"Christians who take a neutral stance in the conflict between Israel and her enemies, or worse, side with the enemies of Israel, prove themselves to be the "Goats" of the parable of "The Sheep and The Goats". This demands repentance. The outcome for those who ignore this warning is everlasting fire. Hatred of Jews is by definition hatred of Yeshua the Jewish Messiah and Saviour of all who receive Him." “Silence in the face of evil is itself evil. God will not hold us guiltless. Not to speak is to speak. Not to act is to act.” Matthew 25:31-46
Introduction Matthew chapters 24 and 25 record a series of warnings from Yeshua regarding the last days. What begins as a literal warning of events and the coming of, “The Son of Man,” continues in chapter 25 as a series of משלות mashlot/parables that reinforce the weightiness of this teaching. For those who are misled into predictive eschatology (theology of the end times), it’s important to note that all of these parables are premised on the fact that, “The day and the hour are unknown” [Deut. 29:29]. Yeshua is quoted at the end of chapter 24 as saying: “Therefore, be on the alert, for you do not know which day your Lord is coming.” –Mattitiyahu/Matthew 24:42 And at the beginning of chapter 25 says: “Keep watch therefore, for you do not know the day or the hour of My return.” –Mattitiyahu/Matthew 25:13 “6 Then they gathered around Yeshua (Him) and asked Him, ‘Lord, are you at this time going to restore the kingdom to Israel?’ 7 He said to them: ‘It is not for you to know the times or dates the Father has set by His own authority.’” –Acts 1:6-7 The משלות mashlot/parables of chapter 25 are all warnings, beginning with the parable of the ten virgins and continuing with the parable of entrusted wealth, Yeshua intends to emphasize the fact that one who genuinely follows his Lord, acts righteously without a second thought. The counterpoint to this is the wicked servant or servants, who are preoccupied with selfish inaction. Yeshua is not changing the rules of salvation here. These parables do not teach that righteous acts bring about salvation, on the contrary, they show that righteous acts are the natural outworking of an already transformed person. Yeshua places great importance on identifying Himself as, “The Son of Man,” prior to the telling of these משלות mashlot/parables. Why is that? He is bringing His Jewish listeners back to the beginning of the end, the prophecies of the great prophet Daniel and his contemporary Ezekiel. We will be unable to understand the משל mashal of the Sheep and the Goats if we do not first understand what it means for Yeshua to be, “The Son of Man”. The Mashal (Parable) Of the Sheep And The Goats 31 “And when the Son of Man comes in His Kavod (glory), and all the malakhim (angelic messengers) with Him, then He will sit on His glorious throne. 32 All the goyim nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33 and He will put the sheep on His right, and the goats on the left. 34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in;36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink?38 And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 When did we see You sick, or in prison, and come to You?’ 40 The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers and sisters of Mine, even the least of them, you did it to Me.’ 41 Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these brothers and sisters of Mine, you did not do it to Me.’ 46 These will go away into eternal punishment, but the righteous into eternal life.” -Matthew 25:31-46 The Mashal (Parable) Of The Sheep And The Goats begins: 31 “And when the Son of Man comes in His Kavod (glory), and all the malakhim (angelic messengers) with Him, then He will sit on His glorious throne. -Matthew 25:31 Who is this mysterious “Son of Man”? 13 “I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. 14 “And to Him was given dominion, glory and sovereignty, over all the peoples/tribes (ethnic), nations (national collective) and human beings (humanity) of every language, that they might serve Him, His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed. –Daniel 7:13-14 Many have attempted to explain away this title as nothing more than a generic term referring to human beings, saying that Yeshua simply uses it as an example of what we can become. While this may be true in some cases, it is not true in the context of this passage. On the contrary, the rabbis’ have understood this term to be Messianic for thousands of years. One rabbi in particular, Rabbi Nachman of the Talmud Bavliy, when commenting on Amos 