Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. Introduction:
It is for good reason that this chapter of the Book to the Hebrews is known as the faith chapter. The word faith is used 24 times and the phrase “in faith” (ba-emunah[H]) 21 times. What is abundantly clear is that faith in God through the King Messiah was, is and until His return, will be the only assurance of the certain hope of everlasting life. Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. The writer of this work, inspired by the Ruach HaKodesh, gives numerous examples of the kind of faith he is speaking of, which is seen throughout Israel’s history and from before her inception in the lives of her God fearing forefathers. This is an encouragement to those suffering at the time of the writing of this work, and for we who are presently going through trials as followers of Yeshua, because it is evidence of faith maintained through trials, difficult circumstances, exile, wandering and loss. The first century Jewish followers of Yeshua, and we who are presently receiving Him, are instructed by this work to remember their forebears and hold on to their faith, trusting in God for the promised Olam Haba (world to come) in spite of their ability to see that inheritance with corporeal human sight. Last verses of Hebrews 10: 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. HEBREWS 11:1-20 (Author’s translation) 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. 2 For in it the elders, ancestors, fathers of old gained a good testimony. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. 14 For those who say such things make it clear that they are seeking a native land. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. HEBREWS 11:1-20 (line upon line) 1Now the faith, trust, assurance, belief (pistis[G], ha-emunah[H]) is hope (elpizo[G]) established in the certainty (hupostasis[G]) of, that which stands under things (pragma[G], devariym[H]) that are evidence (elegchos[G]) of what can’t be looked at with corporeal eyes (blepo[G], niriym[H]). 2 For in it the elders, ancestors, fathers of old (presbuteros[G], ha’avot[H]) gained a good testimony (martureō[G], shehuadah[H]). 3 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) we understand (noieo[G], naviyn[H]) that the worlds (aion[G], haolamot[H]) have been made, joined, perfected, framed (katartizō[G], na’asu[H]) in the spoken Word, essence (rhema[G], bidvar[H]) of God (Theos[G], ha-Elohiym[H]) so that what is seen with corporeal eyes (blepo[G], hanireh[H]), has not been made out of things that are visible (phainō[G], min-hanelam[H]). 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. The Greek pistis is equivalent to the Hebrew emunah and conveys more than mental assent or belief in an idea. The faith being spoken of here is a committed, ongoing, assurance of belief and trust in God through Yeshua the King Messiah. Faith in Yeshua does not fear doubt but consumes it turning it into fuel for the fire of certainty. Because faith is given to the believer by God it is returned to God in relationship. No one can come to the Father except through Yeshua and no one can receive Yeshua except by the revelation of the Ruach HaKodesh (Holy Spirit) Who is the Spirit of the Father and the Son. We love Him because He first loved us (with an everlasting love), we have faith in Him because He created in us the possibility of faith. Faith, as the text says, is “hope established in certainty”! Certainty is possible only because God exists and has subjugated chaos, a symptom of rebellion, made possible by the need for freewill in order for love to be manifest and reciprocated. Our hope in Messiah is established in the foundation of those things unseen, eternal, of the Creator, things preceding and succeeding or proceeding after the sin affected created order. Faith in God through Yeshua is itself the evidence of the promised inheritance of eternal life in God. This sets the stage for the remainder of this chapter and a good portion of the following chapter. This faith gives the believer the ability to see in spirit what cannot be seen with corporeal human sight. Just as wind is evidence of the existence of unseen air, so faith is evidence of the life giving Spirit of God. Faith is the wind of the new creation, evidence of a form of air so pure that it cannot be polluted. Put simply: Faith, trust, committed belief, is being certain of what we hope for and convinced of what we cannot presently see with corporeal human sight. As proof the writer of the Book to the Hebrews goes on to give examples of this same faith made manifest in the God fearing forefathers of Israel. Showing that the faith in question transcends the boundaries of time and space because the God in Whom this faith is placed is unbound by the sin affected created order. 2 For in it the elders, ancestors, fathers of old gained a good testimony. The faith of the God fearing forefathers of Israel is a good testimony offered to encourage the recipients of this work. The faith of the forefathers, like the saving faith in Messiah Yeshua, is a faith that endures hardship, persecution, even disappointment of not seeing a certain thing come to pass in this temporal life. It is a transcendent faith that will yet see its reward. The faith in question is faith in God through the King Messiah Yeshua. Therefore, when the text says, “For in it (faith) the fathers of old gained good report”, it means that the fathers of Israel had faith in the King Messiah prior to His entry into time and space as the virgin born Son of God. Just one of many instances where systematic dispensationalism falls apart at the seams. The example of the forefathers affirms the teaching of the Book to the Hebrews, which makes a connection between faith and salvation (Heb. 11:7), and between faith and pleasing God (Heb. 11:5-6). It is unwise to say as some do that “faith is the sole base for human merit”. This borders on blasphemy. Human merit results from Messiah’s merit and is made possible through faith, but not by it. We are saved “by grace through faith” (Eph. 2:8-9) and according to that faith we are accredited the righteousness of Messiah, and not our own righteousness. When the Scripture says, “And he (Avraham) believed, trusted in the LORD and he (The Lord) counted it (faith in Messiah) to him for righteousness.” (Gen. 15:6; Rom. 4:3) It is saying that Avraham received God’s redemptive offer in Messiah before Messiah was born and that Avraham therefore received the righteousness of Messiah as a result of that faith. Faith was the vehicle, Messiah’s blood was the means. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. “1In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. 2 The same was in the beginning with the God.” -John 1:1-2 (Author’s translation) Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the all existing, uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishing the existence of the Word prior to all of the created order. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” - Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1, and points us to Yeshua. