer be governed by the brain through the nervous system and will fail to receive blood from the heart to maintain its muscles, sinews, and operation. In a short time it will become a rotting piece of dead and decaying flesh. Sadly, this is what becomes of “believers” who refuse to gather regularly with other believers. What’s more the body is now short of a hand. The believer that wilfully refuses to meet regularly with other believers robs both himself and the body of Messiah. Introduction:
The second half of chapter 10 uses the former establishment of eternal atonement and the eternal security of those who receive Yeshua as a foundation for confidence in relationship to God. Yeshua has not only made all believers, regardless of tribe or ethnicity, priests (1 Peter 2:9), He has also given every believer access to the Holiest place (the heavenly holy of holies) in the eternal present, not locationally in the same sense that Yeshua is seated at the right hand of God, but spiritually, in the sense that God dwells in and with us through Yeshua and by His Spirit. To understand this locationally is error, it leads to many heretical teachings, whereas to understand it transcendently (trans-locationally) is righteousness, a faith that accepts the future descent of the heavenly glory and the manifest dwelling of God on the new earth. We do not bring heaven down, God does. We do not affect the second coming, God does. To say otherwise if abhorrent blasphemy, idolatry of the worst kind. Because we are secure in God through Messiah we are to hold on to and proliferate the profession of our faith, and intentionally look for ways that we can inspire and spur one another on to good works. We are not to cease meeting together in the flesh, but are instead admonished to continue to encourage one another in our faith as the day of judgement approaches. We are to turn from willful sin relying on Messiah’s strength in us because there is no further sacrifice, His sacrifice is it. We are admonished to remember our free obligation to be faithful to Yeshua and not become guilty of perpetual lawlessness, given that the rejection of the perfect Messiah and His covenant is far worse than the failure to keep the Torah of Moses. The writer then reminds his fellow Jewish brothers and sisters in Messiah of the former days (prior to 60 C.E.) when they first came to faith in Yeshua and were persecuted alongside others who professed faith in the King Messiah. The early Jewish believers are encouraged to continue to endure with joy (transcendent), just as they did in the beginning, and to disregard earthly possessions and temporary accomplishments, instead keeping their eyes on the eternal possession, their inheritance, that which Yeshua has purchased for them. Their confidence in Messiah comes with a great reward. Finally, the writer quotes Isaiah 26:20 and Hab. 2:3 as both a warning and an encouragement. The latter clause concerning “drawing back” (turning away from God) is redeemed by the words, “But we do not belong to those who shrink back to destruction, but are of those who have faith and are saved.” Previous verses (Heb. 10:16-18): 16 “This is the covenant which I will make with them After those days, declares the Lord: I will put My laws upon their hearts, And write them on their mind,” He then says, 17 “And their sins and their lawless deeds I will no longer remember.” 18 Now where there is forgiveness of these things, an offering for sin is no longer required. BOOK TO THE HEBREWS Chapter 10:19-39 (Author’s translation) 19 Therefore, fellow Jewish brothers and sisters, since we have free, plain, confidence, boldness, security to enter into the holiest place by the blood of the Messiah Yeshua 20 by a new, recently slaughtered, freshly killed and living way which He inaugurated, renewed, consecrated, dedicated for us through the veil, that is, through His flesh, body, 21 also a great high priest over, on, in, among the house of God, 22 let’s approach with/in a true, whole, well-constructed heart, inner person, centre of being in full assurance of faith, trust, belief that is innocent having our hearts, inner persons, centre of our being sprinkled, washed, purified from a wicked, delusional, spiritually evil conscience, consciousness, moral perception and our bodies washed with pure water. 23 Let’s hold firmly, keep, possess the profession [projected testimony], in the knowledge of our faith, hope without wavering, for He who promised is faithful; 24 and let’s consider how to provoke, incite, irritate, rouse one another, brothers and sisters in all-encompassing love and good deeds, 25 not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people, but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near. 26 For if we continue to sin, wilfully, in malice after receiving the knowledge of the truth, there remains no further blood sacrifice upon sins, 27 but a terrifying expectation, a constant phobia of judgment and “the fiery zealous indignation which will consume the adversaries/oppressors” [Num. 16:35 LXX “kai puros zelos”]. 28 Anyone who has despised, rejected, violated the Torah[H] of Moshe[H] died without mercy on the testimony of two or three witnesses. 29 How much more severe a punishment do you think that one will deserve who has trampled underfoot the Son of God, and has regarded, makes as unclean, unholy, common the blood of the covenant by which that one was sanctified, and has insulted the Spirit of grace, kindness, charity, practical love? 30 For we see, perceive, understand, know Him who said, “Vengeance is Mine, I will repay.” [Deut. 32:35] And again, “The Lord (YHVH) will judge His people.” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God. 32 But remember the former, first days, when, after being enlightened, you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures, 33 partly by your being made a public spectacle through insults and distress, and partly by becoming companions, fellow participants with those who were so treated. 34 For you showed sympathy to me in my bonds [alt. to the prisoners] and accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance. 35 Therefore, do not throw away your free, plain, bold, confidence, which has a great reward. 36 For you have need of patient endurance, so that when you have done the will, desire of God, you may receive what was promised. 37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. HEBREWS 10:19-39 (line upon line) 19 Therefore, fellow Jewish brothers and sisters (adelphos[G], echay/achiym[H]), since we have free, plain, confidence, boldness, security (parrhesia[G], bihyot[H]) to enter into the holiest place (ho hagion[G], haKodesh[H]) by the blood (aima[G], bedam[H]) of the Messiah Yeshua[H] (Ho Christos[G], Ha-Mashiach[H], Iesous[G], YHVH [Mercy] Saves) 20 by a new, recently slaughtered, freshly killed (prosphatos[G], chadash[H]) and living (zao[G], chay[H]) way (hodos[G], derekh[H]) which He inaugurated, renewed, consecrated, dedicated (egkainizo[G], chideish[H]) for us through the veil (ho katapetasma[G], baparochet[H]), that is, through His (hautou[G]) flesh, body (sarx[G], vesaro[H]), 19 Therefore, fellow Jewish brothers and sisters, since we have free, plain, confidence, boldness, security to enter into the holiest place by the blood of the Messiah Yeshua[H] “Therefore, fellow Jewish brothers and sisters,” With few exceptions, when a Jewish New Covenant writer uses the Greek “adelphos” (brother, or the pl. brothers, by implication brothers and sisters), equivalent to the Hebrew “echay” or “achiym”, the writer intends it to be understood to refer to his ethnic Jewish brothers and sisters. While the teaching (spiritual principles) pursuant to the familial noun can be received and applied by all believers, this is nonetheless a secondary application. “since we have free, confidence, security to enter into the holiest place by the blood of the Messiah Yeshua” Our confidence, security, freedom as believers is in Messiah through His eternal blood atonement. Therefore, we have been given continuing access to enter into the holiest place of intimacy with God. The holy of holies of the earthly hamishkan (Tent of meeting) and hamikdash (temple) are a sign that point to the holiest place in the heavens where Messiah is now seated in the right hand of the Father, while we remain on earth. However, Messiah in us as the Holy Spirit of the Father and the Son, has brought the yet future manifestation of the holiest place (re. residing in the new Jerusalem that descends Rev. 21:22-23) to us according to His transcendent nature as resurrected King. He is both locationally seated in the right hand of God and trans-locationally present in us. The resurrected Messiah is not bound by matter, time, space or location. We do not ascend to the heavens in order to access the holiest place, to the contrary, the message of Scripture is that God’s manifest presence and person descend to dwell with and in us. Those who seek to ascend have failed to understand the access that believers have been given in Messiah to a holiest place that is unbound by the locational limitations set by the human mind as it perceives this sin affected temporal world. Neither matter, nor time, nor space, nor any other created thing can impede the access of the believer to the holiest place through the blood of Messiah. This is why Yeshua said, “But the hour comes and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeks such to worship Him.” -Yochanan (John) 4:23 Therefore, locational worship, while significant as a sign pointing to the holiest place of intimacy with God, is nonetheless preceded and succeeded, or proceeded from, in the trans-locational worship found in God through Messiah Yeshua. Put simply, we don’t need to ascend to the “holiest place” because our great High Priest Yeshua Who resides there also resides in us by the Holy Spirit (Spirit of the Father and the Son). It is foolish then, to claim (as some do) that we can ascend into the heavenly holy of holies through certain practices, prayers, invocations and processes. This is the modus operandi of witchcraft. To the contrary, in Messiah the trans-locational manifest presence of God is eternally present with us. We await the fullness of that manifestation at the return of the King Messiah and following the judgement (haDin-the Day of Judgement), when the new Jerusalem will descend from the heavens and God will dwell with humanity, the city being devoid of a temple because God Himself and the Lamb Yeshua will be its temple and its perpetual light (Rev. 21:22-23). Those who practice locational faith (a companion to emotional faith) will find to their detriment that there are locations that offer no inspiration. Whereas those who practice transcendent faith in Messiah Yeshua will find that their faith is trans-locational. ***FOR ADDITIONAL STUDY*** or skip to next verse… For further study the following commentary on Hebrews 9:27 refutes the false teaching that believers can travel trans-dimensionally into the heavens (an occult teaching akin to astral travel) that misunderstands the words of Rav Shaul (Paul) recorded in 2 Corinthians 12:1-5: “And just as it is appointed for people to die once, and after this, the judgment,” -Hebrews 9:27 This verse puts death to the false claims of those who say they have died and literally been to heaven and have come back to shared their experiences. While according to Scripture (2 Cor. 12:2-4) one can claim to have experienced a vision of paradise (Gan Eden, Bosom of Abraham ref. Luke 16:19-31) as convergent with the third heaven (not heaven but a part of Sheol), one cannot legitimately claim to have actually, physically or metaphysically entered the heaven of heavens (John 3:13; Heb. 9:27; Luke 23:43)[note that Elijah was taken into “hashamayim” the heavens pl. and not into the heaven of heavens in particular (2 Kings 2). Also in the case of Enoch who “was not”, heaven is not mentioned (Gen 5:24). The Scripture does not say “it is appointed to human beings to die and spend time in heaven and then come back for a while and die again etc…” But, “It is appointed to human beings to die once and then the judgement”, not “and then some other things and then the judgement”, but “and then the judgement” which by necessity precedes what Christians mistakenly call “heaven”, but is actually the Olam haba (world to come). Only following the judgement do we dwell forever in the Olam Haba (World to come), prior to that the redeemed await the judgement in Paradise (Bosom of Abraham, Gan Eden). Those Scriptures used to support the counterfeit experiences of those who have “passed” and been revived, when examined closely, affirm the present text rather than being divergent in their meaning. This verse also puts to death the false idea of the ghosts of human souls, which in reality are demonic spirits (false elohim [gods]) masquerading as departed human souls. This is extremely important in light of the many foolish misinterpretations of Hebrews 12:1 and 1 Samuel 28:3-21. According to this verse there are two steps between the present temporal life and the Olam Haba (world to come) [mis referred to by Christians as “heaven”]: 1. The death of the human being as a result of the sin affected world 2. Judgement. There are no intermediary stages mentioned, nor does the wealth of Scripture support such stages. Those who teach otherwise teach apostasy. An explanation of the verses commonly used in an attempt to circumvent the truth of Hebrews 9:27. My commentary on 1 Samuel 28:3-21 https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor Hebrews 12:1 The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools both the witch and Saul, and is subsequently used by God to condemn Saul (ref. see link above). The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 C.E (A.D). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. 1 Peter 3:14-21 “If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.” –1 Peter 3:17-21 In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in Sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits heard Yeshua’s message received it and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation. From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in Sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8). 2 Corinthians 12:1-5 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. 2 I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. -2 Corinthians 12:1-4 NASB V.1 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. What Rav Shaul (Paul) is about to speak of is a “vision”, a “revelation” and not a physical or metaphysical event. Therefore, based on the very nature of either a vision or a revelation, the events described are already presumed unreal, not actual, neither physical nor metaphysical, but instead, something seen in the imagination, mind’s eye or spirit. V2. I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. Rav Shaul is possibly speaking of himself in the guise of apologetic self-promoting rhetoric like that employed elsewhere in his works. Alternatively he is relaying the vision experience of a trusted fellow believer, perhaps one of his brothers among the Jewish Church fathers. He states clearly “whether in the body I don’t know, or out of the body I don’t know, God knows…” He is describing the experience of a vision. Those who experience visions have all kinds of feelings and sensory adventures but are not literally in the places they are visioning. Rav Shaul is not espousing “out of body experience”, which is an occult practice connected with Gnosticism, transcendental meditation and other false religious beliefs. To the contrary, Biblical Judaism abhors this idea viewing it as a form of witchcraft. Instead, Rav Shaul is alluding to the difference between experiencing a vision as if it were inside us verses experiencing a vision as if we are looking outwardly at it (both occurring within the mind’s eye or consciousness but neither occurring outside the body). In neither case does the spirit leave the body. Biblical Judaism teaches that the human soul (Body, mind, spirit etc.) is a unity unseparated until death when the spirit leaves and goes to Sheol. The Greek harpaso is poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. Rav Shaul is right to give the interpretation to God, saying “God Knows”. Yes, God does know, in fact, so as to avoid confusion God has authored His word to say, “No one has ascended into heaven, except He who descended from heaven: the Son of Man.” (John 3:13), and “it is appointed for people to die once, and after this, the judgment…” (Heb. 9:27). V.3 And I know how such a man—whether in the body or apart from the body I do not know, God knows..” He repeats, “whether in the body I don’t know, or out of the body I don’t know, God knows…” because he is bewildered by the vision experience he is referring to and rightly understands that it was not a tangible, literal experience. Neither a physical or metaphysical reality. In Biblical Hebrew thought and interpretation something repeated is firmly established. Therefore, Rav Shaul has firmly established that he doesn’t know where the “man” was. As explained, the Scripture tells us where he was not. V.4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. The Greek harpaso is again poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. We know this because the Jewish writer refers to paradise (Gan Eden, the Bosom of Abraham), which is a part of Sheol, meaning that the qualification of heaven, written as “third heaven” refers to the convergent presence of the Messiah in both the heavens and paradise simultaneously, following His resurrection. Following His resurrection the King Messiah being unbound by time, space, situational and locational being etc. In short, regardless of the issue of traversing the heavens as believers, this text is referring to a convergent form of paradise (in Sheol) and not to the heaven of heavens. Therefore, the text of 2 Corinthians 12:1-4 does not teach that a person (perhaps Paul) ascended to the heaven of heavens, something that would contradict the words of Yeshua and the teaching of Hebrews 9:27. Regarding the Resurrections of Lazarus, the Son of the widow of Nain etc. All (those temporally resurrected) had not yet passed into Sheol but were in transition sleep. Meaning unconscious but the spirit had not left the body according to ancient Jewish tradition (3 to 4 day period of unconscious sleep, the first stage of death/passing). This means that the person cannot communicate with the living, nor are they yet in Sheol (When Yeshua says "Today you will be with me in paradise" to the thief on the cross (Luke 23:43) I believe the word "today" is used in an eternally present sense. Alternatively, some pass over more quickly than others, although with regard to time and space how could we even begin to determine the measure by which we could access such a process?) In all these cases of temporal resurrections (they are exceptions, and include Elijah raising the woman's son) the resurrected are resurrected within four days of death, and their spirits have not entered death finally with regard to entering Sheol. "Appointed unto man once to die" regards the spirit's entry into Sheol and not the transition period of soul sleep (a euphemism used by Yeshua [John 11:11]). No one in transition sleep (first stage of separation) can communicate to the living. Therefore, the point I made regarding ghosts being demons remains the same, ghosts are not wandering human spirits. HEBREWS 10 COMMENTARY CONTINUES HERE: 20 by a new, recently slaughtered, freshly killed and living way which He inaugurated, renewed, consecrated, dedicated for us through the veil, that is, through His flesh, body, “recently slaughtered” For the first century Jewish recipients of this scroll the death and resurrection of Yeshua had occurred less than 30 years prior to the writing of this work. Yeshua’s recent sacrifice is being called to mind in order to inspire those who have already become weary in the faith. The writer reminds his believing Jewish brothers and sisters that they have been witness to the sacrificial death of Yeshua that has inaugurated a new way of living strengthened by the Spirit of God, purchased by the body of Messiah. “through the veil, that is, through His flesh, body” The torn body of Messiah Yeshua is here compared to the torn parochet veil which guarded access to the holy of holies of the temple (tent of meeting). Just as the physical veil was torn allowing the priests to see past it into the holy of holies and by extension giving them access to that place, so the body of Messiah was torn in order to give access to the holiest place of intimacy with God to the priesthood of believers over whom He is the Great High Priest. 21 also (kai[G]) a great high (megas[G]) priest (hiereus[G], Kohen Gadol[H]) over, on, in, among (epi[G], al[H]) the house (ho oikos[G], habeiyt[H]) of God (Theos[G], Elohiym[H]), 22 let’s approach (proserchomai[G]) with/in a true, whole, well-constructed (alethinos[G], shaleim[H]) heart, inner person, centre of being (kardia[G], beleivav[H]) in full assurance (plerophoris[G]) of faith, trust, belief that is innocent (pistis[G], uve’emunah temiymah[H]) having our hearts, inner persons, centre of our being (kardia[G], levaveinu[H]) sprinkled, washed, purified (rhantizo[G], urechutzeiy[H]) from a wicked, delusional, spiritually evil (poneros[G], metohariym behazayat levaveinu meiruach ra’ah[H]) conscience, consciousness, moral perception (suneidesis[G]) and our bodies (soma[G], habasar[H]) washed (louo[G]) with pure (katharos[G]) water (hudor[G], bemayim tehoriym[H]). 21 also a great high priest over, on, in, among the house of God, 22 let’s approach with/in a true, whole, well-constructed heart, inner person, centre of being in full assurance of faith, trust, belief that is innocent having our hearts, inner persons, centre of our being sprinkled, washed, purified from a wicked, delusional, spiritually evil conscience, consciousness, moral perception and our bodies washed with pure water. “among the house of God” Both ha-beiyt (the house) and har-beiyt (mountain house) are euphemistic Hebrew names for the Temple in Jerusalem. The idea is being used here to point to the house of God that is built of living stones (1 Peter 2:5). “let’s approach with/in a true, whole, well-constructed heart, inner person” As the phrasing explains, we approach in a true, transformed, well-constructed centre of being. This is a spiritual approach which is symbolised by the physical signs of the temple and its processes. We are not physically ascending into the holiest place in the heavens. “in full assurance of faith” We need not concern ourselves with personal doubts and failures because it is the faith imparted by God that indwells us. In a very real sense we have faith because He first gave us faith. Therefore, having received Him, our faith is reliant on Him and is not subject to our doubts, without which faith cannot exist. “purified from a wicked, delusional, spiritually evil conscience” Note that the conscience of a fallen human being is by nature “poneros” (wicked), in and of itself unable to discern properly between right and wrong because its inclination is to call right that which is wrong. “our bodies washed with pure water.” With regard to ritual washing, tevilah bamikveh (immersion in the waters): mayim chayim (living waters) from a fresh living source are used (underground spring, mountain water, pool etc.). However, with regard to the purification through which the believer enters the holiest place in Yeshua, the living waters of the sin affected creation cannot cleanse the inner person. This is why the writer uses the Greek “katharos hudor” (pure water) and why the Hebrew translation reads “bemayim tehoriym” (waters that purify). The water spoken of here is not the physical waters of immersion but the transcendent water of the Holy Spirit, the same prophetic outpouring of water Israel eagerly anticipated each Sukkot in the kinetic prayer of the water libation right (Isaiah 12:3-5). Note: In approximately 32 C.E. (A.D.) Israel celebrated Sukkot the feast of Shelters. For seven days they watched the High Priest pour out water upon the altar inside the Temple grounds. They prayed for rain and that God will send the promised Messiah to deliver them from Roman oppression. On the final day of the feast called Hoshanah Rabbah – ‘The Great Salvation’, a Rabbi stands up among them and yells out at the top of His voice… “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” –Yochanan (John) 7:37 The water that had just been poured on the altar had been taken from the pool of Shiloach (Sent), where Yeshua had healed a blind man only days before. (John 5) The priests of Israel were required to wash themselves completely before entering the temple (Exodus 30:19-21; Leviticus 8:6; Mishnah Yoma c. 3. sect. 3.). This too was a sign pointing to the need for those who become priests in Messiah to be purified with a better purification, one that is of everlasting effect. “Then will I sprinkle pure water upon you, and you shall be clean: from all your filthiness, and from all your idols, I will cleanse you.” -Ezekiel 36:25 23 Let’s hold firmly, keep, possess (katecho[G], nachaziykah[H]) the profession [projected testimony], in the knowledge (homologia[G], behoda’at[H]) of our faith, hope (elpis[G], Hatikvah[H]) without wavering (aklines[G]), for He who promised (epaggello[G]) is faithful (pistos[G], ne’eman hamavtiyach[H]); 24 and let’s consider (katanoeo[G]) how to provoke, incite, irritate, rouse (paroxsusmos[G], leoreir[H]) one another, brothers and sisters (allelon[G], iysh al-achiyn[H]) in all-encompassing love (agape[G], ahavah[H]) and good deeds (kalos ergon[G], ulma’asiym toviym[H]), 25 not abandoning, forsaking (egkataleipo[G], al-na’azov[H]) assembling ourselves together (episunagoge heautou[G], et-keneisyateinu[H]) as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention (ethos[G], kederekh[H]) of some people, but comforting, encouraging, exhorting, desiring (parakaleo[G]) one another; and all the more as you see (blepo[G], birotechem[H]) the day (ho hemera[G], hayom[H]) drawing near (eggizo[G]). 23 Let’s hold firmly, keep, possess the profession [projected testimony], in the knowledge of our faith, hope, without wavering, for He who promised is faithful; Both the first century Jewish believers and all subsequent believers are admonished to hold firmly to profession (continued pronouncement) of the Good News of Yeshua based on the faith we have due to His immutable faithfulness. In practical terms believers are being warned not to allow their grip on the foundational doctrines of faith to be loosened through weariness, disillusionment, or by the secular and false religious worldviews that surround all human beings. We are to guard the projected testimony of the Gospel of Yeshua in us, individually and corporately. As we have previously discussed the first century Jewish believers living in approximately 60 C.E. were under tremendous pressure from their families and the wider body of ethnic-religious Jews, many of whom had come to despise the Jewish sect HaDerekh (the Way). Therefore, the writer of Hebrews is tasked with prodding them and waking them from the slumber of disillusionment, reminding them that the One Who called them is faithful. 24 and let’s consider how to provoke, incite, irritate, rouse one another, brothers and sisters in all-encompassing love and good deeds, Notice the depth of meaning in the text of the original languages. Our provocation of one another toward good deeds is to be multifaceted. Notice that the word “encourage” is not employed yet, certainly not in the modern sense of the word. Rather at times inspiring good deeds in fellow believers will require us to incite, provoke, even irritate other believers in all-encompassing love, both through our good deeds and in order to prompt good deeds in them. This is not the trite “encouragement” of the secular world or of modern emotionalism born of a pervasive victim mentality, rather it is the raw provocation of a loving God. We are to provoke others through and unto good deeds in the same way the prophets of old did. If you choose to walk in this, as Messiah did, expect to upset people. This is not an instruction for the faint hearted. Thank God He is the strength of our hearts. 25 not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people, but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near. The Greek text literally reads “not neglecting to synagogue (assemble in a specified place) ourselves together.” The great rabbi Hillel says: “Do not separate yourself from the community.” -Avot 2:4 “assembling ourselves together” While it is true that meeting online via various media platforms and interactive computer software is in some way beneficial, it is not what is meant here. Not in context, not in principle. “assembling ourselves together” means in physical proximity, engaged in all aspects of godly relationship. Online meetings alone are not a sufficient example of obedience to this instruction. We may submit to governing bodies in this regard for a time, however, if the meeting together of believers were to become illegal as a general and ongoing point of secular law, the writer of the Scroll to the Hebrews, inspired by the Holy Spirit, affords us the mandate to refuse that law. Any secular law that contradicts the Law of God is by nature a law of rebellion and should be refused. Re. covid-19 protocols. While the separation of infectious members of the community is mandated by Scripture (Torah) for a period of time, in order to protect the wider community, there is no Scriptural mandate for “locking down” or imprisoning the entire community in their separate households or otherwise, for any length of time. In short, Scripture teaches a reasoned approach to combating infectious illness that does not shut down the necessary interactions of societal life. The current overreach of world governments in an attempt to control the covid-9 outbreak is in direct opposition to the instruction of Hebrews 10:25. A godly response to a health crisis like the one we are currently faced with is to act discerningly, holistically, intentionally but not through fear mongering and the suppression of Biblically moral human rights. We are admonished to meet together in person. And so at some point in the near future we will. “The day” refers to Yom HaDin (the day of judgement) [Isaiah 2:12; Joel 1:15, 3:14; Zechariah 14:1; Thessalonians 5:4; 2 Peter 3:12; Rev 16:14]. “not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people,” It has become fashionable among many believers today to criticise those leaders and members of our communities who speak rebuke to those who are failing to meet the godly standards set for the believing community. If a community leader dares to decry the actions of those who are disobeying God’s Word, that leader immediately receives criticism from self-righteous Christians, who, having been convicted by the word spoken, choose to respond by challenging the “negative” attitude of the speaker. And yet, here in this verse we have a father of the faith rebuking those who have ceased meeting with other believers, and who have made it their habit not to meet with other believers. Jewish tradition states that among those that go down to Gehenna and perish, and have no part in the world to come, are those "who separate from the ways of the congregation (community of faith)" -Talmud Bavliy Rosh Hashanah, 17. 