9:11, calls the Messiah, “Bar Nafle—Son of the fallen (house of David).” In other words, “The one who will restore the fallen house of David,” that is, the Messiah. The Hebrew, Bar Nafle is generally assumed to represent the Greek equivalent phrase, meaning, “Son of the clouds,” which refers to the Messiah coming in the clouds as alluded to in Daniel 7:13-14. By using the title Son of Man, Yeshua knew that His Jewish listeners would identify it as a reference to the coming Messiah. It’s important to note that Yeshua’s candid admission to the High priest in Mark 14:62 is immediately followed by His being condemned by the High priest: “I AM,” answered Yeshua. “Moreover, you will see the Son of Man sitting at the right hand of HaG’vurah (The mighty/powerful One) and coming on the clouds of heaven.” 63 At this, the high priest (Kohen hagadol) tore his clothes and said, “Why do we still need witnesses? 64 You heard him blaspheme! What is your decision?” And they all declared him guilty and subject to the death penalty. –Mark 14:62-64 Yeshua uses this title a number of times in the New Testament and is clearly referencing His second coming (Mark 8:31; Mark 14:62; 2 Th. 1:7; Rev19:11-16). As a contextual concern relating to our present mashal/parable, we must consider the preceding chapter of Matthew and in particular the quoted words of Yeshua in Matthew 24:30-31: “And, then the banner (nisi) of the Son of Man will appear in the sky, and then all the tribes of the land (eretz: land of Israel) will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. (Daniel 7:13) 31 And He will send forth His angelic messengers with A GREAT SHOFAR SOUNDING and THEY WILL GATHER TOGETHER His elect (Israel, empirical, ethnic—not the Church) from the four winds, from one end of the sky to the other.” - Matthew 24:30-31 Yeshua is quoting two key passages from the TaNakh (OT) here. First, He quotes Zechariah 12:10-14, which refers to the day when the people of Israel (empirical, ethnic) will mourn over God Whom they’ve pierced as they would mourn over a firstborn son (John 19:37). Second, He quotes the Daniel 7:13 passage, thus affirming His status as the Son of Man and the One Who will gather Israel (empirical, ethnic), the elect from the corners of the earth. This event happens prior to the separating of the nations (goyim) in the mashal/parable of the Sheep and the Goats. Understanding this chronology is essential in order to properly understand the mashal. The calling and ingathering of Israel, the elect (empirical, ethnic, not the Church), happens prior to the gathering together of the nations. Why is this? It’s because Judgement comes first to the Jews and also to the goyim (nations) [Romans 2:9]. 32 All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; -Matthew 25:32 Although Israel is a goy (nation), she is not included here. As we have seen from the context of this portion of Matthew’s gospel, the elect people of Israel have already been gathered prior to this scene in the parable of the sheep and goats. Yeshua indicates in verse 40, that the righteous acts of the sheep have been done to His brothers and sisters, fellow Jews. Therefore Israel (empirical, ethnic), is not part of the gathering of nations in this mashal/parable. In fact, throughout the Bible whenever God speaks to chosen, ethnic Israel through His prophets concerning the nations, He is distinguishing the nations from Israel, the Jewish people. Thus, in this parable Yeshua’s Jewish listeners understand that He is NOT including them in the gathering of the goyim, whom they understand to be everyone other than Israel, the Jewish people. Why does Yeshua use sheep and goats to represent the righteous and the unrighteous? Are sheep more righteous than goats? Of course not. Though many have sought to give more complex meaning to this symbolism, the truth is that it is an example much like that of the agricultural example of the wheat and the tares (Matthew 13:24-30). Anyone who has seen a picture of wheat and tares growing together will agree that it is very difficult to determine one from the other. The same is true of the varieties of sheep and goats herded in the land of Israel and throughout the Middle East. The point is that it’s the farmer or the shepherd who is best equipped to identify one from the other. 33 and He will put the sheep on His right, and the goats on the left. -Matthew 25:33 The symbolism here is simple, the right hand is the hand of strength, progeny, righteousness and power; whereas the left hand is a symbol of weakness, subjugation, loss and condemnation. 