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria a.k.a Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 B.C.E (B.C) to 50 C.E (A.D) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century C.E (A.D) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not all existing/uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 C.E/A.D) in his commentary on Genesis 28:20: "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word[RA]): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). For further study see my article on the Gospel according to John Chapter 1: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yochanan-the-good-news-according-to-john-introduction-chapter-1 so that what is seen with corporeal eyes, has not been made out of things that are visible. God has neither beginning nor end, He is eternal, all existing, not created. Yeshua likewise is all existing, not created. God is one. The things created within the created order have a beginning and must be made from something, matter, substance, something. But God created the natural order from nothing, the Latin ex nihilo describing well the meaning of the action described in Genesis 1:1 “Berieshit bara Elohiym” The writer of the Book to the Hebrews explains that this cannot be understood by any other means than faith in God through Messiah. In other words, science can’t comprehend it, intellectual acumen can’t comprehend it, philosophy can’t comprehend it. Only the faith described here can comprehend the creation. We see the truth of this in the inability of scientists, even first cause scientists, to explain how something can be created out of nothing. They cannot, they will not. God has explained it already. It is an understanding of faith, something that all the intellectual prowess in the world put together could never conceive of. 4 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Hevel[H] [Abel] (vapour) brought (prospherō[G]) to the God (ho Theos[G], leiElohiym[H]) a better sacrifice (thusia[G], zevach tov[H]) than Kayin[H] (Cain) (spear), through which he gained a good testimony (martureō[G], l’eidot[H]) that he was (einai[G]) a righteous, just one (dikaios[G], tzadiyk[H]), God (Theos[G], Elohiym[H]) testifying (martureō[G], behaiyd[H]) about his gifts (dōron[G], al-minchotayv[H]), and through faith (it), though he is dead (apothnēskō[G], moto[H]), he still speaks (laleō[G], achareiy[H]). 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. Genesis 4:1-16 gives the account of Cain and Abel. The writer begins his list of faithful servants of God with Abel because he is the first example in Torah, following the fall of humanity, of one who acts in faith according to the redemptive purposes of God. “In faith, trust, assurance, belief Abel brought to the God a better sacrifice than Cain” Abel’s sacrifice was of a first born of his flock and the fat (best) portions, a blood sacrifice for the atonement of sin, meaning that he understood that without the shedding of blood there could be no atonement. Therefore, his sacrifice was better than that of Cain, who brought vegetables, and by implication, not the best of his harvest. Some protest the treatment of Cain, saying, “If all he had to give was fruit, why did the Lord not accept Cain’s offering?” (Gen. 4:4-5)The answer is not in the impugning of God’s character but in the evidence provided in the text concerning the fruit (pun intended) of the faith of Cain verses the fruit of the faith of Abel. The text of the Torah explains that while Cain brought an offering “from the fruit of the ground”, Abel brought an offering “from the firstborn of his flock and from their fat portions.” By implication Cain did not bring the best of his produce whereas not only did Abel bring the best but he also understood by faith that blood atonement was needed. The later instructions of Torah given at Sinai concerning offerings performed by the Levitical priesthood affirm the fact that with the exception of grain offerings, fruit and vegetables are not offered on the altar. The spiritual knowledge Abel possessed could only have come from intimate relationship with God through faith, whereas the actions of Cain show him to be in rebellion against God. Nonetheless, God affords Cain and opportunity for repentance (Gen. 4:6-7), and Cain goes directly out after hearing the instruction from God to act rightly and instead murders his brother Abel (Gen. 4:8). “10 By this the children of God and the children of the devil are obvious: [d]anyone who does not practice righteousness is not of God, nor the one who does not love his brother and sister. 11 For this is the message which you have heard from the beginning, that we are to love one another; 12 not as Cain, who was of the evil one and murdered his brother. And for what reason did he murder him? Because his own deeds were evil, but his brother’s were righteous.” -1 John 3:10-12 (NASB) “God testifying about his gifts” (Gen. 4:4-5) God accepted Abel and his offering but did not accept the offering of unfaithful Cain. “though he is dead, he still speaks.” His faithful actions still speak to us. Additionally, and metaphorically, the blood of Abel still cries out from the ground along with the blood of all those who have suffered death at the hands of the unjust (Gen. 4:10; Matt. 23:35; ). The focus here is on the faith of Abel, and the unspoken counterpoint is that of the faithlessness of Cain. Abel’s faith, trust and belief brought the kind of sacrifice that pointed to the coming of the Messiah and His eternally effective sacrifice. Therefore the good testimony and acceptance Abel received from God was not because of the sacrifice Abel offered, nor his faith but because he received God’s redemptive offer in Messiah before Messiah was born. Abel therefore, received the righteousness of Messiah as a result of his faith. Faith and sacrifice were the response of Abel to the redemptive offer of God, Messiah’s blood was the means of Abel’s reconciliation. Faith in God is reliant on God, whereas faith in and of itself is incapable of producing a reliable result. 5 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Chanok[H] [Enoch] (dedicated, inaugurated) was translated, transferred (metatithēmi[G]) so that he would not see, know (eido[G], reoto[H]) death (Thanatos[G], hamavet[H]); and he was not found because God translated, transferred, took away (metatithēmi[G], lakach[H]) him [Gen.5:24]; for before his translation, transference (metathesis[G]), he had this testimony (martureō[G], vehuad[H]) that he pleased, was well with (euaresteō[G]) the God (ho Theos[G], haElohiym[H]). 6 And without faith, trust, assurance, belief (pistis[G], emunah[H]) it is impossible to please, be well with (euaresteō[G]) God, for the one who comes near (proserchomai[G]) to the God (ho Theos[G], haElohiym[H]) must believe, trust (pisteuō[G], sheya’amiyn[H]) that He exists, and that He proves to be a rewarder of those who diligently seek, search for (ekzēteō[G]) Him. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. “And walked Chanok with the Elohiym and he was not, for Elohiym took him away” -Bereishit (Genesis) 5:24 The list of faithful ones began with Abel who offered a blood sacrifice acknowledging the need for atonement, and continues with an example of one who based on that atonement is translated so that death is overcome. This is the very essence of the Gospel played out in the historical account of individuals of true faith. Through His blood Messiah has swallowed up death with victory. Chanok, whose name means “dedicated”, was both dedicated to God in relationship (the true definition of love) and is a sign for future believers of God’s dedication to them and His dedicating of a people redeemed through the blood of His son, prefigured in the sacrifice offered by Abel. Many pause here to argue the finer details of Chanok’s translation in order to work out how they too might translate. That is a mistake. Becoming enamoured by the ability to transfer or translate is idolatry. Chanok was not concerned with translating but with God. The supernatural and miraculous signs that God performs upon, within and around the righteous are not the result of the practices of the righteous but of the relationship God has with those righteous ones, who have received righteousness in Messiah and not of their own works. Those who seek to emulate miracles rather than focus on God in Messiah, will eventually, if unrepentant, become like those spoken of by Yeshua: “22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; leave Me, you who practice lawlessness.’” -Matthew 7:22-23 (NASB) Motivation is key because it is the fruit of the heart (core being). A good tree cannot bear bad fruit. With regard to lawlessness, the only thing worse than practicing witchcraft, is using the Scripture as a tool for practice witchcraft and then calling is Christianity. Note that Chanok “was well with God”. This regards his relationship in God. God’s testimony of Chanok has to do with right relationship, not deeds. The Jerusalem Targum (2nd Century Aramaic text) agrees that Chanok was translated by the Word (Yeshua) of God. "and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;'' -Targum Yerushalayim As an aside, it is important to note that Chanok is not said to ascend but to have been “taken away”. Those who claim that he ascended are misreading the Biblical texts. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. “without faith, trust, assurance, belief it is impossible to please, be well with God,” The English word “please” and the phrase “be well with” are synonymous ways of translating the Greek euaresteō. In short, where the writer of this text uses the Greek euaresteō he is denoting right relationship in God rather than a form of pleasing that results from winning approval. In Messiah we are approved and as a result we act in a pleasing way. The reverse is not true. “for the one who comes near to the God must believe, trust that He exists” This is both simple and profound. The child comprehends it but the self-convinced atheist does not. To call Atheism rational is delusional. It is entirely irrational to disregard even the smallest possibility of deity. Few things are as intellectually dishonest as the philosophy of Atheism. Even those who believe in a God or gods have their doubts. Without doubt faith is impossible. On the other hand Atheism claims no doubt, but is absolutely certain that what is possible (God) is impossible. The agnostic may be slightly more honest but is nonetheless equally deluded. To be indefinitely undecided is as intellectually dishonest as being firmly convinced of a lie. We note that belief in the One true God of Israel is being addressed here, and not belief in any other form of deity or first cause or science or philosophy. “and that He proves to be a rewarder of those who diligently seek, search for Him.” Our faith in God through Messiah is never asked of us blindly. We have proof that He rewards those who diligently seek Him. Throughout the history of the Jewish people we have seen God’s faithful acts of love and provision born of His holiness. “He proves to be a rewarder of those who diligently seek Him”. And what is diligence? The practice of those who are committed to love relationship with Him through Messiah. “28 Therefore they said to Him, “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” 29 Yeshua answered and said to them, “This is the work, task, deed of the God, that you continue to believe, trust, have faith in Him Whom He has sent.” -Habesorah Al Piy Yochanan 6:28-29 (YBY translation) “Therefore” Because Yeshua had offered eternal life above and beyond the miraculous sign they had witnessed of Him. And, because they had some sense of Yeshua’s authority based on His signs and words. “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” The question shows that they have not understood Yeshua at all. Yeshua is offering redemption, relationship, eternal life, the strength of God at work in them, a gift to be received, but the people are looking for something they can build, accomplish, achieve in their own strength in order to make them right with God. Their focus is on “doing” rather than “being”. They say, “What shall we do, so that we can accomplish the works of God” and Yeshua completely reverses their question and defeats their paradigm with a very simple and eternally profound instruction: “The works of God are this, that you continue to believe in Him Whom He has sent”. In short, “Be in Me, don’t do for Me. Your doing must come from Me.” Objects are for use, persons are for relationship. Many fall from the faith because they do not understand this simple truth. Many more retain faith but become burned out and unfruitful because they don’t understand this simple truth. Yeshua is pointing His hearers back to the Torah and the Word (ha-Davar: John 1:1) of God spoken to their forebears through Moses: “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Notice that The Word is offered to the inner person and that it is from the strength of The Word in each one that each one works, accomplishes, acts. Yeshua is Ha-Davar, the Word, Essence, Substance of God, with us. It is interesting to note that by summing up the 613 commandments of the Torah with this one phrase “the just shall live by his faith” (Hab.2:4), the Talmud agrees with Yeshua’s assertion that to have faith is the work of God (Talmud Bavliy Makkot, fol. 23. 2. & 24. 1.) “And you will seek Me and find Me when you search for Me with all your heart.” -Jeremiah 29:13 (NASB) 7 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Noach[H] (rest), being warned (chrēmatizō[G]) by God about things (devariym[H]) not yet seen with corporeal eyes (blepo[G], niriym[H]), in fear (eulabeomai[G], nizhar[H]) prepared an ark, box (kibōtos[G]) for the salvation (sōtēria[G], l’hatziyl[H]) of his household (oikos[G], beiyto[H]), by which he condemned the wickedness of (katakrinō[G], vayarsha[H]) the world (kosmos[G], haolam[H]), and became an heir of the righteousness (hatz’dakah[H]) which is according to the faith, trust, assurance, belief (pistis[G], ha-emunah[H]). 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. God’s warning is evidence of His faithfulness. Noah’s obedience is evidence of his relational faith in God. Noah, living in a landlocked region, nonetheless obeyed God in spite of how foolish his actions may have seemed, even to his own family. Like Noah the faith of the first century Jewish Messiah followers must grapple with the reality that they cannot see with human eyes what the future holds. This is also true of all believers today. We need not hear God’s audible voice or see some vision in order to determine what He is saying. His Word both written and living continues to speak to us. Are we listening and acting? We note that Noah understood the building of the ark as a vehicle for the salvation of his household and that by building it in obedience to God his right action sealed the fate of the wicked. Likewise, those who receive Messiah, by doing so affirm the fate of those who reject Messiah. This is why those who reject Messiah have such great hatred for the believer. Being aware of the emptiness of their own false deities and philosophies, they despise those who live lives of certain hope in Messiah. “The believer in Him is not separated, condemned, put asunder: but the disbeliever, one who has chosen disbelief is separated, condemned, put asunder already, because he has not believed, trusted in, become convinced of the name, identity of the One and only begotten the Son of the God.” -John 3:18 (Author’s translation) Righteous behaviour is an indictment against sin: “Therefore if your enemy hungers, feed him; if he thirsts, give him drink: for by doing so you will heap coals of fire on his head (judgement). Be not overcome with evil, but overcome evil with good.” -Romans 12:20-21 (Author’s translation) It is interesting to note that Jewish tradition records that Noah preached repentance to his generation (Mekhilta Shirah 5; Sifre Num. 23; Talmud Bavliy Sanhedrin 108a - b; Pirke R. El. 22.) Noah is the first person that the Torah calls “righteous” (Gen. 6:9). Like Enoch, Noah “walked with God”, a phrase denoting right relationship. We note that in one sense the ark or box built by Noah reflects a coffin and that Noah and his family passed through the waters (a symbol of the domain of the departed – Sheol) and into life. The history of Noah and the flood is one of the many immersions (baptisms) throughout Scripture that allude to death and resurrection, and point to the redemptive work of Yeshua the King Messiah. 8 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was called (kaleō[G], nikra[H]), to go to the land (ha’aretz[H]) which he was to receive for an inheritance, obeyed (hupakouō[G]); and he left, not knowing where he was going. 