Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. Introduction:
Isaiah’s plea for the redemption of his people on behalf of the righteous remnant is now responded to by HaShem. Throughout this chapter Adonay makes a distinction between the faithful and the unfaithful among Israel and between Israel, who He refers to using the Hebrew “am” tribe, people, and the nations, who He refers to using the Hebrew “goy” nation. Quite contrary to the Christian Successionism (evolved replacement theology) nonsense that is pervasive in our time, the prophet is not speaking of God’s rejecting of His chosen, ethnic, religious people (tribe) Israel. In fact, Rav Shaul (Paul) ha-shaliach (the sent one) explains this well when he says that the blindness of Israel (ethnic, religious) is partial and for the sake of the redemption of the goyim (nations), then, something miraculous, all the remnant of Israel ethnic, religious, the chosen tribe of God, will be saved (Romans 11:25-26). In the current chapter with regard to Israel, God accuses the unfaithful among her of the worst forms of syncretism and idolatry and the faithful He calls His righteous servants and promises a time of deliverance, redemption, salvation and freedom in a land devoid of oppression, an eternal land yet future. This is of course an allusion to the Olam Haba (World to come), a place beyond the shackles of time and space which many Christians mistakenly call Heaven. Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. From verse 17 onward one must very carefully render the Hebrew text in such a way as to avoid unnecessary frustration and confusion to the English reader. Almost every popular Christian English translation (including the TLV and D. H. Stern translations) makes translational choices that force the text into a contradictory spiral, and all for lack of due consideration for the Hebrew text and Hebrew thought. My translation attempts to convey the Hebrew text as accurately as possible, and although at times this makes for awkward reading, it none the less avoids the foolish theological conundrums inspired by other English translations. Isa 65:1 Nidrashtiy lelo sha’alu I am sought by those who don’t ask; nimtzeitiy lelo vikshuniy I am found by those who don’t seek Me. Amartiy I said, “Hineiniy Behold, now, here I am, ready and willing, hineiniy Behold, now, here I am, ready and willing,” el-goy to a nation lo kora vishmiy not called in (by) My Name. The speaker is HaShem via the prophet. The key to understanding the identity of the “goy” nation being spoken of, is the phrase “Not called by My Name”. Israel (Yisra: overcome, El: in God) is called by God’s Name. This is one of the primary reasons that God will never forsake Israel (ethnic, religious, chosen). Thus, the present verse is seen to refer to those that are not ethnically or religiously Israel, nor will they ever be called by the ethnic, religious title “Israel” (as many Christian theologians foolishly [Satanically) suggest). To the contrary, this verse is simply expounding the fact that Salvation Himself will make Himself available to the nations even though they have neither been called nor named for the God of Israel. “I am sought by those who don’t ask; I am found by those who don’t seek Me.” Essentially this statement conveys the idea that although the nations were devoid of knowledge of God and His Torah, and were subsequently not afforded the language required to ask, and the cognition to seek, none the less they have seen God revealed in His creation, and have also seen the light of the Servant King Messiah shining from Israel (ethnic, religious, chosen), and have sought Him using what they did know and could say. This in stark contrast to the unfaithful among Israel at the time, who though they had the knowledge of God and His Torah, did not seek Him in a right way but instead turned to idolatry and debauchery. Therefore: “when Gentiles, who do not have the Torah, do by nature the things of the Torah, they are a law to themselves even though they do not have the Torah. 15 They show that the work of the Torah is written in their hearts, their conscience bearing witness and their thoughts switching between accusing or defending them 16 on the day when God judges the secrets of men according to my Good News through Messiah Yeshua.” -Romans 2:14-16 (TLV) Speaking of the Messiah Isaiah 55:5 reflects this same understanding: “Behold, you will summon a nation you do not know, and a nation that did not know you will run to you, because of Adonai your God and the Holy One of Israel, for He has glorified you.” -Isaiah 55:5 (TLV) “I said, ‘Behold, now, here I am, ready and willing, Behold, now, here I am, ready and willing,’ to a nation not called in (by) My Name.” With the exception of Rabbi Moses Hakkohen, the majority of Jewish commentators are wrong in concluding that this verse refers to Israel using the Hebrew “goy”. This is simply impossible: although on rare occasions Israel is called a “goy”, she is more often labelled “am” a tribe (people) and not a “goy” nation. This is because God is making a clear distinction in the Tanakh (OT) between the people of Israel who bear His Name and the peoples of the nations who do not. Additionally, the phrase “a nation not called by My Name” disqualifies Israel, who have and will continue to be called by God’s Name. Rav Shaul (Paul) explains the meaning of Isaiah 65:1-2 in clear terms, making a distinction between Isaiah 65:1 and Isaiah 65:2 when he quotes the prophet’s words in reference to the salvation of the gentiles: “And Isaiah is so bold as to say, ‘I was found by those who did not seek Me; I became visible to those who did not ask for Me.’ 21 But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:20-21 (TLV) It is important to remind ourselves at this juncture, of the way that Isaiah uses the terms “am, amiym” tribe, tribes and “goy, goyim” nation, nations, in his scroll. With the exception of qualified singular use, “The nation, My nation, a nation in a day” etc. (Isa.1:4; 9:3; 10:6; 26:2,15 49:7; 58:2; 60:22; 66:8) Isaiah exclusively uses “am, amiym” tribe, tribes to refer to Israel, and “goy, goyim” nation, nations, to refer to nations other than Israel. While there are a number of exceptions they’re easily identified due to contextual variances and qualifying language. In the present text no such variance or qualifying language exists except when referring to the “am” tribe (Israel): therefore, we can conclude that the prophet is using the terms “goy” and “am” to in counter-distinction to distinguish between the two groups within the text of Isaiah 65. “In that day the root of Jesse, who shall stand as a signal for the amiym (tribes of Israel)—of Him shall the goyim (nations) inquire, and His dwelling place shall be glorious. -Isaiah 11:10 “For I am not ashamed of the gospel of Messiah, for it is the power of God unto salvation for all who believe, always first for the Jew and also always for the Greek (non-Jew).” -Romans 1:16 (YBYT) Isa 65:2 Perastiy I spread out, broke in pieces yaday My hands kol-hayom all the day el-am to a people sorier rebellious, haholechiym whose walkings ha’derech are the way lo-tov that is not good, achar following machshevoteiyhem their own thoughts, devices, inventions, purposes; “I have sent my prophets every day unto a rebellious people, which walk in a way which was not good, after their own thoughts;” -Targum Yonatan (2nd Century CE) “But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:21 (TLV) “I spread out, broke in pieces My hands all the day to a people rebellious” Having spoken of a nation that has not known Him, HaShem now speaks to the people (am: tribe) who do know Him. The language infers suffering, and specifically damage to the hands. There is a strong correlation here with the type of death suffered by the Servant King Messiah. The expression “All day long” conveys a sense of God’s limitless patience, while also reading as an indictment against unfaithful Israel’s stubbornness. Thus, they had remained a rebellious people, rebellion being both the cause and fruit of idolatry. “whose walkings ha’derech are the way lo-tov that is not good” In Hebrew “ha-derech” the way, often carries a figurative spiritual sense, like the term “halakhah” meaning, the way we walk. The same is intended here. The Hebrew “lo-tov” not good, is far more than a colloquial expression. In this context “not good” (lo-tov) means “evil” (ra). This is in direct contradiction to the words of the psalmist “Lead me in Your Way everlasting”. The way that is “not good” is the way to death. This reference to choosing not to do good correlates to the tree of the knowledge of good and evil (Gen.2:9) and finds its counterpoint in verse 22 where “ha-eiytz” the tree (a reference to the Tree of Life/Living known as Eiytz Chayim) is mentioned. “following their own thoughts, devices, inventions, purposes” This verse exposes the foundation for unfaithful Israel’s sin and the reason for the pursuant affliction. This verse also foreshadows the following verse and the burning of incense on man-made bricks. Isa 65:3 Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually, zovechiym sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks; “A people that provoke my Word to anger continually to my face; that sacrifice in gardens to idols, and offer aromatic spices upon bricks;” -Targum Yonatan (2nd Century CE) “Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually” The provocation of Israel is ever before the face of God because He is always concerned for Israel’s well-being. Unqualified, the Hebrew “Ha’am” always refers to Israel, the tribe of God. “sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;” Altars of brick are in direct contradiction to the prescribed altar of HaShem which was to be made of uncut stones, meaning that human manufacture had nothing to do with the altar of Hashem whereas the altars to foreign deities were often erected using man-made bricks and cut stone (Exodus 20:25; Joshua 8:31). “Bricks” may also be rendered “tiles”, which is consistent with the words of the prophet Jeremiah: “The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been offered to all the host of heaven, and drink offerings have been poured out to other gods—shall be defiled like the place of Topheth.” -Jeremiah 19:13 (ESV) Isa 65:4 Hayosheviym who sit bakevariym in tombs, uvanetzuriym and keep watch yaliynu overnight; ha’ocheliym who eat besar flesh hachaziyr of pigs, umerak and broth piguliym of tainted meat (foul refuse) kleiyhem is in their vessels, implements, utensils; "who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;'' -Targum Yonatan (2nd Century CE) “who sit in tombs, and keep watch overnight” This reflects a Canaanite occult practice and is related to necromancy, speaking to the dead, which is explicitly forbidden in Scripture (Deut.18:11; 1 Sam.28:3). If the last clause refers to the vessels of the Temple service, then this is an horrific indictment against the worst kind of syncretism. The meat of unclean animals caused ritual uncleanness (Lev.11:7; Deut.14:8), but its figurative application here concerns a far more heinous spiritual condition (Isaiah 66:17). Isa 65:5 Haomeriym Who say, “Kerav eileicha al-tigash-biy Keep to yourself, do not come near me, kiy kedashtiycha for I am too holy for you.” Eileh These ashan are a smoke beapiy in My nostrils, eish yokedet kol-hayom a fire that burns all the day. Such was the syncretistic hypocrisy of the unfaithful in Israel at that time that they considered their mixture of Jewish and pagan rites as a mechanism that actually purified them and set them apart as holy. “Smoke in My nostrils” is an expression of irritation spoken as a counterpoint to the offering of incense in verse 3. We note that in counter distinction to God holding out His hands all day long (v.2), unfaithful Israel provokes Him with her sin all day long. Isa 65:6 Hineih Behold, now, pay attention, chetuvah it is written (ketubah) lefanay before My face: “Lo echeseh kiy I will not keep silent, im-shilamtiy not concerning My contract of peace; veshilamtiy and My contract of peace al-cheiykam is upon her breast (bosom) “Chetuvah”, literally “it is written”, is also the name for the marriage contract (agreement) written by the Jewish groom as a promise of provision, honour, shelter, fidelity etc. to the bride. It is worth noting that in ancient Jewish betrothal tradition (still practiced by many today), it is the groom alone who writes this promissory contract and gives it to the bride: the bride writes no such document but must simply accept the proposed agreement, written by the groom as an assurance for her wellbeing in the covenant of marriage. This document is usually framed and mounted on the wall of the couple’s home in a prominent location. “I will not keep silent, not concerning My contract of peace; and My contract of peace is upon her breast (bosom)” The contract of peace which is of God (the Groom) is a reference to the chetuvah (marriage contract/agreement) in the previous clause. Thus, HaShem is saying that He has made a written agreement of fidelity, protection and provision which Israel His bride (wife) had accepted (at Sinai), and He will not keep silent about it. He will ensure that His commitment to her is honoured even if Israel (His bride/wife) has forsaken Him and committed spiritual adultery. Isa 65:7 Avonoteiychem Your depravity va’avonot and your fathers' avonoteiychem depravity yachdav together, amar says HaShem (YHVH: Mercy); asher those who kiteru burned incense (smoke offerings) al-hehariym on the mountains ve’al-hagevaot and on the hills cheirefuniy blasphemed (taunted, defied) Me, umadotiy I will measure out feulatam payments rishonah for their former deeds el-cheiykam against them.” This is not the sins of the fathers being meted out against the sons, rather it is the combined sins of both the fathers and the sons being recompensed with the justice of God. The mountains and the hills were the high places where various deities were being worshipped in direct opposition to the God of Israel. Worse still, there were those who were combining Jewish worship practice with pagan worship practice on these high places and were thus blaspheming YHVH by associating His holy Name with the names of false gods and created things. Isa 65:8 Koh Thus amar says HaShem (YHVH: Mercy): “ka’asher As yimatzei hatiyrosh the new wine is found baeshkol in the cluster, ve’amar and it is said, ‘Al-tashchiyteihu Do not destroy it, kiy for verachah blessing bo is in it,’ kiy so e’eseh I will act lema’an on behalf avaday of My servants', leviltiy hashchiyt hakol and not destroy the whole. This analogy reflects the practice of the vinedresser when finding a missed cluster of grapes after the harvested fruit of the vineyard has been pressed into new wine. This cluster is added to the already pressed fruit rather than being left to go to waste. In the same way God has His eye on the holy remnant (faithful Israelites: ethnic, religious, chosen), and will ensure their inclusion in His redemptive purposes. This idea of a holy remnant among the ethnic, religious, chosen people of Israel is conveyed throughout the scroll of Isaiah (1:9; 10-20-23; 11:11-16). We note that in this chapter the faithful Jewish remnant are called out from the whole community of “My servants”, and set apart as good “servants”, teaching us that service and faithfulness are brothers and that relationship in God gives birth to them both. “Do not destroy it, for blessing is in it” There is both symbolic and practical blessing in the discovery of a last bunch of grapes found late in the harvest. Practically speaking it is these grapes that are used to create the sweet Kiddush wine used in the ceremonial blessings of Shabbat and the moeidim (feasts), and spiritually speaking the Lord always saves the best for last (John 2:10-11). Isa 65:9 Vehotzeitiy And I will bring forth miyakov from Jacob (Follower) zera offspring (seed), umiyhudah and from Judah (Praise) yoreish an inheritor hariy of My mountains; viyreishuah vechiyray and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there. “And I will bring forth miyakov from Jacob (Follower) zera offspring (seed)” The language here is very specific and puts an end to the lies of the successionist (replacement) theology proponents. Jacob is ethnic, religious, chosen Israel, and NOT the Church (Body of believers). Further, while “seed” here can be understood to refer to the righteous remnant that will be saved in Messiah by grace through faith alone, the following phrase regarding Judah refers to an individual. “and from Judah (Praise) yoreish an inheritor hariy of My mountains” This statement refers to an individual Who will inherit authority over all God’s mountains. This can be no other than the King Messiah, the greater son of David Who is promised to rule over Israel and the nations. We also note that all the mountains will belong to God, meaning that all idolatry associated with the high places will be removed. “and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.” The chosen One is the Inheritor of the previous verse and the servants of Hashem are the righteous remnant of Israel, Jews, who will inhabit the new land forever under the rule of Israel’s One true King. Isa 65:10 Vehayah And it will come to pass Hasharon the Sharon (a plain) tzon will be a pasture for flocks, ve’eimek and the Valley of Achor (trouble) lereivetz bakar a place for herds to lie down, leamiy for My tribe asher who derashuniy have sought (enquired of) Me with care. The Sharon plain is the fertile valley stretching from the Carmel mountains in the north of Israel all the way down to Yafo (Tel Aviv) in the south, and the Achor valley runs from the lower regions of the river Jordan to the plains of Jericho in the south. Therefore, the meaning is that the redeemed children of Israel (ethnic, religious, chosen) will inhabit all of the land promised by God to Abraham. Israel had a shepherding history in Sharon: “Over the herds that pastured in Sharon was Shitrai the Sharonite; over the herds in the valleys was Shaphat the son of Adlai.” -1 Chronicles 27:29 (ESV) Achor was named for Achan who was stoned for withholding spoils of war from God, and because of the trouble he gave to Israel (Joshua 7:26). Therefore, there is a redemptive quality to this allusion. We note that through the prophet, HaShem calls ethnic, religious Israel (the Jewish people) “amiy” My tribe, as being distinct from all other tribes of the earth, and more specifically He speaks of those who are of the tribe of Israel who have sought Him with care (the righteous remnant). Isa 65:11 Ve’atem And you (plural) ozeveiy who forsake HaShem (YHVH: Mercy), hashecheichiym who forget et-har kadshiy My holy mountain, ha’orechiym who set lagad for Gad (Fortune, invader) shulchan a table, veham’maliym lamniy mimesach and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings, Having spoken of the righteous remnant HaShem now speaks to the wicked majority. Where the righteous had “sought” Him the wicked have “forsaken” Him. They had turned their back on the prescribed worship of the Torah and the Temple (Holy Mountain, Zion, Jerusalem) cult and had instead worshipped foreign gods and in some cases syncretised both practices. “who set lagad for Gad (Fortune, invader) shulchan a table” Gad was a Semitic god of fortune who the unfaithful among Israel were worshipping and relying on to tell them their future. The setting of tables can refer to both food offerings and fortune telling practices which were the precursors to modern day tarot card reading etc. It is interesting to note that the Hebrew meaning of Gad is “invader”. “and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings” Meniy was the Babylonian deity of destiny or fate. And the pouring of drink offerings was probably associated with actions like reading coffee grounds or tea leaves, and or their equivalent. Thus, both deities, one from the Canaanites and one from the far off land of Babylon, were being sought after for divining the future. The tragedy is that given the other textual evidence, it is likely that cups that were intended for use in the worship of Hashem were being used instead in the worship of this false deity. The Greeks and Romans had similar deities in Jupiter and Venus. Isa 65:12 Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword, vechulechem and all of you latevach will go to slaughter tichra’u bowing down, ya’an because, karatiy I called, ve’lo aniytem and you did not answer; dibartiy I spoke, ve’lo shematem and you did not listen, va’ta’asu ha-ra but you did the evil be’eiynay in My eyes uva’asher lo-chafatztiy bechartem and chose what I did not delight in.” “Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword,” “Maniytiy” meaning “I will destine you” is a play on words concerning Meniy the Babylonian deity of fate or destiny whose name is based on the same Hebrew root. Therefore, God is saying, “So you want to know your destiny, so be it, the destiny of the wicked is the sword (death)”. “I called, and you did not answer; I spoke, and you did not listen, but you did the evil in My eyes and chose what I did not delight in.” Put simply, “You were given ample opportunity to receive My grace and mercy, and instead you refused My love, My constant calling (all day long) and chose, not an evil but the evil (lo-tov, not good), that is, to reject the redeeming love of God in favour of idolatry, lust, debauchery and self-deification.” Isa 65:13 Lachein Therefore koh thus amar says Adonay HaShem (YHVH: Mercy): “Hineih Behold, now, pay attention, avaday My servants yocheilu shall eat, ve’atem but you (plural) tiranu will go hungry; hineih behold, now, pay attention, avaday My servants yoshtu shall drink, ve’atem but you (plural) titzmau will go thirsty; hineih behold, now, pay attention, avaday My servants yismachu shall rejoice, ve’atem but you teivoshu will be put to shame; Here the Lord makes a clear distinction between the righteous remnant of Israel and the wicked. This distinction is reflected in the practicalities of life: the