34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. -Matthew 25:34 Who are these sheep? They are blessed of the Father and have been chosen to be His children from before the creation of the world. They will inherit the kingdom, Olam haba, and everlasting life. We know that no one can come to the Father except through the Son (Yeshua) [John 14:6]. We also know that followers of Yeshua (Jesus) are chosen from the foundation of the world [Eph. 1:4]. In addition, we know that those who have accepted Messiah have been promised eternal life [John 3, 4]. Therefore, the sheep are Gentile disciples of Yeshua, the Gentile component of the Ecclesia, Body of believers (Church), put simply, the sheep of this parable are Gentile Christians. 35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in;36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink?38 And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 When did we see You sick, or in prison, and come to You?’ -Matthew 25:35-39 Notice that the sheep are unaware of their many acts of righteousness. Why is this? It is because as believers in Yeshua we act from His life in us rather than from our fallen nature. We don’t act righteously in order to win His approval, on the contrary, we act righteously because we have His approval. All that we do for Him is sin because it is initiated from our desire to save ourselves through our own actions, however, all that we do from Him is righteousness, that is, Messiah in us works mitzvot (good deeds). Thus, we act in Him and with Him as lovers of His ethnic brothers and sisters the Jewish people. Notice that this requires action. When the Jewish people are attacked and Christians fail to act to protect them, or side with the enemies of Israel, or remain neutral, they prove themselves either to be grieving the Holy Spirit and in danger of discipline, or devoid of the Spirit of God’s Son. This will require repentance or the result will be everlasting torment for those who act this way. “Silence in the face of evil is itself evil. God will not hold us guiltless. Not to speak is to speak. Not to act is to act.” -Dietrich Bonhoeffer We should take great comfort in the fact that this parable doesn’t threaten our eternal security, rather it shows us that we need not keep an account of righteous deeds or manufacture deeds of our own, rather, we should simply live according to the Spirit of Messiah in us and in doing so we will act righteously of Him rather than of our sin nature. 40 The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers and sisters of Mine, even the least of them, you did it to Me.’ -Matthew 25:40 It’s true that we should act in righteousness toward all human beings, however this mashal/parable doesn’t teach this as a general principle, rather it’s addressing the specific acts of righteousness that believers who live among the nations perform toward the Jewish people (Israel, ethnic, empirical). Some will say, “The brethren Jesus (Yeshua) refers to here are all believers, because He says elsewhere, ‘Those who do the will of my Father in heaven are my mother and brothers’” (Matthew 12:46-50). However, here Yeshua makes a clear distinction between those that act righteously (the sheep) and those who have been the recipients of that action (His brothers and sisters), therefore the sheep are the believers that act righteously toward the “brothers and sisters” of Yeshua. The brothers and sisters therefore, are chosen, empirical, ethnic, Israel, Yeshua’s brothers and sisters by blood, the ethnic progeny of Jacob the Patriarch. 41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these My brothers and sisters, you did not do it to Me.’ 46 These will go away into eternal punishment, but the righteous into eternal life.” -Matthew 25:41-46 This is just one of many times that eternal punishment is spoken of in the Bible. The Greek aionion literally, figuratively, metaphorically and allegorically means: forever, perpetual, eternal and everlasting. This punishment is not hades or hell but the eternal fire that comes after the final judgement [Rev. 20:14-15]. Some have said this parable is simply an allegory and really refers to something temporal or something that isn’t quite as bad as it sounds. If as some say, it’s simply an allegory then one must accept that it’s an allegory for something that is spiritually eternal and torturous (Rev 20:14-15). An allegory cannot contradict itself in conveying its message. The same Greek word, aionion (eternal) is used to describe eternal life (John 3:16; 4:14; Acts 13:46; Romans 6:22 to name a few). Is our hope in eternal