9 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he sojourned, lived as a foreigner (paroikeō[G]) in the land (be’eretz[H]) of the promise, message (epaggelia[G], hahavtachah[H]), as if in a foreign land (allotrios[G]), dwelling (katoikeō[G], vayishev[H]) in tents (skēnē[G], beohaliym[H]) with Yitzchak[H] [Isaac] (he laughs) and Yaakov[H] [Jacob] (follower), fellow heirs of the same promise, message (epaggelia[G], hahavtachah[H]); 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. The prophet Nehemiah (Neh. 9:7-8) extols the faith of Avraham and shows that God’s promise of land as an inheritance is connected to that faith. In the context of the present text that inheritance is an everlasting land, the Ha Aretz of the new creation and the Olam Haba (world to come). Avraham stepped out in faith, having already experienced the faithfulness of God, to go somewhere he wasn’t even sure existed, but trusted God for its existence. Therefore, our faith in God through Yeshua concerning the world to come is no different. Avraham’s faithful obedience: “Now the LORD said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed.” So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.” -Genesis 12:1-4 Avraham, father of faith (Romans 4; Galatians 3) 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; Avraham is used as the ultimate example of true faith in the Jewish tradition (Sirach 44:19-21; 1 Macc. 2:52; Genesis Rabah 43; Mekhilta Mishpatim 18). When Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. At the judgement, all the liberal Christian whining concerning the modern state of Israel will be silenced by this transcendent reality, when they discover that God invented Zionism (in the truest sense), and intends to perpetuate it in the world to come. The text of Hebrews emphasises the future orientation of Avraham’s faith in God by highlighting his response to God’s call for Avraham to walk toward the unseen. Just as the Shabbat and the land of Israel are earlier used as metaphors for the world to come (Heb. 3 - 4), so too here Avraham’s faith journey is used as a metaphor for all believers, first the Jew and also the nations. Avraham lived as a guest in the land that was to belong to his descendants, as did Isaac and Jacob, fellow heirs to that same promise. This text affirms the passing on of the covenant made with Avraham to Isaac and Jacob and therefore, Israel. It also emphasises the fact that the fullness of the promise is yet to be realised. Therefore, like Avraham the first century Jewish followers of Messiah are living as guests in the land of Israel which will one day be theirs forever. Likewise, all believers are living as guests in a sin affected world that will one day be translated, a new creation, in which all believers will dwell forever in God through Messiah Yeshua. Many are forcefully displaced, but Avraham, in faith chose to be displaced according to God’s promise of a better place. “Yet he gave him no inheritance in it, not even a foot's length, but promised to give it to him as a possession and to his offspring after him, though he had no child.” -Acts 7:5 (ESV) How can God fulfil His promise to Avraham if Avraham is dead? “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living.” -Matthew 22:31-32 10 for he was looking, expecting, waiting (ekdechomai[G], chikah[H]) for the city (polis [G], laiyr[H]) which has foundations (themelios[G], yesudatah[H]), whose architect (technitēs[G]) and builder (dēmiourgos[G]) is the God (ho Theos[G], haElohiym[H]). 11 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) even Sarah[H] (princess, noble woman, woman ruler) herself received strength, ability, miraculous power (dunamis[G], koach[H]) to conceive, make the foundation of a child (katabolē[G]) being seeded (sperma[G], lehazriya[H]) brought forth (tiktō[G], vateiled[H]) when she was past age, because she considered (hēgeomai[G]) Him faithful (pistos[G], lene’eman[H]) Who had promised, messaged (epaggellō[G], hamavtiyach[H]). 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. The writer of the Book to the Hebrews inspired by the Ruach HaKodesh is thinking here as a Jew. He is acknowledging the p’shat (plain meaning) both as Avraham understood the promise to apply to the physical land and as the text explains that same promise. But he also sees a remez (hint) at a sod (mystery) that he believes Avraham also saw. That is, the promised transcendent city of God (the New Jerusalem [Heb. 12:22; 13:14; Rev. 21]) and the land it would inhabit in the Olam Haba (world to come). Therefore, Avraham’s faith in God and His promise meant that Avraham saw the future physical fulfilment as well as the future and eternal metaphysical fulfilment. And, in order for this to be true Avraham must also have seen and received the King Messiah Yeshua through Whom the future fulfilment is made possible. Yeshua Himself confirms that this is so: “Your father Avraham was overjoyed that he would see My day, and he saw it and rejoiced.” So the Judean (leaders) said to Him, “You are not yet fifty years old, and You have seen Avraham?” Yeshua said to them, “B’emet, b’emet, amein, amein, it is certainly true, I say to you, before Avraham was born, I AM.” -John 8:56-58 (Author’s translation) 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. Ref. Genesis 18:9-15; 21:1-8 Although Sarah’s first response to the promised child was one of doubt, the Genesis account implies repentance on her part, a turning toward God in faith following her initial doubt. When challenged concerning her disbelief Sarah responded with integrity and chose faith. In many ways she is as great an example of faith as Avraham, for no one can be reconciled to God except in repentance. Great faith is repentant faith. Here the faith of Sarah is attested to as being of the nature of Avraham’s faith. In faith Sarah received the ability to conceive. “she considered Him (God) faithful Who had promised…” Avraham physically seeded the egg in Sarah’s womb, but it was God Who made the pregnancy possible (though she had already gone through menopause) and Sarah accepted the possibility because she trusted God. If not for Sarah’s faith in God Avraham’s faith in God would not have seen it’s hope made certain. “received strength” In Hebrew Scripture “strength” can be a euphemism for “seed/sperm” (ex. Prov. 31:3). Therefore, Sarah received the seed (sperm) of Avraham because she believed, trusted, had faith in God to do the miraculous. Notice then that it is the combined faith of Avraham and Sarah that God seeds the promised progeny (child). The birth of Isaac is evidence of the promise yet to be fulfilled. It is foolish to argue as some do in favour of the present verse referring to Avraham’s faith (based on the vulgate and oriental translations – neither of which are original Scripture texts) because the authoritative text specifically says,“she considered Him (God) faithful Who had promised…”. It’s the worst kind of misogynistic foolishness to seek to rob Sarah of honour concerning her faith in HaShem. The promises of God are manifest in Adam and Eve, Avraham and Sarah, Joseph and Miriyam. Man is humanity, “So God created man in His own image, in the image of God He created him; male and female He created them.” -Genesis 1:27 (NASB) Those who promote man over woman misrepresent God’s image and fail to properly understand the order and glory of creation. 12 Therefore even from one man (mei’echad[H]), and one who was as good as dead (nekroō[G], lamavet[H]), there were birthed (gennaō[G]) descendants who were as the stars of heavens (ouranos[G], hashamayim[H]) in multitudes (plēthos[G]), and as the sand (ammos[G]) by the seashore (al sefat hayam[H]), uncountable (anarithmētos[G]). 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. This verse implies that Avraham (as good as dead being a euphemism for low sperm count, impotence) was delivering sperm that could not seed an egg. But God miraculously strengthened Avraham’s sperm in order for Sarah to conceive. From the union of an impotent man and a barren woman God birthed the father of a nation that still exists to this day (Rom. 4:19). This example is used as evidence that God has, does and will do the impossible, just as the early Jewish believers had seen and heard with regard to the miracles of Yeshua. 