righteous will have food, drink and joy but the wicked will have none of those things. In fact, this is an analogy concerning the death of the wicked and is a precursor to the eternal death of the wicked. Isa 65:14 Hineih Behold, now, pay attention, avaday My servants yaronu shall sing mituv from goodness leiv of heart (core being), ve’atem but you (plural) titzaku will cry out mike’eiv from pain leiv of heart (core being) umisheiver and from ruin ruach of spirit teyeililu you will wail. “My servants yaronu shall sing mituv from goodness leiv of heart (core being)” The Hebrew is careful to say that the servants of God will sing “from goodness of heart”, meaning that their joy and singing is the fruit of God, Who alone is good, dwelling within them. “but you (plural) will cry out from pain of heart (core being) and from ruin of spirit you will wail.” In stark contrast to the righteous the wicked will cry out from the pain of having rejected God and the ruining of spirit that results. Isa 65:15 Ve’hinachtem shimchem And you (plural) shall leave your (plural) name lishvuah as a curse, livchiyray for My Chosen One vehemitecha will slay you, Adonay HaShem (YHVH: Mercy), vela’avadayv but His servants yikra He will call sheim acheir by another name, Speaking of Israel in her sinful state Jeremiah reflects the same sentiment: “I will make them a horror to all the kingdoms of the earth, to be a reproach, a byword, a taunt, and a curse in all the places where I shall drive them.” -Jeremiah 24:9 (ESV) “And you (plural) shall leave your (plural) name as a curse, for My Chosen One will slay you,” This refers to the unfaithful among Israel. It does not refer to all Israel (ethnic, religious, chosen). “but His servants He will call by another name,” Primarily, at least in a national sense “Name” is associated with reputation, therefore, the name of ill repute due to wickedness will be transformed by God through Messiah so that Israel is given a new name (reputation) of honour. Ultimately redeemed Israel will be called by the Name of HaShem’s King Messiah Yeshua. It is not an indication that Israel will no longer be called Israel but rather, in the same way Jacob (follower) became Israel (One who overcomes in God) [Gen.32:28], Israel will have a transforming experience of the same Man that Jacob once wrestled with, only they will wrestle with the Man and be saved as an entire nation (Romans 11:25-26). This Man is of course Yeshua the King Messiah. Therefore, the new name of ethnic, religious, chosen and redeemed Israel is in the King Messiah, and they will retain their unique identity in Him. Isa 65:16 Asher Because hamitbareich he who blesses ba’aretz in the land yitbareich shall bless beiloheiy in the God amein of truth (agreeing), ve’hanishba and he who takes an oath ba’aretz in the land yishava shall swear beiloheiy in the God amein of truth (agreeing); Kiy because nishkechu forgotten, (withered) hatzarot are the troubles harishonot of the first things ve’kiy and because nisteru they’re concealed mei’einay from My eyes. The new name given to the redeemed remnant of Israel through Messiah will direct people to God and all of redeemed Israel in the promised land of Israel will know that they have come to the land through God’s redemptive work both spiritual and physical. Therefore, they will say yes and amen in agreement with the manifestation of God’s redemption, and will constantly bless and acknowledge the God of Truth. “because forgotten, (withered) are the troubles of the first things and because they’re concealed from My eyes.” This final clause is a transition to the next verse which declares the new creation. Notice that the Hebrew literally says “first things” and not “former things” (as most English translations). This is important. Former things can be any number of things prior to the present but first things refers specifically to the creation of the heavens and the earth, the first universe and its order, the entry of sin and death etc. Isa 65:17 “Kiy For hiniy behold, I vorei create shamayim heavens chadashiym new (ones) ve’aretz and the land chadashah new, ve’lo and not to be tizarcharnah recalled (remembered) are harishonot the first things ve’lo and nor ta’aleiyna will they ascend al-leiv upon My inner being (heart, core being). At this point, given the clear explanation of the new creation and the putting away entirely of the first things, that is the first creation which became sin affected: we must understand that what follows is a description (albeit in part poetic) of the Olam Haba (World to come), the new heavens and the new earth which is later alluded to in the Revelation of Yeshua to Yochanan. Therefore, any seemingly temporal language is subject to the everlasting nature of the new creation, and cannot, as some foolishly suggest, refer to some sort of dispensational, so called, millennial reign period, as if life and death might continue for the redeemed of the Lord. There is no death in the world to come (Rev.21:4). “Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 I also saw the holy city—the New Jerusalem—coming down out of heaven from God, prepared as a bride adorned for her husband. 3 I also heard a loud voice from the throne, saying, “Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God. 4 He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away.” 5 And the One seated upon the throne said, “Behold, I am making all things new!” -Revelation 21:1-5a (TLV) Isa 65:18 Kiy im-siysu But be glad vegiylu and rejoice adeiy-ad until perpetuity (forever) ahser in that which Aniy I vorei create; Kiy for hiniy behold, I vorei create et-Yerushalayim (The Jerusalem: A flood of Peace) giylah to be a joy, ve’amah and her tribe masos from exultation. This is not as some suggest describing a temporal renewal prior to eternity, it cannot be, for it states clearly “Be glad and rejoice FOREVER in that which I create…” By using the determiner “et” prior to “Yerushalayim” the Hebrew text infers a Jerusalem that is outside of time and space, thus “The Jerusalem” perpetual. This is prophetic allusion to the New Jerusalem later described in Yeshua’s Revelation to Yochanan. Isa 65:19 Ve’galtiy I will rejoice viyrushalayim in Jerusalem ve’sastiy and I will exult ve’amiy in My tribe; ve’lo-yishama bah od and no more perpetually shall be heard kol a voice bechiy of weeping ve’kol and a voice ze’akah of distressed crying. Although there will be people from all nations in the new Jerusalem, that is not the meaning here. Redeemed Israel is specifically alluded to as “My tribe”. As a people we have endured His rebuke, now we will receive His redemption and the reward that accompanies it. Isa 65:20 Lo-yihyeh It shall not come about misham from this place od perpetually ul an infant yamiym who lives but a few days, ve’zakein and an old person asher who lo-yemalei does not complete his days, et-yamayn the days kiy for ha’na’ar the young man will be as ben-meiah a son of a hundred shanah years; yamot it will come about that dead ve’hachote will be the sinner (who remains in guilt, unclean, continues to miss the mark) meiah a hundred shanah years yekulal accursed. “Et-yamayn” the days, like “Et-Yerushalayim” the Jerusalem (v.18), is an allusion to those days not subject to time and space, and therefore, any allusion to length is figurative, given that eternity has no beginning or end. Likewise “ha’na’ar” the young man is a singular typology referring to the nature of the renewed (resurrected) human being, as different from “na’ar” a young man of the present sin affected creation (age). Notice that the counterpoint to this is “ha’chote” the sinner, which uses the determiner “ha” as denoting the sin affected human being who has remained in his condition by refusing the grace of God. In both the case of the redeemed young man and the sinner, one hundred years is used as a figure for eternity, being the multiplication of the Hebrew number 10 (which represents fullness) by itself (10 x 10 = 100). We know this because verses 17 through 19 speak in terms of “perpetuity, eternity, going round forever”. Therefore, the language concerning the living and the dead is figurative and indicates the nature of both the renewed resurrected human in Messiah and the human resurrected unto eternal punishment through rejection of the King Messiah. Isa 65:21 U’vanu And they shall build vatiym houses veyashavu and inhabit them; ve’nate’u and they shall plant cheramiym vineyards ve’achelu and eat their piryam fruit. “They” are the righteous of the former verse, after all, the (perpetually) dead cannot plant and reap, nor can they drink. Those who say there will be no eating or drinking in the Olam Haba (world to come) have obviously never read the words of the King Messiah Who says, “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." -Matthew 26:29 (NIV) Isa 65:22 Lo yivnu They shall not build ve’acheir and another yei’sheiv inhabit; lo yite’u they shall not plant ve’acheir yocheil and another eat; kiy-chiymeiy for like the days Ha-eitz of the tree yemeiy shall the days amiy of My tribe be, uma’aseih and yedeiyhem of their hands yevalu they will enjoy vechiyray My chosen. It is tragic that so many English versions of the Bible mistranslate “ha-eiytz” the tree, as “a tree”. What foolish misdirection this is. The Hebrew says “ha-eiytz” for a reason, that reason being that the days of human beings in the Olam Haba (world to come) are being likened to the days of Eiytz Chayim the tree of life (living) which is perpetual, everlasting. Isa 65:23 Lo yigeu They shall not labour lariyk in vain ve’lo yeledu or bear children labehalah for calamity, kiy for they are zera a seed berucheiy blessed by HaShem (YHVH: Mercy) heimah Whom ve’tze’etza’eiyhem their offspring are near to. Labouring in vain is the fruit of the fallen creation, it will not be possible in the Olam Haba (world to come). They will not bear children for calamity because there will no longer be procreation of the human species (Mark 12:25; Matt. 22:30) and there will no longer be sin or death and therefore no calamity. “for they are a seed blessed by HaShem (YHVH: Mercy) Whom their offspring are near to.” The first clause refers to Israel and the second clause refers to all born to Israel prior to the return of Messiah who receive Messiah and are reconciled to God. It does not, as some suggest, refer to offspring born in a millennial transitional period prior to the fullness of the Olam Haba (World to come). Isa 65:24 Ve’hayah And it will come about that terem-yikrau Before they call va’aniy e’eneh I will answer; od hem while they are yet medaberiym speaking eshma I will hear. This is the counterpoint to the rejection of God’s call by the wicked (v.2, 11). Whereas the wicked refused to hear (though Hashem held out His hands all day long), the righteous living in intimate relationship with God in the Olam Haba (world to come) will have such a beautiful intrinsic form of communication with Him that His loving answer will precede their request and both the speaking and the hearing of metaphysical conversation will be made