life really just a hope in temporary life? Seriously, what would be the point? A curse on that idea! The same Greek word, aionion (eternal) is used to describe God Himself (Romans 16:26). Is God not eternal? What utter nonsense it is to suggest that there is no eternal punishment simply because we don’t like the idea of it. What are we being saved from if not the rightful punishment for our sin? What hope do we have if neither God nor His promise of life are eternal? Thank God, we do have an eternal hope in Him through His Son our Messiah Yeshua. We note that the unrighteous (goats) are as surprised as their counterparts. “Surely, we’ve helped the poor and the sick, when did we not help them? Show us some specific examples.” Yeshua’s answer is plain, allow me to put it into a modern context for you: “When you didn’t stand up for my people Israel, the Jewish people (chosen, empirical, ethnic) while the nations verbally abused them, the majority media siding against them. When you didn’t help the Jewish poor and sick, when you rallied against them in the streets and helped to send them to labor camps and prisons where they were murdered. When you supported so called social justice groups that opposed my people’s safety and their right to self-defense. When you hid beneath the guise of open-minded liberalism while My people were being bombed and persecuted from every side. When you prayed prosperity for the enemies of Israel, the Nazis, the Palestinian majority, the nations of the Islamic dominion, and their satanic cause. When you posted online in support of the genocidal cry of the Palestinian people, who chant for the annihilation of the Jews “From the river Jordan to the Mediterranean Sea”, echoing the Nazi final solution. When you remained neutral, falsely claiming moral equity between My people and their enemies because My people Israel chose to defend themselves against their enemies, who have raped Jewish women, lynched and murdered Jewish civilians, cut of the heads of Jewish infants. When you denied the legitimate claim of the Jewish people to their God given land and the right to live un-harassed in the Land of Israel. When you rage against them, that’s when you reject Me the Jewish King Messiah and Savior of all those people who come to Me. You have failed to recognize Me! Away with you into everlasting punishment, But the righteous will go into the Olam Haba—Eternal life.” Copyright 2023 Yaakov Ben Yehoshua (Brown) Introduction:
After posting our intention to teach the Book of Yaakov at Beiyt Melekh I received comments like “sounds interesting”, “Is this an apocryphal book?”, and “I don’t see this book in my Bible, why are you teaching this extra-Biblical book?” etc. One of the tragedies of English translational tradition is that many modern English readers of the HaBrit HaChadashah (New Testament) are unable to see in the name of the Book of James (Yaakov) a connection to this very Hebrew, even ethnically and religiously specific book. This is of course allayed by the opening verses, however, even the opening address has proven incomprehensible to some scholars and church fathers who try to explain away the ethnic, religious specificity of the opening phrasing, and instead apply it to the Gentile Church. James is the Anglicized form of Iakobos, which is a transliteration into Greek of the Hebrew Yaakov, the English equivalent being Jacob. It’s likely that as is the case with other New Testament names shared in common with TaNaKh (OT) characters, the English translators were attempting to prevent confusion between historical figures separated by time but equally important in the meta-narrative of Scripture. Put simply, they wanted to avoid confusion between the Jacob of the Old Testament and Jacob the brother of Yeshua (Jesus). However, the confusion and disconnect that has resulted through the modification of names far out ways any perceived benefit in the attempt to mitigate mistaken identities between the covenants (Old and New). The line of a country song by Lyle Lovett comes to mind, “She wasn’t good, she just had good intentions…” I ask the reader (listener) to take a moment to consider how from the inception of the English translation of the Bible, the correct English equivalent naming of this New Testament book might have prevented a number of the misunderstandings the modern reader indulges based on the Anglicized title. This is also true of name modifications in other New Testament books. For example, using Jesus in place of Joshua, Jude in place of Judah and so on. Simple and intrinsic common ground is found instantaneously