13 All these died (apothnēskō[G], meitu[H]) in faith, trust, assurance, belief (pistis[G], ba-emunah[H]), without receiving the promises (epaggelia[G], hahavtachot[H]), but having seen, known, understood (eidō[G]) from a distance, and were persuaded, had confidence, trusted (peithō[G]), and embraced, welcomed, greeted (aspazomai[G]) them, having professed (homologeō[G]) that they were strangers (xenos[G]) and exiles, resident foreigners (parepidēmos[G]) in the land (ho gē[G], ba’aretz[H]). 14 For those who say such things make it clear that they are seeking a native land (patris[G], eretz[H]). 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. “And Jacob said to Pharaoh, “The days of the years of my dwelling and working as a foreigner are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their dwelling and working as a foreigners.” -Genesis 47:9 (Author’s translation) All those mentioned and those yet to be mentioned died being assured in their faith in God that the promises they had not yet seen fulfilled would be fulfilled. This and the fact that it is appointed to all human beings to die once and then the judgement (Heb. 9:27), means that Enoch will one day die, as will Elijah (Rev. 11:7-14). Therefore, they died believing in the resurrection and the world to come (Olam Haba). They understood, that having received God’s promised salvation from sin and everlasting death through the King Messiah Yeshua Who was yet to be born into time and space, that they would live eternally in God through Messiah in a world devoid of sin. Therefore, being in a sin affected world they were by nature of their relationship in God no longer sons and daughters of sin affected creation but had become sons and daughters of the Creator whose new creation is promised to all who believe. They were strangers on this land, this earth because they had turned away from the nature of this place and had been translated through Messiah, thus changing their nature. In Messiah we have already passed from death into life (John 5:24). We are foreigners on this land, this earth. We are inheritors of the world everlasting. 14 For those who say such things make it clear that they are seeking a native land. This is in reference to their belief in the fulfilment of the giving of the promised land of Israel to the Jewish people and in its metaphysical fulfilment in the Olam Haba. Remember, that when Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. 15 And certainly if they had been remembering (mnēmoneuō[G]) the land (ha’aretz[H]) which they left, they would have had a season, opportunity, an affinity (kairos[G]) for returning (anakamptō[G], lashuv[H]). 16 But now (nuni[G]), they desire a better (tovah[H]) land, that is, a heavenly one (epouranios[G], vishmeiy[H]). Therefore the God (ho Theos[G], ha-Elohiym[H]) is not ashamed to be called their God (Theos[G], Eloheiyhem[H]); for He has prepared a city (polis[G], iyr shamah[H]) for them. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. If they had kept thinking on and focusing their attention on where they had come from (out of lands of idolatry, slavery, paganism), they might have returned to that place and failed to receive the promise. In this is a lesson for all believers. We are not to pine away for the past life of sin or focus on those things that we have left behind, rather we are to maintain our commitment to God in Messiah and keep our eyes on Him in Whom we will receive our everlasting inheritance. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. In Messiah God the Father (Creator) has adopted children of God from among the children of creation. Land and heavens are seen as convergent concepts here. This indicates a future convergence of heaven and earth, a new heavens and a new earth which are recreated when the sin affected creation is consumed by the purifying fire of God and made new having been ignited by that same fire. The fire of God will purge all evil and purify the redeemed (Rev. 8:8; 9:18; 14:10, 18; 16:8; 17:16; 18:8; 19:20; 20:9-15; 21). The promised land and city that await the faithful in the heavenlies are promised to descend (Rev. 21:2). Throughout, the writer makes “city” and “land” or “country” interchangeable terms in order to convey a holistic Hebraic understanding of convergent things. These things are distinct and one (echad). “He has prepared a city for them” Note “has” before they existed “prepared a city for them”. The New Jerusalem, like the world to come, was prepared in Messiah Yeshua before the foundation of the world. God’s mercy precedes His judgement and is the result of it. 17 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was examined, proved (peirazō[G]), brought up (prospherō[G]) Yitzchak[H] [Isaac] (he laughs), and the one who had received the promises (epaggelia[G], hahavtachot[H]) was offering up (prospherō[G]) his only son (monogenēs[G]); 18 it was he to whom it was said, “Through Yitzchak[H] (Isaac) your seed (sperma[G], zara[H]) shall be called.” [Gen. 21:12] 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] First, God does not test in order to discover, He is all knowing. Rather He proves, examines, in order that we might discover who we are in Him. Please consider reading my commentary on Genesis 22 concerning Ha-Akeidah (the Binding) to gain a greater understanding of the present text. https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/november-11th-2016 The actions of Avraham regarding the offering up of his son Isaac are the ultimate prefigure of God’s offering up of His only begotten Son Yeshua. We note that in both cases the sons are willing participants in the offering, both being adult men at the time of their calling to sacrifice, and both allowing themselves to be bound and offered. Pirqe Rabbi Eliezer draws a connection between the Akeidah and resurrection which is also found in the High Holy Days liturgy of rabbinical Judaism. 19 He considered that the God (ho Theos[G], ha-Elohiym[H]) is able to raise people even from the dead (ho nekros[G], hamavet[H]), from which he also received him back as a type, figure, parable (parabolē[G], lemofeit[H], alt. mashal[H]). 20 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yitzchak[H] [Isaac] (he laughs) blessed Yaakov[H] [Jacob] (follower) and Esav[H] [Esau] (hairy, rough), even regarding things to come. 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. Both Avraham and Isaac believed that God could raise the dead. This is clear, based on the fact that both Avraham and Isaac were aware of God’s promise to Avraham’s descendants and His assurance that those descendants would come through Isaac, who had been miraculously conceived. God had shown through physical blessing the reality of His miraculous power to fulfil His promises. Therefore, an adult Isaac (37 years old, Sarah being 90 at his birth and on hearing the news that Avraham was taking Isaac to sacrifice him [re. rabbinic trad.] she died soon after aged 127), willingly allowed Avraham to bind him and offer him because Isaac believed God could raise the dead. And, Avraham bound and offered Isaac, his only true heir, because he believed that God could raise the dead. "when he saw the sword over his neck, his breath fled from him, and came to the place of the soul, ‘as if he was at the point of giving up the ghost’.'' - Pirke Rabbi Eliezer, c. 31. This entire historical account being a prophetic prefigure of what was to come in Yeshua the King Messiah. Therefore, as the text says, “from which he (Avraham) received him (Isaac) back as a parable (teaching story)”. This is a parable that is also an historical event. Avraham received Isaac back because a Ram of God took Isaac’s place, and thus Jacob (Israel) who was at the time still in Isaac’s loins, was also delivered from death by the Ram of God that took his place. In the same way Yeshua took the place of all who would receive Him, He being both the Ram and the Lamb of God slain before the foundation of the world (1 Peter 1:19-20; Rev. 13:8). 