one (echad), a complex and perpetual unity. Isa 65:25 Ze’eiv A wolf ve’taleh and a lamb yiru will feed che’echad together; ve’aryeih and a lion kabakar like a bullock, yochal will eat teven straw, venachash and the snake’s afar lachmo food will be the dust. Lo yarei’u They shall not do evil velo-yashchiytu or corrupt bechol-har kadshiy in all my holy mountain,” amar says HaShem (YHVH: Mercy). The wolf and lamb feeding together is a poetic figure which denotes the cessation of death (those animals once carnivorous will no longer be carnivorous). The imagery is of course cemented by the proceeding clause concerning the vegan lion. However, just because the language is figurative doesn’t mean it is not also literal. The idea of a new earth without animals (an idea that many are adamant about), is ludicrous in light of the nature of the first creation and the consistent message of Scripture concerning the renewal of all things. Or else, why does “all creation (which includes animals) eagerly await the revealing of the sons of God”? (Romans 8:19) Therefore, with the exception of the serpent (perhaps), it seems very likely that the new earth will be populated by animals of the new creation. “The snake’s food will be the dust” is a figure denoting the eternal punishment of ha-Satan (the Devil). In counter distinction to the first creation where the snake (Satan) entered the story at the beginning and seeded death, at the inception of the new creation the snake (Satan) will be exited from creation unto death everlasting. “They shall not do evil or corrupt in all my holy mountain,” This phrasing refers to all the enemies of God and His people both spiritual and physical. That is, those who have fallen prey to the sin and death seeded by the Serpent (Satan), who have now been cast along with the Serpent (Satan) into the lake of fire which is the second and everlasting death (Revelation 20:14-15). “They will not hurt or destroy in all My holy mountain, for the land will be full of the knowledge of HaShem (YHVH: Mercy), as the waters will cover the sea.” -Isaiah 11:9 Copyright 2019 Yaakov Brown Regardless of how early one sees evidence of a rapture theology within Church writings, the deciding of this issue must rest on the inspired Word of God and what is written in it. Therefore, what follows will be an examination of the Scriptures that are supposed to prove the Rapture construct (teaching of men). Introduction:
I have been asked to share my views regarding the so called “Rapture” of the saints (believers). This article is by no means exhaustive; however, it does seek to address the common misconceptions and Biblical misinterpretations offered by Rapture proponents. For many followers of Messiah (Christ) the theological construct known as “The Rapture” is presumed rather than considered. In fact, in speaking to most Messiah followers I find that few if any contest the idea of the Rapture. For the most part the only issue that arises from discussing the Rapture with other believers is whether or not they are pre-tribulation or post-tribulation believers. When I’m asked my thoughts on the so called “Rapture” I often respond, “Rapture? What Rapture?” This is because as both a Jew and a follower of Messiah, I am unable to find evidence for the so-called Rapture in either the Tanakh (OT) or the Brit Ha-Chadashah (NT). However, before I address the concept (conceived, not self-evident) itself by testing it against Scripture, I will give a brief history of this relatively recent theological phenomenon. A Brief History of the Rapture Construct: Proponents of the theological construct called “The Rapture” often sight the writings of early Church fathers as evidence that the Rapture Theology dates back to the earliest days of Gentile Christianity. They interpret the writings of these early fathers of the Gentile Church in a revisionist fashion in order to read into them their preconceived view. In this respect their interpretation of the early Church fathers’ writings is no different from their interpretation of Scripture. From the writings of Ephraim the Syrian (306 CE – 373 CE) they read “gathered” as “raptured” or “taken up”, and thus conclude a rapturing of believers. In the writings of Cyprian (200 CE-258CE) they read “delivered” as “raptured”. In the writings of Irenaeus (130 CE – 202 CE) they read “tribulation” and presume a “rapture”. In every case they are not quoting explicit evidence for the Rapture but instead are misinterpreting the writings of the Church fathers in the same way they have misinterpreted the Scriptures that they misuse to support the concept of a rapture. The truth is that there is no explicit evidence of the teaching of a rapture in any of the writings of the early Church fathers (1st to 3rd Centuries CE). Even more importantly, a rapture of believers was not taught by Yeshua (Jesus) or the apostles, and further, has never been a theological concept within ancient Biblical Judaism. While there is evidence that rapture theology was present in the Church for some time prior to the 19th century (Though not as early as the 3rd Century), Pre-tribulation Rapture theology became popular in the late eighteenth century, with the Puritan preachers, and was popularised extensively in the 1830s by John Nelson Darby. Darby’s assertions were picked up by Scofield and distributed further in the United States in the annotations of the Scofield Reference Bible in the early 20th century. Thus, the popular presumptions regarding the Rapture are largely premised on its recent revival in modern Anglo-American Church history. Regardless of how early one sees evidence of a rapture theology within Church writings, the deciding of this issue must rest on the inspired Word of God and what is written in it. Therefore, what follows will be an examination of the Scriptures that are supposed to prove the Rapture construct (teaching of men). Scriptures that Prove the Rapture? 1. The most famous of the Rapture passages is found in 1 Thessalonians 4.15-17 and reads: “For this we say to you by the word of the Lord, that we that are alive, that are left until the coming of the Lord, shall in no wise precede them that are fallen asleep. For the Lord Himself will descend from heaven, with a shout, with the voice of the archangel, and with the shofar of God: and the dead in Messiah will rise first; then we that are alive, that are left, shall together with them be caught up (gathered, taken away) in the clouds (of the presence: nephele Ex. 13:21), to meet the Lord in the (open) air: and so shall we ever be with the Lord.” I have placed in brackets the full meaning of the Greek words used, for the purpose of exposing some of the primary misunderstandings that are concluded from the text. First, the Greek word harpazo translated “caught up” in many English versions, rarely means “caught up”. In fact, out of its eighteen uses in the Brit Ha-Chadashah (NT), there are only three that explicitly mean “caught up” (2 Co. 12:2, 12:4; Rev. 12:5). In all other cases (15) harpazo means “to gather, take away, catch, pluck, seize”, none of which explicitly refer to being lifted into the sky. Further, harpazo is related to the word aihreomai meaning to take for oneself, that is, to prefer, and is used exclusively in the Brit Ha-Chadashah (NT) to refer to the act of choosing and or those who are chosen (Php. 1:22; Heb. 11:25; 2 Th 2:13). Neither does the mention of nephele “clouds” denote the sky. In fact, unless otherwise qualified i.e. “the clouds of the sky” (Matt. 26:64), the word nephele (clouds) can refer to clouds or a cloud appearing on earth, like the cloud of the presence that lead Israel through the desert (Exodus 13:21). In fact this same Greek word nephele is used by the Septuagint (Greek OT) to translate the Hebrew anan (cloudy mass, covering) in Exodus 13:21 and refers not to the clouds of the sky but to the cloud of the presence in which the Malakh HaShem (Messenger of the Lord) manifest Himself (Many understand this to be a manifestation of the Messiah Himself). This bears much greater continuity within the context of the present passage. Nor does the use of the Greek word aer “air” denote the sky. In fact this Greek word refers specifically to the breathable air of the lower atmosphere. The more accurate translation would be “open air” i.e. “I’m going outside into the open air”. In common 1st century Greek speech this would not have been confused with the upper atmosphere of the sky. Thus, the Greek recipient of this first century letter to the Church would not have understood this to be describing a rapture (lifting up into the sky, levitation). Therefore, a correct reading of the Greek text, even out of context (which is how proponents of the Rapture have taken this text) would be: “For this we say to you by the word of the Lord, that we that are alive, that are left until the coming of the Lord, shall in no wise precede them that are fallen asleep. For the Lord Himself will descend from heaven, with a shout, with the voice of the archangel, and with the shofar of God: and the dead in Messiah will rise first; then we that are alive, that are left, shall together with them be gathered in the clouds of the presence, to meet the Lord in the open air: and so shall we ever be with the Lord.” This is in keeping with the fact that God will make His dwelling with us on the new earth and not aloft in the heavens (Rev. 21:3). Rapture proponents must ask themselves, “Why would God rapture up believers only to drop them down again so that they can dwell with Him?” These things aside, proponents of the Rapture take the 1 Thessalonians 4:15-17 Scripture entirely out of context. In the context of 1 Thessalonians chapter 4, Rav Shaul (Paul the Apostle) answers questions that believers in Thessalonica had concerning death. What has happened to our loved ones who have died before the return of the Messiah to earth? In the end, what will happen to us? What will happen to them? Rav Shaul’s (Paul’s) answer explains the bodily resurrection at the return of Messiah to earth, and not an escape into the sky (Rapture, mass levitation). In 1 Thessalonians chapter 4:15-17, Shaul (Paul) is making a drash (comparative teaching) using two specific images from the Tanakh (OT) that were familiar to Jewish believers and Gentile converts who were familiarising themselves with the Hebrew tradition. The first has to do with Moses coming down from Mount Sinai, from out of the cloud of the Lord’s presence, carrying the Torah accompanied by the great blast of the shofar (Exodus 24). The second image is taken from Daniel chapter 7 where the “one like the son of man” (or “human being” or “The Human One”) and the community He represents is vindicated over the enemies of the people of God. Clouds here symbolise the power and authoritative judgement of God in rescuing, delivering, protecting His people Israel (Ethnic, religious). Shaul (Paul) now applies this idea to Gentile Christians as well as to Jewish believers, who were facing various forms of persecution in the first century CE. Rapture, as it is popularly understood, is nowhere to be found in this “Rapture” passage. Scripture clearly teaches that the Messiah will return to resurrect, to cleanse, to heal, restore and to establish the eternal kingdom of God on this earth. Heaven and earth will be united forever as a result of the sacrificial death and resurrection of the King Messiah Yeshua. Concerning the Messiah’s return, the Bible teaches, “And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people, and He will dwell with them. They will be His people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away’” (Revelation 21:3-4). The renewed world will be our eternal home with God and His King Messiah Yeshua, and we have the opportunity in the present world to reflect that hope. Rapture on the other hand invites us to escape this world: which is the opposite of the truth seen in the life and ministry of Yeshua (Jesus). We pray “Your will be done on earth as it is in heaven” according to His instruction, and not “in heaven away from the earth!” 