when we read the title of the present book of study as “Jacob”. We think straight away of the patriarch Jacob who became Israel and of his 12 sons who became the collective people of Israel, and of their descendants who remain to this day. We think of Jacob the brother of our King Messiah Yeshua (Jesus) and of his role in leading the early body of believers. And if we think these things our spirit is stirred to behold the continuity of the redemptive meta-narrative of Scripture and of the fact that God has never forsaken His covenant agreement to redeem the Jewish people in the King Messiah Yeshua. Nor has He abandoned us to an un-discipled future. We are therefore blessed by the correct naming of the book because even before we read it, we are afforded insight into its greater meaning. On the other hand, if we read the title of this book as “James”, we have already failed to understand one of the key themes of the writing contained within it. We may well glean basic spiritual principles but we glean them devoid of the foundation upon which they are articulated. Thank God that by His Spirit in Messiah He is come to purify the bride of Messiah in our days and to reconcile us in righteousness, both Jew and non-Jew. It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah. The Human Writer: It seems clear, beyond reasonable doubt that the human writer or dictator of the book of Yaakov was Yaakov (James) the brother of Yeshua (Jesus) [Matt. 13:55; John 7:2-5; 1 Co. 15:7; Gal. 1:19, 2:9; Acts 12:17, 15:13, 21:18; Jude 1:1]. Yaakov either wrote the text himself or in the tradition of ancient Scripture, dictated it to a scribe (this latter option puts death any issues over the high form of Greek used). The text is dated approximately 48 to 60 CE. Yaakov would have written it before his death in 62 CE (Ant. 20.9.1; Eusebius, Hist. Eccl. 2:23). Those who claim that Yaakov could not have written this work because of its high Greek expression, and his lowly Galilean upbringing, are unable to overcome the following obstacles: Four men in the New Testament have the name Yaakov (James). The author of this letter couldn’t have been the apostle Yaakov, who died too early to be its author in 44 CE. Nor could the remaining two men have authored the work due to their stature and unnamed influence in the early body of believers, given the author confidently names himself presuming that he is known by believers throughout the known world of the time. In defense of Yaakov’s Galilean upbringing, it is ludicrous to presume that he was uneducated simply because he was from a rural area. Those scholars who make this claim are committing the same sin of hubris attributed to certain members of the first century religious leaders of Jerusalem. They neglect to consider that by making this assertion concerning Yaakov, they are by inference also making the same assertion in regard to Yaakov’s brother Yeshua. Yaakov was one of several brothers of Yeshua and likely the eldest of Yeshua’s younger brothers (Matt. 13:55). Initially Yaakov did not place his belief in Yeshua and even challenged Him, misunderstanding Yeshua’s person and mission (John 7:2-5). However, Yaakov later became an important leader of the early body of Messianic Jews:
Recipients: It’s not just wrong to conclude that this work was initially written to Gentile Christians, it’s antisemitism. The writer makes clear that the work is written to “The twelve tribes of Israel dispersed abroad” (Yaakov 1:1). Furthermore, the Hebraisms employed by the writer firmly establish its intended recipients as a believing Jewish audience. The Greek equivalent Hebrew title for God “Kyrios Sabaoth”, meaning “YHVH Almighty” is used, as are numerous Hebraic idioms, mashaliym (parables), and rabbinical teaching techniques such as derashot (comparative teachings) etc. While it’s true that the spiritual principles of the work can be applied by all believers, it’s nonetheless clear that believing Jews were the intended first recipients. We add to this the understanding that not only was this letter written to believing Jews throughout the known world, but more specifically therefore, to believing Jews throughout the various localized bodies of believers within the Ecclesia who were at that time spread throughout the known world. In other words, when the work was distributed, it was given to various believing communities of Jews and Gentiles but was addressed specifically to the Jewish believers among them. In the modern “Church” this would be considered “non-inclusive, not nice, divisive”, and yet here we have a work inspired by the Holy Spirit that had a very specific purpose in strengthening the early Jewish believers within the wider body, which by that time was becoming predominantly Gentile. It's interesting to note that the early fathers of the faith chose to place the two books specifically written to Hebrew believers one after the other in the New Testament Canon (Hebrews and Yaakov). Themes:
Translation: My translation is a convergent one which uses the three primary languages of the New Testament: Greek (oldest manuscripts), Aramaic (next oldest manuscripts), and Hebrew (a relatively modern translation made from the Greek text). All three primary languages are intended to be understood from a Jewish religious-cultural perspective given that the human writers of the New Testament, including Luke, are clearly Jewish, just as the human writers of the TaNaKh (OT) in its entirety, are Jewish. God chose to reveal His Word through the people of Israel, ethnic, religious, empirical. This requires humility, both for Israel and for those Gentiles who have received God’s gift of salvation and discipleship in the King Messiah Yeshua (Jesus), Redeemer of Israel and Savior to the nations. In presenting the combined meaning of these three languages my goal is to show that our trust is in the inerrant Creator and His Spirit, Who inspires the text, and not in language or human writers. To make the claim that language (any language, including Hebrew) is authoritative or superior in and of itself is to practice idolatry. Scripture is inerrant because God is inerrant. Even the perceived scribal errors so often pointed out by scholars, are subject to God’s order and are therefore inspired. There is no scribal error in the original texts that does not affirm and or illuminate the plain meaning. Therefore, we trust YHVH and acknowledge that all things are subject to Him. Key: [G] = Greek [A] = Aramaic (added when it differs from or illuminates the Greek and Hebrew texts) [H] = Hebrew Yaakov 1:1-15 (Author’s convergent translation from Greek, Aramaic and Hebrew) 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting, differing, contending one is like the surging wave of the sea, agitated and tossed by the wind. 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. Yaakov 1:1-15 (Line upon line) 1 Yaakov[H] (follower), a bond servant (doulos[G], eved[H]) of God (Theos[G], Elohiym[H]) and of the Lord (kurios[G], Adoneiynu[H]) Yeshua[H] (YHVH is Salvation, Jesus) Mashiyach[H] (Christos[G], Messiah, anointed one), to the twelve off shoots, tribes (phule[G], hashevatiym[H]) which are dispersed abroad among the peoples (diaspora[G], b’am’me[A], shebagolah[H]), rejoice in peace (chairo[G], s’lam[A], lish'lom[H]). 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. The writer names himself confidently, aware that he is known to the wider body of believers as both a leader of the Jerusalem council and the brother of Yeshua. Yaakov humbles himself as a “Servant who has bound himself willingly” to God and to “the LORD Yeshua the Messiah”. For Yaakov the brother of Yeshua this is a confession based on repentance , he has turned from his disbelief in Yeshua and has decided to submit to his older brother Yeshua’s person as both man and God with us, the promised King Messiah of Israel. Not only had Yaakov overcome familial pride of place as the next brother in line to the rule of his earthly family, he had also come to acknowledge that Yeshua is the manifest Word Essence and Substance (ha Davar emet) of God. Yaakov writes to his Jewish brothers and sisters dispersed throughout the known world and among the various bodies of believers in numerous cities and towns. We note that the great Rabbi Gamaliel, teacher of Rav Shaul (Paul the Apostle) [Acts 22:3] opens his epistle, which is recorded in the Talmud Bavliy in a similar way, writing: “To our brothers, inhabitants of the dispersion… great be your peace always.” -Rav Gamaliel, Talmud Bavliy, Sanhedrin 11.b Yaakov’s letter is specifically written to the “twelve tribes of Jacob (Israel) dispersed abroad among the Gentiles”. To say as some do, that the “twelve tribes of Israel” referred to by Yaakov are a reference to the Church, is to perpetuate the antisemitic and satanic lie of Successionist (Replacement) Theology. To you who say this, I say “Repent before it’s too late!” The conclusion to Yaakov’s greeting in Greek is not “greetings” as many mistranslate, but “rejoice!” The conclusion in both Aramaic and Hebrew is S’lam & Shalom, “peace, wholeness, wellbeing!” Working together the inspired languages remind the early Jewish