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. Ref. Gen 27:1-40 Isaac continued to have faith in God for the promises yet to be fulfilled even in his old age with his vision waning. He blessed his sons though he could not see who he was blessing, and trusted God to bless according to His will rather than according to the will of Isaac’s flesh. As a result Jacob received the blessing and God conferred that blessing onto the 12 sons of Jacob the people of Israel through whom the King Messiah Yeshua was born into time and space in order to redeem human beings from the just punishment of sin, continually first for the Jews and also continually for the nations. Copyright 2021 Yaakov Brown A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent. Isa 62:1 Lema’an For the sake of Tziyon (Zion, parched land) lo I will not echesheh keep silent, ulema’an and for the sake of Yerushalayim (Flood, downpour of Peace) lo I will not eshkot shut up, ad-yeitzei kanogah tzidkah until her righteousness goes forth as brightness, viyshuatah and her salvation kelapiyd as a torch yivar burning.
“Till I work salvation for Zion, I will give no rest to the nations, until I bring consolation to Jerusalem, I will give no rest to the kingdoms, till her light be revealed as the early dawn, and her salvation shall burn as a lamp.” -Targum Yonatan (2nd Century CE) As is often the case the question of “who is the speaker?” results in numerous and contrary answers. Iben Ezra suggests that the speaker is corporate Israel in exile in Babylon (Given both the prophetic and historical context his seems extremely unlikely). On the other hand a number of modern scholars, both Jewish and Christian suggest that Isaiah is the speaker (tenable but not consistent with other factors within the parasha [portion]). In determining the speaker we must look at context (historical, cultural, prophetic etc.), nearest previous subject, inspiration and indeed, the prophet himself. The historical context is pre-exile (Babylon), the locational context is the land of Israel, the prophetic context relates to the redemptive work of God as it is worked out through the Salvation of Israel in the land of Israel. The nearest previous subject is God Himself (Isaiah 61:11), and the prophet is tasked, as always, with relaying the words of God. Isaiah had no authority nor the means to appoint watchmen on the walls, nor is any man capable of assuring that watchmen will continue to cry out warning perpetually (v.6). It is also said that “The Lord has proclaimed” the salvation of the daughter of Zion to the ends of the land (v.11). Further still, the Hebrew “chashah” (silence) is commonly used of Adonay in reference to Himself when making a proclamation regarding His leaving things as they are (Isa. 65:6; 57:11; 64:11). Therefore, it seems most likely that God Himself is the speaker. The Targum also supports the understanding that God is the speaker. After all, only God can work salvation for Zion. With this in mind the text offers a powerful assurance, in the fact that it is God Himself Who will not keep silent, and will appoint others to resonate with that truth from the walls that surround the cities of Israel. In particular, the walls of Jerusalem. I am reminded of the familiar repetition of Pesach: “God Himself and not a malakh (messenger), God Himself and not a seraph (Angel of fire)…” “For the sake of Tziyon (Zion, parched land) I will not keep silent”. A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent. “And for the sake of Yerushalayim (Flood, downpour of Peace) I will not shut up”. The use of the proper noun Jerusalem is of great significance here. Not only will God not keep silent regarding the entire people of Israel (ethnic, religious) in her parched state, He will further more not shut up until she is redeemed and transformed into her future state in the midst of a flood of peace (Jerusalem). Once again, a city is the sum of its inhabitants, therefore, it is for the sake of the Jews of Jerusalem that HaShem will not shut up. “until her righteousness goes forth as brightness, and her salvation as a torch burning.” Her righteousness is purchased of God and not of herself, for God has said elsewhere that the righteousness of human beings is as used menstrual cloth (Isaiah 64:6). In fact, Israel’s Righteousness, like her Salvation (v.11), is a person. While it is true that the Hebrew text uses the general noun “shuatah” for salvation, it none the less sets up the personification of Salvation in verse 11, where the general noun is used and followed by the phrase “His reward is with Him”. Therefore, it is quite acceptable to understand the present verse as: “Her Righteousness (Yeshua) goes forth as brightness, and her Salvation (Yeshua) as a torch burning.” “As a burning torch” This brings to mind the lit torches of the watchmen on the walls that shone across the valleys surrounding the city of Jerusalem, and were at times taken by a watchman to help retrieve returning Jews in the darkness of the night. A watchman was not only responsible for warning of coming danger, he was also responsible for assuring that any Jews returning to the city were afforded light and safe passage through the gates and in behind the city walls. Thus the figurative meaning is profound. Salvation (Yeshua) Himself is the greatest of watchmen and His torch (saving work) is a light of both warning and deliverance that goes out from the walls and into the darkness of the world that surrounds God’s holy City and its people (the Jews). Ultimately the righteousness and salvation of Jerusalem will shine forth in fullness following the redemption of the entire remnant of ethnic, religious Israel (The Jewish people) [Romans 11:25-26], when the New Jerusalem will come down from the heavens and converge with the existing city (Heb. 11:22; Rev. 21). Isa 62:2 Vekora goyim And the nations shall see tzidkeich your righteousness, vechol-melachiym and all kings kevodeich your glory, vekora lach sheim chadash and you shall be called by a new name, asher piy which the mouth of HaShem (YHVH: Mercy) yikovenu shall pierce you with. “And the Gentiles shall see thy righteousness, and all kings thy glory: and they shall call thee by a new name, which the Word of the Lord shall declare.” -Targum Yonatan (2nd Century CE) The nations will see Yeshua, the righteousness of Israel (ethnic, religious) and the rulers of those nations will be in awe of His glory reflected in the redeemed people of Israel (Modern Jews being the unification of the tribes previously returned from exile to Judah). “You shall be called by a new name, which the mouth of HaShem (YHVH: Mercy) shall pierce you with” The imagery here denotes the application of a piece of bridal jewellery to the nose of the bride (Ezekiel 16:12; Genesis 24:22-31). Thus, the new name given to the people of Israel is symbolic of her position as bride of God. The giving of the new name also reflects the journey of Jacob and his wrestling with the man (Yeshua), God manifest (Gen. 32). This famous Torah account concludes with the renaming of Jacob (A Follower who struggles). Thus, through submitting to the man (God with us: Yeshua) Jacob is renamed (By that same One) Yisra-El (Overcomes in God). Therefore, the new name given to Israel, spoken by the mouth of HaShem, will reflect her redemption through His King Messiah Yeshua. Israel (ethnic, religious) will look upon the one Whom we have pierced and grieve as one mourns for an only son (Zech. 12:10). It is interesting to note that the Targum alludes to the Word (Davar: John 1) of the Lord as being the origin of the declaration of Israel’s (Jerusalem’s, Zion’s) new name. So what will the new name be? The truth is that there are numerous possibilities but no certainties. The new name will relate to the redeemed nature of the city of Jerusalem made one with the