2. Some claim that Matthew 24 proves the Rapture. “And as were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. Then shall two men be in the field; one is taken, and one is left: two women shall be grinding at the mill; one is taken, and one is left. Watch therefore: for ye know not on what day your Lord comes. But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through.” -Matthew 24:37-43 When reading this teaching of Yeshua we should understand it according to its proper context. The flood destroyed the earth, taking away the wicked and leaving behind God's people (Noah's family). Thus, It was the wicked who were taken and Noah and his family who were left behind. Therefore, these verses cannot and do not support a rapture of believers. It is the wicked who will be taken away in the last days and the righteous that will remain. 3. There are those who claim that Luke 17:20-37 proves the Rapture. “Two women shall be grinding wheat together; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left. And they answered and said to Him, Where, Lord? And He said unto them, where ever the body is, there will the eagles (Vultures) be gathered together.” - Luke 17:35-37 (context v.20-37) As in the case of the previous Scripture, the context is relative to the days of Noah and those taken are the wicked while those left are the righteous. In the text of Luke 17:35-37 the disciples ask for clarification saying, “Where Lord?” They were not wondering where the one left behind would be? That one had gone nowhere. The disciples were asking “Where will the one who was taken be?” Yeshua (Jesus) answers, "Where ever the body is, there will the birds of prey be gathered together." The Greek aetos translated eagle is also used to translate carrion, thus “birds of prey” is perhaps a better rendering. Carrion (Vultures) gather over dead bodies, therefore, we read “carcass”. Even if we read “eagle” the result is the same, the dead body is the subject. “Does the eagle mount up at thy command, and make her nest on high? She dwells and abides in the rock, upon the crag of the rock, and the strong place. From thence she seeks the prey, and her eyes behold afar off. Her young ones also suck up blood: and where the slain are, there she is.” - Job 39:27-30 In the Matthew 24 account, Yeshua (Jesus) makes it clearer by saying that the body is a “carcass”. Thus, those taken away cannot have been raptured, rather, they are the wicked dead. 4. There are many Christians who use the phrase "coming as a thief" as proof of a rapture. By separating it from the context and believing that Yeshua (Jesus) is coming as a thief for the body of believers, they establish a false theology on a flawed premise. Here’s what the Shaliach (Apostle) Shaul (Paul) says regarding the phrase “comes as a thief”: “But of the times and the seasons, brothers and sisters, you have no need that I write to you. For you yourselves know perfectly that the day of the Lord will come as a thief in the night. For when they shall say, ‘peace and safety’; then sudden destruction will come upon them, as travail upon a woman with child; and they will not escape. But you, brothers and sisters, are not in darkness, that that day should overtake you as a thief. You are all the children of light, and the children of the day: we are not of the night, nor of darkness.” -1 Thessalonians 5:1-5 First, followers of Messiah understand that there are times and seasons in the outworking of God’s redemptive plan, and Shaul sees no reason to write to them regarding the certainty of their hope in Messiah’s return (v.1). Second, Shaul clarifies what the believers already know, that “the day of the Lord will come like a thief in the night”. Note that it is the day of the Lord and not the Messiah that is referred to. Third, “they” (not believers but unbelievers), “shall say, ‘peace and safety’; then sudden destruction will come upon them…” This cannot refer to believers because v2 already clarifies that believers know that the day of the Lord will come like a thief upon those who are unprepared. Fourth, Shaul reaffirms that the believers will not be taken or surprised by the day of the Lord (v.4) because they are not in darkness (night). Therefore, the day of the Lord will come “as a thief” for the world. It will “come suddenly”, on those who are unaware of Messiah? Shaul (Paul) reminds the community of believers that followers of Messiah Yeshua are not overtaken “as by a thief”, because we will be watching and waiting for the Lord, expecting His return (v.4). “The thief comes for no other reason, than to steal, and to kill, and to destroy: ‘I am come that they might have life, and that they might have it more abundantly.'” - John 10:10 The Messiah is not a thief, nor should we understand Him figuratively as one who steals. What does a thief come to do? To steal and destroy! Yeshua (Jesus) is not coming to steal and destroy His bride (Body of believers)? Rather, the day of the Lord will bring about the destruction of the wicked. The day of the Lord will not come like a thief for the body of faith. Rather, the day of the lord will come as a great surprise to the wicked, just as a sleeping man is surprised by a thief at night. Therefore, this scripture is also devoid of any evidence supporting a rapture. 5. “And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.” -John 14:3 Where will Yeshua be? He will be with the Father in the New Jerusalem on the New earth (Rev. 21). Therefore, what need is there for Him to rapture those who He will gather to Himself? There is no need, nor does this Scripture support this false idea. 6. “However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” -Luke 10:20 Yes, our names are written in the book of life which is presently held in the heavens. However, Revelation clearly teaches that the New Jerusalem will come down from heaven and that God will dwell with us on the New earth (Rev. 21). Therefore, our names being presently written in heaven does not qualify the Rapture construct. In fact, this verse is identifying believers as Ben Elohiym (Sons of God: God fearers), as set apart from Ben Adam (Sons of humanity: idolaters). 7. “Then the sign of the Son of Man will appear in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. And He will send His angels with a loud shofar call, and they will gather His elect (Jews) from the four winds, from one end of the heavens to the other.” -Matthew 24:30-31 (Mark 13:24-27) Notice that it is Yeshua Who will come “in the clouds of heaven”, and not the elect (Jews). Notice also that He will gather the elect (Jews) from the four points of the compass. He does not lift up the elect, He gathers them. The phrase “From one end of the heavens to the other” is an ancient Hebrew idiom meaning “all of the earth”. Therefore, this verse does not support the Rapture construct. 8. “But our citizenship is in heaven. And we eagerly await a Saviour from there, the Lord Yeshua the Messiah, who, by the power that enables Him to bring everything under His control, will transform our lowly bodies so that they will be like His glorious body.” -Philippians 3:20-21 As alluded to previously, our names and subsequently our citizenship are presently recorded in the heavens. However, as also stated previously, the New Jerusalem will come down out of heaven and our residence will be on the new earth in the presence of God the Father and the King Messiah Yeshua. Conclusion: Not one of the Scriptures proposed, when read in context using the original languages, support the Rapture construct. In fact, to the contrary, they refute it and in addition, when coupled with the text of Revelation and the wider body of Scripture, they instead properly illuminate the truth that God intends to come down and dwell with us rather than steal us away up into the heavens. With this in mind, and the fact that neither the books of Daniel or Revelation (the ultimate prophetic descriptions of the latter days) mention a rapture, not once, nor do they imply any kind of rapture, not once; we must conclude that there is no Rapture. Scripture demands it. The reality is that the Rapture theological construct has more in common with the levitation of false esoteric eastern religions than it does with Biblical Judeo-Christianity. In short, the Rapture is a foolish exercise in spiritual escapism. So when I’m asked, “Yaakov, what’s your take on the Rapture?”, I will continue to respond, “Rapture? What Rapture?” Copyright Yaakov Brown 2019 “The holy blessed G-d will renew His world a thousand years, and in the seventh millennium there will be new heavens and a new earth.” –Zohar in Gen. fol. 35. 3 An examination of Revelation 21. 