1. Why? Because outside of the faith community, individuals lose sight of sound doctrine, being without fellow believers to correct their errors (something every human being needs), they descend into disbelief. The Proverb “Bad company corrupts good character” applies both corporately and individually. If I am outside of the community of faith I have already disobeyed the command of God to remain in the community. I myself have therefore become the bad company that corrupts my character. I am weary of hearing believers say “I’m a Messiah follower but I don’t like the Church”, and “I’m a Christian but modern Churches are all off the rails, so I don’t go”. There are two errors in this thinking: first, ecclesia (body of believers, Church) is the gathering “assembling together” of believers, therefore, a person cannot go to Church, so saying “I don’t” or “I won’t go to Church” is redundant, we are Church; second, in order to remain a healthy member of the body of Messiah one must gather, assemble together with other believers. If a hand chooses to leave the body it will no longer be governed by the brain through the nervous system and will fail to receive blood from the heart to maintain its muscles, sinews, and operation. In a short time it will become a rotting piece of dead and decaying flesh. Sadly, this is what becomes of “believers” who refuse to gather regularly with other believers. What’s more the body is now short of a hand. The believer that wilfully refuses to meet regularly with other believers robs both himself and the body of Messiah. Additionally, the context of Hebrews 10:25 denotes a local, even specific kehilah (community). It is an admonishment to remain committed in an ongoing way to a specific community and is therefore also a rebuke against those who go from community to community to serve their own spiritual needs rather than committing to and serving a specific community. In this context failing to meet together with other believers on a regular basis is synonymous with failing to commit to a specific kehilah (congregation). “Living stones” (1 Peter 2:5) are not put in place so as to remove themselves whenever they feel like it and seek out another building. This is an act of sabotage. The removal of even one stone can weaken and eventually topple a building. Refusing to meet with other believers not only robs the community, it also robs those unbelievers outside the community of faith of the opportunity to witness the Gospel through the love we have for one another: “A new commandment I give to you all collectively and individually, that you love one another; as I have loved you, that you all collectively and individually also love one another. By this all people will know, come to understand that you all collectively and individually are my disciples, if you have love one to another.” -Yeshua recorded in Yochanan (John) 13:34-35 Scripture for further study: 1 John 3:10-11, 14, 18; 4:7-8 Some may have genuinely experienced harm in the community of faith and have deep hurts, but the answer is not to shun the family of Messiah. If and uncle molests a child unbeknownst to the family, does that make the entire wider family guilty? Of course not. But healing and restoration is needed, something that cannot take place outside the family. The answer is in the following clause. “but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near.” We are to comfort one another. In hurts, in conflict, in loss, in repentance, in holiness, love justice, reconciliation. And this we must do more and more, because with every breath the day of judgement draws nearer. We are admonished with love and awe to remember God’s holiness and work out our faith in fear and trembling. If we do so we will see the death of the false teachings of hyper-grace and hyper-law, and will be participants in a community of faith that goes from strength to strength in Messiah Yeshua. 26 For if we continue to sin, [sin perpetually] (hamartano[G], im-necheta[H]) wilfully, in malice (hekousios[G], vezadon[H]) after receiving (lambano[G]) the knowledge (ho epignosis[G], yediyat[H]) of the truth (ho aletheia[G], haemet[H]), there remains no further (ouketi[G], lo-yisaeir od[H]) blood sacrifice (thusia[G], zevach[H]) upon sins (hamartano[G], al-hachataiym[H]), 27 but a terrifying expectation, a constant phobia (tis phoberos echdoche[G]) of judgment (krisis[G], hadiyn[H]) and “the fiery (puros[G], eish[H]) zealous indignation (zelos[G], kinah[H]) which will consume (esthio[G], tochul[H])” the adversaries/oppressors (hupenantios[G], et hatzorariym[H]) [Num. 16:35 LXX “kai puros zelos”]. 26 For if we continue to sin, wilfully, in malice after receiving the knowledge of the truth, there remains no further blood sacrifice upon sins, “For if we continue to sin wilfully* after receiving the knowledge of the truth” This refers to a lifestyle of intentional sin lived according to the evil inclination or fallen nature. It does not refer to individual sins that believers commit from time to time as they continue to undergo sanctification in this world. It should be understood as “For if we continue to intentionally live a lifestyle of sin…” *The Torah distinguishes between wilful and unwitting sins (Leviticus 4:1-5:13; Numbers 15:22-31 “there remains no further blood sacrifice upon sins” In short, the sacrifice of Yeshua is the only means of redemption from sin and salvation from eternal punishment. There is “no further sacrifice” other than the sacrifice of Messiah. The text does not say “there is no sacrifice” but, “there is no further sacrifice”. This text is not saying that those who receive Messiah and then turn their back on Him cannot be saved, rather it is saying that Messiah’s sacrifice is their only means of salvation. Nor does it teach that those who genuinely receive Yeshua can lose their salvation. Fools and heretics teach this verse as proof that a believer can lose salvation, and that a believer who continues to sin is doomed to damnation. We should ask, “Is there any believer who does not sin?” The answer is of course “No!” But we are being sanctified. If it is true that a person can lose salvation then Messiah’s ability to save is weak and our receipt of it relies on our efforts to perpetuate it and not His. This is blasphemous idolatry, it is anti-Christ, anti-Biblical, anti-Gospel, anti-metanarrative of Scripture. Without fail and consistently Scripture teaches that there is always an opportunity for salvation up until death and judgement. What’s more, Yeshua teaches that those who genuinely receive Him have already passed from death into life everlasting (John 5:24; 1 John 3:14), and that our salvation is entirely reliant on Yeshua, our role in it being to receive Him, and His work in us being to sanctify us unto the judgement and the world to come. “For through one sacrifice He (Yeshua) has made perfect forever (not temporally) those who are being sanctified (made holy within time and space)…” -Hebrews 10:14 Author’s translation and explanation “Therefore there is now no condemnation to them who are in Messiah Yeshua, who walk not after the flesh (sinful nature), but after the Spirit (of God). For the Torah of the Spirit of life in Messiah Yeshua has constructed me free from the Torah of sin and death (indictment).” -Romans 8:1-2 Author’s translation and explanation 27 but a terrifying expectation, a constant phobia of judgment and “the fiery zealous indignation which will consume the adversaries/oppressors” [Num. 16:35 LXX “kai puros zelos”]. “The fiery zealous indignation” (kai puros zelos) The writer is quoting the Septuagint version of Numbers 16:35. The adversaries in the account of Numbers 16 are Korah and his rebellious retinue, who had questioned both Moses and the Lord regarding the appointment of Moses and Aaron as spiritual leaders of Israel. The writer of Hebrews is warning the Jewish recipients of his work that rebellion against Yeshua, God’s ultimate anointed One (appointed leader over all Israel and the nations) will be met with a fiery wrath like (but not the same as) the punishment that consumed those who rebelled against God’s appointed leaders following the escape from Egypt. The escape from Egypt symbolic of escape from bondage to sin and therefore a poignant reminder concerning the redemptive work of Yeshua in God. Thus, aside from Yeshua’s sacrifice “there is no further sacrifice”. Those who rebel against Yeshua must repent before Yeshua in order to return to right relationship with God. 28 Anyone who despised, rejected, violated (atheteo[G], yafeir[H]) the Torah[H] (nomos[G]) of Moshe[H] (Moses, drawn out, resurrected) died (apothnesko[G], mot[H]) without mercy (oiktirmos[G], yamut beliy chemlah[H]) on the testimony of two or three witnesses (martus[G], eidiym[H]). 29 How much more severe (cherion[G]) a punishment (timoria[G], haonesh[H]) do you think that one will deserve who has trampled underfoot (katapateo[G], sheromeis beragelo[H]) the Son (Ho Uihos[G], et-Ben[H]) of God (Theos[G], Ha-Elohiym[H]), and has regarded, makes (hegeomai[G], veoseh[H]) as unclean, unholy, common (koinos[G]) the blood (ho aima[G], et-dam[H]) of the covenant (ho diatheke[G], ha-briyt[H]) by which that one was sanctified (hagiazo[G], mekudash[H]), and has insulted the Spirit (Pneuma[G], Ruach[H]) of grace, kindness, charity, practical love (charis[G], ha-chesed[H])? 28 Anyone who despised, rejected, violated the Torah[H] of Moshe[H] died without mercy on the testimony of two or three witnesses. Nomos[G] & Torah[H] here refer specifically to the five books of Moses. “Rejected the Torah” This does not mean “refused it once or twice” but is in reference to wilful and ongoing law breaking. In short, an intentional and perpetual lifestyle of sin. Hence, “without mercy” because mercy is offered to all alongside forgiveness, but only the repentant receive it. This corresponds to the reference to “wilful sin” in verse 26. “died without mercy” In the case of the rebellion of Korah this concerns a corporeal death. This is a physical sign pointing to the second death of those who reject the King Messiah Yeshua (Rev. 20:14). It is interesting by way of prophetic symbolism, to note that given the meaning of Moses name (Moshe - drawn out/resurrected one), we could read, “Anyone who rejected the instruction of the drawn out/resurrected one, died on the testimony of two or three witnesses.” This too is a prophetic sign pointing to Yeshua. “two or three witnesses” Devarim (Deuteronomy) 17:6, 19:15. 29 How much more severe a punishment do you think that one will deserve who has trampled underfoot the Son of God, and has regarded, makes as unclean, unholy, common the blood of the covenant by which that one was sanctified, and has insulted the Spirit of grace, kindness, charity, practical love? “How much more” is the second clause of a rabbinical form of argument called “kal v’chomer” (lit. easy and substantial). Some call this method “light and heavy”, and it is close in practice to fortiori, a Latin phrase which literally means "from the stronger (argument)", a technique employed in legal arguments. We know that the Torah of Moses and its sacrificial system cannot atone for sin: “For whosoever shall keep the whole Torah, and yet breaks it in one point, that one is guilty of breaking it all.” -Yaakov (James) 2:10 If then one who despised the Torah that could not atone eternally was put to death (corporeal), how much more will the one who despises the eternally effective sacrificial blood of Messiah Yeshua, suffer a death that is incorporeal, eternal. The blood of Yeshua atones eternally, and the refusal of it denotes eternal condemnation for the refuser. “who has trampled underfoot the Son of God” This is the stronger descriptor (portion) that completes a kal v’chomer argument begun in Hebrews 6:4-6, where we read: “4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame. Rejection of Messiah Yeshua’s sacrificial blood shed during His death on the cross is worse than crucifying Him again (metaphorically speaking) [Heb.6:4-6], because it denies even the effectiveness of the crucifixion. “the blood of the covenant” refers specifically to the blood of the new (better) covenant in Messiah Yeshua’s blood (ref. Heb. 9:20, 13:20; Ex. 24:8;Matt. 26:28; Mk. 14:24). 30 For we see, perceive, understand, know (eido[G], yada’enu[H]) Him who said (ha-omeir[H]), “Vengeance is Mine (Liy nakam[H]), I will repay (ashaleim[H]).” [Deut. 32:35] And again, “The Lord (YHVH) will judge (yadiyn[H]) His people (amo[H]).” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful (phoberos[G], mah-nora[H]) thing [a constant phobia] to fall into the hands (cheir[G], beyad[H]) of the living God (zao Theos[G], Elohiym chayiym[H]). 32 But remember (anamimnesko[G], zichru na[H]) the former, first (proteron[G], harishoniym[H]) days (hemera[G], et hayamiym[H]), when, after being enlightened (photizo[G], oru[H]), you endured, your eyes have seen (hupomeno[G], eiyneiychem[H]) a great (polus[G], rabiym[H]) fight, struggle, contest (athlesis[G], neshatem[H]) of sufferings, tortures (pathema[G], inuyim[H]), 30 For we see, perceive, understand, know Him who said, “Vengeance is Mine, I will repay.” [Deut. 32:35] And again, “The Lord (YHVH) will judge His people.” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God. 32 But remember the former, first days, when, after being enlightened, you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures, “It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God.” For the faithful follower of Yeshua, having become a child of God it is an awesome and secure thing to fall into the hands of the Father, but for the one who rejects God’s loving sacrificial offer of redemption, reconciliation and life in relationship with Him (v.29), it is a constant phobia, a terrifying reality, to fall into the hands of the Judge of the universe without blood atonement to speak in his defence. “remember the former, first days” Both the writer and many of his recipients are first century Levites, priests, many of whom came to faith very early in the development of the body of Messiah. “And the Word of God increased; and the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith.” -Acts 6:7 KJV “you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures,” Sadly the persecution and suffering being referred to here was that of their own Jewish brothers and sisters. The early persecutions suffered by Messiah following Jews were perpetrated by the illegitimate religious leaders of the first century C.E. and are highlighted in the early accounts of Shaul’s (Paul the apostle’s) actions against his fellow Jewish brothers and sisters who were Messiah believing and therefore considered apostate by many of the first century C.E. Jewish religious ruling class. We know that Jewish persecution of Messianic Jews is being addressed here because the scroll was written no later than 70 C.E. and while the persecution of both Jewish and Gentile Messiah followers did begin to increase at that time, empire-wide persecution of all Messiah followers regardless of ethnic or religious associations did not occur on mass until 250-51 C.E. (A.D.) 33 partly (pa’am[H]) by your being made a public spectacle (theatrizo[G]) through insults and distress, and partly by becoming companions, fellow participants (koinonos[G]) with those who were so treated. 34 For you showed sympathy (sumpatheo[G], hitzta’aretem[H]) to me in my bonds (desmon[G]) [alt. to the prisoners] and accepted joyfully (meta chara[G], besimchah[H]) the seizure, spoiling, extorting (harpage[G]) of your possessions (huparchonta[G]), knowing, having learned (ginosko[G], midatechem[H]) in your souls (benafshechem[H]) that you have for yourselves [alt. have in heaven] a better (kreitton[G], kinyan tov[H]) and lasting (meno[G], vekayam[H]), substance (huparxis[G]). 33 partly by your being made a public spectacle through insults and distress, and partly by becoming companions, fellow participants with those who were so treated. 34 For you showed sympathy to me in my bonds [alt. to the prisoners] and accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance. “you showed sympathy to me in my bonds [alt. to the prisoners]” In the case of the singular reading the writer (probably Barnabas, almost certainly a Levite) was imprisoned because of his faith. In the case of the plural reading it refers to numerous Jewish believers imprisoned for their faith in the early days of the growth of the body of Messiah. “accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance.” All believers have a better substance an eternal possession that transcends the temporal possessions of this world (11:10, 13-16, 26, 35; 13:14; Matt. 5:11-12; 6:19-21; Rom. 8:18). “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” -Romans 8:18 NIV “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.” -Matthew 6:19-21 NIV 35 Therefore, do not throw away your free, plain, bold, confidence (parrhesia[G]), which has a great (megas[G]) reward (misthapodosia[G], sachar rav[H]). 36 For you have need of patient endurance (hupomone[G], lesavlanut[H]), so that when you have done the will, desire (thelema[G], retzon[H]) of God (Theos[G], Elohiym[H]), you may receive (kolumbao[G]) what was promised (epaggelia[G], et-hahavtachah[H]). 35 Therefore, do not throw away your free, plain, bold, confidence, which has a great reward. 36 For you have need of patient endurance, so that when you have done the will, desire of God, you may receive what was promised. The first century Jewish believers are admonished not to give up on their faith in Yeshua the King Messiah, but to instead endure by keeping their eyes on Him and remembering the promise given to them by God, that of an everlasting inheritance. “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” -Matthew 5:11-12 NIV “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” 2 Corinthians 4:18 NIV 37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: Kiy od chazon lamoeid veyafeiach lakeitz velo yechazeiv im-yitmahemah chakeih-lo kiy-bo yavo lo yeachar “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: Hineih upelah lo-yasherah nafsho bo vetzadiyk be’emunato yichyah “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] The sense of the Hebrew texts of both Habakkuk and Isaiah is that of an urgent coming. The language is conveying the eternally present, now and yet fully aspect of the redemptive work of God (“coming it has come”). Messiah and judgement will speedily come upon all. Therefore, to become focussed on this temporary existence to the degree that we lose sight of the urgent expectancy of Yeshua’s return and the coming judgement and world to come, is one of the greatest threats to the spiritual condition of a believer in any generation. We often hear of people desperate to predict the second coming, the judgement etc. They ask, “Do you believe the day is near? When do you believe He will return?” For all intents and purposes the response of the Scripture to every believer in every generation is “He will return now, He will return in a thousand years, do not ask when He will come but rather, ask ‘When He comes, will He find me faithful’?” 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] “See, the enemy (Babylonians, spec. the king of Babylon) is puffed up; his desires are not upright-- but the righteous person will live by his faith, trust.” -Habakkuk 2:4 The writer reminds the Jewish recipients of his work that their ancestors were once faced with a seemingly insurmountable enemy, the Babylonian Empire of ancient times, yet God eventually reduced that empire to nothing as punishment for its pride and idolatry. He further reminds them that throughout the oppression of Israel by the Babylonians there were a righteous remnant of Jews who lived by faith in God and were kept set apart for deliverance. Thus, the difficulties faced by the early Messiah following Jewish recipients of the Scroll to the Hebrews (approx. 60 C.E.) are being likened to Israel’s past sufferings in order to encourage the first century Messiah followers toward the certain promise of the glory (deliverance from their enemies) to come. “Be patient therefore, Jewish brothers and sisters, regarding the coming of the Lord. Behold, the vine dresser waits for the precious fruit of the earth, and has longsuffering patience for it, until He receives the early and latter rain. So also you be patient; establish, brace your hearts, inner being, centre: for the coming of the Lord draws near.” -Yaakov (James) 5:7-8 “And if he shrinks back, My soul has no pleasure in him.” This is a paraphrase based on the Septuagint. However, it is also a summation that pretexts the woes to the wicked recorded in Habakkuk 2:5-20. This phrasing is not included in the Hebrew text of Habakkuk 2:4 and should be understood as an added warning against “Shrinking back”, which means “denying the faith”(v.39). 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] (hupostole[G], min-hansogiym[H]) to destruction, damnation (apoleia[G]), but of those who have faith, trust, belief (pistis[G], hama’amiyniym[H]) for obtaining the preservation, salvation (peripoiesis[G], lehatziyl[H]) of our souls (psuche[G], nafsheinu[H]). 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. “Draw back and be destroyed” is the counterpoint to “Repent (turn toward), Believe and be saved”. The writer is aware that he is by and large addressing true followers of Messiah who need to be encouraged through the use of both warnings and affirmations. To paraphrase: “We are not among those who turn their backs on God and suffer the torment they have chosen over relationship with Him, but we are those who trust, believe, have faith in His holy and pure character, and in Messiah obtain the salvation of our entire being, the preservation and perpetuation of life everlasting.” Copyright 2021 Yaakov Brown Through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. Introduction:
Hebrews 9:1-14 reminds the reader of the Mishkan (Tent of Meeting) it’s serving priests and its articles, showing them to be replicas that point to the original Mishkan in the heavens. The mercy seat of the heavens being the place where Yeshua the Great High Priest has sprinkled His blood in order to affect eternal atonement for all who receive Him and His saving work. The writer points out that if the blood of goats and bulls (Num. 16), and the ashes of the heifer could affect temporary outward cleansing of the body, then how much more can the blood of Messiah (which is everlasting) purge the soul of a human being, removing the decaying deeds of the sinful nature (yetzer hara). The “goats and bulls” relate to the High Priest’s duties on Yom Kippur (Day of Atonement) relating to both his cleansing and the cleansing of the community of Israel from sin. The ashes of the red heifer mixed with water and applied with hyssop relate to the ritual cleansing of one who has touched a dead body. In both cases death, which is the fruit of sin, is associated to the rites. The writer of Hebrews is intentionally using these examples in order to solidify his point that the physical practices of the earthly sacrificial system cannot save the inner person from the just consequences of sin. With regard to the ashes of the red heifer it is worth noting that the ashes mixed with water for the ritual cleansing of those who touch the dead (a metaphor for touching the fruit of sin), is called “water of separation” (Num. 19:13) because it cleanses ritually cleanses the person from that which “separates” them from God. The writer of the Book to the Hebrews inspired by the Holy Spirit uses this temporal earthly example to point to the fact that Yeshua’s sacrificial death and the sprinkling of His blood (ashes) mixed with water (life) truly and eternally cleanse the inner person of those who receive Him. This has been accomplished and is now offered to all until His return, at which time “separation from sin” (Heb. 9:28) will not be the subject of His coming but to reign in fullness over Judah, Israel and all the nations (those who have received Him). In our previous study we noted that the ark of the covenant (Aron Ha-Briyt) was not present in the holy of holies during the earthly ministry of Messiah in the first century C.E. And that Yeshua never entered the holy of holies on earth but the holy of holies, or the holiest place in the heavens. We also learned that the book of Revelation tells us where the original Aron Ha-Briyt of God is located and that the vein pursuit of the earthly ark that can never affect redemption is an act of idolatry. “Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV previous verses: 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God? Before we continue we note again that while Yeshua’s unique priesthood is “like” that of Melki Tzedek (the mortal king and priest of ancient Salem), Yeshua’s practice of atonement is likened to that of the high priest of the Levitical priesthood. Therefore, as previously stated, Yeshua’s priesthood over all peoples presents a convergent likeness that combines elements of both earthly temporal priesthoods. We thus glean understanding from both. BOOK TO THE HEBREWS Chapter 9:15-28 (Author’s translation) 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 16 For where there is a covenant, the death of the one who made it is necessary. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. 18 Nor was the first covenant consecrated, dedicated without blood. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. 27 And just as it is appointed for people to die once, and after this, the judgment, 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin, to those who look for, eagerly await Him. HEBREWS 9:15-28 (line upon line) 15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), so that those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] “And through this…” Through His blood, the sacrifice of His unblemished soul, the eternal Spirit of God (v. 14). “He is the mediator of a new covenant” In one sense Moses was mediator of the former covenant, but ultimately Yeshua is mediator of both covenants. However, only Yeshua could mediate the new covenant because it is a covenant that requires eternal blood atonement, something that Moses could never have provided. The Greek diathēkē is equivalent to the Hebrew briyt. However, while the Greek diathēkē can mean “covenant” or “testament”, the Hebrew briyt does not carry both meanings in the same sense. There are other Hebrew words like edut (witness, testimony) that better convey the Greco-Roman idea of “testament”. This being said, one of the names of the ark of the covenant is Aron Edut “Ark of Testimony” (Ex. 25:22). Therefore, both meanings are valid. However, the context of the present text denotes a covenant purchased by blood atonement and not a “will” or “testament” signed in anticipation of the death of the other party. Rav Shaul (Paul the Apostle) makes a similar drash in his writing to the Galatian believers (Gal. 3:15-18). The Jewish recipients of the Book to the Hebrews understand “covenant” and not “testament” as in “last will and testament”. Sadly the majority of Christian scholars and commentators (and some Messianics) miss the point entirely by reading into the text a Greco-Roman or modern western understanding of the word diathēkē, seeing it (in spite of the context) as referring to “last will and testament” rather than “Blood Covenant”. Which, based on context, is the intended meaning of the Hebrew writer of this work. Messiah Yeshua is Mediator of the new covenant: “For there is one God, and one mediator between God and people, the man Messiah Yeshua; Who gave himself as a ransom for all, this has now been witnessed to at the proper time.” -1 Timothy 2:5-6 (Author’s Translation) NB: These verses and many others refute the modern scholarship lie that says Messiah’s sacrifice is not a substitution. It clearly is, one who pays with his life a ransom for someone else, is by definition a substitute. Messiah Yeshua’s blood inaugurated and perpetuates the new covenant: “For this is my blood of the new covenant, which is shed for many for the remission of sins.” -Matthew 26:28 (Author’s Translation) Messiah Yeshua’s sacrificial, substitutionary death purges those who believe from all that the Mosaic covenant could not: “Let it be known unto all of you therefore, both people, and Jewish brothers and sisters, that through this man (Yeshua) is preached unto all of you the forgiveness of sins: And by Him (Yeshua) all that believe are justified from all things, from which you could not be justified by the Torah of Moses.” -Acts 13:38-39 (Author’s Translation) “so that those who have been called may receive the promise of the eternal inheritance.” In order to properly understand the impact of this statement we must understand the Biblical historic weight of it. The Hebrew translation of this same statement reads: “that the elect (chosen) might receive the promised eternal land”. While it is true that all who believe both of the Jews and the nations, are given access to the eternal promise of inheritance in the family of God, it is nonetheless a secondary understanding. First and foremost, as understood by the first century Jewish recipients of this work, the “promise of eternal inheritance” relates to the fulfilment of the covenant promise made by God to Avraham and conferred upon Isaac and Jacob and thus the descendants of Jacob, Israel, the Jewish people. That eternal promise being for the inheritance of the land. The word "inherit" (leishtah[H] [to inherit], from the root yarash, yaresh)is first used in the Tanakh (OT) in connection with the promise concerning the land: “He also said to him, “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to inherit (leishtah[H]).” -Genesis 15:7 The covenant for the land was made by God while Avram (soon to be Avraham) was unconscious. Therefore, the fulfilment of the promise for the land is entirely incumbent upon God, Who in faithfulness will bring about its eternal outworking. “As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him… When the sun had set and darkness had fallen, a smoking fire pot with a blazing torch appeared and passed between the pieces. 