believers to “rejoice in the peace, wholeness and well-being of the Prince of peace, wholeness and well-being.” Later in the text (v.4) the “well-constructed” nature of God’s peace is again alluded to. 2 Count (hēgeomai[G]) it all, individually and collectively (pas[G]), transcendent joy (chara[G], lesimchah[H]), brothers and sisters (adelphos[G], echay[H]) of mine (mou[G]), whenever (hotan[G]) trials (peirasmos[G]) continue to fall on you (peripiptō[G]) in a variety of ways, derivations, uncertainties (poikilos[G]), 3 knowing absolutely (ginōskō[G], sheyod’iym[H]) that the proving (dokimion[G]) of you all (humōn[G]) in the faith, belief, trust, assurance (ho pistis[G], emunat’chem[H]), is being performed, fully worked out, producing (katergazomai[G], liydeiy[H]) cheerful, continuing patience, endurance (hupomonē[G], savlanut[H]). 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. Yaakov tasks his fellow Jewish believers with numbering all their individual and collective experiences as transcendent joy in Messiah. Even their experiences of trial, in the many forms that trials come. These opening verses (v.2-3) address the trials of life in general as well as those trials faced by Jewish Messiah followers in particular. Whereas the latter verses which use the same Greek root refer to moral trials, specifically temptation to sin (v.13-15). In the counting of, paying close attention to, numbering, contemplating how God is outworking His perfect purposes in trials, the Jewish believers both individually and collectively are affirmed in “Knowing absolutely”. That is, having accepted the King Messiah, they have dispensed with the doubt of disbelief and view their trials as evidence of God’s redemptive purposes at work in their lives. This knowledge, which transcends mental prowess and is centred in the lev (core being), produces enduring patience because the Spirit of Messiah in them bears the fruit of limitless patience (1 Tim. 1:16). We note that there is an order to the maturing of the believer. Focusing on the person of Messiah in God precedes all else. Once focused we are able to see Messiah at work in all things and in all circumstances the evidence of God’s purposes becomes clear both within and beyond this fallen world. The unity of trust in Messiah and evidence in circumstances produces the fruit of cheerful and patient endurance. 4 And let the cheerful endurance, patience (ho de hupomonē[G], vehasavlanut[H]) work (ergon[G]) to perfect, complete, construct well, have result, echo in you (teleios, echo[G], sheleimah[H]) in order that (hina[G]) you may be (es[G]) brought to the perpetual goal, perfection, completion, being well-constructed, (teleios[G], sheleimiym[H]) and made whole, innocent (holoklēros[G], utemiymiym[H]), lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance] (en mēdeis leipō[G], kol-davar[H]). 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. The perfecting or completing of the patient endurance of the believer is said to be a perpetual action within time and space that echoes so as to be heard, witnessed, received by others and results in a rhythm of wholeness within the believer. The work of the Holy Spirit in us causes us to become well-constructed where we were in disarray and falling apart. He repairs and makes whole that which was damaged in us and returns us to innocence. We enter into a lifestyle that transcends this world while walking in it. We find that when others see us as lacking a great deal, we are in fact lacking nothing. Those who have Messiah Yeshua and are reconciled to God through His blood have received their role as sons and daughters of the King of the universe and are therefore heirs to all things in God. If then we have access to everything in God, we lack nothing. We note that the ancient Aramaic affirms what the Hebrew says “not lacking in all word, essence, substance (kol-davar)”. The Hebrew text is saying that having been redeemed by God through Yeshua we do not lack Yeshua, Who is the Davar, Word, Essence, Substance by which all creation is held together, in Whom all things exist and have their being (John 1; Col. 1:16-17). Therefore, it’s because we do not lack Yeshua that we are able to patiently endure in innocence. 5 But if certain ones (tis[G], veiysh[H]) of you leave behind (leipō[G]) wisdom (sophia[G], chochmah[H]), let him ask (aiteō[G]) being near in proximity (para[G]) from God (Theos[G], meiElohiym[H]), the giver (ho didōmi[G], ha-notein[H]) to all individually and collectively (pas[G], lakol[H]) abundantly, liberally, generously (haplōs[G], bin’diyvah[H]) and without reproach, defamation, chiding, bearing His teeth, deceit (oneidezō[G], hona’at[H]); and words, things, essences, substances (devariym[H]) will be given (didōmi[G], vetinatein[H]) to that person (autos[G], lo[H]). 