21:1 Then I saw new heavens and a new earth; for the first heavens and the first earth passed away, and there is no longer sea. This chapter begins with waters, the waters of the sky. The Hebrew, “Shamayim Chadashah (waters of the sky that are new)”, translates as, “heavens”. This is significant in the sense that it shows the origin of the life giving waters offered to all that are thirsty. At the time of Yochanan’s recording of the Revelation of Yeshua, the Jewish people had been awaiting new heavens and a new earth for hundreds of years. In approximately 740 BCE, the prophet Isaiah recorded these words of HaShem: “Behold, I create new heavens and a new earth; and the former shall not be remembered nor come into mind.” –Yishaiyahu/Isaiah 65:17 This ancient Hebrew prophecy also promises the redemption of ethnic Israel and her perpetual standing before G-d. “’For just as the new heavens and the new earth which I make will endure before Me,’ declares HaShem, ‘So your offspring and your name will endure.’” –Yishaiyahu/Isaiah 66:22 The apostle Shimon-Kefa/Peter, reminds us of the ancient hope of the Jewish people when he writes: “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.” –2 Peter 3:13 The Greek kaheenos, “new”, means new in kind as opposed to just another heaven and earth. “And there is no longer sea” The Greek thalassah can be translated sea or lake (body of water), however the English reader must remember that the gospels frequently use this same Greek word to name the Sea of Galilee (Lake Keneret). While most English translations insert the word, “any” so that the text reads, “there is no longer any sea”, this is not an accurate reading of the Greek text. Therefore, what may seem to infer that the new earth has no oceans whatsoever must be more closely examined. Yochanan, a Jew and a prophet with a strong connection to the land of Israel, may well be writing “sea” in relation to the land of Israel, meaning that the sea or seas (although the Greek is not plural) in question refer to the lake waters of Israel. In particular, the largest body of water, that being the Dead Sea (Also a lake, and the only salt water lake in Israel). Given its salt content, the Dead Sea is a good match for the Greek thalassah, which is a prolonged form of the primary Greek word, “halce (salt)”. This in turn lends itself well to the metaphorical use of the noun, “sea” as representing death and sheol. The sea then is seen as both literally missing from the new land of Israel and at the same time it is used as a metaphor for the fact that death no longer exists. As explained in previous chapters, the sea is a Biblical metaphor for sheol and death, both of which no longer exist. Hence, “there is no longer sea.” In my opinion the text is not saying that there will be no oceans on the new earth but rather that there will be no lake or lakes in the new land of Israel, and that metaphorically speaking, there will be no death on the new earth, as affirmed later in this same chapter of Revelation. 2 And I saw the holy city, New Jerusalem, coming down out of the heavens from G-d, made ready as a bride adorned for her husband. The New Jerusalem (City flooded with peace) has been the Jewish hope from ancient days. It is noteworthy that the city is seen coming down from the heavens. This is not said of the temple which Yochanan is commanded to measure in Revelation 11:1. The differences are important because the former measurement took place on earth and uses a measure to record accurate literal dimensions, whereas the present city will be measured by an angelic messenger (not Yochanan) who will communicate the measurements in human terms, as metaphorical representations of the heavenly perfection of the New Jerusalem. The earthly Jerusalem and its temple (Rev.11) are the work of human hands but the heavenly New Jerusalem is the work of G-d alone. This is the city that Avraham looked forward to in faith: “By faith he (Avraham) lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is G-d.” –Hebrews 11:9-10 The prophet Isaiah speaks of the New Jerusalem saying: “Afflicted city, tossed in the storm and not comforted, I will set your stones in antimony (brittle silvery-white semimetal) your foundations will be laid in Lapis lazuli I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones.” –Yishaiyahu/Isaiah 54:11-12 The prophet Ezekiel dreams of the rebuilt Jerusalem describing it as having twelve gates named for the tribes of Israel (Ezekiel 48:30-35). The observant Jew recites 19 benedictions each day called Shemoneh Esreh (eighteen). These statements of faith remain central to Judaism and act as essential tenants of Jewish belief. The 14th of these tephillot (prayers) reads as follows: “Return in compassion and mercy to Jerusalem Your city and dwell therein as You have promised; speedily establish therein the throne of David Your servant, and rebuild it, speedily in our days, as an everlasting edifice. Blessed are You HaShem, who rebuilds Jerusalem…” The Zohar says that the third rebuilding of Jerusalem will happen, “in the days of the King Messiah” (Zohar in Gen. fol. 126. 4) The Jewish writers of Brit Ha-Chadashah (NT) continued in this hope: “This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother.” –Galatians 4:24-26 “But you have come to Mount Zion and to the city of the living G-d, the heavenly Jerusalem, and to myriads of angels,” –Hebrews 12:22 “For here we do not have a lasting city, but we are seeking the city which is to come.”—Hebrews 13:14 The bride imagery here is an allusion to the fact that the bride of Messiah, both Jew and Gentile, will dwell within the walls of the New Jerusalem. A city is the sum of its inhabitants. 3 And I heard a loud voice from the throne, saying, “Behold, the Mishkhan (Tent of Meeting, dwelling: from shakhan, to dwell) of G-d is among humanity, and He will (shakhan) dwell among them, and they shall be His people, and G-d Himself will be among them and be their G-d, This is the last of twenty occasions where Yochanan hears a loud voice speaking, in this case as in several others the voice is coming from the throne itself and is therefore the voice of G-d’s Spirit, proclaiming the wonderful consummation of G-d’s promise to dwell with redeemed humanity. The voice is loud because its sound waves reach every corner of creation. The text says, “G-d Himself” because while in the past both Yeshua and the Ruach (Holy Spirit) have been among the people of G-d and G-d the Father has been seen to temporarily manifest His K’vod (glory) among His people, now He is causing His K’vod (glory) to shakhan (dwell) with redeemed humanity permanently, hence, “G-d (the father) Himself”. This is a picture of a renewed Eden, a place where the footsteps of G-d will once again be heard (Genesis 3:8). This verse is best understood by making a connection to its foreshadowing in Numbers 2, where the tribes of Israel are encamped around the dwelling place of G-d’s presence, His K’vod, glory; that is the tent of meeting or Mishkhan. The Hebrew word Mishkhan comes from the root shakhan, meaning, “to dwell”. Hence the majority English translation, “Behold, the dwelling place of G-d is among men.” The text follows a Hebrew literary formula, making a play on words by Using the noun Mishkhan followed by the root shakhan. We can read, “The dwelling tent of G-d is among humanity, and He will dwell among them.” This entire verse is essentially a requoted composite of numerous passages from the Tanakh (OT) which reiterate one of the most frequent promises of G-d to His covenant people ethnic Israel. G-d’s promise to dwell with us and be our G-d, is first stated in Genesis 17:7 and is a common theme throughout the Biblical narrative (Exodus 6:7, 29:45; Leviticus 26:11-12; Numbers 15:41; Deuteronomy 29:13; 2 Samuel 7:24; Jeremiah 7:23, 11:4, 24:7, 30:22, 31:34, 32:38; Ezekiel 11:20, 34:24, 36:28, 37:23, 27: Zechariah 8:8). “I will dwell among the children of Israel, and will be their Elohim (G-d).” –Exodus 29:45 “And I set my Mishkhan (dwelling place) among you: and my soul shall not abhor you. And I will walk among you, and will be your Elohim (G-d), and you shall be my people.” –Leviticus 26:11-12 The Jewish New Testament writer of Hebrews records the following: “For this is the covenant that I will make with the house of Israel after those days, says HaShem; I will put my instructions into their mind, and write them in their hearts: and I will be to them a Elohim (G-d), and they shall be to me a people:” –Hebrews 8:10 Due to variation in Greek manuscripts there has been an argument over whether the text should read, “They shall be His people” or, “they shall be His peoples”. I see no reason to argue. Both are correct. Redeemed ethnic Israel is intended according to the Tanakh texts, therefore, “His people”, and the redeemed of the nations are also intended, that is, they have become part of the commonwealth of Israel (Ephesians 2:12), hence, “His peoples”. This is our first taste of a new Eden. Chapter 22 will expound upon this idea but it is seeded here as a redemption of that which was lost to humanity. G-d walked (dwelled) in the first Eden in the person of the reincarnate Yeshua the Word/Voice/Sound: “They heard the voice (Kol) of HaShem Elohim walking in the garden.” –Genesis 3:8 In the centre of earth’s history Yeshua (G-d with us) was born into the world of the womb of a woman and walked the earth for 33 years. G-d was with us as the Word again. Finally, at the end of the age and following the renewing of all things, G-d will dwell with us, Father, Son and Spirit and we will once more hear the footsteps of the Messiah Yeshua in the new Garden of Eden. “For I know my redeemer lives, and at the latter day He will stand upon the earth:” –Job 19:25 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” G-d is the wonderful counsellor and consoler of His people. With sin, death and sheol banished to eternal fire, He now illuminates the new reality of an eternal dwelling devoid of the by-products of sin. All mourning, sorrow and pain are stripped away. The phrasing, “wipe away every tear… no more… crying” is a metaphor for the elimination of all sorrow. If our transformed bodies have the capacity to weep we will only weep tears of joy. Rabbinical Judaism says: "There is no death in the Olam Habah (world to come); good is laid up for the righteous in the world to come, and with them is no death.” –Maimon. Teshuva, c. 8. sect. 1. “After the resurrection the body is perfect, and shall never after taste the taste of death.” –Midrash Hanneelam in Zohar in Gen. fol. 70. 1. 5 And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.” He Who sits on the throne is the Father G-d. This is one of the few times in Revelation where G-d is said to speak (1:8 7 possibly 16:1, 17). Usually it is a messenger or an unnamed voice who speaks on G-d’s behalf. We should take special note of the importance of the subsequent verses. This is further emphasized by the familiar phrase, “Write, for these words are faithful and true.” “Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing;” –Yishaiyahu/Isaiah 43:18-19 “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” –Yishaiyahu/Isaiah 65:17 “Therefore if any person be in Messiah, that person is a new creation: old things are passed away; behold, all things are become new.” –2 Corinthians 5:17 Rabbinical tradition teaches: “The holy blessed G-d will make ten things new in the Olam Habah (world to come); the first is, He will enlighten the world; (See Rev 21:11) the second is, He will bring living water out of Jerusalem; (see Rev. 21:6) the third is, He will make trees to bring forth their fruit every month; (see Rev 22:2) and the fourth is, all the waste places shall be built, even Sodom and Gomorrah; the fifth is, Jerusalem shall be built with sapphire stone; (see Rev 21:19) the sixth is, the cow and the bear shall feed; the seventh is, a covenant shall be made between Israel, and the beasts, fowls, and creeping things; the eighth is, there shall be no more weeping and howling in the world (See Rev 21:4); the ninth is, there shall be no more death in the world(See Rev 21:4); the tenth is, there shall no more be sighing, and groaning, and sorrow in the world; (see Rev 21:4).” –Shemot Rabba, sect. 15. fol. 101. 3. 