18 On that day the Lord made a covenant with Abram and said, “To your descendants I give this land,” -Genesis 15”12, 17-18 NIV The fact that God’s giving of the land to Israel (through Avraham) is eternal is testified to by Scripture: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” -Genesis 17:8 NIV Therefore, reading the present text (Heb. 9:15b) as a first century Jewish believer, we understand the meaning as “that the elect (descendants of Jacob who are in right standing with God through faith) might receive the promised eternal land”. We must keep in mind that the terms “elect” and “chosen” when used by the new covenant Jewish writers, are understood to be speaking first and foremost of the chosen people Israel (ethnic, religious, empirical, chosen). This is not an act of pride on the part of the writers but a matter of Biblical fact. While it remains true that all regardless of ethnicity are welcomed into the eternal inheritance of God through Messiah Yeshua, that is not what is first being said here. It is often the case that our election and stubbornness as Jews is used by God to protect us from apostasy, as is alluded to by Messiah in Matthew 24:24. Rabbi Shaul’s (Paul) letter to the Galatian believers (Galatians 3-4), both Jewish and Gentile, is a superb commentary on Torah, election and faith as observed through the lens of the writer of the Book to the Hebrews. It illuminates the application of these ethno-religious promises to all believers providing the order of the promises are respected and access to them is understood as a privilege in Messiah Yeshua and not an opportunity to do away with the chosen (elect) descendants of Jacob to whom they were first given and continue to be first offered (Rom. 1:16). 16 For where there is a covenant (diathēkē[G], briyt[H]), the death (thanatos[G], mot[H]) of the one who made it (diatithemai[G]) is necessary (anagkē[G]). 17 For a covenant (diathēkē[G], briyt[H]) is valid upon death (epi nekros[G], hamavet[H]), because it has no strength (ischuō mepote[G]) while the one who made it (diatithemai[G]) lives (zaō[G], bechayeiy[H]). 18 Nor was the first covenant (protos diathēkē[G], habriyt harishonah[H]) consecrated, dedicated (egkainizō[G], chanukat[H]) without blood (aima[G], dam[H]). 16 For where there is a covenant, the death of the one who made it is necessary. “For where there is a covenant, the death of the one who made it is necessary.” The death of the one who made it refers to the death purchased on behalf of the one who made it. There is no instance in the Torah where a person entering a covenant with God is required to give their own blood (life) in order to affect that covenant. Even Isaac received a substitutionary reprieve (Gen 22). The covenants of the Tanakh (OT) with few exceptions (and then by inference) are ratified in blood. The blood shed is shed on behalf of the life of the one who is entering the covenant. Therefore, “where there is a covenant, the death of the one who made it is necessary”, means, the vicarious death of another (an animal) on behalf of the one (a human being) entering the covenant. This verse does not refer to a “last will and testament” or covenant in the sense of “Testament” as so many conclude in error. It cannot, because the preceding and proceeding verses speak specifically of a blood covenant ratified according to the practices outlined in Torah and according to those covenants entered into by our forebears from Adam to Noah, to Abraham, to Jacob, to Israel. To misunderstand this covenant as referring to a last will and testament is to entirely misunderstand the meaning of the text. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. “a covenant is valid upon death” The death of a substitutionary animal is required in order for a covenant to be ratified (Gen. 8:20; 9:9; 15:9, 17-18; 17:11; Ex. 24:1-8). That animal dies on behalf of the one entering the covenant. Therefore, it is as if that one has died. In the case of the new covenant Messiah Yeshua is the substitutionary sacrifice, and His blood causes the one who enters this new covenant to become dead to sin and alive in Messiah. “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “it has no strength while the one who made it lives.” No covenant is binding without a substitutionary sacrifice of blood made on behalf of the one entering it. It is the vicarious death of another that gives a covenant strength (according to Torah). 18 Nor was the first covenant consecrated, dedicated without blood. This verse shows that a Biblical covenant is being referred to by the writer and not a Greco-Roman “last will and testament”. The “first covenant” refers to the Mosaic covenant, which was, like the new covenant, ratified with blood. Did Moses die in order for the Mosaic covenant to become of affect? Of course not. Was it the blood of the people of Israel that was shed in order for the Mosaic covenant to be ratified? Of course not. But it was the blood of animals that was shed in their place, so that the covenant might be ratified through the vicarious death of animals representing the death of the people who entered the covenant (Exodus 24:1-8). Therefore, the same is true of the new covenant which is established through the substitutionary sacrifice of Yeshua, whose blood is of everlasting affect. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment (entolē[G], mitzvah[H]) to all the people individually and collectively (pas ho laos[G], kol ha’am[H]) according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), he received/took (lambanō[G]) the blood (ho aima[G], hadam[H]) of the calves (moschos[G], va’agaliym[H]) and the goats (tragos[G], se’iyriym[H]), with water (hudōr[G]) and scarlet (Kokkinos[G]) wool (erion[G]) and hyssop (hussōpos[G]), and sprinkled (rhantizō[G]) both the Scroll (biblion[G]) itself and all the people individually and collectively (pas ho laos[G], kol ha’am[H]), 20 saying, “This is the blood (ho aima[G], hadam[H]) of the covenant (ho diathēkē[G], habriyt[H]) which God (Theos[G], Elohiym[G]) commanded (entellomai[G], tzivah[H]) you.” 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” “3 So Moses came and told the people all the words of Adonai as well as all the ordinances. All the people answered with one voice and said, “All the words which Adonai has spoken, we will do.” 4 So Moses wrote down all the words of Adonai, then rose up early in the morning, and built an altar below the mountain, along with twelve pillars for the twelve tribes of Israel. 5 He then sent out young men of Bnei-Yisrael, who sacrificed burnt offerings and fellowship offerings of oxen to Adonai. 6 Then Moses took half of the blood and put it in basins and the other half he poured out against the altar. 7 He took the Scroll of the Covenant and read it in the hearing of the people. Again they said, “All that Adonai has spoken, we will do and obey.” 8 Then Moses took the blood, sprinkled it on the people, and said, “Behold the blood of the covenant, which Adonai has cut with you, in agreement with all these words.” -Exodus 24:3-8 TLV Moses sprinkled the scroll of the Torah in order to acknowledge its requirement for blood atonement (Lev. 17:11). He sprinkled blood on the people to show that blood had been shed on their behalf so that they had died symbolically according to the vicarious blood of the animal sacrifices. We note that the blood is of the covenant, meaning that blood shed is an intrinsic and necessary part of binding covenant. This is attested to throughout the Tanakh (OT). While it is not mentioned elsewhere in Scripture that Moses sprinkled the Torah scroll, it is nonetheless mentioned here. Objections to the truth of the present text are a rejection of its inspiration and therefore a rejection of God’s Word. 21 Likewise (homoiōs[G]) he sprinkled, threw the blood (ho aima[G], hadam[H]) on (rhantizō[G], zarak[H]) both the Tent of Meeting (skēnē[G], ha-Mishkan[H]) and all the vessels, utensils, implements (skeuos[G], keleiy hashareit[H]) of the service (leitourgia[G]). 22 And with few exceptions (schedon[G]) all things (hakol[H]) individually and collectively (pas[G]) are purged, cleansed, purified (katharizō[G], yithar[H]) with blood (aima[G], badam[H]), according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), and without the shedding of blood (aima[G], dam[H]) there is no remission, liberty, forgiveness, freedom (aphesis[G], eiyn slichah[H]). 23 Therefore it was necessary, right (anagkē[G], nachom[H]) for the copies, patterns, warnings (hupodeigma[G]) of the things in the heavens (ho Ouranos[G], hashamayim[H]) to be purged, cleansed, purified (katharizō[G], letaheir[H]) with these things, but the heavenly (epouranios[G]) things themselves with better, more excellent sacrifices (thusia[G], toviym mei’eileh[H]) than these. 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. While it is not mentioned elsewhere in Scripture that Moses sprinkled the Mishkan (Tent of Meeting), Leviticus 18:15, 19 speak of sprinkling blood on both the altar and Aaron the high priest, and thus infer the sprinkling of the Tent and utensils. Additionally Josephus the first century C.E. historian writes that consecration was made upon “the Tent and the vessels which belonged to it, both with oil that had first been incensed, and with the blood of bulls and rams." (Antiquities of the Jews 3:8:6) 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. “And with few exceptions” Some things were purged by water and some by fire (Numbers 31:23). The exceptions relate to ritual uncleanness and not to the atonement of sin committed either in ignorance or by wilful intention. Therefore, the exceptions do not relate to the remission of sin. This is why the writer makes clear that without the shedding of blood there can be no remission (forgiveness) of sin (Exodus 29-30; Leviticus 1-9, 14-17). “all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law” The Torah states explicitly, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11 “without the shedding of blood there is no remission, liberty, forgiveness, freedom.” The life is in the blood, whereas sin entered the world and brought death with it. In order to remove death, life is required. But the blood of animals could never do more than temporarily and symbolically cover sin. What is needed is not a temporary picture of redemption through blood but an eternal blood transfusion of the life blood of God. Sin cannot be removed any other way. There is no forgiveness or the freedom it brings without the shedding of blood. Jewish tradition agrees, saying “eiyn kaparah alay badam” (no atonement except that made in blood) [Talmud Bavliy Yoma, fol. 5. 1. Zebachim, fol. 6. 1. & Menachot, fol. 93. 2.]. “Does the placing of hands atone for one’s sins? Isn’t atonement accomplished only by the sprinkling of the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” (Leviticus 17:11)?” -Talmud Bavliy Yoma 5a. 2. Sefaria translation In light of modern medical research the transfusion analogy is poignant. It has been observed that in cases where leukaemia patients receive bone marrow transplants, that their blood DNA changes to replicate the donor’s blood DNA. In the case of Messiah we receive a spiritual transfusion in His blood that purges our DNA of sin and causes us to take on, in a spiritual and transcendent sense, His genomic DNA, thus, becoming brothers and sisters who share in His sinless humanity. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. The earthly copies of the heavenly things required cleansing, but the heavenly things themselves are made accessible to sin affected humanity by more excellent sacrifices than those of animals. "and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.'' -Targum Yonatan Exodus 40:9 The heavenly things did not need purging or purifying, rather through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. 24 For the Messiah (Christos[G], ha-Mashiyach[H]) did not enter a holy place/sanctuary (hagion[G]) made by human hands (cheiropoiētos[G], biydeiy adam[H]), a copy, representation, figure (antitupon[G]) of the true one (ho alēthinos[G]), but into heaven itself (ouranos[G], hashamayim[H]), now (nun[G]) to appear before the face (prosōpon[G], peneiy[H]) of God (Theos[G], Elohiym[H]) for us; 25 nor must (hina[G]) He offer (prospherō[G], lehak’riyv[H]) His soul (et nafsho[H]) often, repeatedly, many times (pollakis[G]) like the high priest (ho archiereus[G], Kohen hagadol[H]) who enters the Holy place, sanctuary (ho hagion[G], el-hakodesh[H]) year after year with blood (aima[G], dam[H]) of others (allotrios[G], acheiriym[H]). 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; “Messiah did not enter a holy place/sanctuary made by human hands” Yeshua never entered the holy of holies of the second temple. Rather He entered the Holiest Place of which the earthly Mishkan (Tent) and Mikdash (Temple) were temporal replicas. “now to appear before the face of God for us” Yeshua is “now” before the face of God for us. This is an eternally present statement that gives us assurance of everlasting security in Him. This statement was true for the first century C.E. recipients and remains true for all who receive Yeshua. “My children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an Intercessor with the Father—the righteous Messiah Yeshua. 2 He is the atonement for our sins, and not only for our sins but also for the whole world.” -1 John 2:1-12 TLV 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. Messiah’s sacrifice is of eternal affect. Unlike the high priests of the Levitical priesthood He need not offer sacrifices for Himself because He is sinless, without blemish. Therefore, He has died once for all and stands perpetually before the face of God to intercede on behalf of those who have received His vicarious sacrifice. 26 Otherwise, He would have needed to suffer (paschō[G]) often since the beginning, foundation, conception (katabolē[G], meireishiyt[H]) of the world (kosmos[G], haolam[H]); but now (nun[G]) once (hapax[G], echat[H]) at the goal (sunteleia[G]) of the ages, generations, the world, forever (aiōn[G], hadorot[H]) He has been revealed, manifest (phaneroō[G]) to put away, cancel, abolish (eis athetēsis[G]) sin (hamartia[G], et hacheite[H]) [missing the mark set by God’s holiness] by the sacrifice (thusia[G], bezevach[H]) of His soul (nafsho[H]). 27 And just as it is appointed (apokeimai[G]) for people (beneiy adam[H]) to die (apothnēskō[G], lamot[H]) once (hapax[G], echat[H]), and after this, the judgment (krisis[G], hamishpat[H]), 28 so Messiah (Christos[G], ha-Mashiyach[H]) also, having been offered (prospherō[G]) once (hapax[G], echat[H]) to bear, carry (anapherō[G]) the sins (hamartia[G], cheite[H]) of many, will appear (optanomai[G]) a second (deuteros[G], sheiniyt[H]) time for salvation (sōtēria[G], liyeshuah[H]) without reference to, separation from (chōris[G]) sin (hamartia[G], cheite[H]), to those who look for, eagerly await (apekdechomai[G], yeiraeh[H]) Him. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul. Because of His perfect sacrifice Messiah need not die many times, over and over again. Nor has He need of somehow retrospectively atoning for the righteous ones of our past. Yeshua the Messiah is resurrected and transcendent unbound by time and space and is therefore able to save all (from Adam to the last human born into time and space) through His blood. “19 but with precious blood like that of a lamb without defect or spot, the blood of Messiah. 20 He was chosen before the foundation of the world, but was revealed in these last times for your sake.” - 1 Peter 1:19-20 TLV “8 All inhabitants of the earth will worship the beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.” -Revelation 13:8 NIV “but now once at the goal of the ages, He has been revealed, to abolish sin by the sacrifice of His soul.” Now (in the first century C.E.) and now (in the present), Yeshua is manifest as the Goal of the Torah (Rom. 10:4), the mediator of a better covenant in His blood, one that brings eternal atonement and everlasting life for all who receive Him. So that both those who “now” received Him in the first century C.E. and those who “now” receive Him in our time, have already passed from death into His eternal life. Our spiritual DNA has changed. 27 And just as it is appointed for people to die once, and after this, the judgment, This verse puts death to the false claims of those who say they have died and literally been to heaven and have come back to shared their experiences. While according to Scripture (2 Cor. 12:2-4) one can claim to have experienced a vision of paradise (Gan Eden, Bosom of Abraham ref. Luke 16:19-31) as convergent with the third heaven (not heaven but a part of Sheol), one cannot legitimately claim to have actually, physically or metaphysically entered the heaven of heavens (John 3:13; Heb. 9:27; Luke 23:43)[note that Elijah was taken into “hashamayim” the heavens pl. and not into the heaven of heavens in particular (2 Kings 2). Also in the case of Enoch who “was not”, heaven is not mentioned (Gen 5:24). The Scripture does not say “it is appointed to human beings to die and spend time in heaven and then come back for a while and die again etc…” But, “It is appointed to human beings to die once and then the judgement”, not “and then some other things and then the judgement”, but “and then the judgement” which by necessity precedes what Christians mistakenly call “heaven”, but is actually the Olam haba (world to come). Only following the judgement do we dwell forever in the Olam Haba (World to come), prior to that the redeemed await the judgement in Paradise (Bosom of Abraham, Gan Eden). Those Scriptures used to support the counterfeit experiences of those who have “passed” and been revived, when examined closely, affirm the present text rather than being divergent in their meaning. This verse also puts to death the false idea of the ghosts of human souls, which in reality are demonic spirits (false elohim [gods]) masquerading as departed human souls. This is extremely important in light of the many foolish misinterpretations of Hebrews 12:1 and 1 Samuel 28:3-21. According to this verse there are two steps between the present temporal life and the Olam Haba (world to come) [mis referred to by Christians as “heaven”]: 1. The death of the human being as a result of the sin affected world 2. Judgement. There are no intermediary stages mentioned, nor does the wealth of Scripture support such stages. Those who teach otherwise teach apostasy. ***For Additional Study*** An explanation of the verses commonly used in an attempt to circumvent the truth of Hebrews 9:27. My commentary on 1 Samuel 28:3-21 https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor Hebrews 12:1 The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools both the witch and Saul, and is subsequently used by God to condemn Saul (ref. see link above). The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 C.E (A.D). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. 1 Peter 3:14-21 “If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.” –1 Peter 3:17-21 In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in Sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits heard Yeshua’s message received it and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation. From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in Sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8). 2 Corinthians 12:1-5 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. 2 I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. -2 Corinthians 12:1-4 NASB V.1 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. What Rav Shaul (Paul) is about to speak of is a “vision”, a “revelation” and not a physical or metaphysical event. Therefore, based on the very nature of either a vision or a revelation, the events described are already presumed unreal, not actual, neither physical nor metaphysical, but instead, something seen in the imagination, mind’s eye or spirit. V2. I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. Rav Shaul is possibly speaking of himself in the guise of apologetic self-promoting rhetoric like that employed elsewhere in his works. Alternatively he is relaying the vision experience of a trusted fellow believer, perhaps one of his brothers among the Jewish Church fathers. He states clearly “whether in the body I don’t know, or out of the body I don’t know, God knows…” He is describing the experience of a vision. Those who experience visions have all kinds of feelings and sensory adventures but are not literally in the places they are visioning. Rav Shaul is not espousing “out of body experience”, which is an occult practice connected with Gnosticism, transcendental meditation and other false religious beliefs. To the contrary, Biblical Judaism abhors this idea viewing it as a form of witchcraft. Instead, Rav Shaul is alluding to the difference between experiencing a vision as if it were inside us verses experiencing a vision as if we are looking outwardly at it (both occurring within the mind’s eye or consciousness but neither occurring outside the body). In neither case does the spirit leave the body. Biblical Judaism teaches that the human soul (Body, mind, spirit etc.) is a unity unseparated until death when the spirit leaves and goes to Sheol. The Greek harpaso is poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. Rav Shaul is right to give the interpretation to God, saying “God Knows”. Yes, God does know, in fact, so as to avoid confusion God has authored His word to say, “No one has ascended into heaven, except He who descended from heaven: the Son of Man.” (John 3:13), and “it is appointed for people to die once, and after this, the judgment…” (Heb. 9:27). V.3 And I know how such a man—whether in the body or apart from the body I do not know, God knows..” He repeats, “whether in the body I don’t know, or out of the body I don’t know, God knows…” because he is bewildered by the vision experience he is referring to and rightly understands that it was not a tangible, literal experience. Neither a physical or metaphysical reality. In Biblical Hebrew thought and interpretation something repeated is firmly established. Therefore, Rav Shaul has firmly established that he doesn’t know where the “man” was. As explained, the Scripture tells us where he was not. V.4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. The Greek harpaso is again poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. We know this because the Jewish writer refers to paradise (Gan Eden, the Bosom of Abraham), which is a part of Sheol, meaning that the qualification of heaven, written as “third heaven” refers to the convergent presence of the Messiah in both the heavens and paradise simultaneously, following His resurrection. Following His resurrection the King Messiah being unbound by time, space, situational and locational being etc. In short, regardless of the issue of traversing the heavens as believers, this text is referring to a convergent form of paradise (in Sheol) and not to the heaven of heavens. Therefore, the text of 2 Corinthians 12:1-4 does not teach that a person (perhaps Paul) ascended to the heaven of heavens, something that would contradict the words of Yeshua and the teaching of Hebrews 9:27. Regarding the Resurrections of Lazarus, the Son of the widow of Nain etc. All (those temporally resurrected) had not yet passed into Sheol but were in transition sleep. Meaning unconscious but the spirit had not left the body according to ancient Jewish tradition (3 to 4 day period of unconscious sleep, the first stage of death/passing). This means that the person cannot communicate with the living, nor are they yet in Sheol (When Yeshua says "Today you will be with me in paradise" to the thief on the cross (Luke 23:43) I believe the word "today" is used in an eternally present sense. Alternatively, some pass over more quickly than others, although with regard to time and space how could we even begin to determine the measure by which we could access such a process?) In all these cases of temporal resurrections (they are exceptions, and include Elijah raising the woman's son) the resurrected are resurrected within four days of death, and their spirits have not entered death finally with regard to entering Sheol. "Appointed unto man once to die" regards the spirit's entry into Sheol and not the transition period of soul sleep (a euphemism used by Yeshua [John 11:11]). No one in transition sleep (first stage of separation) can communicate to the living. Therefore, the point I made regarding ghosts being demons remains the same, ghosts are not wandering human spirits. Additionally, Hebrews 9:27 makes both Karma and Reincarnation untenable concepts: Hebrews 9:27 of course also refutes the false beliefs of karma and reincarnation. Those who claim “sowing and reaping” to be the same concept as “karma” do so by ignoring the Scriptures that qualify sowing and reaping. Sowing and reaping applies to the temporal actions and outcomes of this life and to the cumulative actions of this life and their eternal outcome following judgement. It does not seek to solve the problem of injustice by perpetuating injustice, as is the case with karma and reincarnation. Karma attempts to provide a solution for evil by offering a cycle of lives that provide an opportunity to act rightly in order to become perfect, divine. The flaw in this delusion is that an inherently sinful person can never act perfectly, not in any life, nor can an evil act which has already been done, be undone by a good act. Ample evidence against the delusion of karma is recorded throughout human history for all to see. What’s more, karma says that a suffering destitute person (of a lower class) should be left to suffer in order to perfect their karma for a better reincarnation, this in direct opposition to the teaching of Scripture, which admonishes us to help the destitute and suffering. There is no justice in karma. It offers nothing more than a perpetual prison of impossible restitution and the false promise of (counterfeit) divinity. Whereas the God of justice has made restitution on behalf of all who will receive His loving sacrifice through Yeshua, and promises eternal life in Him (the Divine One). 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13], to those who look for, eagerly await Him. “Messiah also, having been offered once” Just as the life of a human being ends in death (of the body) once, so too the death of Messiah occurs once in order to carry upon Himself the sin and death of many, and produces eternal life as a result. “to carry the sins of many” This is a quote from Isaiah 53:12, and is part of a Messianic prophecy spanning Isaiah 52:13-53:12. It is also alluded to in Mark 10:45 and a different portion of it is quoted in Acts 8:32-35. Notice that Messiah carries the sins of many, not all. God Who is all-knowing seeing the end from the beginning, sent Messiah to atone for all who would receive Him. The sins of the willfully unrepentant remain unatoned and thus, they will suffer the just punishment for their sins eternally as the antithesis to eternal living (Hebrews 6:2; Daniel 12:2; Mark 9:44-48; John 5:29; Matthew 25:41, 46; 2 Thessalonians 1:9; Revelation 20:10). “will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13],” His second coming does not address the issue of sin, which has already been solved in His death and resurrection. Rather His second coming brings the fullness of the promise of eternal life made manifest in the new heavens and new earth for all who have received Him and been reconciled to God in right relationship. That Messiah will return is certain (Mark 13:24-27; 2 Timothy 4:8; Titus 2:13; 1 Thessalonians 4:13-17). “to those who look for, eagerly await Him.” With regard to the first century Jewish believers who are the recipients of this work, they are to await Yeshua just as the people of Israel awaited the return of the high priest from the holy of holies on Yom Kippur. The distinction of “those who look for and eagerly await Him” is important. The writer has already addressed the issue of disobedience and those Israelites who failed to enter God’s rest (Heb. 4), now he gives a gentle reminder to his hearers, admonishing them to remain focussed on Yeshua and His promised return. Rav Shaul teaches rightly that not all ethnic-religious Jews are truly Jewish in soul, that is, not all ethnic-religious Jews have chosen to receive Yeshua’s redemptive work (Romans 9:6). Rav Shaul’s writing on this matter specifically refers to Jews (ethnic) and does not refer to the spiritual condition of non-Jews (as some foolishly misinterpret). As I’ve said on many occasions, the context of Romans 9 relates to Jews who are Messiah followers (true Israelites), and Jews who are ethnically Israel but are not Messiah followers. All examples given in Romans 9 relate to Jews, Gentiles are not mentioned in relation to the inward spiritual condition of a Jew. Therefore, it is utter nonsense for a Gentile to call himself a “spiritual Jew”. The only “Spiritual Jew” is an “ethnic Jew”, given that “Jew”, and “Israel” are ethnic nouns describing the descendants of Jacob (they are never used in Scripture to describe Gentiles, physically, spiritually or otherwise). As I have said many times, a Gentile calling himself a “Spiritual Jew” is comparable to a Briton calling himself a “Spiritual Navajo”. The same applies to a Church that claims to be Spiritual Israel. That Church is apostate. By way of Hebrews 9:28 being applied as a universal principle, applicable to all who truly believe: as disciples of Yeshua our faith is an ongoing walk of looking to Him, hoping in Him, eagerly awaiting Him. He is present and returning, and in Him we have returned to the eternal present. Copyright 2021 Yaakov Brown "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) Introduction:
Chapter 3 is essentially an exposition of Numbers 12:7 & Psalm 95:7-11. This section of the Book to the Hebrews adds to Messiah’s superiority over angelic beings, His superiority over Moses the Law giver and great intermediary between God and Israel. Moses the drawn out (resurrected) one is seen as being part of the house of Israel, built by God, and Yeshua the Son Who has dominion over that same house is called the Builder of Moses. The receipt of this revelation is compared to the receipt of the Torah and the promise of the land (Ha’aretz Yisrael) to the Israelites who escaped Egypt by God’s outstretched arm. While, at the same time the text makes clear that Yeshua is superior to Torah, being the Author and goal of it. The writer of Hebrews warns the early Jewish followers of Yeshua of the great danger to them if they choose to turn away from Yeshua, Who, is intrinsically linked to the Creator (Builder) of the house of Israel, that is, God Himself. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 2 being: 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. BOOK TO THE HEBREWS Chapter 3 (Author’s translation) 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); 2 He was faithful to Him Who appointed Him, just as Moshe (drawn out, resurrected) also was, in all His house (household).[Num.12:6-9]. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now, as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. HEBREWS 3 (line upon line) 1 Therefore (hothen[G], al-ken[H]), holy (set apart) brothers and sisters (adelphos hagios[G], achay anosheiy kodesh[H]), partners, friends, companions (metochos[G], chaveriym[H]) of a heavenly vocation [a practiced calling] (klēsis epouranios[G]), behold, consider, perceive (katanoeō[G]) the face of the sent One, Apostle, Messenger (Apostolos[G], peneiy malakho[H] alt. Shaliach[H]) and High Priest (archiereus[G], Kohen HaGadol[H], kumrea[A]) of our profession, the sworn statement of our tongue (homologia[G], tishava leshoneinu[H]): Yeshua[H] (Iesuos[G], Joshua, Jesus, YHVH Saves); 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); “Holy brothers and sisters” The writer of Hebrews is speaking to fellow Jews who are also fellow partners in the heavenly calling of Yeshua. “Heavenly vocation” Is the practiced outworking of the Gospel message of Yeshua. The recipients of the Book to the Hebrews are “set apart” as fellow workers in the Kingdom of God. Partners who are admonished to “behold, consider, perceive the face of the sent One”. Intimacy with Yeshua is encouraged because only through intimate relationship with God in Yeshua can believers continue to participate in the practiced calling of God’s redemptive work. Right doing is the fruit of right being. Yeshua is referred to here as the Shaliach (Apostle: sent One). This is the only place in the Brit HaChadashah (NT) where the Greek Apostolos is used to describe Yeshua, and denotes that He is the Apostle over all other apostles (those who share in His ministry). This in correlation to Moses, the one sent by God in the Word (Yeshua) to carry the Torah to Israel. In short, the Author of the Torah (Yeshua in God) Who had sent Moses, now has come. YHVH sent Himself manifest as Yeshua, God with us (Imanu-El). The early Jewish believers are being admonished to work out their vocation (practiced heavenly calling) with fear and trembling, remembering that they are now partners (brothers and sisters [2:11-12]) with The Sent One Yeshua. During His earthly ministry Yeshua spoke often about His being sent of the Father God (Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36-38; 6:38). It’s important to note that the use of the Greek word apostolos (apostle: the equivalent of shaliach or malakh in Hebrew) here in reference to Yeshua infers that those who partner with Him in His vocation (practiced calling) are also apostles (sent ones). This is consistent with the teaching that all who receive Yeshua are priests under Him Who is Kohen HaGadol the High Priest over all creation (1 Peter 2:9). It is foolish then, for modern leaders of the faith community to adorn themselves with the title “Apostle” as a means of distinguishing themselves above fellow believers, given that we are all apostles, we are all priests, and we serve One Apostle, One High Priest. The writer doesn’t only call Yeshua “Apostle” (Shaliach), he also calls Him “Kohen HaGadol” the High Priest. Thus, he unifies the roles of Prophet/Law giver (Moses) and Mediator (Aaron) in Yeshua. The High Priest was of central importance to the Temple cult and the practice of mediation and sacrificial reconciliation. The Jewish audience of the Book to the Hebrews, (the Levites in particular) would have placed great importance upon the role of the High Priest and the necessity of blood atonement for the remission of sin. Therefore, the writer, inspired by the Holy Spirit, makes clear that Yeshua is the all existing High Priest, able to atone eternally through the eternal blood of God, as Son over all creation. It is of great significance that Jewish tradition says of the High Priest on Yom Kippur (Day of Atonement) that he is called “Shaliach” (sent One): "Lord high priest, we are the messengers of the Sanhedrim, and thou art Sh’lucheiynu (our apostle, messenger), and the messenger of the Sanhedrim.'' - Mishnah Yoma, c. 1. sect. 5. “High Priest of our profession, the sworn statement of our tongue: Yeshua…” Yeshua Himself has imparted His testimony upon our tongues. Profession is practiced, it does not stay dormant or remain unspoken. The recipients of the Book to the Hebrews are being reminded of the inseparable elements of faith, belief in action, relationship reciprocated and shared with others. Those who claim that we need only live well in order to pass on the Gospel message are in grave error. We should live well, we should also speak well. Failure to do either is failure to walk in obedience to Scripture. 2 He was faithful (pistos[G], ne’eman[H]) to Him Who appointed Him, just as Moses (Moshe[H]) also was in all His house, household (holos oikos[G], bekol-beiyto[H])[Num.12:6-9]. 2 He was faithful to Him Who appointed Him, just as Moshe also was in all His house, (household). Yeshua has submitted Himself to God Who appointed Him as Prophet and Redeemer of Israel, just as Moses was faithful to God, Who appointed him to be mediator of the Torah. Yeshua’s faithfulness includes His willingness to be made for a little while, lower than the angelic beings whom He created in God (2:7). The Hebrew word ne’eman used here to translate the Greek pistos, is used in Mishnaic Hebrew to mean “trusted” (Mishnah Sanhedrin, c. 3. sect. 2.). Moses had been trusted to lead Israel out of bondage through slavery under Pharaoh in Egypt, and Yeshua has been trusted to lead Israel out of the bondage of slavery to sin resulting in death, under the Devil (2:14-15), and into both the present and future Kingdom of God. Yeshua offers the Shabbat rest of present salvation in convergence with the Shabbat rest of the Olam Haba (world to come) [4:3, 9], to all those who receive Him, continually firstly to the Jews and also continually to the nations (Romans 1:16). The writer of Hebrews quotes Numbers 12:7 in order to draw attention to the weight of the calling brought by Yeshua the King Messiah. He has already warned the early Jewish believers against “drifting away” (2:1) and forsaking “so great a salvation”(2:3). Now he emphasises the sacred obligation of serving with Yeshua and affirms that this privilege comes with the opportunity to speak with God face to face just as Moses did. “6 he said, “Listen to my words: “When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. 7 But this is not true of my servant Moses; he is faithful in all my house. 8 With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he left them.” -Numbers 12:6-9 NIV “just as Moshe also was in all His house, household.” Means that Yeshua, like Moses, has been faithful in all Israel, in His tribe (Judah), among the tribes (all Israel), in the land of Israel, in the present world, and in all creation. 3 For He has been counted worthy (axioō[G]) of more (pleiōn[G]) glory (doxa[G], kevod[H]) than Moses (Moshe[H]), in the same way that the builder (kataskeuazō[G], boneih[H]) of the house has more honour (timē[G], rav kevodo[H]) than the house (oikos[G], beiyt[H]). 4 For every house (oikos[G], kol-bayit[H]) is built by someone (banuy biydeiy voneh[H]), but the builder of all things (kataskeuazō[G], uvoneh-khol[H]) is God (Theos[G], Elohiym[H]). 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. The analogy makes Yeshua the Builder of Moshe, and in the proceeding clause implicitly calls Yeshua the Creator of all things. Yeshua is the One Whom Moshe prophesied would come (Deut.18:14-21). Given that God is Creator of all things, and thus the Creator of Moshe, Yeshua is God with us (Heb. 1:6; Col. 2:9 etc.) The use of the noun “house” denotes a family, a people, a nation. Moshe represents the house of Israel under Torah (moral Law). Therefore, Yeshua is also worthy of greater honour than the Torah of Moses and all the righteous ones of Israel’s history because Yeshua is builder and goal of the “house” (Israel under the leadership of Moses). The idea that the Messiah participates in creation and that He is greater than Moshe Rabbeinu (Moses our Rabbi), is present in Jewish tradition: " 'And the spirit of God hovered over the face of the waters.' This phrase from Bereishit (Gen.) 1:2 alludes to the spirit of the Messiah, because Yishayahu (Isaiah) 11:2 says, 'And the spirit of Adonai will rest upon him' [that is, upon the 'shoot of Jesse', which is a name for the Messiah]. Also we learn from the same text in Bereishit (Gen.) 1:2 that this spirit of the Messiah comes through the merit of repentance; for in Kiynot (Lamentations) 2:19 repentance is likened to water: 'Pour out your heart like water.' " (Genesis Rabbah 2:4) "At the beginning of the creation of the world king Messiah had already come into being, because he existed in God's mind even before the world was created." (Pesikta Rabbati 33:6) Compare John 1:1-18; 8:58-59; Colossians 1:15-17. 5 Now Moses (Moshe[H]) was faithful (pistos[G], ne’eman[H]) in all (holos[G], vekol[H]) His house (ho oikos autos[G], beiyto[H]) [Num.12:6-9] as a servant (therapōn[G], ke’eved[H]), for a witness (marturion[G], le’eidot[H]) of those things which were to be spoken (laleō[G]); 6 but the Messiah (Christos[G , Christ, HaMashiyach[H]) now (de[G]) as a Son (uihos[G]) over His house (oikos autos[G], ubeiyto[H])—whose house (oikos[G], beiyt[H]) we belong to, provided we hold firmly, cling (bebaios[G], nocheiz[H]) to our confidence, strength (katechō[G], bemivtacheinu veoz[H]) and the rejoicing (kauchēma[G]) of our hope (elpis[G], tikvato[H]) to the goal (ad-hakeitz[H]). 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. Moses was faithful in all his house (Israel) and prophesied the One to come, the Greatest Prophet of God Yeshua (Deut.18:14-21) Who is over His house (Israel). The early Jewish believers are admonished to stay firm and confident in their hope in Messiah Yeshua so that they don’t perish in the same way that those who rejected the leadership of Moses (appointed by God) did on the way to the promised land (Shabbat rest [4:9]). “as a servant, for a witness of those things which were to be spoken” Moses is seen as a witness testifying to the coming of the greatest Prophet Yeshua (Deut.18:14-21), and the things that were to be said in Yeshua. “the Messiah now as a Son over His house” Moses was a servant in a house affected by sin but Yeshua is the Son over that house come to redeem it from slavery to sin. All Israel, Moses included, were slaves to sin, Yeshua, Who was never a slave to sin, has come as the Son to bring many sons to glory (Heb. 2:10; John 8:34-36; 15:15; Galatians 4:1-7). “whose house we belong to” This describes the Jewish writer and his Jewish recipients. They belong to the house of Yeshua both ethnically and through faith in Him. While it is true that all believers regardless of ethnicity belong to the house of Yeshua, that is not what the writer of Hebrews is saying here. He is specifically speaking of Yeshua’s house as it applies to His ethno-religious Jewish brothers and sisters, the “Israel of God” are ethno-religious Jews who have received Yeshua. We know this because both the term Jew and Israel are ethnic (tribal) nouns describing blood descendants of Yaakov (Jacob). A Jew who is a Jew inwardly must by definition (Jew being an ethnic term) be an ethnic Jew [Romans 2:29; 9; 11]. A Gentile Christian who claims to be a “Spiritual Jew” is no different from a Scotsman who claims to be a “Spiritual Navajo”, it is a logical fallacy, a spiritual heresy. “provided we cling to our confidence and the rejoicing of our hope to the goal.” Belonging to the house of Messiah is established in the action of faith. Faith not acted on is faithless. The early Jewish believers are encouraged to see no separation between trust and action. This is consistent with pre-Hellenistic Jewish language, which had no word for theology. Ultimately, the “end” or “goal” is the Olam Haba (world to come), the eternal Shabbat rest offered to all who are faithful in belief and action (4:9-10). The warning to remain firm is pretext to the following exposition of Psalms 95:7-11 LXX. 7 Therefore (dio[G]), according to what (kathōs[G]) the Holy (hagios[G], HaKodesh[H]) Spirit (pneuma[G], Ruach[H]) says, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), 8 Do not (me[G]) harden (sklērunō[G]) your hearts, core being, inner person (kardia[G], levavchem[H]) as when they provoked (parapikrasmos[G]) Me, As on the day (hēmera[G], keyom[H]) of trial (peirasmos[G]) in the wilderness (erēmos[G], bamidbar[H]), 9 Where your fathers (patēr[G], avoteiychem[H]) put Me to the test (peirazō[G]), And saw (rau[H]) My works (ergon[G], pa’alay[H]) for forty years (arbaiym shanah[H]). 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10] “Therefore” Means, based on the supremacy of Yeshua as Son over the house of Israel, and by extension over all nations, and that Yeshua is appointed by God the Father as the Sent One over all sent ones, and considering that those who accept Yeshua are partners with Him, and that Moses our (the Jewish people) Law giver is subject to Him. This begins a quote from Psalm 95:7-11 (attributed to David Heb. 4:7). The writer presumes that his readers have full knowledge of the Psalm and the prerequisite phrase: “for He is our God and we are the people of his pasture, the flock under his care.” Psalms 95:7 NIV The writer continues to emphasise Yeshua’s role as the “Prophet” like Moses (Deut.18:14-21), the One Who is Greater than Moses. Believing Israel, chosen, ethnic, religious is being reminded of the challenge of God issued to her ancestors and now reiterated at the revelation of God’s Kingdom come and the inception of her pre-entry into the Olam Haba (Promised Land/World to come). By quoting this Psalm, the writer, inspired by the Holy Spirit, addresses three specific generations of Israelites: 1.Those who rebelled in the wilderness (Exodus 17:1-7, approx. 1446 B.C.E) 2.Those who lived at the time the Psalm was written by David Hamelekh the King (Approx. 1015 B.C.E) 3.The Jews of the first century C.E. (Approx. 60 C.E.) The Hebrew text of the Psalm: 7“For He is our God, and we are the people of His pasture, the flock of His hand. Today, if you hear His voice: 8 “Do not harden your heart as at Meribah, as in the day of Massah in the wilderness, 9 when your fathers tested Me, they challenged Me, even though they had seen My work. 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’” -Tehilim (Psalms) 95:7-10 TLV “Today if you hear His voice,” Refers to the time of David’s first offering the Psalm to public reading, and to the time when the Jewish believers of the first century C.E. first received the words of the Book to the Hebrews. In fact, it means “now”, for as long as God allows the fallen world to continue. “I tell you, now is the time of God’s favour, now is the day of salvation.” (2 Cor. 6:2 [Isaiah 49:8]) A well-known midrash teaches that Messiah is come in every moment when “Today” we “hear” (receive) His “voice” (spoken word): "Rabbi Joshua ben-L'vi met Elijah and asked him, 'When will the Messiah come?' 'Go and ask him!' 'Where is he?' 'At the entrance [to Rome], sitting among the lepers.' So he went, greeted him, and asked, 'Master, when will you come?' 'Today,' he answered. Upon returning to Elijah, Rabbi Joshua said, 'He lied to me. He told me he would come today, but he has not come.' Elijah replied, 'What he said to you was: "Today, if you will hear his voice." ' " (Condensed from Sanhedrin 98a) From Sterns Complete Jewish New Testament Commentary Elsewhere in traditional Jewish commentary the same phrase is applied to Messiah where it is said that providing the Jewish people repent as a nation, even for one day, or keep the Shabbat even for one day, the Greater Son of David, the King Messiah, would come; because it’s said, "today if you will hear His voice" (Talmud Bavliy Sanhedrin, fol. 98. 1. Shemot Rabbah, sect. 25. fol. 109. 3. & Shirhashirim Rabbah, fol. 19. 3.) This is consistent with the redemption of the entire remnant of chosen, ethnic, religious, empirical Israel at the end of the age (Zechariah 12:20; John 19:37; Romans 11:25-26; ). “8 Do not harden your hearts, as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years.” The hardening of the inner being is a wilful choice to deny God’s sovereignty. The provocation, (Heb. merivah) was the general “quarrelling” the people had levelled at Moses as God’s appointed leader when they rebelled in the wilderness, and the “testing” ( Heb. masah) refers specifically to the demand for water (Exodus 17:1-7). The Septuagint text doesn’t specify “Merivah” and “Masah” but translates the locations as modes of disobedience. 10 Therefore (dio[G]) I was angry with, grieved by (prosochthizō̄[G], akut[H]) this generation (genea[G], bador[H]), And said, ‘They always go astray, are deceived (planaō[G]) in their heart, core being, inner person (kardia[G], leivav[H]), And they did not know, come to understand, learn (ginōskō[G], yadu[H]) My ways (hodos egō[G], derachay[H])’; 11 As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” The additional phrasing of the Psalm is quoted according to the LXX (Septuagint). The Hebrew text reads more concisely as: 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’ 11 Therefore I swore in My anger, ‘They shall never enter into My rest.’” -Tehilim (Psalms) 95:10-11 TLV The Greek text was widely accepted by Jews of the post Hellenistic period and used prolifically in the first century C.E. Greek was one of two languages accepted by the ancient rabbis as being kosher for use in the transmission of Scripture. “And they did not know, come to understand, learn My ways’” Reinforces the admonishment of the writer of the Book to the Hebrews (3:6). ‘They certainly shall not enter My rest.’” In the context of the Psalm as it pertains to the disobedient among Israel during the period of the exodus, the “rest” spoken of is “the promised land” of Israel. By extension, it is now applied to the eternal Shabbat “rest” which awaits the faithful followers of Yeshua, both Jew and Gentile, but in the case of the present book, specifically to Jewish believers. Therefore, it is those who refuse Yeshua who will fail to enter the present and future Kingdom of God and the eternal rest of the Olam Haba (everlasting Shabbat). One Jewish commentator writes: “"the generation of the wilderness have no part in the world to come:'' -Tzeror Hammor, fol. 118. 1. 12 See to it (blepō[G]), brothers and sisters (adelphos[G], achay[H]), that there will not be any among you who have an evil, wicked (ponēros[G], ra[H]), unbelieving heart (kardia apistia[G], leiv[H]) that departs (aphistēmi[G]) from the living God (Theos zao[G], Elohiym chayiym[H]). 13 Moreover (alla[G]) encourage, comfort, prove (parakaleō[G], hochiyhu[H]) one another every day (hekastos hēmera[G], yom beyom[H]), as long as (kol-od[H]) it is called “today,” (sēmeron[G], yikarei hayom[H]) so that none of you will be hardened (sklērunō[G]) by the deceitfulness (apatē[G]) of sin [missing the mark set by God’s holiness] (hamartia[G], chatato[H]). 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. Those Jews who have believed are reminded that salvation is worked out in fear and trembling. They must be intentional in remaining faithful in Yeshua so as not to be lead astray by those fellow Jews who like the disbelieving Israelites of the wilderness, fail to enter the “rest” of God. Rav Shaul (Paul) speaks in similar terms to the predominantly Gentile community of the Philippians: “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” -Philippians 2:12 NIV “that departs from the Living God” The Greek aphistēmi, translated “departs” comes from the root apistia meaning “unfaithful” and is the etymological root for the word “Apostate”. Therefore, in counter distinction to Moses and Yeshua, both of whom are called “faithful” by the writer, those who are unbelieving will by nature depart, being unfaithful in God’s house. To despise those who have confident faith is to prove oneself faithless. There is great arrogance in doubt. Therefore, we are admonished to remain faithful. As Yeshua has said, “When the Son of Man comes will He find faith on the earth?” (Luke 18:8). 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. The early Jewish believers are also tasked with encouraging and comforting the faith of their fellow Messiah followers. Intentional personal faith must by its very nature outwork itself as intentional communal faith. No believer stands alone, the salvation of the nation is dependent on the willingness of the people to share their faith collectively. This must be done for as long as there is a “today”, now is the time. This is not something we think of doing tomorrow, for in this context tomorrow is the judgement and the next day, the world to come (cf. 1 Thess. 5:11). “Today” is not, as some foolishly say “a reference to the Gospel dispensation”. How can it be? This word “Today” is quoting the Psalm of David (Psalms 95:7) written over a thousand years prior to the writing of the Book to the Hebrews. The Gospel of redemption is offered from before creation toward the goal of eternity and is therefore without dispensation. Since the first humans sinned and until HaShem calls time, “Today” is now! And those who receive Yeshua now have already passed from death (although for a time still living in the present sin affected world) into life (the world to come). "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) 14 For we have become partners, friends (metochos[G], chaveiriym[H]) of Messiah (Christos[G], Christ, HaMashiyach[H]) if we keep the beginning (archē[G]) of our commitment (bebaios[G]) firm (katechō[G]) until the goal (telos[G]), 15 while it is said, “Today (sēmeron[G], hayom[H]) if you hear (akouō[G], tishmau[H]) His voice (phōnē[G], bekolo[H]), Do not harden (sklērunō[G]) your hearts (kardia[G], levavchem[H]), as when they provoked (parapikrasmos[G]) Me.” 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” We are become friends, co-workers with Messiah, if we keep the beginning of our faith unto the goal of our faith. Yeshua is the Author and goal of our faith, the Sustainer of our integrity, our righteousness and our hope. We should not fear our ability to keep our first love in Him, because He has partnered with us (Rev. 2:1-7). Therefore, we do not keep our beginning commitment alone but we are kept by Him, and in us He keeps us unto Himself. All this happens “Today”, in what the believer understands to be the eternal present. “Now faith is the substance of things hoped for, the evidence of things not seen.” -Hebrews 11:1 KJV 16 For who of them provoked (parapikrainō[G]) Him when they had heard (akouō[G], hashomiym[H])? Indeed, yet (alla[G]) not (ou[G]) all (pas[G]) those who came out of Egypt (Aiguptos[G], Mitzrayim[H] double distress) through, in the hand of (dia[G], beyad[H]) Moses (Moshe[H] drawn out, resurrected)? 17 And whom was He grieved by (prosochthizō̄[G]) for forty years? Was it not with those who sinned (hamartanō[G], vachataiym[H]), whose dead bodies (kōlon[G]) fell (piptō [G]) in the wilderness (erēmos[G], bamidbar[H])? 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand of Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? The meaning is plain. It is the wilfully disobedient who fail to enter God’s rest. We are all wandering in the desert of the sin affected world, some in humility through submission to God are wandering toward the rest (promised land of the world to come) and some in wilful rejection of God’s offer of redemptive love, wander aimlessly toward the abyss of everlasting fire (Matt. 25:41; Rev. 20:15; 21:7-8). Of that wilderness generation only Yehoshua (YHVH is salvation) and Calev (contempt, fierce, dog) entered the promised land. Now, in this generation, we must cling to Joshua (Yeshua) and have contempt for sin. Thus, through belief in Him we enter the now and yet to come Kingdom of God. 18 And to whom did He swear (omnuō[G], nishba[H]) that they would not enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), but to those who were disobedient, apathetic (apeitheō[G])? 19 And we see (blepō[G], roiym[H]) that they were not able to enter (eiserchomai[G]) because of unbelief (apistia[G], choser emunatam[H]). 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. The Greek word apeitheō translated “disobedient” gives the reader great insight into what it means to be disobedient. Wilful disobedience bears the fruit of apathy and likewise the soil of apathy produces wilful disobedience. Complacency and indifference give birth to apathy, and the sum of the three is rebellion. Rebellion is not some great act of strength and purpose, to the contrary, it is the progeny of apathy. It is the lazy and disillusioned who rebel. The obedient son puts his hand to the plow and does not look back (Luke 9:62). “And we see that they were not able to enter because of unbelief.” Those first century Jewish recipients of this Book to the Hebrews “saw” in respect to understanding the past disobedience of our people, that those who through unbelief rebel against God’s love do not enter the promised rest (neither the physical land of Israel nor the present & future Kingdom, Olam Haba). Therefore, they like us are challenged in the present (Today) to believe, act, trust in the faithful King Messiah Yeshua and enter, enter now and continue to enter until He returns to fully reveal to us the eternal present of God’s Kingdom come. Copyright 2021 Yaakov Brown Ha-Sefer shel Yochanan John 7:25-53: No Human Being has ever Spoken in the Manner this Man has.24/4/2020
Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Introduction:
The first half of this chapter concerned the clear redemptive messianic mandate of Yeshua and His unwillingness to abide the plans of fallen human beings. It continued with His faithful observance of the instruction to go up for the festival of Sukkot, and alludes to His public teaching in the Temple proper (an area Gentiles were excluded from) among His fellow Jews in the middle of the festival. As I previously stated, a sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its first century customs (some of which are described in the Mishnah and Talmud) is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (the Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: In addition to the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle (Lev.23:40). These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once for each of the first six days of Sukkot, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent) [Situated approximately 2km south of the Temple Mount], and was poured along with wine at the base of the altar as a libation offering. This was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. With all this and more in mind, and ultimately, guided by the Ruach Ha-Kodesh Who imparts the teaching of Yeshua to all believers, we attempt to humbly, and contextually understand the text that follows. 25 So some of the people of Yerushalayim[H] (Jerusalem: Downpour of Peace) were saying, “Is this not the one whom they’re seeking to kill? “Is this not the one whom they’re seeking to kill?” This is a reference to those religious leaders among the Judean sect that were moved to hatred by Yeshua’s making whole of the man at Beit Chasda (House of Kindness and practical love). As mentioned previously, John 5:18 says “they sought to kill Him…” The fact that “some of the people of Jerusalem” (Jews who had made aliyah for the festival of Sukkot) use the determiner “they” to refer to the small group of leaders who wanted to kill Yeshua, shows a social distancing between the speakers and the group who hated Yeshua. To say “they” is to exclude self and or, the collective “we”. 26 See, behold, pay attention (eido[G], Hinei[H]), He is speaking unreservedly, frankly, without ambiguity (parrhesia[G], doveir[H]), publicly, among the masses (barabiym[H]), and they’re not saying anything to Him. The same “they” of the previous verse have been witnessed by the crowd watching Yeshua and listening to His teaching without making a move to prevent Him or interrupt Him, even though He is doing all this publicly and with dynamic, articulate, awe inspiring success. The rulers, leaders, magistrates, heads (archon[G], rasheiynu[H]) haven’t truly concluded, come to the knowledge, come to have faith, trust (ginosko[G], um’nam[H]), because (kiy[H]) in truth (be’emet[H]) this one (zeh[H]) He (Hu[H]) is the Messiah (ho Christos[G], ha-Mashiyach[H]), have they? “The rulers, leaders, magistrates, heads” Refers to the Spiritual leaders, certain adjudicators of Torah and early rabbinic Halakhah, and possibly to some of the leaders of various smaller synagogues from throughout the region who practiced a pharisaic form of Judean Jewish faith. It does not refer to the Pharisees or Priests who are named separately in verse 32. “haven’t truly concluded, come to the knowledge, come to have faith, trust… have they?” This statement reads as either incredulity or sarcasm, possibly even as a rhetorical question. It is certainly not a genuine attempt to discern the thinking or faith of the religious Jewish leaders. The Greek “ginosko”[G] which alludes to mental assent or knowledge gleaned from persuasion, is equivalent but not the same as the more holistic Hebrew concept of emunah[H], faith, trust, knowledge of the inner being. The Greek concept of consciousness requires the seat of consciousness to reside in the brain/mind, the Hebrew idea of consciousness does not, rather, for the Hebrew the seat of consciousness is at the centre of being where the mind, emotion, soul, spirit, intellect, action etc. converge. Thus the Hebrew concept of consciousness allows for a continued conscious state following the physical death of the brain, and finds a greater continuity with the meta-narrative of Scripture. In the next verse the Greek “ginosko”[G] is juxtaposed against the idea of belief based on various forms of sight “eido”[G]. This is yet further evidence of the Hebraic thought of the author, who appropriates Greek language as a vehicle for relaying a more holistic Hebrew understanding of the redemptive work of God. 27 In addition (alla[G]), we see, perceive (eido[G]) this man’s place of origin (pothen[G]); but whenever the Messiah (Christos[G], ha-Mashiyach) comes, no one (oudeis[G]) knows (ginosko[G], yeida[H]) His place of origin (pothen[G]).” “we see, perceive this man’s place of origin” This tells us that by far the majority of those who were listening to Yeshua were aware that He had been residing in K’far Nachum (Capernaum) in the Galilee and as testified to in John 6:42, others were aware of His parents Yosef and Miriyam and His connection to Nazareth. However, based on what follows it seems clear that few if any (other than His immediate family and close retinue) were aware that He had been born in Beit Lechem (Bethlehem, the house of bread), the town of King David. Note the Greek “eido” does not mean “to know”, as is translated in so many English versions. In fact the text makes a clear distinction between perception based on knowledge “ginosko” and perception based on the various forms of sight “eido”. Yeshua’s listeners claim to be speaking of “knowing” where Messiah will come from, but Yeshua rebukes them by saying (to paraphrase), “You see Me and see where I have come from, I haven’t separated Myself from God Who is Truth and sent Me, Him you don’t see or perceive of, in spite of the fact that you can most certainly see Me!” “…but whenever the Messiah comes, no one knows His place of origin;” Among the many strands of thought regarding Jewish messianic expectation in the first century CE, was the tradition of the “Hidden Messiah”, which some associate with the apocryphal (Not Inspired) book of Chanoch (1 Enoch 46:1-3). “Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was; and why he accompanied the Ancient of days.” -1 Enoch 46:1b The point is that contrary to Scripture (Micah 5:1[2]), the “Hidden Messiah” tradition of the first century CE was prevalent among observant Jews. The reality is that Scripture makes clear that the King Messiah will be born in Beit Lechem (Bethlehem): “But as for you, Beit Lechem (Bethlehem, house of bread) Efratah (Ephrathah, fruitful place). Insignificant among the clans of Y’hudah (Judah, Praise), from you One will go forth for Me to be Ruler in Israel. His goings forth are from long ago, from the days of eternity.” -Micah 5:1 [2] Author’s translation Note that our rabbis rightly conclude that this refers to the King Messiah the Greater Son of David, due to the fact that according to this text the individual being referred to is both of the lineage of Judah and of eternity past. One might conclude that this belief in the “Hidden Messiah” tradition was one held by Am Ha-aretz (Commoners) unlearned in the Torah, Prophets and Writings. If this is the case the latter reference to these unlearned commoners and their ignorance by the religious rulers (v.49), denotes that the religious leaders, being aware of the prophet Micah and knowing the birthplace of the Messiah, were all the more accountable and therefore in a much worse position than that of the ignorant masses, whom were supposedly under God’s curse. This brings to mind the writing of Yeshua’s brother Yaakov (James): “Not many of you should aspire to become teachers, my Jewish brothers and sisters, knowing that as such we teachers will incur a stricter judgment.” -Yaakov (James) 3:1 Author’s translation 28 Then Yeshua (YHVH Saves, Jesus) cried out like a raven, like a prayer for vengeance (krazo[G], kara[H]) in the Temple (hieron[G], ha-Mikdash[H]), teaching (didasko[G], vay’lameid[H]) and saying (lego[G], vayomer[H]), “You both see, perceive (eido[G]) Me and see, perceive (eido[G]) My place of origin (pothen[G]); and of separation (apo[G]) I have not come, but He Who is true, faithful, trustworthy (ne’eman[H]) did the sending, sent Me (ho pempo me[G], she’lachaniy[H]), Whom all of you don’t see, perceive (eido[G]). The Greek “krazo” denotes a cry like that of a raven or a man screaming a prayer of vengeance. Such was the power of His voice, that the sound of it carried over the heads and into the ears of the thousands of worshippers gathered in the Temple complex. As stated in my previous article “…in the Mikdash (Temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. “You both see, perceive Me and see, perceive My place of origin;” Yeshua acknowledges that with their physical sight and human intellect they have observed and heard of His then current physical place of origin. However, what follows is a rebuke regarding their inability to see His ultimate origin in God the Father and His manifest identity as the visible substance of the invisible God. We should be slow to judge these first century Jewish worshippers, after all, we who have seen Yeshua spiritually are prone to the same lack of discernment but are, unlike them, without an excuse. “and of separation I have not come,” Yeshua’s physical and spiritual being are inseparable. Likewise He and the Father are inseparable. He has not come from just one physical location, nor has He ever been separate from His origin in the Father, rather, He has come in unity with the Father and the Ruach HaKodesh (Holy Spirit) and in unity with the Father’s will. Therefore, Yeshua’s identity can only be fully understood in the unity of the Godhead and the Person of Yeshua as Imanu El “With us God”. Ironically, to see Him in any other way is to practice the compartmentalization of the Greco-Roman world, and yet, Yeshua’s listeners were doing that very thing. Sadly, many believers also misperceive Yeshua in the same way today. “…but He Who is true, faithful, trustworthy did the sending, sent Me, Whom all of you don’t see, perceive.” Simply put, you don’t perceive of the true nature of God, Who sent me. 29 I (Aniy[H]) see, perceive (eido[G]) Him, because from Him likewise existing, present (eimi[G]), I am sent (apostello[G], she’lachaniy[H]).” Yeshua is essential saying, “I am God with You, In Him and of Him, Sent from Him to dwell within Him in the created order…” 30 As a result they were seeking (zeteo[G]) to lay hold of (piazo[G]) Him; and no one could lay a hand (epiballo[G]) on Him, because the certain, definite, time, hour (hora[G]) for Him had not yet come (lo bai to[H]). “As a result they were seeking to lay hold of Him” In almost every instance when the religious authorities sought to lay hold of, stone, throw of a cliff or kill Yeshua, it was because He was either directly or indirectly claiming to be Imanu El God with us. Not “A son of God” but “The Son of God”. “…and no one could lay a hand on Him, because the certain, definite, time, hour for Him had not yet come…” Notice the repetition of this phrase which is used to illuminate the reason that Yeshua would not acquiesce to His brothers’ suggestion earlier in this chapter. It is Yeshua, within God’s will, Who both knows and decides when He will give up His life as a vicarious sacrifice for all who will believe. “The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” -John 10:17-19 (NASB) 31 From the crowd many (polus[G], rabiym[H]) believed, trusted, had faith, were persuaded, placed their confidence (pisteuo[G], he’emiynu[H]) in Him; and they were saying, “When the Messiah (Christos[G], ha-Mashiyach[H]) comes, He will not perform more, superior or greater (pleion[G], har’beih[H]) signs, marks, wonders (semeion[G], otot[H]) than those which this man has, will He?” Notice that “many” of the Jewish worshippers who heard Yeshua were “persuaded” (pisteuo[G]) and “trusted, chose faith in Him” (he’emiynu[H]). This is not, as some suggest, a limited or superficial faith. To the contrary, like the disciples of Yeshua’s inner circle many thousands of Jews of the first century began to have faith in Yeshua during His ministry and found a greater fullness in the progression of that same faith following His death and resurrection. Long before the body of believers became predominantly Gentile, it was wholly Jewish. In fact, at the convergence of the Jewish and Gentile progression of faith in Yeshua, the body of believers (Ecclesia[G]) was called Ha-Derech (The Way), a “Jewish Sect”. Interestingly, today in modern rabbinical Judaism we have a prayer dedicated to God’s protection and blessing as we journey, called Tefiylat HaDerech, Prayer of the way. 32 Some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees) heard the crowd murmuring these things about Him (Yeshua), and the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Pharisees) sent servants (huperetes[G]) to apprehend (piazo[G]) Him. I have added the words “some of” for clarification because it is clear from Scripture that Nakdiymon (Nicodemus) and other Pharisees like Him, along with many of Yeshua’s own disciples, who were clearly of the Pharisaic sect, were not among the Pharisees who were seeking to seize Yeshua. For all intents and purposes Yeshua Himself was a Pharisee. It is worth noting the P’rush means “Separate, distinct, set apart”. Therefore, the P’rushiym (ancient forerunners to rabbinical Judaism) were “Distinct, set apart ones”. In respect to God’s call on His people this is a wonderful name to carry, however, God’s Son our King Messiah comes to remind us that we are to be set apart unto God and not separated from Him by our fallen sense of self-righteousness. At this juncture we need to be reminded once again that for all intents and purposes and with regard to theology and faith Yeshua was a Pharisee. Likewise Nakdiymon, Rav Shaul (Paul the sent one) and many others who chose faith in Yeshua. The Chief Priests and Pharisees mentioned here are a subgroup among those groups and do not represent the whole. It’s important to clarify the distinction between the Pharisees and the Chief Priest, the majority of whom were Sadducees (forerunners of the modern Karaite Jews). Unlike the Pharisees, the Sadducees accepted the Torah alone as authoritive Scripture and would therefore have rejected Yeshua’s claims to Messiahship, a majority of which were based on the writings of the prophets, which the Sadducees considered uninspired. In addition, the Sadducees did not believe in the resurrection (imagine their chagrin concerning the resurrection of Lazarus), angels, demons, miraculous healing (Oiy Vey) and so on. The Sadduciym were essentially moralists, making ethics out of sacred writings and seeing death as the absolute end of life. Not unlike numerous ethics lecturers in our modern western universities. Therefore, the fact that Sadducees and Pharisees could have united in their dislike of Yeshua means that at least part of the reason was political rather than spiritual. Roman occupation hung on their minds and the repercussions they foresaw regarding a messianic uprising terrified them. Pilate, the Roman Governor of the time is recorded in extra Biblical history as an insidious man who used provocations and tyranny to incite and murder Jews in Roman occupied Israel. Thus, the Pharisees and Sadducees had good reason to be fearful of what might result if Yeshua was allowed to be hailed as the King Messiah of Israel, a land known in the first century by the Roman names of occupation, Roman province of Judea, Roman province of Samaria, Roman province of Idumea. Later following the Bar Kokhba revolt in 132 CE Emperor Hadrian changed the name of the land to Syria Palaestina, thus the present day illegitimate name of occupation “Palestine” used by Israel’s oppressors and those who would take God’s Name “El” out of the land of Yisra-El. To hear the name “Palestine” on the tongue of one who claims to be a follower of Yeshua (Jesus) is an appalling oxymoronic disgrace! 33 Therefore the Yeshua said, “Yet for a short time I am with you, then I withdraw Myself (hupago[G]) to Him Who sent (pempo[G], she’lachaniy[H]) Me. 34 Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come.” “the Yeshua” The Greek says “ho Iesous”. Not just any Joshua of the time but “the Joshua”. Remembering that Joshua was a very common name in the Jewish community of the first century CE and indeed continues to be popular today among Jewish families both in Israel and in the Diaspora. In hindsight it is easy to see that Yeshua was referring to His death and resurrection and possibly to His subsequent ascension. However, given the theological dialogue and the first century worship environment, along with the messianic expectation and the physical need for deliverance from the Roman occupation: it seems reasonable that His hearers might conclude a literal interpretation of His words rather than a euphemistic one. “…and where I am, exist you’re not able, nor do you have the power to come.” The use and tense of the language is illuminating. In one sense Yeshua is saying He is already where He is going to be (slain before the creation of the world [Rev.13:8]). Furthermore, He explains that where He is going (Gan Eden, the Bosom of Abraham, Paradise), they are presently unable to enter because they do not (in their present state of disbelief) qualify among the righteous of Israel’s departed. Nor have they yet received Yeshua and the means of redemption by which they might follow Him to Gan Eden, as the thief on the cross did (Luke 23:39-43). Therefore, even if they wanted to locate Yeshua, following this dialogue, they could not. Not yet. Keep in mind that it is highly likely that many of His opponents were among those who would soon come to faith at Shavuot (Pentecost) [Acts 2] following His resurrection. 35 Some of the the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to travel to the Diaspora (Jewish dispersion throughout the Greco-Roman world) among the Greeks (Hellen[G]), and teach (didasko[G]) the Greeks (Hellen[G]), is He? 36 What is this word, speech (logos[G]) that He said, ‘Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come’?” They ask if Yeshua will go into the Diaspora or where Jews are dispersed throughout the Greco-Roman world. While the text says specifically will He “teach the Greeks”, it may denote Jews living in the diaspora, who were looked down upon by the Jews of the land, in much the same way as Jews living outside of Israel today are looked down upon by some ultra-observant religious Jews in the land of Israel. It is worth noting that by far the majority of secular and less observant Israeli Jews are extremely friendly toward Jews from outside of the land and are welcoming and supportive of all new comers to Israel. 37 Now on the last day, Hoshanah Rabah[H] (the Great Save Now) the great day of the festival of Sukkot[H] (hagadol chag[H]), Yeshua stood and cried out like a raven, like a prayer for vengeance (krazo[G]), saying (lego[G]), “If anyone is suffering thirst (dipsao[G]) let that one come (erchomai[G]) to Me and drink (pino[G]). 38 He who believes, has faith, trusts, is persuaded (pisteuo[G]) in Me, according to the speech of the Writing (ho graphe[G], hakatuv[H]), ‘A river (potamos[G]) coming out of the entire cavity of his inner being (koilia autos[G], leiv[H]) will flow (rheo[G]) with waters that are living (mayim chayiym[H]).’” The last or seventh day of Sukkot is known as Hoshanah Rabah, which literally translates as “the save now that is great”. It is the climax of the seven-day festival during which the water libation offering of the first century period was conducted. For seven days the people had watched the Cohen Hagadol (High Priest) pour out water at the base of the altar inside the Temple grounds. This water was collected from the pool of shiloach (Siloam, meaning “sent”), situated approximately 2km south of the Temple Mount not far from the place where the Hinnom and Kidron valleys converge. A specially selected priest collected the water each day and brought it up the hill and through the water gate into the Temple with singing, a variety of instruments and great rejoicing (the festival of Sukkot is closely associated to the word simchateinu “Our great rejoicing”). This was a kinetic form of ritual prayer petitioning God for rain. It also figuratively represents the out pouring of the Ruach HaKodesh (Holy Spirit) on the people of Israel. Our rabbis make the connection between this first century practice and Isaiah 12:3: “Collectively you will draw water in joy you will draw water from the springs of the salvation” -Yeshayahu (Isaiah) 12:3 Authors Translation Therefore, the Jewish worshippers of the first century have prayed for rain and that God would send the promised King Messiah to deliver them from Roman oppression. And now, on the final day of the feast called Hoshanah Rabbah (The Great Save Now), the water is carried to the Temple accompanied by Cohaniym (priests) blowing gold trumpets and L’vi’iym (Levites) singing songs of praise and worship, surrounded by common Israelis waving lulaviym of the four species prescribed by Scripture (Lev.23:40), including the palm branch, and chanting the Hallel (Psalms 113-118), which include in their final verses: “I plead with You HaShem, Hoshana, save us! I plead with You HaShem, send prosperity, I plead! Barukh Haba b’sheim Adonai, Blessing is He who comes in the Name of HaShem! We have blessed from the House of Hashem! God HaShem and uncreated light to us! Bind a festival sacrifice with cords against the horns of the altar. My God, You I throw praise to You My God, exalting You! Give thanks to HaShem for Good, forever, for His kindness, faithfulness, practical and transcendent love!” -Psalm 118:25-29 Author’s translation This prayer is employed as a heralding of the Messiah during Yeshua’s later entry into Jerusalem (Matt.21:9; Mk.11:9-10). It was also a petition for salvation from sin. The Encyclopedia Judaica notes: “A connection between the possession of the Ruach Ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simchat Beit-HaSho’evah [“feast of water drawing”], on the festival of Sukkot. The Mishnah said that he who had never seen this ceremony, which was accompanied by dancing, singing and music (Sukkot 5:4), had never seen true joy (Sukkot 5:1). Yet this was also considered a ceremony in which the participants, as it were, drew inspiration from the Holy Spirit itself, which can only be possessed by those whose hearts are full of religious joy (Jerusalem Talmud, Sukkot 5:1, 55a).” - Encyclopedia Judaica 14:365 Given the historical context of these events and Yeshua’s participation in and veneration of the practices associated with the festival, and the fact that these rites are extrabiblical, being recorded in the Mishnah and Talmud; we can determine that Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Therefore, it is foolish to discount the Mishnah in its entirety as “the traditions of men” (Mark 7:5-13), in light of the fact that Yeshua considered its traditions to be valid expressions of Jewish worship and further still, used these practices as a platform for revealing His identity and purpose. Now, in the midst of the cacophony of rejoicing and spiritual ecstasy the Cohen Hagadol (High priest) pours the water out at the base of the altar for the final time and the energy of the crowd builds to a crescendo; a young rabbi from the Kinneret (Galilee) shouts out above the crowd who have gathered in great anticipation, and says: “If anyone is suffering thirst let that one come to Me and drink, He who believes, has faith in Me, according to the speech of the Holy Writings, ‘A river coming out of the entire cavity of his inner being, will flow with waters that are living.’” Yeshua was unifying the message of several passages from the prophet Yeshayahu (Isaiah): “‘For I will pour out water on him who is thirsty And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;” – Isaiah 44:3 (NASB) “Ho, take notice, be awe struck! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost.” -Isaiah 55:1 Author’s translation “And the Lord will continually guide you, And satisfy your desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not fail.” -Isaiah 58:11 (NASB) “The words of the mouth are deep waters, but the fountain of wisdom is a rushing stream.” -Proverbs 18:4 (NASB) Of course, the ultimate and everlasting fulfilment of these kinetic prayers is recorded in Yeshua’s Revelation to Yochanan: “The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” -Revelation 22:17 (NASB) 39 But this He (Yeshua) spoke of the Spirit (Pneuma[G], Ha Ruach[H]), Whom those who believed (ha-ma’amiyniym[H]) in Him were to receive; for the Spirit (Pneuma[G], Ha Ruach[H]) was not yet given (nitan[H]), because Yeshua was not yet glorified. “But this He spoke of the Spirit, Whom those who believed in Him were to receive;” Yeshua speaks of the outpouring of water as a metaphor for the outpouring of the Ruach HaKodesh. This was something that all Israel was anticipating in association with the festival of Sukkot and its many spiritual implications. However, the author of John’s Gospel explains that the Ruach HaKodesh will be given in full measure at a later date and only to those who believe. “…for the Spirit was not yet given, because Yeshua was not yet glorified.” Yeshua did breathe the Holy Spirit upon His disciples prior to His ascension (John 20:22), however, the Spirit was not given in full measure, that is, did not indwell the disciples and others who believed until the Shavuot (Pentecost) that occurred 50 days after His resurrection (Acts 2). “Yeshua was not yet glorified” This refers to His resurrected glory. The Holy Spirit, Who is the Spirit of the Father and of the Son (Rom.8:9; Heb.9:14; Phil.1:19; 2 Pet.1:20-21; Gal.4:6), could not be poured out into the hearts of human beings until the death and resurrection of Yeshua had made possible the perpetual atonement that brings salvation and right standing before God. Therefore, it was after Yeshua’s ascension and from His position seated in and with the Father, that the Father and the Son began to pour out their unified Spirit into the hearts, the inner being, of every believer. 40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet (zeh hu ha-naviy[H]).” “This is the prophet” God spoke to Moses of, “I will raise up a prophet like you…” (Deut.18:15-18; Acts 7:37). 41 Others were saying, “This is the Messiah (Christos[G], ha-Mashiyach[H]).” Still others were saying, “Surely the Messiah (Christos[G], ha-Mashiyach[H]) is not going to come from the Galilee (ha-galiyl[H]), is He? 42 Has not the Writing (ho graphe[G], hakatuv[H]) said that the Messiah (Christos[G], ha-Mashiyach[H]) comes from the descendants of David (Beloved), and from Beit Lechem[H] (House of Bread) Bethlehem, the village David came from?” “Others were saying, ‘This is the Messiah’” As attested to in verse 31, many already believed Yeshua was the promised King Messiah. “Surely the Messiah is not going to come from the Galilee, is He? 42 Has not the Writing said that comes from the descendants of David, and from Bethlehem, the village David came from?” Sadly human beings are prone to both proposing and making false choices. The Scriptures show that Messiah is from both Bethlehem and the Galilee. In fact, He is from Bethlehem, Egypt, Nazareth and the Galilee. Ref. Matt. 2; 2 Sam. 7:12-13; Jer. 23:5-6; Micah 5:1 [2]; Psalm. 89:36-38 [35-37]; 132:11; 1 Chron. 7:11, 14). The people were right to say that the Messiah was to come from Bethlehem. Those who were in confusion and disbelief were clearly not aware that Yeshua had been born in Bethlehem. If they had been, many more may well have believed, but, this would not have allowed for the purposes of God to come about because they would have made of Yeshua a temporal King, and devoid of the sacrificial means of eternal redemption, would have died in their sin without the eternal Kingdom promised by God. 43 As a result a division, split, gap (schisma[G]) occurred in the crowd because of Him (Yeshua[H]). There have and until His return will always be only two responses to the work of Yeshua: acceptance and life, rejection and death. “For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing;to the one an aroma from death leading to death, to the other an aroma from life leading to life. And who is adequate for these things?” -2 Corinthians 2:15-16 Author’s translation 44 Some of them intended to apprehend (piazo[G]) Him, but no one laid hands on Him. 45 The servants (huperetes[G]) then came to the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), and they said to them, “Why did you not bring Him?” “No one laid hands on Him” because His time had not yet come. 46 The servants (huperetes[G]) answered, “Never has a human being (anthropos[G]) spoken in the manner this man speaks.” In saying this the servants insulted the P’rushiym, who considered themselves well versed and well spoken in the Torah, Prophets, and Writings. The servants were testifying to witnessing the reality of Yeshua’s own words: “My teaching is not Mine but His Who sent Me!” (v.16). 47 The P’rushiym[H] then answered them, “You haven’t also been led astray, have you? The hubris of this small group of P’rushiym is palpable. They conclude that no one could speak in a manner that is superior their own ability, therefore, those who witnessed it must be deluded, lead astray. 48 No one among the leaders, magistrates, rulers, princes (archon[G], ha-sariym[H]) or P’rushiym[H] have believed, trusted, been persuaded (pisteuo[G]) in Him, have they? In fact Nakdiymon is likely to have already become a disciple of Yeshua, and his subsequent rebuttal of the religious party’s unlawful judgement is further evidence of this (v.50-52). In addition to Nakdiymon, many others among the P’rushiym who had been among the crowd had also become followers of Yeshua (v.31). 49 But this crowd which does not know (yod’iym[H]) the Torah[H] (Instruction, ho nomos[G]) is under God’s curse (epikataratos[G]).” Once again the pride of the learned religious leaders raises its ugly head. They’re essentially saying that all the common Israelis who have come up to attend the festival of Sukkot in obedience to the Torah, are ignorant of the Torah. Worse still, because many in the crowd have concluded that Yeshua speaks the truth, the religious leaders consider them under God’s curse. What a sad and ironic situation the religious leaders find themselves in, for, as the Scripture says “an undeserved curse cannot land”, in fact, it returns to rest upon the one who uttered it. 50 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) [the one who had come to Yeshua before, being one of the P’rushiym[H]) said to them, 51 “Our Torah[H] (Instruction, ho nomos[G]) does not separate, judge, access (krino[G]) a man unless it first hears (akouo[G]) from him and knows (ginosko[G]) what he is doing (poieo[G]), does it?” Many among them knew and were thinking this but it was Nakdiymon alone who had the courage to speak up. A courage born of the Spirit of God. He is correct in his assertion. Deuteronomy 19:15-21 demands that a lawful gathering be held in order to hear from all parties involved in a matter of Torah law. 52 They answered him (Nakdiymon), “You’re not also from the Galilee (ha-galiyl[H]), are you? Search, and see that prophets aren’t raised out of the Galilee (ha-galiyl[H]).” 53 Each man journeyed to his house. “You’re not also from the Galilee, are you?” Personal attacks are often the domain of those who have lost an argument or are found wanting in their ability to refute the truth. Therefore, knowing they’re in the wrong the religious leaders cover up their inadequacy with bigotry. They were essentially saying, “You’re not also one of those ignorant hicks from the Galilee are you?” This they said to a man honoured by the Talmud as a tzadik (righteous saint), well learned in the Torah and well-practiced in Halakhah, righteous living (see my article on John 3). “Search, and see that prophets aren’t raised out of the Galilee” Usually, when one relies on emotion to further a point of disagreement, the result is untenable. Not only was Nakdiymon right concerning the Torah, he was also vindicated by the response of the religious leaders which proved them to be guilty of the ignorance they had presumed upon others. One need not look far to find that the prophet Yonah came from Gat-Hefer in the Galilee. What’s more, our own rabbis, men who are the progeny of Pharisaic Judaism, testify against the false information of the religious leaders: “Rabbi Eli’ezer… said… ‘There was not a tribe in Israel which did not produce prophets…” (Sukkah 27b). However, because the tense of the Greek text allows for the meaning “no future prophet comes from the Galilee”, we must give the religious leaders the benefit of the doubt on this matter. “Each man journeyed to his house.” This does not mean that the people returned from the festival to their home villages but that those involved with the private meeting of the religious leaders and their servants returned to their homes in the city of Jerusalem. We know this because the eighth day Sh’mini Atzeret of Sukkot was yet to occur and the seventh day would not conclude until the following sundown according to the Biblical lunar calendar. Therefore, thousands remained in Jerusalem for the conclusion of the festival. Copyright 2020 Yaakov Brown In fact, theology in the traditional Christian Scholarship (Post the original Jewish Ecclesia: Messiah following Jews) sense, does not exist in the Messianic Hebrew faith, because to the Messianic Jew belief not acted on is unbelief. 1After (meta[G]) these (tauta[G]) words, essences, things (ha-devariym[H]) Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) was walking (peripateo[G], halakh[H]) in the land (b’eretz[H]) of the Galilee (ha-Galiyl[H], a circuit), for He was unwilling to walk (halokh[H]) in Judea (Ioudaia[G], b’Yehudah[H]) because the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking to kill Him (Yeshua[H, A]).