New Jerusalem, in which God Himself and the Lamb Yeshua will dwell and provide the city with light (Rev. 21:22-23). The last new name for Jerusalem mentioned in the Tanakh (OT) is found in Ezekiel. “It will be 18,000 cubits all around. From that day on, the name of the city will be: ‘YHVH Shammah Adonai Is There.’” -Ezekiel 48:35 Isa 62:3 Vehayiyt And it will come to pass that you will be ateret a crown tiferet of splendour beyad-YHVH in the hand of HaShem, utzeniyf meluchah and a royal diadem bechaf-Elohayich in the palm of your God. Israel (ethnic, religious) will be a crown revealing God’s glorious redemptive work and will be held by God’s mighty (hand) protection. Additionally she will be carefully cradled in the open palm of God’s hand as a treasured possession, protected and tenderly loved. Therefore, the themes of fierce protection and tender love are conveyed in the nuanced use of the Hebrew yad and chaf. The Hebrew tzeniyf is used of both the headdress of the high priest (Ex. 28:4; Zech. 3:5) and of the king (Ezk. 21:26). Therefore, the redemption of Israel’s calling as a nation of priests is rendered in figurative language. There is also a connection to the unification of the kingship and priesthood of Israel in our King Messiah Yeshua. Isa 62:4 Lo yei’ameir lach od You will not be spoken of any longer as azuvah forsaken; uleartzeich lo yei’ameir od neither will your land be spoken of any longer as being shemamah desolate: Kiy lach for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband); kiy-chafeitz YHVH for HaShem delights in you, ve’artzeich and your land shall tiba’eil be married (ruled over, have a Husband). Zion herself had complained that she had been forsaken by God: “But Zion said, HaShem has forsaken me, and Adonay has forgotten me.” -Isaiah 49:14 Earlier Isaiah prophecies the word of the Lord acknowledging that Israel has been left desolate as a result of her sin, and making a similar promise to that of the present verse: “Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellency, a joy of many generations.” -Isaiah 60:15 “You will not be spoken of any longer as azuvah forsaken”. This is a reference to an estranged or divorced wife and is consistent with the bridal language used throughout chapters 61 and 62. “neither will your land be spoken of any longer as being shemamah desolate”. The land is personified here as a barren woman, no longer fruit bearing, desolate. “for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband)” Now the figurative language takes on a redemptive quality. The people once forsaken (divorced) is now called the delight of her husband, and the land once barren (desolate, fruitless) is now called a married woman. The role of the ancient Jewish groom and husband was to care for and provide for His bride, wife. Therefore, in the arms of a righteous husband a woman was highly valued, protected, delighted in, adored, given fruitful land and shelter for her progeny. How wicked our generation has become, that we should rob women of the very thing they desire most, to be cared for, protected, provided for and made fruitful. Instead our women spurn the roles of creation and our men take no responsibility for their depraved actions, resulting in the objectification of women and the demeaning of men and the rapid decay of western civilization. A society once founded on Biblical morality. If, as some conjecture, the king of Judah at this time was Manasseh, the use of the name Cheftzivah is a strong indictment against Manasseh’s evil choices given that He was born to a mother of the same name: “Manasseh was twelve years old when he began to reign; and he reigned fifty five years in Jerusalem: and his mother's name was Hephzibah.” -2 Kings 21:1 “For HaShem delights in you, and your land shall be married (ruled over, have a Husband).” We are reminded that at the time of this prophecy Israel’s behaviour was far from delightful, and yet HaShem saw her redeemed outside of time and space through the blood of His Son the King Messiah, Israel’s Salvation. Therefore, He delights in her redeemed future self, a bride made pure and dressed to adorn her Husband’s arm. Notice that the land of Israel is intrinsically connected to her redemption and marriage to HaShem. He has promised the land through Abraham and will bring the full bride price to the wedding feast. Redeemed Israel (ethnic, religious) will inhabit the new land, transformed through the vicarious work of the King Messiah. Isa 62:5 Kiy For yival bachur as a young man marries betulah a virgin, yivaluch banayich so shall your sons marry you; umesos and rejoicing chatan as the bridegroom -kalah over the bride, yasiys alayich Elohayich so shall your God rejoice over you. The meaning is that of devotion in the first love of youth. The sons of Redeemed Israel will so delight in being part of the people of Israel that they will be like excited grooms pursuing their brides. Likewise, God Himself will rejoice over Israel (ethnic, religious) as a Groom over His bride. This language is reminiscent of but not the same as that of Revelation 21:2; 22:17 where the New Jerusalem is called the bride of Messiah. A city is the sum of its inhabitants and the sum of the inhabitants of the New Jerusalem will include goyim as well as Jews. However, the present verse specifically refers to ethnic, religious Jews redeemed through Messiah, and the location, while it includes Jerusalem, is none the less the entire land of Israel promised and delivered to Israel (ethnic, religious, chosen). Isa 62:6 Al-chomotayich Upon your walls Yerushalayim, hifkadtiy I have set shomeriym guardians (watchmen); kol-hayom all day ve’kol-halaylah and all night tamid perpetually lo yecheshu they shall never be silent: hamazkiriym the remembrances et YHVH of HaShem (Mercy) al-domiy lachem don’t you cease! “Upon your walls Yerushalayim I have set shomeriym guardians (watchmen)” The speaker is HaShem, He alone is qualified to appoint perpetual guardians on the walls of Jerusalem. The use of the Hebrew shomeriym guardians from shomer guard, (keep), illuminates the role of watchman. A watchman of the walls of Jerusalem was by necessity a Jew, a sabra (born of the land) and was appointed by the head watchman under the ruler of the city guard and ultimately at the order of the king of Judah (Israel). A Gentile could not perform this role because a Gentile does not have a blood connection to the people and the land, nor does he (generally and contextually speaking) have a connection to the God of Israel (except through Messiah) and is therefore more likely to flee at the slightest sign of trouble. “All day and all night perpetually they shall never be silent: the remembrances of HaShem (Mercy) don’t you cease observing them!” These particular watchmen are appointed in every generation: they never fail to warn the city of coming danger, nor do these watchmen ever forsake the remembrances of HaShem (Shabbaot, moedim Festivals, regaliym and Temple service of worship). Therefore, these are watchmen over both the physical and spiritual well-being of Israel (ethnic, religious). They are not silent when the people prosper (day), nor do they fail to warn the people when they pursue evil (night). Like HaShem Who chose them they are always working (John 5:17). The word shomer is used to refer to many religious obligations in Judaism. We are to shomer Shabbat, guard or keep the Shabbat. We practice shomer Torah, the keeping or guarding of the Torah and so on. The watchmen being referred to here are not only looking out for coming trouble, they are also tasked with thwarting the trouble which results from the sin of the people. They do this through the maintaining of the Instruction (Torah) of HaShem, in worship, observances, remembrance of His mighty deeds and vigilant purity. A watchman is responsible for proclaiming the Word of HaShem in every generation. In fact, Isaiah is one such watchman and the prophets of Israel are his co-workers. However, the watchman is not responsible for the response of the