6 Then He said to me, “It is done. I am the Aleph and the Tav, the source and the goal. I will give water without cost to the one who thirsts, from the spring of the water of life (Mayim Chayim). The phrase, “It is done” is plural in the Greek, “They are done”: in other words all the events that were to lead up to this consummation have been completed. The Greek text reads, “I am the Alpha and the Omega” the first and last letters of the Greek Alphabet. This is an allusion to the Word of G-d Yeshua, Who, as the D’var/logos of the universe, holds all things together. This metaphor is explained in most English translations by the phrase, “the beginning and the end”. However, G-d has no beginning or end, He is the uncreated Creator, therefore the Greek text affords us a better translation, “the source and the goal”. “Water without cost” is a familiar Hebrew idiom. We began the chapter with the revelation of the source of this living water, the heavens, “Shamayim” and are now show that the source has come to earth and is offered to the thirsty as, “Mayim Chayim” (waters of life eternal). Our present Jewish Shabbat practise reminds us of our spiritual thirst, when we chant on the eve of Shabbat: “Ushavtem mayim b'sason mimainei ha-yeshua” “Joyfully shall you draw water from the fountains of salvation” This water we sing about is of course HaShem’s, “Mayim chayim” water of life eternal. We draw it as a result of yeshua (salvation). We drink without cost, not because the water has no value but because we are unable to afford the price necessary to purchase it. Instead G-d has purchased this living water on our behalf through the sacrifice of His Son Yeshua (Salvation). We note that only those who thirst for this water will drink of it. This is an expression of humility, we recognize our need and humbly acknowledge our spiritual thirst. In return G-d invites us to drink from His abundant supply of living water. It is through the Lamb (Yeshua: Salvation) that our names have been sealed in the Sefer Chayim (Scroll of Life eternal) and it is also through Yeshua that we are able to drink the Mayim Chayim (Waters of life eternal). “For with You (G-d) is the Mayim Chayim (fountain of life): in Your light shall we see light.” –Psalm 36:9 “The fear of HaShem is a Mayim Chayim (fountain of life), enabling us to depart from the snares of death.” –Proverbs 14:27 7 He who conquers will inherit all things, and I will be his G-d and he will be My son. The phrase, “He who conquers” occurs seven times in Chapters 2-3. It refers to every individual who, in Messiah, overcomes sin, death and Satan. “They defeated him (the dragon) because of the blood of the Lamb and because of their testimony (the testimony of Yeshua) and witness (of Yeshua).” –Revelation 12:11 8 But for the cowardly and unbelieving and detestable and murderers and sexually immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and sulphur, which is the second death.” We must be careful here to properly understand the terms used. I’ve often heard believers foolishly misuse these terms, the result being condemnation and defeat. “Cowardly”, doesn’t (as some English translations foolishly state) mean, fearful. Nor does it apply to those who are frozen with fear in any given situation pertaining to faith. A soldier who hides in a trench, too afraid to climb the trench wall under a barrage of cannon fire is not a coward, he is a man with a G-d given sense of danger that ignites a G-dly resistance to death. To the contrary, a coward is a man who gets into a car and intentionally drives into civilians in order to murder them. A coward is a woman who hides a knife in her handbag waiting for an opportunity to stab an unarmed civilian in order to murder them. Cowardice is seeded by evil intention, fear is a response to perceived danger. The fear of G-d delivers us from cowardice. “Unbelieving”, is the choice not to believe. “Detestable”, is the choice to continually commit vile acts without any remorse or repentance. “Murderers”, are not those who kill but rather those who kill unjustly. “Sexual immoral persons”, are those who continually commit sexual sin without any remorse or repentance. “Sorcerers”, are those who practise witchcraft in rebellion toward G-d, without remorse or repentance. “Idolaters”, are those who perpetually worship anyone or thing other than G-d without remorse or repentance. “Liars”, are not people who lie, or it would include you and I, rather, liars are those who intentionally and perpetually live a lifestyle of lying without remorse or repentance. All of these titles reflect individuals who have chosen to allow their consciousness to be seared and have perpetually resisted G-d’s offer of loving redemption. If you are a follower of Messiah, you may sin in these areas but the Spirit of G-d in you will convict you of that sin and return you to G-d in Messiah so that while you may have lied, you do not become a liar, though you may have committed sexual sin, you do not become a serial sexual sinner etc. As seen in the previous chapter, those who in resisting G-d have become the epitome of evil, will suffer eternal death and torment. Rabbinical Judaism once held the belief that there are several distinct places in Gehinom, each reserved for specific sorts of sinners, in particular, for Sabbath breakers, adulterers, and liars. –Raya Mehimna in Zohar in Lev. fol. 7. 2. “When the wicked man is condemned he shall take his part in Gehinom.” –T. Bab. Chagiga, fol. 15. 1. 9 Then one of the seven messengers (angels) who had the seven bowls full of the seven last plagues came and spoke with me, saying, “Come here, I will show you the bride, the wife of the Lamb.” The opening phrase is identical to that of Revelation 17:1. It seems that the same angel is intended here and that a comparison is being made between the fallen city, the whore Babylon and the New Jerusalem, the bride of Messiah. This same angel (whose title is unknown), once an angel of judgement, is now ministering as an angel of revelation. His former role was to expose the harlot Babylon, his present role is to direct Yochanan to view the pure bride and wife of the Lamb. 10 And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from G-d,11 having the k’vod (glory) of G-d. Yochanan is carried away in the Spirit (not physically). He shares this experience with the prophet Ezekiel: “In the visions of G-d he brought me into the land of Israel, and set me upon a very high mountain.”—Ezekiel 40:2 Jerusalem is seen coming down from the heavens, an affirmation of the origin of the New Jerusalem, which has already been described in verse 2. This description is repeated in order to make clear the distinction between the New Jerusalem whose architect and builder is G-d alone and the present Jerusalem built by human hands. The city is said to have the, “K’vod” rather than the “Shekhinah” of G-d. Both Hebrew words convey the feminine presence of G-d’s glory but the former is a Biblical word whereas the latter is a rabbinical word derived from the root Shakhan (to dwell). While both are technically correct, the former reflects the ancient glory, whereas the latter conveys a developed understanding that is more difficult to connect to the Tanakh. One rarely hears the Shekhinah spoken of in traditional Jewish circles or in synagogue services, in fact it is more widely used by Christian scholars than it is by rabbis and Jewish scholars. The more familiar term for the Jew is, “K’vod”, glory. Having said this, K’vod and Shekhinah are synonymous terms. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper (red). 12 It had a great and high wall, with twelve gates, and at the gates twelve messengers (angels); and names were written on them, which are the names of the twelve tribes of the sons of Israel. The description of the city’s brilliance is a reflection of the light of G-d and the clear jasper (red) is an allusion to the price of its purity. The wall, while usually a symbol of protection as in Revelation 11, is to be understood here as conveying a sense of the secure nature of the city. There is no longer a need for defensive walls because all the enemies of G-d and His people have been defeated. The twelve gates symbolize the placement of the twelve tribes of Israel as they surround the Mishkhan (Tent of Meeting), which was a foreshadowing of the New Jerusalem. The city itself has become the holy of holies, the dwelling place (Mishkhan) of G-d’s presence. Over each gate is a messenger with the name of the appropriate tribe written (katuv, engraved) upon him. It may be that each of these messengers has been a guardian of a specific tribe of ethnic Israel from time immemorial. Rabbinical Judaism speaks of princes being appointed over the gates of heaven, east, west, north, and south, with the keys in their hands. –Raziel, fol. 35. 2. The Zohar describes the New Jerusalem this way: "which has twelve gates, according to the computation of the tribes of Israel; on one gate is written Reuben, on another is written Simeon; and so all the tribes of Israel are written on those gates; in the time they go up to appear before the Lord of the world, whoever goes up to this gate, (on which the tribe of Reuben is written,) if he is of the tribe of Reuben they open to him, (and receive him,) if not they cast him without; and so of all whom they do not receive; they open to none but to him who is of that tribe, or whose name is written on the gate.'' –Zohar in Numb. fol. 70. 4. 13 There were three gates on the east and three gates on the north and three gates on the south and three gates on the west. 14 And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb. We notice the unusual order of the gate description, “East, North, West and South” (Ezekiel 48:31-34). While we can only conjecture as to the meaning, if we acknowledge the encampment of Israel around the city as seen in the foundation stones named with the Shiliachim (Apostles of the Lamb); we’re able to make a correlation with the breastplate of the high priest where the tribes at the east side make up the top row of stones, the tribes from the north make up the bottom row of stones and the tribes from the south and west make up the centre rows, top and bottom respectively. The twelve Shiliachim (Apostles) are representatives of the twelve tribes, in the same way that the seventy sent out by Yeshua during His earthly ministry were representatives of Israel, acting in the calling of a redeemed Sanhedrin. We note that the names of the twelve Apostles of the Lamb are on the foundations, meaning that the foundations themselves are the tribes of Israel redeemed through the witness of the Apostles. Thus they are the firm root of the city through Messiah. 15 The one who spoke with me (one of the seven messengers who had the seven bowls full of the seven last plagues) had a gold measuring rod to measure the city, and its gates and its wall. 16 The city is laid out as a square, and its length is as great as the width; and he measured the city with the rod, 12,000 stadia (2415 kilometres); its length and width and height are equal. 