“After these things” Means after the making whole of the lame man on the Sabbath of Purim [John 5:5-16] (which will become poignant in verse 23), after the feeding of the 28,000 (5000 men) [John 6:1-15], after the sign of walking on water and calming the storm [John 6:16-21], after the profession of His identity as the true manna from the heavens [John 6:48-51] and the means of salvation for all who will believe… The Hebrew text of the Ha-Brit Ha-Chadashah (NT) says “Achar ha-devariym” After these words, essences, things… “Yeshua was walking” The Hebrew “halakh” means more than just “physical walking”, it means to walk with spiritual, religious, moral integrity according to the perfect practice of God’s word. In Judaism our “halakhah” the way we practically walk our faith is inseparable from our theology. In fact, theology in the traditional Christian Scholarship (Post the original Jewish Ecclesia: Messiah following Jews) sense, does not exist in the Messianic Hebrew faith, because to the Messianic Jew belief not acted on is unbelief (ref. the book of Yaakov [James]). Therefore, one could understand the text by way of remez (hint) drash (comparative teaching), to say “Yeshua’s halakhah was among the common Jewish people of the Galilee, for He was unwilling to practice the halakhah of religious hypocrites.” Regardless, the reason “Yeshua was not willing to walk in Judea” is clearly stated in the text, it was because the Judean religious leaders “wanted to kill Him”, and while it was His intention to go to the cross, He was determined that His death happen at the “opportune time.” We note that His life was not taken from Him by the authority of men but was given of Him by the authority of God (John 10:17-18). The sign/miracle that became the catalyst for the Religious leaders’ plan to kill Yeshua was the making whole of the man at Beit Chasda (House of kindness/practical love), because Yeshua had performed a miracle on the Sabbath (John 5:5-16). This is affirmed as we read on, in the discussion over Yeshua’s sanity and the hypocrisy of those who claim Moses as their guide and yet do not keep the Torah that Moses gave to them, albeit from God via Moses. How sadly ironic that the miracle which ignited such hatred toward Yeshua was performed in the House of Kindness by the Kindest man Who ever lived. “Because of this therefore the Judeans, religious Jews were seeking all the more to kill Him, because He not only was breaking the Shabbat, but also was calling the God His own Father, making Himself equal with the God.” -John 5:18 Author’s translation “for He was unwilling to walk in Judea because the Judeans, religious Jews, were seeking to kill Him.” We see here one of the many examples showing why it is foolish to translate the Greek Ioudaios as “Jews” in general. The context of this passage shows clearly that Yeshua was walking among Jews in the Galilee but did not walk among the Jews of the region of Judea because a group of religious Jews from Judea were intent on killing Him. Therefore, in the context of this passage all are Jews, some are Galileans, some Judeans, some religious, some secular, some of one sect, some of another, all Ioudaios but not all Ioudaios from the region of Ioudaia, though most made regular aliyah (going up) to Jerusalem in Judea for the three Regaliym (Pesach, Shavuot and Sukkot). It is the foolish general translational choice to equivocate all instances of Ioudaios, that has led to some of the most heinous anti-Semitic theology and action of the so called “Christian Church”. It shames the Name of Christ and has mislead countless people of genuine faith for millennia. 2 Now the feast (Chag[H]) of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]), the Feast (Chag[H]) of Sukkot[H] (Shelters), was near. “Now the feast of the Judeans, religious Jews” Because all observant Jews (from all over Israel and not just from Judea) went up to this feast, the “Feast of the Judeans” here refers to a feast all Jews participated in. Once again, context is key to translation, interpretation and understanding. “The feast of Sukkot was near” Much time has passed since the end of chapter 6. The events of chapter seven begin some months later. The feast of Shavuot (Pentecost) has been skipped by the author and we now find ourselves nearing the end of the year at the time of the later harvest heading toward fall and winter. The author of the Gospel of John does not intend his Gospel to relay a blow by blow historical and chronologically detailed account like that of Luke. The theme of this Gospel regards the present deity of the Messiah and His redemptive purpose as the Lamb of God come to give Himself as a vicarious sacrifice for all who would receive Him. Thus, the next point in the revelation of the theme begins prior to Sukkot, that festival which prophecies the future dwelling of God with His redeemed creation. A sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its customs is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: Apart from the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle. These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent), and was poured along with wine upon the altar as a libation offering, which was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. 3 Therefore His brothers (achiym[H]) said to Him (Yeshua), “Leave here and go into the region of Judea (Ioudaia[G], b’Yehudah[H]), so that Your disciples (talmidim[H]) also may see Your works, deeds (ergon[G], ha-ma’asiym[H]) which You are doing, making (oseh[H]). It seems clear that Yeshua had many disciples outside His intimate retinue and that many of them were not always with Him but were Judean Jews who often spent time in Judea among the religious community there. The suggestion of Yeshua’s biological brothers is a practical one, and in and of itself is not wrong. 4 For no one does anything, word (davar[H]) in secret (kruptos[G], seiter[H]) when he himself seeks to be known (l’hivodeia[H]) publicly, become famous. If You’re going to do these things, show Yourself to the world (kosmos[G], ha-olam[H]).” “no one does anything in secret when, he himself seeks to be known publicly.” Initially the suggestion of Yeshua’s brothers may have been well meaning, a desire to see Yeshua succeed in His role as a great teacher of Israel. However, their disbelief alluded to in the following verse illuminates their true motivation. Like so many others of their generation and like so many human beings throughout the generations, the thought of failing to promote one’s gifts in order to form a mass following seemed ludicrous to them. We are guilty of the same idolatrous sin today: Mega Churches, Media promotion of certain faith leaders, buildings, empires, mass followings, and all contrary to the ministry of Messiah Yeshua. Our motivation has been self-promoting idolatry, whereas Yeshua’s motivation was to walk according to the redemptive purposes of God and in full obedience to the Father regardless of what that meant for His own reputation and well-being. “Secret, hidden” The use of the Greek kruptos, meaning “secret, hidden, concealed” is poignant, given that Yeshua had explained earlier (some months past, but directly precedent to this chapter) that He is the “true bread from the heavens”( John 6:48-51), the manna that had been hidden, kept secret, concealed from the eyes of the Jewish people up to this point in history. Yeshua is the hidden manna in that He can be seen only by those who receive Him. He has no need of popularity because His intent is not to please the public but to honour God His Father. Modern believers would do well to emulate Him. “The one who has an ear, let that one hear what the Spirit says to the body of believers. To that one who overcomes, to that person I will give some of the hidden, secret, concealed (krupto) manna (bread from the heavens), and I will give that person a white stone, and a new name written on the stone which no one knows but the one who receives it.’” -Yeshua’s Revelation to Yochanan 2:17 5 For not even His brothers (achiym[H]) were believing in Him, thought Him true, were persuaded of Him, had faith in Him, trusted Him (pisteuo[G], he’emiynu[H]). Yeshua’s brothers are named in the Gospels of Matthew and Mark as: Yaakov, Yosef, Yehudah, and Shimon. These were sons of Miriyam (Mary) and Yosef (Joseph), Yeshua’s biological mother and earthly but not biological father (Matt.13:55-56; Mark. 6:3). “A stranger I have become to my brothers and a foreigner to the children of My mother…” -Tehilim (Psalms) 69:8 Author’s translation It’s important to note that the disbelief of Yeshua’s brothers did not persist after His death and resurrection. We know for certain that Yaakov became not only a believer in Yeshua but also a leader of the early Messianic Jewish sect (The Way) [Acts. 2:17, 15:13, 21:18, Galatians. 1:19, 2:9, 12]. He is also the most likely author of the book of Yaakov (James) included in the Ha-Brit Ha-Chadashah (NT). Another brother Yehudah is thought to be the author of the NT book of Yehudah (Jude). 6 So Yeshua[H] said to them, “The true measure, opportune time for Me (ho kairos[G]) is not yet here, but your true measure, opportune time (ho kairos[G]) is all the time, any time, always now (pantote[G]). In other words, pursuing popularity, self-promotion and idolatry are always the go to for those who are spiritually blind. In and of itself fame is not wrong, the Scriptures tell us that because HaShem was “with Joshua, and his fame spread throughout the land” (Joshua 6:27), but when the pursuit of fame seeks to promote self rather than the Gospel, or worse, in place of the Gospel, it becomes idolatry. 7 The world (kosmos[G], ha-olam[H]) can’t hate you, but it hates Me because I testify (meiiyd[H]) of it, that its deeds are perpetual, intense, multiples of evil (raiym[H]). The sin affected people of this world love those who tell them what they want to hear, but those who challenge sin and teach the need for sacrifice and repentance are hated by this world. Why? Because our evil actions are perpetual, so much so that evil has become the norm. Therefore, when our long held beliefs are challenged we do what all sin affected people do, we become defensive and attack the one who has exposed the lie of our existence. 8 Go up to the feast (Chag[H]) yourselves; I do not go up to this feast (Chag[H]) because the true measure, opportune time for Me (ho kairos[G]) has not yet (oupo[G]) fully come (pleroo[G]).” 9 Having said these things to them, He stayed in the Galilee (ba’Galiyl[H], b’Galeela[A]). Notice that Yeshua’s brothers were religiously observant Jews who had clearly planned to make aliyah (going up) for the Regaliym Festival of Sukkot (Shelters). Both the context and the grammar tell us that Yeshua was not saying that He wouldn’t go at all, rather He was saying that He would come at the appropriate time. The present tense of the Greek is better translated as “I’m not presently going up”. 10 But when His brothers (achiym[H]) had gone up to the festival (Chag[H]), then He Himself also made aliyah[H] (went up), not openly (b’gelya[A]), but in secret, hidden, concealed (kruptos[G]). 11 So the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking Him at the feast (Chag[H]) and were saying, “Where is He?” Yeshua had always intended to attend. It is likely that He followed soon after His brothers and arrived in time for the beginning of the feast so as to make His chagigah or sacrifice according to first century practice. The journey from the Galilee to Jerusalem was approximately 3 days by foot, with stops to rest each evening). However, the Mishnah allows for the sacrifice to be made at another point during the festival (Mishnah. Chagiga, c. 1. sect. 6. Maimon. Hilch. Chagiga, c. 2. sect. 4, 5, 6, 7). Therefore, regardless of when He went up, He non the less kept the Torah requirement, as was His custom. The anger of the Religious leaders was such that they were actively searching for Yeshua at the festival. However, we note that they at very least considered Yeshua an observant Jew, or else why were they looking for Him at the feast? 12 There was much murmuring, grumbling, secret displeasure (goggusmos[G]) among the crowds concerning Him (Yeshua[H]); some were saying, “He is a good man”; others were saying, “No, on the contrary, He causes people to go astray (planao[G]).” 13 Yet no one was speaking openly of Him for fear of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]). The people of Israel were undecided as to whether Yeshua was a good, even truly prophetic figure or a heretic. Some spoke quietly against Him, others spoke quietly in His favour, but such was the power of the religious leaders that none spoke publicly concerning Him for fear of religious persecution or being “Put out of the synagogue”. 14 But when it was now the middle (alt. chol ha-moediym[H] intermediary days) of the feast (Chag[H]) Yeshua[H] (Jesus) went up into the Temple (hieron[G], ha-Mikdash[H]), and began to teach. Some date this Sukkot festival to the year 29 CE, the definitive middle of the festival being at the convergence of yom shiyshiy and the beginning of the only weekly Shabbat of the festival. If this dating is correct the ministry years of Yeshua spanned 27-30 CE. “…into the Mikdash (temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. 15 the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) marvelled, were astonished, admired His teaching (thaumazo[G]) saying, “How has this man become knowledgeable, learned in sacred things, having never been educated?” “How has this man become knowledgeable, learned in sacred things, having never been educated?” In other words, “How is this hick from the Kinneret (Galilee) able to clearly articulate Jewish halakhic teaching without ever having attended a yeshivah or studied under a famous rabbi or scholar?” Interestingly the Talmud acknowledges that Yeshua was taught by the great Rabbi Yehoshua Ben Peracyah, the chief teacher of his day (Sanhedrin 107b, Sotah 47a). However, that is utter nonsense, given that the rabbi in question lived a hundred years earlier. Still, the point is that Jewish tradition does not record Yeshua as being ignorant of religious training and knowledge. 16 So Yeshua[H] answered them and said, “My teaching is not Mine, but His who sent Me (sholkhiy[H]). 17 If anyone is willing to do His will, that one will know of the teaching, whether it is of the God (ho Theos[G], Elohiym[H]) or whether I speak (adabeir[H]) from Myself. In reality Yeshua’s learning, knowledge, and application were in this world but not of it. His wisdom and practice are from above, the impartation of the Father God. His teaching, perpetual, sacred and transcendent. “…whether it is of the God or whether I speak from Myself.” The beautiful irony here is that in either case the teaching is of God. 18 He who speaks from himself seeks, craves, demands (zeteo[G]) his own judgement, opinion, view, glory (doxa[G], k’vod[H]); but He who is seeking the judgement, opinion, view, glory (doxa[G], k’vod[H]) of the One who sent Him, He is true, faithful, trustworthy (alethes[G], ne’eman[H]), and there is no injustice, unrighteousness (adikia[G]) in Him. Note the intrinsic connection between judgement (discernment, view) and glory (honour). This link between judgement and glory bears fruit in verse 24 where Yeshua challenges the false judgement/glory of His hearers. 19 “Didn’t Moshe[H] (drawn out) give (natan[H]) you the Instruction (Ha-Torah[H]), and yet none among you does, acts out (oseh[H]) the Instruction (Ha-Torah[H])? Why do you seek to kill Me?” In fact Moses gave Israel the Instruction of God, the author and goal of that Instruction being Yeshua Himself. The religious Jewish community of the first century were proud of their connection to the Torah and Moses, and yet they did not do what the Torah required. This is true of so many people of faith today. We are aware of what we should do but non the less act in a contrary fashion. Yeshua is not exposing their inaction but their hypocrisy. 20 The crowd answered, “You have an evil spirit, demon, divinity, god (daimonion[G], sheid[H])! Who seeks to kill You?” In modern terms, “You’re a demonized psycho, a sicko, crazy person…” 21 Yeshua[H] answered them, “I did (poieo[G]) one (echad[H]) deed, work (ergon[G]) and you all admire, marvel (thaumazo[G]). The work Yeshua speaks of is recorded in John 5:5-16, and concerns the making whole of the lame man at the pool of Beit Chasda on the Shabbat of Purim now some months prior. John 5:18 quite literally says that the religious Jewish leaders “sought to kill” Yeshua because of this miraculous sign performed on the Shabbat. Thus, what follows concerns actions that are permissible by first century Jewish halakhah on the Shabbat, even when they contradict the Shabbat commandment. 22 For this reason Moshe[H] (drawn out) has given (natan[H]) you circumcision (ha-miylah[H]) [not because it’s from Moses, but from the fathers (ha-Avot[H], Avraham, Yitzchak, Yaakov)], and on the Sabbath (Ha-Shabbat[H]) you circumcise (tamulu[H]) a man. “Moses has given you circumcision” Leviticus 12:3 “…not because it’s from Moses, but from the fathers” God originally gave the commandment of circumcision to Avraham in Genesis 17:1-27, which he carried out on Yitzchak in Genesis 21:4, and it was perpetuated by Yitzchak and Yaakov respectively. This occurred centuries prior to the command given through Moses, which was a reiteration of the original command. "we do not circumcise because Abraham our father, on whom be peace, circumcised himself and his household, but because the holy blessed God commanded us by Moses, that we should be circumcised, as Abraham our father was circumcised.'' -Maimon. in Mishnah. Cholin, c. 7. sect. 6. 23 If a male receives circumcision (timol[H]) on the Sabbath (Ha-Shabbat[H]) so that the Instruction (Torah[H]) of Moshe[H] will not be broken, are you angry with Me because I made an entire human being (anthropos[G]) sound, whole, fully restored (hugies[G]) on the Sabbath (Ha-Shabbat[H])? The Torah commands that a Jewish male be circumcised on the eight day (Gen. 17:12; Lev. 12:3), however, it also prohibits work on the Shabbat (Exodus 20:9-10, 23:12, 31:14-15, 34:21; Lev. 23:3; Deut. 5:12-14 etc.) Therefore, if the eighth day of a new born male’s life falls on a Shabbat there is a practical conflict. It is clear from the text that the halakhah of the first century Judean Jews under these circumstances was to practice circumcision on the Shabbat. The Talmud tractate Shabbat 128b-137b records this halakhic practice for posterity. Therefore, that which Yeshua referred to was a well-known and accepted halakhic practice. Yeshua was not denying its validity, rather He was using it as an example so as to expose the hypocrisy of His accusers. Yeshua is using a form of reasoning which in Judaism is called kal ve’chomer or a light and heavy argument. He is essentially saying, “You permit the breaking of the Shabbat in order to circumcise, how much more important is it to make a person whole on the Shabbat?” Jewish tradition agrees with Yeshua’s reasoning. The Talmud Bavliy sites the principle that saving a life suspends the Shabbat: “Rabbi El’azar answered, ‘If circumcision. Which involves only one of the 248 human body parts, suspends Shabbat, how much more must [healing] the whole body suspend Shabbat.” -Talmud Bavliy Yoma 85b "…the preservation of the soul life, suspends the Shabbat…” -Talmud. Bavliy. Shabbat, fol. 132. 1. Put simply, a suffering person cannot rest, therefore, in order for the suffering person to keep the Shabbat that person must first be made whole. After all, Shabbat means “Seventh, blessing, stop, rest, pause, completion, wholeness, sound construction and transcendent peace.” 24 Do not separate, select, prefer, determine, judge (krino[G], tish’petu[H]) according to sight, seeing, appearance (opsis[G], lemareih[H]), but, instead by righteous, innocent, faultless observation (dikaios[G], tzedek[H]) separate, distinguish, make just, right judgment, alt. conclude justly (krisis[G], mishpat[H]).” This verse challenges the false sight of the religious Jewish leaders and those among the crowd who oppose Yeshua’s teaching. He brings to summation the idea seeded in verse 18 concerning the intrinsic connection between judgement and glory, as a means of challenging His hearers to choose a different way of looking at, perceiving, judging, accessing things. If they were to follow His advice they would receive Him and His teaching and find redemption. Every modern believer is promptly challenged to do away with the foolish, decontextualized popular pseudo Christian phrase, “Don’t judge”. While it is true that Scripture indicates elsewhere that we are not in any position to condemn others or pass judgement on them, it is certainly not true that we should not judge. A lack of judgement results in sin. Rather, we are instructed to judge well, truly, rightly, based on Godly sight born of the righteousness purchased for us in Messiah. Therefore, “Stop judging by mere appearances and make a truly just judgement.” Copyright 2020 Yaakov Brown Sefer Yochanan (Gospel According to John) Chapter 6 Pt.2Eat My Flesh & Drink My Blood (John 6:33-71)27/3/2020
“For the soul living of the flesh is in the blood; and Him I have given to all of you upon the altar to purge, make reconciliation upon your soul existence: for the blood, He is in the soul purging reconciliation.” -Vayikra (Leviticus) 17:11 (Author’s Translation) Introduction:
What follows is the extension of Yeshua’s exposition regarding the manna from the heavens and His identity as the “True Manna” from the heavens. This idea is further developed and illuminated in the hearing of His listeners and culminates in a sifting of the wheat from the chaff (making a distinction between the devout disciples and the faithless ones). Leaving only the faithful few at His side. 34 Therefore (oun[G]), they said to Him (Yeshua), “Lord, Master (Kurios[G], Adoniy[H]), always give (tanah lanu[H]) us this (touton[G], et[H], ha-zeh[H]) the bread (ho artos[G], ha-lechem[H]).” 34 Therefore, they said to Yeshua, “Lord, Master, always give us this the bread.” “Therefore” relates to all that has gone before, the sign of the loaves and fishes, the sign of the walking on water, and the subsequent teaching regarding the true Author of the manna given to Israel’s forebears. They are responding to the words that Yeshua has just spoken concerning His identity as the bread from heaven, however, they have not understood what He has said. “JOHN 6:33 For the bread (lechem[H]) of God (Theos[G], Elohiym[H]) is Him (hu[H]) Who comes down (hayoreid[H]) out of the heavens (ouranos[G], ha-shamayim[H]), and gives (notein[H]) living (zoe[G], chayiym[H]) to the world (kosmos[G], laolam[H]).” “They” That is, some of those present. It is impossible to know how many addressed Yeshua with this request. “Lord” To call Yeshua Lord denotes respect but it does not reflect the inner being of those who are petitioning Him. “Always give us this bread” This is an ironically insightful use of language, however, it is clear from their response later in the text, that they were seeking something other than what Yeshua was offering. At Yeshua’s final Pesach (Passover) Seder meal one of those present reflected their first century Jewish understanding of the metaphysical nature of the Olam Haba (World to come/Kingdom of God & His Messiah King): “When one of those who reclined at table with Him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” -Luke 14:15 (ESV) Our sages say of the manna: “in the manna were all kinds of tastes, and everyone of the Israelites tasted all that he desired; for so it is written in Devarim (Deut.) 2:7, "these forty years the Lord your God has been with you, you have lacked nothing", or "not wanted for anything"; what is anything? when he desired to eat anything, and said with his mouth, O that I had fat to eat, immediately there was in his mouth the taste of fat. Young men tasted the taste of bread, old men the taste of honey, and children the taste of oil.'' -Shemot Rabba, sect. 25. fol. 108. 4. And: "whoever desired flesh, he tasted it, and whoever desired fish, he tasted it, and whoever desired fowl, chicken, pheasant, or pea hen, so he tasted whatever he desired.'' -Bamidbar Rabba, sect. 7. fol. 188. 1. 35 Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) said to them, “I Am, I exist, I’m present, I’m happening, I AM He (ego eimi [G], Anachiy hu[H]) the bread (ho artos[G], lechem[H]) of the life, living (ho zoe[G], ha-chayiym[H]); all (kol[H]) who come (ha-bah[H]) to Me (eme[G]) will not hunger, continue to be hungry (peinao[G]), and all who believe, are persuaded of, have placed confidence, trusted (pisteuo[G], yamiyn[H]) in Me (eme[G]) will never at any time, perpetually (popote[G], od[H]) suffer from thirst (dispsao[G]). 35 Yeshua said to them, “I Am, I exist, I’m present, I’m happening, I AM He the bread of the life, living; all who come to Me will not hunger, continue to be hungry, and all who believe, are persuaded of, have placed confidence, trusted in Me will never at any time, perpetually suffer from thirst. “I AM, I Exist” This is the self-existing statement of God the Father (Ex. 3:14; Jn. 1:1-3; 6:20; 8:58). For the religiously observant Jewish reader there is no question that Yeshua is claiming deity. “I Am the bread of perpetual living” Yeshua is not just a form of bread but is the eternally sustaining bread of the unbroken age (Olam Haba) “all who come to Me will not hunger, continue to be hungry,” Coming to Yeshua is the first step in response to His invitation. One can’t believe, trust, without first having come. The Kohen who wrote the book of Hebrews reminds us: “But without faith it is impossible to please God: because in order for a person to come to God, that person must first believe that God exists, and that He is a rewarder of those who diligently seek Him.” -Hebrews 11:6 (Author’s translation) To hunger is to be devoid of the necessary fuel for existence. Therefore, to be free from hunger is to be perpetually energized. “and all who believe in Me will never at any time, perpetually suffer from thirst.” Coming to God through Yeshua is the beginning, believing is a continuing act of the will and by its nature means the receipt of salvation (yeshuah). To thirst means to be devoid of the primary resource of life. To use modern terminology, the body is made up predominantly of water, and can survive not more than three days without it. How much more important then, are the metaphorical waters of eternal existence. Yeshua promises these mayiym chatiym (living waters) to all who continue to believe in Him. 36 And I (ve’Aniy[H]) behold, pay attention (hineih[H]) have spoken to you, since (hoti[G]) indeed (kai[G], gam[H]) you have seen, observed (horao[G], chaziytim[H]) Me (otiy[H]) with your eyes, and yet are not (lo[H]) persuaded, convinced, trusting, believing (pisteuo[G], te’miynu[H]). 36 And I, behold, pay attention, have spoken to you, since indeed you have seen, observed Me with your eyes, and yet are not persuaded, convinced, trusting, believing. In other words. Yeshua is expounding on the concepts He has seeded in order to provide His hearers with the greatest possible opportunity to receive His teaching and come to repentance. 37 All [individually] (kol[H]) that My Father [the Father] (ho Pater[G], Aviy[H]) gives (yit’nenu[H], didomi[G]) Me will come (Yavo[H]) to Me (eme[G]), and the one who comes (erchomai[G], ve’haba[H]) to Me I will certainly not (lo[H]) cast, drive, send, repulse (ekballo[G], eh’dafenu[H]) outside (exo[G], hachutzah[H]). 37 All (individually) that My Father [the Father] gives Me will come to Me, and the one who comes to Me I will certainly not cast, drive, send, repulse outside. In one verse the foolish debate pitting predestination against freewill is silenced. “All individually that my Father GIVES Me (Predestination)… and the one who comes to Me (Freewill)…” Therefore the answer to the false choice “Freewill or Predestination?” is “Yes!” Grace is offered to all but can only be received by the repentant. Predestination can’t exist without Love. Love can’t be reciprocated without Freewill. Therefore, the Chooser, knowing the outcome, proposes relationship, and the chosen choose to be predestined. Predestination is a fruit of God’s nature stemming from the fact that He sees the end from the beginning (something we are incapable of ). Freewill is the seed of our view from within time and space, that when fully grown produces the tree from which it came. 38 For (kiy[H]) I have not (lo[H]) come down (katabaino[G], yarad’tiy[H]) from (min[H]) the heavens (ouranos[G], ha-shamayim[H]) to do, make, accomplish (poieo[G], la’asot[H]) My own will, determinations, wishes (thelema[G], retzoniy[H]), but the will, determinations, wishes of Him (thelema[G], im-retzon[H]) Who sent Me (pempo[G], sholchiy[H]). 38 For I have not come down from the heavens to do, make, accomplish My own will, determinations, wishes, but the will, determinations, wishes of Him who sent Me. Having descended from the Father in the heavens, Yeshua has come to do the will of the Father Who sent Him. The Hebrew “sholchiy” meaning sent me is related to the Hebrew Shaliyach, sent one, emissary or Apostle. In these terms Yeshua is the first and Ultimate Apostle. As is the case in all things, Yeshua submits His will to God’s will, thus showing the order and unity of the Godhead. The Son is in the Father and the Father is in the Son but the Son is not outside the Father, and therefore He submits to the Father. 39 And this is (ve’zeh[H]) the will, determination, wish of Him [the Father] (thelema[G], retzon ha-Av[H]) Who sent Me (pempo[G], sh’lachaniy[H]), that of all [individually] (kol[H]) that He has given (didomi[G], hanitan[H]) Me I destroy, render useless (apollumi[G]) nothing (lo-yovar[H]), but raise it up (anistemi[G], akiymenu[H]) on [in] the extreme, uttermost, last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]]. 