people. Their choice for or against God is their own. “Do not be as your fathers, unto whom the former prophets cried, saying, ‘Thus says Adonai of hosts, “Return you now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, says Adonai.’” -Zechariah 1:4 The watchmen that succeeded the time of captivity in Babylon were: “Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of the Lord, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days.” -Keil & Delitzsch These watchmen are the righteous counterparts of the previously mentioned unrighteous watchmen: “His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.” -Isaiah 56:10 Isa 62:7 Ve’al titenu domiy and give Him no rest, lo ad yechonein till He establishes, ve’al yasiym and till He makes et-Yerushalayim tehilah a praise ba’aretz in the land. It is m Who the prophets are to give no rest. He has instructed them to be advocates in the likeness of His Son the King Messiah, the greatest of advocates. What awesome hope for Israel (ethnic, religious) and for all the earth. For the watchmen of God will not stop crying out to Him until He establishes the city of His glory, the city where Peace Himself brings a flood of wholeness, well-being and eternal peace. The capital city of the Jewish people and the location of the eternal Jerusalem which comes down from the heavens. All the land of Israel, meaning all her tribes collectively will look to their capital and hear her praises as a result of the redemptive work of the King Messiah. “But Yeshua answered them, ‘My Father has been working until now [He has never ceased working], and I too am working.’” – John 5:17 Isa 62:8 Nishba YHVH HaShem (Mercy) has sworn biymiyno by his right hand, uvizroa uzi and by the arm of His strength, im-etein Surely I will no longer give et-deganeich your wheat to be od again ma’achal food leoyevayich for your enemies; ve’im-yishtu veneiy-neichar and sons of strangers shall not drink tiyrosheich your new wine, yaga’at bo for which you have laboured: Make no mistake, the context makes Israel the recipient of this promise (not the Church). HaShem has sworn that never again will foreign nations steal the harvest and posterity of the Jewish people. We will no longer labour in vain. Therefore, Iben Ezra is right in saying: “This verse also proves clearly, that this prophecy refers to the time yet to come; for the Lord hath sworn, that is, has made an unconditional decree. By His right hand. By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.” The doubling of the right hand and strong arm firmly establishes this promise. Isa 62:9 Kiy For me’asfayv they that have gathered it yocheluhu shall eat it, vehillu and praise et HaShem (YHVH: Mercy); umekabetzayv and they that have gathered it yishtuhu shall drink it bechatzrot in the courts kodshiy of My sanctuary. The food gathered and eaten in the courts of the Temple refers to festival foods and the ritual offerings of the Temple cult along with the tithes for the Levites etc. rather than to all the food gathered (Deut. 14:22-27, 29). The connecting of the harvest to the Temple worship shows a link between spiritual renewal and agricultural prosperity. Isa 62:10 Ivru ivru Go through, go through basheariym in the gates; panu clear you derech a way ha’am for the tribe; solu solu lift up, lift up hamsilah the highway; sakelu throw stones; mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes. This is interpreted by some to refer to the gates of Israel’s captivity but seems more likely to refer to the clearing of a way into the gates of the city of Jerusalem upon the return of the exiles via the highway that is to be built up as prophesied previously: “And there shall be a highway for the remnant of His people, that shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.” -Isaiah 11:16 “And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for: the wayfaring men, yes, fools shall not go about on it.” -Isaiah 35:8 “The voice of one that cries, ‘Prepare you in the wilderness the way of Adonay; make level in the desert a highway for our God.’” -Isaiah 40:3 “And I will make all My mountains a way, and My highways shall be exalted.” -Isaiah 49:11 “And He will say, ‘Cast you up, cast you up, prepare the way, take up the stumbling-block out of the way of My people.’” -Isaiah 57:14 “mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes.” This miraculous sign (neis) will be raised up from the stone (even) as a means of drawing the tribes of Israel in returning to Hashem. The Hebrew amiym is poorly translated by those who render “peoples”. In this context it clearly refers to the tribes of Israel as distinct from the goyim, or else why does it not say goyim? This sign is of course the Messiah Himself, lifted up on the cross for all to see, and, He being the foundation, corner, and cap stone (Ha-even) [as well as the stone on which one is broken and under which the other is crushed], is both the One through Whom all things are created (John 1; Colossians 1: Jewish tradition also teaches that the universe was created through the stone [Ha-even] on the Temple mount [Moriah] in Jerusalem), and the firstborn from the dead, the Salvation of Israel and the hope of the nations. Note the distinction in the following verses regarding the goyim (nations) and the amiym (tribes), Israel, Judah. It is not to say that the sign is only for the tribes of Israel but rather that the sign of Messiah has a unique instantaneous national redemptive outcome with regard to Israel (Romans 11:25-26). Whereas it brings the nations in their fullness over a predetermined period of time prior to the great salvation (through Yeshua the King Messiah) of the entire remnant of the Jewish people. “He will raise a sign la-goyim for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the land.” -Isaiah 11:12 “Thus says the Lord YHVH: ‘Behold, I will lift up My hand to the goyim nations, and raise My sign to the amiym tribes; and they shall bring your sons in their arms, and your daughters shall be carried on their shoulders.” -Isaiah 49:22 Isa 62:11 Hineih Behold, now, pay attention! HaShem (YHVH: Mercy) hishmiya el-ketzeh has demanded that the extremity of ha’aretz the land hear, imru Say you lebat-Tziyon to the daughter of Zion, Hineih Behold, now, pay attention, yisheich your salvation ba comes; Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (repayment) lefanayv is before His face. As always the use of Hineih is a call to attention. HaShem demands that all the tribes of Israel hear and take note. Even to the very extremity of the land of Israel. How do we know that the land of Israel is meant and not the earth entirely? Because the message is to the daughter of Zion, and the closest previous subject is the tribes of Israel. The daughter of Zion is now called to pay attention. “yisheich your salvation ba comes”… “Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (reward) lefanayv is before His face.” Zion’s Salvation is a Him. Therefore, yeshuah the noun is revealed as Yeshua the Person, some 700 years before the entry into time and space of the King Messiah Yeshua. Yeshua (Salvation) comes to Zion with reward for the repentant and recompense for the wicked. Therefore, this speaks of His second coming. Isa 62:12 Vekareu And they shall call them am-hakodesh The holy tribe, geuleiy redeemed of Hashem (YHVH: Mercy): veloch and you Yikarei derushah shall be called Sought out, iyr lo ne’ezavah a city not forsaken. “They” are those who look on and see the redemption of the entire remnant of Israel (ethnic, religious) at the end of the age. They will call them “The Holy Tribe”, “Redeemed of YHVH”, and Jerusalem (that is the New Jerusalem) will be called “Sought Out”, “A City Not Forsaken”! “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,” -Isaiah 2:2 “In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honour of the survivors of Israel. And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.” -Isaiah 4:2-6 Copyright Yaakov Brown 2019 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
|