17 And he measured its wall, 144 cubits (66 meters), according to human measurements, which are measurements the messenger (angel) used. While Yochanan was given the job of measuring the earthly temple in Revelation 11, the heavenly city is to be measured by an angelic messenger. This shows the origin of each subject. The temple made by human hands was measured by a human being whereas the heavenly city of Jerusalem whose architect and builder are G-d, is measured by a heavenly being. This is also an indication of the fact that the measurements of Revelation 11 are essentially literal whereas the measurements of the New Jerusalem are intended to be understood as metaphor. The city is in the shape of a cube. This is a common Biblical shape that relates directly to Holiness: the altar of burnt offering, the altar of incense (Exodus 27:1; 30:2; 28:16) and the Holy of Holies of Solomon’s temple (1 Kings 6:20) were all cubes. Ezekiel’s vision of the New Jerusalem repeatedly refers to cubes (Ezekiel 41:21; 43:16; 45:2; 48:20). The symbolism could not be clearer: the correlation between the Holy of Holies (Solomon’s temple) and the New Jerusalem is affirmed by the manifest presence of G-d dwelling in the city. The 12,000 stadia speaks of the complete redemption of the 12 tribes of Israel (12 x 1000) and the 144 cubits speak of the 12 tribes multiplied by the ministry of the twelve Apostles. The phrase, “Human measurements” is used to remind the reader that these are metaphorical numbers, written in human measurements to convey a heavenly measurement beyond the reader’s understanding. Therefore the measurements are to be understood as metaphor. Rabbinical Judaism says of Jerusalem, “In the Olam Habah (world to come) it (Jerusalem) shall be so enlarged, as to reach to the gates of Damascus, yea, to the throne of glory.” --Shirhashirim Rabba, fol. 24. 1. 18 The material of the wall was jasper (red); and the city was pure gold, like clear glass. 19 The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper (purple: Gad); the second, sapphire (blue: Simeon); the third, Carnelian (translucent multi-coloured: Reuben); the fourth, emerald (deep green: Zebulun); 20 the fifth, sardonyx (red laced black: Issachar); the sixth, sardius (red: Judah); the seventh, chrysolite (yellow: Dan); the eighth, beryl (light green multi-coloured: Asher); the ninth, topaz (greyish blue: Naphtali); the tenth, chrysoprase (greenish yellow: Ephraim); the eleventh, jacinth (deep blue: Manasseh); the twelfth, amethyst (violet: Benjamin). Each of the jewels listed here represent the jewels embedded on the High Priests breastplate. They each represent a tribe of Israel but are listed in an unusual way. The traditional birth order of the tribes of Israel is: Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher,Ephraim and Manasseh. The order of the tribes as they appear on the priestly breastplate is: Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, Naphtali. We’re told that the foundation stones have the names of the twelve apostles of the Lamb on them. In other words the foundations of the apostolic ministry, the tribes of Israel, have the apostles’ names written on them in the same way that the messengers of the twelve gates have the names of the twelve tribes written on them. The purpose of these patterns is to illuminate the meaning of G-d’s dwelling with humanity based on the premise that He gave a pattern of foreshadowing in the encampment of Israel during her desert wandering. Shiliyachim (Apostles) Shevetim (Tribes)
So why are the jewels representing the tribes listed contrary to the birth order? The answer is in the connection between the priesthood (breastplate), the encampment (tribes/jewels) and the Mishkan, dwelling of G-d with His people (Rev. 21:3). The order of the jewels corresponds to the order of the tribes as per their encampment around the Mishkan (Tent of meeting) in the desert, beginning with Gad at the south west corner of the camp, followed by the remaining tribes in an anti-clockwise direction, circling the tent of meeting and ending with Benjamin alongside Gad on the opposite side of the south west corner. All of this is a beautiful and elaborate way of connecting G-d’s temporal dwelling with Israel in the desert to His eternal dwelling (New Jerusalem, new heavens and new earth) with humanity in the Olam Habah (world to come). The names of the apostles combine with the tribes of Israel to unite the people of G-d in an eternal priesthood born of the redemptive work of G-d through His Son, our Messiah Yeshua.
21 And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass. 22 I saw no Sanctuary in it, for HaShem (Merciful) G-d (Judge) the Almighty (Shaddai) and the Lamb are its temple. The Rabbis agree with Yochanan’s vision of a New Jerusalem with gates made from pearls: “The Holy One, Blessed is He, will in the Olam Habah (World to come), bring prescious stones and pearls which are 30 cubits by 30 cubits and will cut out from them openings which are 10 cubits by 20 cubits, and will set them up in the gates of Jerusalem.” –Baba Bathra 75a The transparent gold/glass streets emphasize the flawless state of the city. The reason for there being no Sanctuary (holy place) in the city is that the city itself is the Holy of Holies (cube, foreshadowed by the Holy of Holies of Solomon’s temple). G-d Himself and the Lamb are its temple, and the redeemed are the bricks of the temple: “Don’t you realize that all of you together are G-d’s temple and that the Spirit of G-d lives in you (both corporately and individually)?” –1 Corinthians 3:16 The trifold title of G-d, “HaShem (Merciful) G-d (Judge) the Almighty (Shaddai)” emphasizes His primary attributes: He is merciful, just and all powerful. 23 And the city has no need of the sun or of the moon to shine on it, for the k’vod (glory) of G-d has illuminated it, and its light is the Lamb. The city has no need of other light sources (keeping in mind that the sun and moon have G-d as their source). The fact that the city has no need of the light of the sun, moon or stars, doesn’t mean that those entities will not exist (Isaiah 60:20), it simply means that G-d’s light is all in all. The glory of G-d and the illumination of His Son the Lamb is all sufficient. This is yet another great hope of the Jewish people, a cry from ancient times. The present passage recalls the words of the prophet Isaiah: “Arise, Jerusalem! Let your light shine for all to see. For the glory of HaShem rises to shine on you. 2 Darkness as black as night covers all the nations of the earth, but the glory of Hashem rises and appears over you. 3 All nations will come to your light; mighty kings will come to see your radiance. 4 “Look and see, for everyone is coming home! Your sons are coming from distant lands; your little daughters will be carried home. 5 Your eyes will shine, and your heart will thrill with joy,” –Isaiah 60:1-5 The Rabbinical writings regarding the Maor (Great lights) of the heavens in the Olam Habah (world to come) is very similar to that of Revelation: “The orb of the sun is in this world; and the gloss adds, but not in the Olam Habah (world to come), for the lights shall be renewed.” –T. Bab. Sanhedrin, fol. 101. 1. "In the Olam Habah (world to come), Israel will have no need of the light of the sun, nor of the light of the moon, neither by day nor by night,'' --Raziel, fol. 17. 2. "Thy days shall cease, but thy light shall not cease; for thou shall have no need for ever of the light of the sun, nor of the light of the moon, and of the stars.'' –Petirat Moseh, fol. 23. 2. 24 The nations will walk by its light, and the kings of the earth will bring their riches and honour into it. All who inhabit the new earth are redeemed. This section of the text tells us that whole nations, redeemed and prosperous will inhabit the wider earth and will bring up to Jerusalem the prosperity, honour, wealth and glory that G-d has given to them. This means that in the Olam habah there will be positions of honour (Kings) for those who have built on the foundation of salvation with right action, service, faithfulness and devotion. “Your eyes will shine, and your heart will thrill with joy, for merchants from around the world will come to you. They will bring you the wealth of many lands… 16 Powerful kings and mighty nations will satisfy your every need, as though you were a child nursing at the breast of a queen. You will know at last that I, HaShem, am your Saviour and your Redeemer, the Mighty One of Israel… 19 “No longer will you need the sun to shine by day, nor the moon to give its light by night, for HaShem your G-d will be your everlasting light, and your G-d will be your k’vod (glory). 20 Your sun will never set; your moon will not go down. For Hashem will be your everlasting light. Your days of mourning will come to an end.” –Isaiah 60:5, 16, 19-20 25 In the daytime (for there will be no night there) its gates will never be closed; This is a literary device denoting eternal light. Darkness, which is often seen as a metaphor for evil, will no longer exist. The Rabbis teach that: “Jerusalem, in the Olam Habah (world to come), will be made a lamp to the nations of the world, and they shall walk in its light." --Yalkut Simeoni, par. 2. fol. 56. 3. 26 and they will bring the glory and the honour of the nations into it; 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s (sefer chayim) book of life. The redeemed among the nations will return to HaShem the glory and honour He has given to them. The motivations and practices of sin that had resulted from rebellion and idolatry in the first heavens and earth will never come in to the New Jerusalem because they have already met their eternal fate and are no longer present. The New creation is devoid of all evil. Those whose names have been secured by the Lambs blood in the Lamb’s Sefer Chayim (Scroll of life eternal) may come and go as they please because all of the new creation has been made known to them. In Messiah they have become eternal sons and daughters of life in G-d. The Rabbis understood that only those who are prepared and appointed for it may go up into the New Jerusalem in the Olam Habah (world to come): "the Jerusalem of the Olam Habah (world to come) is not as the Jerusalem of this world; In the case of the Jerusalem of this world, whoever would go up to it (or enter into it) might; but in the case of the Olam Habah (world to come), none may go up to it (or enter into it) but those who are prepared and appointed for it.'' This chapter began with, “Shamayim” (sky waters) and progressed to “Mayim Chayim” (Waters of Life eternal), finishing with “Sefer Chayim” (Scroll of life eternal). From the heavens, Messiah came to give us life eternal, life which has been recorded in His book of life since before the foundation of the world. “Our Father who is in the sky waters, May Your name be kept holy. ‘Your kingdom come. Your will be done, On earth as it is in the sky waters.” –Matthew 6:9-10 “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” –John 4:13 “Written in the book of life from the foundation of the world.” –Revelation 13:8; 17:18 © 2015 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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