39 And this is the will, determination, wish of Him [the Father] Who sent Me, that of all [individually] that He has given Me I destroy, render useless nothing, but raise it up on [in] the extreme, uttermost, last day. “All that He has given Me” Includes all creation and those human beings who have been predestined to become His. Note that nothing given to Yeshua will suffer destruction. The resurrection is the resurrection and transformation of the present body into a transcendent metaphysical body. We will not rise as spirits alone (a pagan Gnostic idea) but as a redeemed unity of body, mind, spirit, heart, soul, breath. It’s interesting to note that the Zohar speaks in similar terms regarding the resurrection of the latter day: ולא יתאביד כלום, "and not anything shall be lost", but all shall rise again; for, lo, it is said, Dan. 12:2, "and many of them that sleep in the dust", &c.'' -Zohar in Exod. fol. 43. 4. 40 For this is the will, determination, wish (thelema[G], retzon[H]) of My Father (Pater mou[G], Aviy[H]), that everyone individually (pas[G], kol[H]) who beholds, sees (theoreo[G], ha-roeh[H]) the Son (ho uihos[G], et ha-Ben[H]) and believes, is persuaded, trusts (pisteuo[G], uma’amiyn[H]) in Him will have, hold (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world], and I Myself (ego[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on [in] the extreme, uttermost, last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]].” 40 For this is the will, determination, wish of My Father, that everyone individually who beholds, sees the Son and believes, is persuaded, trusts in Him will have, hold eternal, perpetual, unending, life, living [living in a perpetual world], and I Myself will raise him up on [in] the extreme, uttermost, last day.” Note that all who believe will hold or have (past tense) unending life. This life begins upon receipt of Yeshua and not at the resurrection. Those who receive Yeshua have already begun to live eternally. The life a believer lives in Yeshua is transcendent by nature of His transcendent person dwelling within each believer. “Yeshua said to her, ‘I Am the resurrection and the life. He who believes in Me will continue to live, even if he dies.’” -Yochanan (John) 11:25 "They shall be gathered from their captivity, they shall sit under the shadow of their Messiah, "and the dead shall live", and good shall be multiplied in the land.'' -Targum Hosea 14:8 "the holy blessed God will quicken the righteous, and they shall not return to their dust.'' -T. Bab. Sanhedrin, fol. 92. 1. "the land (of the living), whose dead live first in the days of the Messiah.” -T. Hieros. Kilaim, fol. 32. 3. It is said that Rabbi Jeremiah wanted to he buried with his clothes and shoes on, and his staff in his hand, so that when the Messiah came, he would be ready (T. Hieros. Kilaim, foi. 32. 3. col. 2.). Kimchi says regarding Isaiah 66:5: "They shall live at the resurrection of the dead, in the days of the Messiah.'' And regarding Jeremiah 23:20: ""ye" shall consider, and not "they" shall consider; which intimates the "resurrection of the dead in the days of the Messiah".'' Iben Ezra says regarding Daniel 12:2: "The righteous which die in captivity shall live, when the Redeemer comes;'' 41 Therefore the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were grumbling, muttering, speaking in a low tone (gogguzo[G]) about Him (Yeshua), because He said, “I Am, I exist, I’m present, I’m happening, I AM He (Ego[G] eimi[G], Anochiy[H]) Him (hu[H]) the bread (ho artos[G], ha-lechem[H]) that came down (katabaino[G], hayoreid[H]) out of heavens (ho ouranos[G], min-hashamayim[H]).” 42 They were saying, “Is not this Yeshua[H] [A] (Iesous[G] YHVH Saves), the son (uihos[G], ben[H]) of Yosef[H] (Joseph: YHVH adds), whose father (et aviyu[H]) and mother (et imo[H]) we know (yod’iym[H])? How does He now say, ‘I have come down (batiy[H]) out of the heavens (ek ho ouranos[G], min-hashamayim[H])?” 41 Therefore the Judeans, religious Jews were grumbling, muttering, speaking in a low tone about Him, because He said, “I am, I exist, I’m present, I’m happening, I AM He, Him the bread that came down out of heaven.” 42 They were saying, “Is not this Yeshua, the son of Yosef, whose father and mother we know? How does He now say, ‘I have come down out of the heavens?” Those Judean religious Jews speaking about Yeshua (behind His back as it were) did so in a muttering low tone in order to speak ill of Him without Him being able to hear clearly. These same Judeans may have consisted of those who had been offended by His healing on the Shabbat during Purim in Jerusalem. The Hebrew text makes it very clear why the Judeans were upset. In Hebrew Yeshua said “I Am Him the bread that came down from the heavens”. To them this could be heard as nothing short of blasphemy. The “I Am” phrase being the same as in the former use and referring to Yeshua’s deity. Notice that these particular Judeans were familiar with the family of Yeshua. Perhaps even close to the family in community with them. They knew Yosef and Miriyam and were incredulous at the idea that an uneducated labourer’s son might claim such high standing. “How does He now say” is equivalent to, “What qualifies him to speak this way?” or “This guy’s got a lot of chutzpah if He thinks He can get away with saying…” 43 Yeshua[H] [A] (Iesous[G] YHVH Saves) answered and said to them, “Do not mutter, grumble, speak in a low tone (gogguzo[G]) among yourselves. 44 No one (oudeis[G]) is able, has the power to (dunamai[G]) come (erchomai[G], lavo[H]) to Me unless My Father [the Father] (ho Pater[G], Aviy[H]) Who sent (pempo[G], shelachaniy[H]) Me draws, drags (helkuo[G]) him; and I (Kago[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on the extreme last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]]. 43 Yeshua answered and said to them, “Do not mutter, grumble, speak in a low tone among yourselves. 44 No one is able, has the power to come to Me unless My Father [the Father] Who sent Me draws, drags him; and I will raise him up on the extreme last day. Yeshua rebukes them for their rudeness and explains their own incredulity to them. The Greek uses helkuo, meaning to drag, perhaps an allusion to the way His hearers will later come to faith in Him. 45 It is written (grapho[G], katuv[H]) in the Prophets (Prophetes[G], Neviyim[H]), ‘And they shall all (vekulam[H]) be taught (y’lamdu[H]) of God (Elohiym[H], Theos[G]).’ For yes (Lachein[H]), everyone individually (Pas[G], kol[H]) who has heard (shama[H]) and learned (v’lamad[H]) from (min[H]) the Father (ho Pater[G], ha-Av[H]), comes to Me (yavo eilay[H]). 46 Not that anyone human (Adam[H]) has seen the Father (ho Pater[G], et ha-Av[H]), except the One Who is from the God (ho Theos[G], ha-Elohiym[H]); He (Hu[H]) has seen (ra’ah[H]) the Father (ho Theos[G]), the God (et ha-Elohiym[H]). 45 It is written in the Prophets, ‘And they shall all be taught of God.’ For yes, everyone individually who has heard and learned from the Father, comes to Me. 46 Not that anyone human has seen the Father, except the One Who is from the God; He has seen the Father, the God. “And no man has ascended up to the heavens, except He Who came down from the heavens, even the Son of man Who is in the heavens.” -Yochanan (John) 3:13 (Author’s translation) “It is written in the Prophets” Isaiah 54:13; Jeremiah 31:34; Micah 4:2. The Neviyim (the Prophets) is a section of the wider body of Hebrew Scripture (Tanakh) that collects the prophetic writings of God’s prophets. “And all thy children shall be taught of the Lord; and great shall be the peace of thy children.” - Isaiah 54:13 (KJV) “And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.” - Jeremiah 31:34 (KJV) “and many nations shall come, and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.” -Micah 4:2 (ESV) The Zohar confines those being taught by God to the ethnic, religious, chosen people of Israel: "they are truly taught of God from whom prophecy comes, which does not to all the world, but to Israel only, of whom it is written, "and all thy children are taught of God".'' 47 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, he who believes, is convinced, is persuaded, trusts, has, holds (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world]. 47 Amen Amen, In truth, In truth, It’s certain, it’s certain, I say to you, he who believes, is convinced, is persuaded, trusts, has, holds eternal, perpetual, unending, life, living. As is always the case the double Amen is a testimony to the firmly established nature of that which Yeshua is about to say. Once again it is affirmed that the person who believes in Yeshua already has life unending. 48 I am, I exist, I’m present, I’m happening, I AM He (ego eimi[G], Anochiy Hu[H]) the bread (ho artos[G], ha lechem[H]) of the life, the living (ho zoe[G], hachayiym[H]). 49 Your fathers (pateros[G], avoteiychem[H]) ate the manna (manna[G], ha man[H]: “What is it?”) in the wilderness (eremos[G], bamid’bar[H]: ba[in the] mi [from] davar [Word, essence, substance]), and they died (apothnesko[G], va’amutu[H]). 50 This is the bread (ho artos[G], ha lechem[H]) which comes down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]), so that one may eat of it and not die (me apothnesko[G], velo yamut [H]). 48 I am, I exist, I’m present, I’m happening, I AM He the bread of the life, the living. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which comes down out of the heavens, so that one may eat of it and not die. Yet another “I Am” statement. The writer of John’s Gospel saturates His account with titles and figurative language pointing to the deity of Yeshua. Yeshua reminds His hearers that the manna their forebears ate was temporal, resulting in the eventual death of their ancestors. Yeshua however was born in Beit Lechem “House of Bread”, the source of all sustenance, and He is the Bread of Eternal Living. The bread that once eaten will perpetuate a person’s life. 51 I am, I exist, I’m present, I’m happening, I AM He (ego eimi [G], Anachiy[H]) the bread (ho artos[G], ha lechem[H]), the living (ho zoe[G], hachayiym[H]) that came down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]); if anyone eats of this one specific (toutou to[G]) bread (artos[G], lechem[H]), he will live (yich’yeh[H]), breathe (zao[G]) into (eis[G]) the unbroken age (ho aion[G], le’olam[H]) into the world everlasting; and the bread (ho artos[G], ha lechem[H]) also which I will give (didomi[G], et’nenu[H]) for the life, living (zoe[G], chayeiy[H]) of the world (ho kosmos[G], ha-olam[H]) is in My flesh (sarx[G], b’shariy[H]).” 51 I am, I exist, I’m present, I’m happening, I AM He the bread, the living, that came down out of the heavens; if anyone eats of this one specific bread, he will live, breathe into the unbroken age, into the world everlasting; and the bread also which I will give for the life, living of the world is in My flesh.” “I AM, I Exist” This is the self-existing statement of God the Father (Ex. 3:14; Jn. 1:1-3; 6:20; 8:58). “if anyone eats of this one specific (toutou to[G]) bread (artos[G], lechem[H])” The Greek text is interesting, leaving no room for a general or esoteric application of the bread Who is Yeshua. “This specific Yeshua (bread)” there is no other means of eternal sustenance. Elsewhere Yochanan writes: “Yeshua said to him, I Am Ha-Derekh (the way), Ha-Emet (the truth), and Ha-Chayiym (the life, living): no one person can come to the Father, except through, by, with Me.” -Yochanan (John) 14:6 YBYV “Yeshua said to her, "I Am the resurrection and the life. He who believes in Me will continue to live, even if he dies.” -Yochanan (John) 11:25 “he will live, breathe into the unbroken age, into the world everlasting” Notice that living and breathing are a unity. The Breath and Spirit are intrinsic and necessary. The Spirit of God is the breath of the believer Who maintains an unbroken life from the inception of belief into perpetuity. “and the bread also which I will give for the life, living of the world is in My flesh.” Some so called “Messianics” teach a disconnect between these words and the symbolism alluded to by Yeshua concerning the bread (matzah) and the wine (Kos Ge’ulah) of Pesach (Passover). They’re wrong! Unlike the synoptic Gospels Yochanan’s (John) Gospel does not allude to the symbolic use of the Pesach elements by Yeshua as pertaining to His body and blood. Therefore, the present text is an allusion to that which John does not mention elsewhere but is fundamentally important. Yeshua is saying that He will give His flesh, His human existence as a sacrifice so that those who believe might have the life eternal which He has promised. Therefore, there is an intrinsic connection between the present verse and the symbolic use of the matzot at Pesach (Passover). Yeshua is the Pesach Lamb of God Who takes away the sins of the world. 52 Then the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) began to argue, fighting (machomai[G]) with one another, saying, “How can this man give (didomi[G]) us His flesh (sarx[G], b’saro[H]) to eat (phago[G, le’echol[H])?” 52 Then the Judeans, religious Jews began to argue, fighting with one another, saying, “How can this man give us His flesh to eat?” “Then the Judeans, religious Jews began to argue, fighting with one another” We note that the Judean religious Jews were not in agreement over what Yeshua had said and done. Some were clearly of the opinion that there was value in Yeshua’s signs and mashaliym (parables, metaphors, allegories), while others were fiercely opposed to Yeshua’s teaching. Thus, there was an argument between the Judean religious Jews concerning what they perceived as a difficult teaching. 53 So Yeshua[H] [A] (Iesous[G] YHVH Saves) said to them, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you, unless you eat (phago[G], tochlu[H]) the flesh (ho sarx[G], et b’saro[H]) of the Son of the Man, humanity (ho uihos ho anthropos[G], ben ha-Adam[H]) and drink (pino[G], ush’tiytem[H]) His blood (aima[G], et damo[H]), you have, hold (echo[G]) no life, living (zoe[G], chayiym[H]) in (en[G]) yourselves (heautou[G], Qnoma[A]: underlying substance). 53 So Yeshua said to them, “Amen Amen, In truth, In truth, It’s certain, it’s certain, I say to you, unless you eat the flesh of the Son of the Man, humanity and drink His blood, you have, hold no life, living in yourselves. “Amen Amen” This is firmly and eternally established truth. Listen, pay attention, hear, receive, understand, implement! It is not as many suppose, that Yeshua’s Jewish hearers thought He was suggesting cannibalism or pagan ritual. They were used to rabbis speaking in mashaliym (parables) and using metaphorical sayings like these. To the contrary, they considered it a hard teaching because they understood that Yeshua was saying they must live and continue to live as He lived, and that somehow He was also saying that it was possible for His very substance to be received by them and enable them to live this way. It was not difficult because it was non-kosher but because it was hyper-kosher. A similar idea is addressed by our rabbis in the Midrash Rabbah to Ecclesiastes 2:24 where the issue of food and drink in the grave is addressed: “‘The days of his life’; and that alludes to the grave. So are there food and drink in the grave that accompany a person to the grave? Of course not. Therefore, ‘food and drink’ must mean Torah and mitzvot’” -Midrash Rabah to Ecclesiastes 2:24 The point being that it was common practice for the rabbis and sages of Judaism to use figurative and metaphorical language when addressing spiritual subjects that are beyond the paradigm of the present age. In this respect Yeshua’s teaching was no different from that of a number of His contemporaries. 54 He who chews (trogo[G]) My flesh (sarx[G], b’sariy[H]) and drinks (pino[G], vehashoteh[H]) My blood (aima[G], et dami[H]) has, holds (echo[G]) eternal, perpetual, unending, life, living (zoe aionios[G], chayeiy olam[H]) [living in a perpetual world], and I (Kago[G], va’Aniy[H]) will raise him up (anistemi[G], akiymenu[H]) on the extreme last (eschatos[G]) day (hemera[G]) [bayom ha-acharon[H]]. 54 He who chews My flesh and drinks My blood has, holds eternal, perpetual, unending, life, living [living in a perpetual world], and I will raise him up on the extreme last day. The Torah instructs us that “the life of the flesh is in the blood”. Yeshua is expounding the ultimate fulfilment of this phrase from the Torah. The blood of flesh affected by sin and subject to the temporal world is inevitably destroyed but the blood of God with us (Immanuel) is sinless, and having entered the world manifest as a human being, God Himself offers His blood to humanity so that we might transcend the limitations of the fallen creation and be born from above into eternal life through Yeshua, Who is God with us. It is Yeshua’s blood that has been given upon the altar to make atonement for all who receive Him. “For the soul living of the flesh is in the blood; and Him I have given to all of you upon the altar to purge, make reconciliation upon your soul existence: for the blood, He is in the soul purging reconciliation.” -Vayikra (Leviticus) 17:11 “and I will raise him up on the extreme last day.” This phrase is completely consistent with the teaching and future hope of the P’rushiym (Pharisees). Yeshua is not alluding to anything new, He is simply illuminating the fullness of what is known and revealing its ultimate Goal, that is, Yeshua Himself (Romans 10:4). 55 For My flesh (sarx[G], b’sariy[H]) is true (alethes[G], be’emet[H]) food (brosis[G], ochel[H]), and My blood (aima[G], damiy[H]) is true (alethes[G], be’emet[H]) drink (posis[G], shikuy[H]). 56 He who chews (trogo[G], ochel[H]) My flesh (sarx[G], b’sariy[H]) and drinks (veshoteh[H]) My blood (aima[G], damiy[H]) abides, remains (meno[G], yaliyn[H]) in Me (en, biy[H]), and I (va’Aniy[H]) in him (vo[H]). 55 For My flesh is true food, and My blood is true drink. 56 He who chews My flesh and drinks My blood abides, remains in Me, and I in him. “My flesh is true food” Here, “true” is synonymous with “indestructible”. The temporal food of the fallen creation does not qualify as “true” food because it perishes along with the body. But Yeshua’s flesh, His life, is true food and true drink because it does not perish. He is from everlasting to everlasting and is thus able to sustain all who come to God through Him. “He who chews My flesh and drinks My blood abides, remains in Me, and I in him.” Notice the present and continuous verb “trogo” (chews, chewing). The act of eating Yeshua’s sacrificial way of living, the act of continuing to feed on His character and chew on His nature, is a perpetual exercise. Receiving Him is the beginning of an eternal meal. The present and continued practice of holiness born of faith. “abides, remains in Me, and I in him.” Note that we who eat His flesh and drink His blood (metaphors) are related to Him in the same way that He is related to God. We are in Him and He is in us but we are never outside of Him. 57 Accordingly (kathos[G]) the living (ho zoe[G], hachay[H]) Father (Pater[G], ha Av[H]) sent (apostello[G], sh’lachniy[H]) Me, and I (Anochiy[H]) live, breathe (zao[G], chay[H]) through (dia[G]) of My Father (Aviy[H]) [the Father] (ho Pater[G]), so he who chews on (trogo[G], ha ochel[H]) Me, he also will live, breathe (zao[G], yich’yeh[H]) through (dia[G]) Me. 57 Accordingly the living Father sent Me, and I live, breathe through of My Father, so he who chews on Me, he also will live, breathe through Me. Once again Yeshua gives all glory back to the Father Who has given all glory to the Son. Yeshua never fails to submit His ministry to the Father. In this example we find the nature of the One Whom we seek to abide in. The life of the disciple of Yeshua is lived in, through and with Him, and this of the Father. Ultimately all life is from God. It is worth noting the very similar ideas expressed in the Talmud Bavliy: “Says Rab, the Israelites shall "eat" the years of the Messiah: says R. Joseph, it is certainly so; but who shall "eat him?" shall Chellek and Billek (two judges in Sodom) אכלי לה אכלוהו, "they ate him" in the days of Hezekiah.” -T. Bab. Sanhedrin, fol. 98. 2. & 99. 1. Therefore, the sages taught that sinners ate the Messiah (Metaphorically speaking) in the days of Hezekiah. This agrees with Yeshua's message of redemption from sin through the eating of His flesh (Metaphorical). In other words, only the person who admits to being a sinner can receive and benefit from Yeshua's substitutionary sacrificial blood. 58 This is the bread (ho artos[G], ha lechem[H]) which came down (katabaino[G], hayoreid[H]) out of the heavens (ho ouranos[G], min-hashamayim[H]); not as your fathers (pateros[G], avoteiychem[H]) who ate (phago[G], ochel[H]) and died (apothnesko[G], yamutu[H]); he who eats chews on (trogo[G], ochel[H]) this specific (touton ho[G]) bread (artos[G], lechem[H]) will live, breathe (zao[G], yich’yeh[H]) into (eis[G]) the (ho[G]) unbroken age (aion[G]), the world perpetual (leolam[H]).” 58 This is the bread which came down out of the heavens; not as your fathers who ate and died; he who eats chews on this specific bread will live, breathe into the unbroken age, the world perpetual.” Yeshua reaffirms the fact that He is the “True” eternal manna from the heavens which will remain, as opposed to the temporal manna of Israel’s forebears, which perished. 59 These things (devariym[H]) He (Yeshua) said in the synagogue as He taught in Capernaum (K’far Nachum[H]). 59 These things He (Yeshua) said in the synagogue as He taught in Capernaum. As discussed in previous articles, K’far Nachum was the home town of Yeshua’s ministry years. Appropriately named “Village of Comfort”. 60 Therefore many of His disciples (mathetes[G], talmidim[H]), when they heard this said, “This is a hard (sleros[G], kasheh[H]) word (logos[G], ha-davar[H]); who is able (dunamai[G]) to hear it (akouo[G], lish’ma[H])?” 60 Therefore many of His disciples, when they heard this said, “This is a hard word; who is able to hear it?” Take careful note that these are His disciples (not the twelve but the wider following), and not the Judean religious Jews (though some of them may be included). Therefore, it is those who have been following Yeshua who have decided that what He is saying is too hard to accept (which is what “hear” infers). Let me repeat, it is not as many suppose, that Yeshua’s Jewish hearers thought He was suggesting cannibalism or pagan ritual. They were used to rabbis speaking in mashaliym (parables) and using metaphorical sayings like these. To the contrary, they considered it a hard teaching because they understood that Yeshua was saying they must live and continue to live as He lived, and that somehow He was also saying that it was possible for His very substance to be received by them and enable them to live this way. It was not difficult because it was non-kosher but because it was hyper-kosher. “This is a hard word” A hard word or case is one that is difficult to discern by using common sense. The Torah alludes to this very thing in regard to the judgements of Moses: “And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves.” -Exodus 18:26 (ESV) The point is that Yeshua the “Prophet” like Moses, is the One Who must be looked to in order for this “hard word” to be adjudicated. In rabbinical Judaism the phrase “hard saying (word)” is used in the same way: מה הדבר קשה, "is this an hard saying with you?"'' -Mishnah. Nidda, c. 8, sect. 3. 61 But Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua), seeing, discerning, perceiving (eido[G]) that His disciples (mathetes[G], talmidim[H]) muttered, grumbled, spoke in hushed tones (gogguzo[G]) at this, said to them, “Does this cause you to stumble (skandalizo[G], l’mich’shol[H])? 61 But Yeshua, seeing, discerning, perceiving that His disciples muttered, grumbled, spoke in hushed tones at this, said to them, “Does this cause you to stumble? The wider body of disciples had fallen into the same disbelieving and rude behaviour of those who had been confronting Yeshua. Therefore, Yeshua gives them an opportunity to repent. Put simply He is saying, “Will you choose to walk in the light of My teaching, even when it’s hard, or will you choose to stumble over My teaching like those walking in darkness?” 62 What then if you become spectators watching (theoreo[G]) the Son (ho uihos[G]) of Man (anthropos[G]) [ben ha-Adam[H]] ascending (anabaino[G], oleh[H]) to where He was before (proteron[G])? 62 What then if you become spectators watching the Son of Man ascending to where He was before? Yeshua qualifies His challenge by pointing out that “harder things (devariym, from Davar)” are yet to come, such as the death and resurrection of the Son of Man and His ascension to the Father in the heavens. In other words, “If you can’t navigate the present teaching how will you make sense of the ultimate fulfilment of it?” 63 It is the Spirit (ho pneuma[G], ha-Ruach[H]) Who gives (hanotein[H]) living (chayiym[H]), bears living (zoopoieo[G]); the flesh (ho sarx[G], ha-basar[H]) profits nothing; the words, substance, essence, spoken things (ho rhema[G], hadevariym[H]) that I have spoken to you are Spirit (pneuma[G], ruach[H]) and are living (zoe[G], chayiym[H]). 64 But there are some of you who do not believe, trust (ya’amiynu[H]).” For Yeshua knew from the beginning who they were who did not believe (ma’amiyniym[H]), and who His betrayer (ha-moseir[H]) would be. 63 It is the Spirit Who gives living, bears living; the flesh profits nothing; the words, substance, essence, spoken things that I have spoken to you are Spirit and are living. 64 But there are some of you who do not believe, trust.” For Yeshua knew from the beginning who they were who did not believe, and who His betrayer would be. “It is the Spirit Who gives birth to life” This is an allusion to the beginning of creation and the Spirit of God brooding over the deep. This illuminates the phrase “Yeshua knew from the beginning… who His betrayer would be.” It is not a spirit but the Spirit of God Who gives life. “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God hovered, brooded, nurtured upon the face of the waters.” -Bereishit (Genesis) 1:2 “the flesh profits nothing” This is not a Gnostic teaching as some suppose, it does not mean that all physical things are “evil”. Flesh here refers specifically to the sin affected flesh of fallen humanity. Because the fallen nature and its flesh will perish the specific form of flesh in question profits nothing. “the words, substance, essence, spoken things that I have spoken to you are Spirit and are living.” The word of Yeshua is of the same Spirit Who brooded over creation and are therefore perpetual and living, never perishing. 65 And He was saying, “For this reason I have said to you, that no one is able to (dunamai[G]) come to Me unless it has been given (didomi[G]) him from the Father (ho Pater[G], ha Av[H]).” 66 As a result of this many of His disciples (mathetes[G], talmidim[H]) withdrew and were not walking with Him anymore. 65 And He was saying, “For this reason I have said to you, that no one is able to come to Me unless it has been given him from the Father.” 66 As a result of this many of His disciples withdrew and were not walking with Him anymore. Yeshua’s words may have seemed overly harsh to those who had been following Him so faithfully for so long. However, Yeshua was intentionally weeding out those who would fail to perpetuate faith in Him. Many believers today choose to be offended by the hard teaching of some, not because the teaching is error but because it has exposed their sin and challenged them to pursue a deeper faith. 67 So Yeshua said to the twelve, “You don’t want to go away also, do you?” 68 Shimon[H] (Hears God) Kefa[H] (Peter: Rock) answered Him, “Lord (Kurios[G], Adoniy[H]), to whom shall we go? You have words, utterances, spoken things (rhema[G], divreiy[H]) of eternal living (zoe aionios[G], chayeiy olam[H]). 67 So Yeshua said to the twelve, “You don’t want to go away also, do you?” 68 Shimon Kefa answered Him, “Lord to whom shall we go? You have words, utterances, spoken things of eternal living. Peter, is speaking on behalf of the twelve, note that He says “to whom shall we go?” He responds to Yeshua in humility. Peter is not saying that He or the twelve are finding Yeshua’s words “easy”, to the contrary, they too are finding Yeshua’s teaching “hard”, rather Peter is saying, “We know you, we trust Your character, we see Your nature, we are witness to Your sinless life, Your teaching is difficult to receive but it’s Your teaching which we believe is from God, so, to whom will we go but You? You are speaking eternity into our temporal existence.” Where the many disciples who left Yeshua failed through pride, Peter and the twelve remained through humility. They too found Yeshua’s teaching hard, but rather than allow their own inability to understand guide their decision making they instead chose to trust in Yeshua, His nature, character and His relationship with them. Like the disciples of Yeshua we too must learn that the person of Yeshua, the person of God is our certain secure peace, and not temporal things, events or circumstances. The hard things that come from God are worthwhile because they pierce and illuminate the complacent ease of the darkness. We don’t receive the hard things because they are hard but because they are from God. 69 We have believed, are convinced, trust (pisteuo[G]) and have come to learn, know (ginosko[G]) that You are the most Holy (hagios[G], k’dosh[H]) One of the God (ho Theos[G], ha Elohiym[H]).” 69 We have believed, are convinced, trust and have come to learn, know that You are the most Holy One of the God.” Peter echoes the sentiment held by the twelve. They have come to know Yeshua’s person, His character, and the testimony of His deeds, and they are convinced that He is the promised holy One of God. 70 Yeshua answered them, “Did I Myself not choose you, the twelve, and yet one of you is a slanderer, accuser (diabolos[G], satan[H])?” 70 Yeshua answered them, “Did I Myself not choose you, the twelve, and yet one of you is a slanderer, accuser?” Yeshua chose His own betrayer. God is in control of all things. To have security in the storm is to know that God is in the storm. Both the Hebrew satan and Greek diabolos mean slanderer or accuser. Neither word is a noun unless qualified and if qualified by the definite article “The”, each word refers to that individual “the Satan”. In the present case the text is speaking of an accuser, Yehudah the disciple. He is not “the Satan”, he is an accuser (satan). 71 Now He meant Yehudah[H] (Judah, Judas) the son of Shimon Iysh k’riyot (Simon a man of the town), for he, one of the twelve, was going to betray Him. 71 Now He meant Yehudah the son of Shimon Iysh k’riyot, for he, one of the twelve, was going to betray Him. It is sadly ironic that the King born of Yehudah is to be betrayed by Yehudah from the tribe of Yehudah. Yehudah was the son of a man from the village of K’riyot. It is interesting to note that in modern Hebrew K’riyot means “collisions” or “crashes”. So the name of Judas Iscariot meant Praise the son of a man of collisions. Copyright Yaakov Brown 2020 With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. Introduction:
It’s important to remember that the following verses are pursuant to the beginning of Yeshua’s conversation with the Judean religious Jews of Jerusalem following the physical healing and spiritual wholeness of that certain man at the pool of Beit Chasda (House of practical love). Therefore, it’s foolish to apply these words generally without first having understood that Yeshua is speaking them to those religious Jews from Jerusalem who were opposing Him based on their understanding of the Torah and extra Biblical religious law. Many of those opposing Him here later became His followers (John 11:45; 12:41; Acts 2). Once again, the anti-Semitic Sunday school refrain “I don’t wanna be a Pharisee…” comes under scrutiny when faced with the reality that Yeshua’s theology was most like that of the Pharisees and that He had come to save the lost sheep of the House of Israel (including the Pharisees). His love for His enemies, especially those among His own people is one of the character attributes that distinguishes Him as God with us. 25 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), an hour, a season, a particular time (hora[G], sha’ah[H]) is coming and now (nun[G], veatah hiy[H]) is, when the dead (nekros[G], ha-meitiym[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) the voice, sound (ho-phone[G], et-kol[H]) of the Son of God (ho huios ho Theos[G], Ben Ha-Elohiym[H]), and those who hear, comprehend, receive, understand (akouo[G], ha-shomeiym[H]) they will live (zao[G], chayh yichyu[H]). 26 For just as the Father (ho Pater[G], la-Av[H]) has life, living (yesh chayiym[H], chaye[A]) in His substance (baqnumeh[A]), even so He gave (didomi[G], natan[H]) to the Son (ho huios[G], la-Ben[H]) also to have life, living (zoe[G], chayiym[H]) in His substance (baqnumeh[A]); “Amen, Amen, I say to you all, an hour, a season, a particular time is coming and now is, when the dead will hear the voice of the Son of God, and those who hear they will live. 26 For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; Put concisely the theme of these verses is that of “realized eschatology”, the idea that God’s goals have already been accomplished in Yeshua outside of the limitations of time and space. However, this is an over simplification that needs to be examined more thoroughly. Suffice to say the conditions of the last days are already being realized at the time of Yeshua’s earthly ministry (first century CE). “a particular time is coming and now is” Just as it was true in the moment Yeshua spoke it, so it remains true today. The coming of the Gospel and the Kingdom of God is now and yet to come. Where the Spirit of the Father and the Son (Ruach Ha-Kodesh) has filled the believer and is at work in the life of that person, the Gospel and the Kingdom are manifest and present, having been seeded into time and space. The Gospel and the Kingdom therefore are a present deposit of eternity found within temporal creation, that await the bursting forth and renewal of creation when time is brought to a new beginning. Like a needle injecting the air outside a bubble into the bubble until the bubble explodes and the air inside becomes one with the air outside. Yeshua is saying something like, “Even as you hear Me speaking the coming redemption you have hoped for is standing before you”. “when the dead will hear the voice of the Son of God” The time when the “dead” will hear the voice of the Son is said to be both “coming” and “now”. Therefore, Yeshua is speaking of the present spiritually dead, and all those spiritually dead prior to His death and resurrection (who will hear the redemptive plan of God from the transcendent resurrected Messiah), and those who will be spiritually dead within time and space following His ascension to the Father after His resurrection. This cannot refer to those dead and departed in sheol at the time of Yeshua’s earthly ministry because they will rise either to life or to judgement at the final resurrection, depending on their acceptance or refusal of the Messiah (v.28).[The temporal resurrection which occurred at the time of Yeshua’s death and resurrection is an exception which acts as a sign of God pointing to the yet future and final resurrection and judgement (Matt. 27:51-53)]. We note that those who hear the Son’s voice in this verse will “live”. This is a reference to eternal life. This defines what hearing means, it is the Hebrew concept of “shema” hear, receive, and understand continually. The previous verses (23-24) explain what is required in order to “hear” the voice/word/sound of the Son of God. Put simply, the “dead” being referred to in this verse are those who are spiritually dead, including His hearers the religious Judean Jews of Jerusalem. Yeshua further adds to this an allusion to the coming and final resurrection of the physically dead (v.28). Thus He makes a clear distinction between the two. For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; This is a statement of divinity. Yeshua has been given the life of the Father and the power to create life according to the Father. Thus, the Son’s Word transforms the sin affected creation into a new and renewed creation through the eternal blood of God shed on the cross as a vicarious sacrifice. The Godhead is not divided or separate as the sadly lacking theological term “trinity” infers, but is echad (a complex unity), the persons of the Godhead being distinct and One. Eternal life is given of God to and through the Son. Therefore, our Salvation is manifest in the fullness of the Godhead. “And this is the testimony, that God gave us eternal life, and this life is in his Son.” -1 John 5:11 (ESV) 27 and He gave Him (The Son) authority (exousia[H]) to make, enact (poieo[H], ) judgment, sentencing (krisis[H]), because He is Son of Man (huios Anthropos[H], Ben Adam). and He gave Him (The Son) authority to make, enact judgment, sentencing, because He is Son of Man. As stated in my commentary on John 5:1-24: With regard to judgement God is no hypocrite, the Father Who is outside all things and in Whom all things exist does not pretend to be a human being or to have the frailty of a human being. However, the Son, the King Messiah (Dan. 7:13: Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Saadiah Gaon in Dan. vii. 13. & R. Jeshuah in Aben Ezra in ib.), God with us, experiences all things as we have and is therefore fully qualified in His own frailty to judge humanity (Phil. 2:5-7; Heb.4:15). Not that God the Father is unqualified, but that He perfects His qualification in the Son Who was crucified before the creation of the world in anticipation of humanity’s decision to sin. Therefore, God remains Judge in the sense that He gives judgement over to the Son in order that the Father might outwork His perfect justice. “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 (NASB) 28 Do not marvel, wonder, be amazed (thaumazo[G], titmehu[H]) at this; for behold, pay attention, beware (kiy hineih[H]), an hour, a season, a particular time (hora[G], sha’ah[H]), is coming in which all who are in the tombs, graves (mnemeion[G], kever[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) His voice, sound (phone[G], kolu[H]), 29 and will depart from (the tombs), come forth, burst, flow out, be spread abroad, rise (ekporeuomai[G]); those the good (ho agathos[G], ha-tov[H]) having done, made, constructed (poieo[G], oseiy[H]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of life, living (zoe[G], lachayiym[H]), those the evil (ho phaulos[G], ha-ra[H]) having performed, accomplished, exacted, required (prasso[G]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of judgment, sentencing, condemnation (krisis[G], ladiyn[H]). Do not marvel, wonder, be amazed at this; for behold, pay attention, beware, an hour, a season, a particular time, is coming in which all who are in the tombs, graves will hear His voice, sound, 29 and will depart from, come forth, burst, flow out, be spread abroad, rise; those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation. Notice that all rise together, the “Good” to a reward of life and the “Evil” to a judgement of condemnation. One resurrection, and one judgement distinguished by two outcomes over a period of time (season, hour) called “Ha Din” (The Judgement). The dead in Messiah will rise first in the order of resurrection (1 Thess. 4:16) but this does not negate the continuation of that singular resurrection event over a period of time. Like so many Hebraic Biblical concepts, the resurrection and judgement are seen here in a future prophetic view that employs a yet to be present continuous tense. This is consistent with the Revelation, which teaches a single multifaceted judgement (Rev. 20:4-6; 11-15). We note that based on the Greek protos the “First resurrection” of the book of Revelation is first in order (rank) and that the Hebrew concept of the number 1000 is figurative, referring to perpetuity and is both a literal term and an everlasting beginning. The text of Revelation 20:5 should be read as “But the remaining dead did not live again until the thousand years were filled up. This is the first in order of resurrection”. “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” -Daniel 12:2 (ESV) With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. “those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation.” Note carefully that the Greek text does not place emphasis on the deeds of the person but on the nature that produces the person’s actions. The nature of those who rise is called “ho agathos” (those the good Heb. Ha-tov) and “ho phaulos” (those the evil Heb. Ha-ra): in both cases the nature of the person precedes their deeds. In other words, it is the person’s relationship status with God that determines their deeds and not the other way around. Many mistake this verse to infer that it is the actions of a person that determine their eternal fate, this is not the case. In the Greek the meaning is clear, it is the nature of the person (be it redeemed or unredeemed) that determines their eternal destiny and the actions that are born of the person’s nature testify to it (the nature), be it redeemed in Messiah or unredeemed through a refusal of Messiah. The idea of a voice that raises the dead is common to the Zohar but is misunderstood to be the voice of the forerunner rather than the Messiah: "there are three things which do not come into the world but "by voices"; there is the voice of a living creature, as it is written, (Gen 3:16), "in sorrow thou shalt bring forth children", and as it is written, (Gen 30:22), "and God hearkened to her"; and there is the voice of rains, as it is written, (1Kings 18:41), "for there is a voice of abundance of rain", and it is written, (Psalm 29:3), "the voice of the Lord is upon the waters"; and קול תהיית המתים, "there is the voice of the resurrection of the dead", as it is written, (Isaiah 40:3), "the voice of him that cries in the wilderness";'' - Zohar in Gen. fol. 70. 4. 30 “I can do, make, construct (poieo[G], la’asot[H]) nothing of Myself (emautou[G]) [Heb. Alt. lo uchal la’asot davar minafshiy], word, essence do I construct, make from My soul alone]. As I hear, understand, receive (akouo[G], shema[H]), I judge, decide, distinguish (krino[G], umishpatiy[H]); and My judgment, decision, sentence (krisis[G) is just, righteous (dikaios[G]], tzedek[H]), because I do not seek My own will (retzoniy[H]), but the will of the Father (ha-Av[H]) who sent (pempo[G], shelachaniy[H]) Me. “I can do, make, construct nothing of Myself, word, essence do I construct, make from My soul alone. As I hear, understand, receive, I judge, decide, distinguish; and My judgment, decision, sentence is just, righteous, because I do not seek My own will, but the will of the Father who sent Me. Although the Father has given authority for judgement to the Son, the Son cannot judge except by the will of the Father. Therefore, the Father and the Son are echad (a complex unity), unique and inseparable. This answers the question, “Why does the Tanakh (OT) say that God judges but the Brit HaChadashah (NT) says that all authority to judge is given to Yeshua?” "there were three courts of judicature; one that sat at the gate of the mountain of the house; and one that sat at the gate of the court; and another that sat in the paved chamber: they go (first) to that which is at the gate of the mountain of the house, and say, so have I expounded, and so have the companions expounded; so have I taught, and so have the companions (or colleagues) taught: אם שמעו, ‘if they hear’” - Mishna. Sanhedrin, c. 10. sect. 2. Maimonides explains it, “if they know the law, and hear, or understand the sense of the law; in such a case they declare what they know; if not, they go to them that are at the gate of the court, and say (as before).—And, "if they hear", they tell them; but if not, they go to the great sanhedrim in the paved chamber, from whence goes forth the law to all Israel.'' - Maimon. in ib. The point being that Yeshua is challenging Israel’s judges at the place of highest authority and is identifying Himself fully submitted to God’s will, as Israel’s Judge. 31 “If I testify, give evidence, bear witness (martureo[G], mei’iyd[H]) about Myself, My testimony (marturia[G]) is not true, unconcealed, admissible, faithful, trustworthy (alethes[G], ne’emanah[H])32 There is another who testifies, bears witness, gives evidence (martureo[G]) of Me, and I know (eido[G], yadatiy[H]) that the testimony (marturia[G]), eiduto[H]) which He gives about Me is true, unconcealed, admissible (alethes[G]). “If I testify, give evidence, bear witness about Myself, My testimony is not true, unconcealed, admissible, faithful, trustworthy 32 There is another who testifies, bears witness, gives evidence of Me, and I know that the testimony which He gives about Me is true unconcealed, admissible, faithful, trustworthy. “If I give evidence, My testimony is not admissible” “My testimony is not true” This does not mean “untrue” as being contrary to the “truth” nor in relationship to secular legal proceedings but rather “true” in this case being synonymous with “admissible” in respect to Torah law. If Yeshua were to give testimony of Himself it would be quite literally true. Therefore, the meaning here denotes eligibility according to Torah law (of which He is the Author). The same Law that Yeshua’s audience demanded adherence to (albeit amended by the so called “Oral Law” and the commentary of their scribes and teachers etc.). "for no man may give witness of himself" - Maimon. Issure Bia, c. 18. sect. 19. “but no man is to be believed for himself: says R. Zechariah ben Hakatzah, by this habitation (swearing by the temple) her hand was not removed from my hand, from the time the Gentiles entered Jerusalem, till they went out: they replied to him, ‘no man bears witness of himself’.” - Misn. Cetubot, c. 2. sect. 9. T. Bab. Cetubot, fol. 27. 2. Juchasin, fol. 56. 1. Yeshua has just finished explaining that the Father has given Him authority to judge and that in fulfilling this role He will present the case for His Messiahship according to the Torah requirements. In instances of judicial Torah law any capital case (which might result in the death of the accused), must be tried in the presence, or upon the testimony of two or three witnesses (Deut. 17:6; 19:15). Yeshua is being accused of a capital crime by these particular Judean religious Jews of Jerusalem. Therefore, sufficient witnesses are called upon. Yeshua goes on to produce 5 witnesses that testify of His good character, identity and innocence:
“There is another Who gives evidence of Me, and I know that the testimony which He gives about Me is admissible, faithful, trustworthy.” This “other” who testifies is not a reference to John the Immerser (Baptist), who is mentioned in the following verse because although John the Immerser has testified to the truth of Who Yeshua is, the testimony that Yeshua is speaking of as being valid and admissible is “not from man” (v.34). Therefore, the “other” (v.32) Who testifies of Yeshua is in fact God the Father. 33 You have sent (apostello[G], shelachtem[H]) to Yochanan[H] (YHVH is gracious, John the Baptist), and he has testified (martureo[G], hei’iyd[H]) to the truth (alethes[G], emet[H]). 34 But the testimony (marturia[G], eidot[H]) which I receive is not from man, human beings (mei’adam[H]), but I say these things so that you may be saved, preserved, rescued (sozo[G]). You have sent to Yochanan and he has testified to the truth 34 But the testimony which I receive is not from human beings, but I say these things so that you may be saved. It is important to remember that Yeshua is still speaking to the Judean religious Jews of Jerusalem and any other bystanders. He is saying these things that they (Judean religious Jews) “may be saved”. That is, He is pointing to the testimony of John the Immerser (Baptist) for their sake because they cannot comprehend the testimony of the Father at this point in time. This may infer that those listening were among the Perushiym (Pharisees) who had gone out to hear John the Immerser speak (John 1:19). 35 He was the lamp, light, flame (luchnos[G], ha-nir[H]) that was burning, igniting, consuming (kaio[G]) and was shining, shedding light (phaino[G]) and you were willing to rejoice (agalliao[G]) for a while, time, season (hora[G]) in his light (phos[G], leoro[H]). He was the lamp that was igniting and was shedding light and you were willing to rejoice for a time in his light. We note that this is an acknowledgement of the fact that some of the Judean religious Jews of Jerusalem had indeed rejoiced in the light of John the Immerser’s teaching, at least for a time. To call a Jewish religious leader, sage, rabbi a “Light” or “Lamp” is familiar to the Jewish student of rabbinic and esoteric Jewish literature. On a number of occasions the book of Zohar calls Rabbi. Simeon ben Yochai, בוצינא קדישא, "the holy light": "R. Simeon, כבוצינא דשרגא דאדליק, is as "the lamp of light which burns above", and "burns" below; and by the light which burns below all the children of the world are enlightened: woe to the world, when the light below ascends to the light above.''- Zohar in Exod. fol. 79. 1. Rabbi Abhu is called בוצינא דנהורא, "the lamp of light" - T. Bavli. Cetubot, fol. 17. 1. Of Shuah, Judah's father-in-law, that he was בוצינא דאתרא, "the light of the place" - Bereshit Rabba, sect. 85. fol. 74. 4. & Mattanot Cehunah in ib. 36 But the testimony (marturia[G], eidot[H]) which I have is greater (megas[G], gedolah[H]) than Yochanan[H] (YHVH is gracious, John the Baptist); for the works, actions, tasks (ergon[G], ha-ma’asiym[H]) which the Father (ho-Pater[G], ha-Av[H]) has given Me (natan liy[H]) to accomplish—the very works that I do, enact (poieo[G], oseh[H])—testify, bear witness, give evidence (martureo[G], meiydiym[H]) about Me, that the Father (ho-Pater[G], ha-Av[H]) has sent (apostello[G], shelachaniy[H]) Me. But the testimony which I have is greater than Yochanan; for the works which the Father has given Me to accomplish—the very works that I do—give evidence about Me, that the Father has sent Me. This profession is similar in theme to that concerning Abraham (John 8:48-58) and the Queen of the South (Luke 11:31; Matt. 12:42) The works of the Father manifest in the Son are greater than all the testimony and works of fallen human beings. The works of God are both transcendent and physically present simultaneously. They are signs for the redemption of the people and at the same time evidence of the legitimacy of the Messiah. Proof that He is sent of the Father. 37 And the Father (Pater[G], ha-Av[H]) Who sent Me (shelachaniy[H]), He has testified (martureo[G], meiydiym[H]) of Me. You all have neither heard (akouo[G], shema’tem[H]) His voice, sound (phone[G], kolu[H]) at any time, ever (popote[G]) nor seen, looked upon, experienced, perceived, discerned, of (horao[G], reiytem[H]) His form, shape, appearance (eidos[G]). 38 You do not have His word, essence (logos[G], devaru[H], miltha[A]) abiding, remaining, staying in you (meno[G]), for you do not believe, have faith in, trust in (pisteuo[G], ma’amiyniym[H]) Him Whom He sent (apostello[G], lishlucho[H]). And the Father Who sent Me, He has testified of Me. You all have neither heard His voice, sound at any time, ever nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance 38 You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent. The testimony of God the Father concerning the Son spans the entirety of the Tanakh (OT) from Genesis 3:15 through to Malachi 3:1. “Now therefore, O kings, show discernment; Take warning, O [j]judges of the earth. 11 [k]Worship the Lord with [l]reverence And rejoice with trembling. 12 [m]Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may [n]soon be kindled. How blessed are all who take refuge in Him!” -Psalm 2:10-12 (NASB) “I will declare the decree of Adonai. He said to me: “You are My Son-- today I have become Your Father.” -Psalm 2:7 (TLV) “and behold, a bat kol voice from the heavens said, “This is my beloved Son, with Whom I am well pleased.” -Matthew 3:17 “He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” -Matthew 17:5 (ESV) “We accept human testimony, but God’s testimony is greater because it is the testimony of God, which he has given about his Son.” -1 John 5:9 (NIV) “nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance” While it is true that Moses and Jacob among others saw manifestations of God and lived, none the less, no one has ever seen God in all the fullness of His glory except the Son. “No one has ascended into heaven, but He who descended from heaven: the Son of Man.” -John 3:13 (NASB) “You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent.” In one sense Yeshua is referring specifically to Himself as the “Davar (logos)” Word essence of God. His hearers do not yet have the Word of God living in them because they have not acknowledged the Word Himself, that is Yeshua, Who stands before them. This is pretext for what follows regarding the written word (Tanakh). The Judean religious Jews have the Torah, the Prophets and the Writings and yet do not recognize the Author (Yeshua, the Word essence of God). “Him Whom He sent” is Yeshua. 39 You diligently search (ereunao[G], direshu[H]) the Scriptures, Writings (graphe[G], vaketaviym[H]) because you think (dokeo[G]) that in them you have life (zoe[G, chayeiy[H]) everlasting (aionios[G], olam[H]); it is these (ekeinos[G]) that testify bear witness, give evidence (martureo[G], hameiydiym[H]) about Me; You diligently search the Scriptures, Writings because you think that in them you have life everlasting; it is these that testify bear witness, give evidence about Me; “Scripture” (graphe[G], ketuviym[H]) refers to the Tanakh (OT) as a whole rather than the Ketuviym (poetry books) only. Therefore, the wealth of canonical Jewish literature of the first century CE is meant. Yeshua does not deny that the Tanakh points to eternal life, rather He accuses His hearers of failing to listen to the Tanakh and instead making the text itself an object of worship. The text points to Yeshua as the Goal and Mediator through Whom God brings eternal life to human beings (Romans 10:4). To this day many of our people misappropriate the Torah, continuing to misread and misuse it. The Zohar calls the Torah itself “eternal life” (Zohar in Gen. fol. 100. 3.). However, the commentator Maimonides is correct in saying: “he that begins to read in the book of the law is obliged to bless after this manner: blessed be he that has chosen us above all nations, and hath given us his law.--And he that finishes blesses after him in this manner: blessed is he who hath given us his law, the law of truth, and has planted "eternal life" in the midst of us.'' - Maimonides. in Misn. Megilla, c. 4. sect. 1. After all, the seed of the Messiah is planted securely in the text of the Torah and is therefore awaiting the revelation of the Spirit of God at the appointed time when the fullness of the nations have come in (Romans 10:4; 11:23-27). 40 and you are unwilling to come to Me so that you may have life, living (zoe[G], chayiym[H]). 41 I do not receive glory, renown, honour (doxa[G], kavod[H]) from men (anthropos[G], adam[H]); and you are unwilling to come to Me so that you may have life. 41 I do not receive glory, renown, honour from men; The specific Judean religious Jews in question were unwilling at that time to come to Yeshua in order to receive life. Yeshua assured them that He did not require their approval or the approval of any human being in order to fulfil His purpose and carry out the works of God’s Kingdom. He need not receive glory from men because He knew that He shared in the glory of the Father before the creation of the world. “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.” -John 17:5 (TLV) 42 but I know (ginosko[G], yada’tiy[H]) you, that you do not have the benevolent love (agape[G], ahavat[H]) of the God (ho-Theos[G], Elohiym[H]) in yourselves. 43 I Behold, now, take note, beware (Hineih[H]) have come in the name (en ho onoma[G], be’sheim[H]) of My Father (Pater[G], Aviy[H]), and you do not receive (lambano[G], kibaltem[H]) Me; if another comes in his own name, you will receive (lambano[G], tekabeilu[H]) him. but I know you, that you do not have the benevolent love of the God in yourselves. 43 I Behold, now, take note, beware have come in the name of My Father, and you do not receive Me; if another comes in his own name, you will receive him. Yeshua knows the hearts of His accusers. He knows that they prefer to put their trust in men of their own sect and have deluded themselves through the pursuit of the theological ideas and rules of their priests, scholars, teachers, and rabbis. In this respect many in the believing community (Church) today are equally guilty. Knowing the text but misinterpreting it through a lack of knowledge of the Author. Yeshua exposes the hypocrisy of His accusers by pointing out that they would rather follow a man who glorifies himself than a man who points others to the Father as He does. 44 How can you believe (pisteuo[G], leha’amiyn[H]), when you receive glory, honour, renown (doxa[G], kavod[H]) from one another and you do not seek the glory (doxa[G], ha-kavod[H]) that is from the One (monos[G], hayachiyd[H]) (Theos[G], ha-Elohiym[H]) God? How can you believe, when you receive glory, honour, renown from one another and you do not seek the glory that is from the one God? Because his hearers were seeking honour and prestige among their fellow religious Jews in Jerusalem, they were unable to see what was right in front of them. It is common to human beings to be distracted by beautiful lies and self-deification, a form of gazing that it is extremely difficult to be loosed from. 45 Do not think (dokeo[G]) that I will accuse (kategoreo[G], eton[H]) you before the Father (ho-Pater[G], ha-Av[H]); the one who accuses (kategoreo[G], ha-toein[H]) you is Moshe[H] (drawn out, Moses), in whom you have set your hope (elpizo[G]). Do not think that I will accuse you before the Father; the one who accuses you is Moshe, in whom you have set your hope. The ultimate irony in this situation is that the “hero” of these specific Judean’s and indeed of many Jews of Yeshua’s time, is Moses, the human recorder of the Words of Hashem (Yeshua). Moses who himself points to Yeshua as the “prophet like me” (Deut. 18:15). Therefore, it is Moses who is best qualified to accuse those Jews who deny Yeshua. (Keeping in mind that many Jews believed Yeshua, and that many of us are today returning to HaShem through our King Messiah Yeshua). Our rabbis agree that the Messiah, when He comes, will rebuke the students of Israel’s sages: "R. Zeira says, that R. Jeremiah bar Aba said, that in the generation in which the son of David shall come, there will be קטוגוריא בתלמידי חכמים, "accusations against the disciples of the wise men".'' - Talmud Bavli. Cetubot, fol. 112. 2. 46 For if you believed, trusted in, had faith in (pisteuo[G], ta’amiynu[H]) Moshe[H] (drawn out, Moses), you would believe, trust in, have faith in (pisteuo[G], ta’amiynu[H]) Me, for he wrote (grapho[G], katav[H]) about Me. 47 But if you do not believe, trust in, have faith in (pisteuo[G], ma’amiyniym[H]) his written words (gramma[G], lichtavayv[H]), how will you believe My spoken words (rhema[G], lidvaray[H])?” For if you believed Moshe, you would believe Me, for he wrote about Me. 47 But if you do not believe his written words, how will you believe My spoken words?” The writings of Moses are widely believed to be prophetic of the Messiah by the vast majority of our rabbis and sages. We need only take God at His Word (Davar, Logos). “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, [a]Until Shiloh comes, And to him shall be the obedience of the peoples.” -Genesis 49:10 (NASB) “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the [a]forehead of Moab, And [b]tear down all the sons of [c]Sheth.” -Numbers 24:17 (NASB) “The Lord your God will raise up for you a prophet like me from among you, from your [a]countrymen, you shall listen to him. 16 This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ 17 The Lord said to me, ‘They have [b]spoken well. 18 I will raise up a prophet from among their [c]countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.” - Deuteronomy 18:15-18 (NASB) Copyright 2020 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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