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. We note that godly wisdom is essential. Not the wisdom of intellectual learning or that gleaned from life experiences, but the wisdom that emanates from God’s Spirit at work in us. This verse is directed at certain ones among the Jewish believers who lack such wisdom. The advice given is that in faith they should request the divine gift of wisdom from God, Who is eager to give such wisdom to His beloved children. They need not be afraid that God their Father will bear His teeth at them for asking or deceive them, because it is not in His character to do so. Thus, they can ask with confidence in Messiah for the wisdom present at the creation of the world in the mouth of the Word Essence Yeshua (Prov. 8:1-4, 22-31). We note that it is the words, essences, substances (devariym, pl. of davar [logos]) that God gives to the one who asks. Simply put, God will give the one who asks the manifest words of Yeshua, from Whom wisdom comes. “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB 6 Also (de[G]) he must ask earnestly (aiteō[G]) in faith, trust, having been persuaded (pistis[G], be’emunah[H]), without even one (mēdeis[G]) doubt, differing, contention (diakrinō[G], safeik[H]), for the doubting, differing, contending one (diakrinō[G], safeik[H]) is like (eikō[G]) the surging wave (kludōn[G]) of the sea (Thalassa[G], hayam[H]), agitated (anemizō[G]) and tossed (rhipizō[G]) by the wind (baruach[H]). 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting one is like the surging wave of the sea, agitated and tossed by the wind. The doubt being spoken of hear is not the doubt that is the counterpoint to faith, after all, within the fallen world faith cannot exist without doubt, rather it is the doubt that is defined as being in direct opposition to the will of God as heard in response to asking of God. The Greek “diakrino” translated as “doubt” means “to differ, contend”. Put as a simple question and answer conversation between the believer and God we could understand its use as follows: “God, we need provision of food for our community,” ‘I will give you food tomorrow in the form of quail and bread from heaven’, “No you won’t!” The doubter in this context is like a student who asks his trusted teacher for an answer to a difficult question, and upon receiving the answer, doesn’t like what he hears and responds, “No, that’s not right!” Furthermore, the student continues to oppose his teachers instruction. Therefore, we could read “For the disagreeable one who contends with God after receiving an answer to his request…should not expect that he will receive anything…” We note that Rav Shaul (Paul) uses similar imagery in his letter to the Ephesians: “14 [a]As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of people, by craftiness [b]in deceitful scheming;” -Ephesians 4:14 NASB Likewise John’s gospel informs us that if we have had an opportunity to receive the Messiah but have chosen to refuse Him, we stand condemned already. “16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 Yaakov challenges the believer to cry out for wisdom and when it’s given, to receive it without objection. “For if you cry out for insight, And [a]raise your voice for understanding; 4 If you seek her as silver And search for her as for hidden treasures; 5 Then you will understand the fear of the Lord, And discover the knowledge of God. 6 For the Lord gives wisdom; From His mouth come knowledge and understanding.” -Proverbs 2:3-6 NASB 7 For that person (vehaiysh[H]) should not expect (oiomai[G]) that he will receive (lambanō[G]) anything, word, essence, substance (tis[G], davar[H]) from the Lord (ho Kurios[G], mei’eit YHVH[H]), 8 Such a person is (anēr[G], iysh[H]) two-spirited [double minded] (dipsuchos[G]), unstable, inconstant, restless (akatastatos[G]) in all, [individual and collective] (pas[G], bekhol[H]) his (autos[G]) ways, roads, paths (ho hodos[G], derakhayv[H]). 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. The person who wants to argue with God’s answer to their request has proven their lack of true faith and should not expect to receive what they have asked for. Why? Because they have refused to receive it. Their doubt is not uncertainty, rather, as I have explained, their doubt is defined as rejection of God’s answer. The person in question is sitting on the fence. An Agnostic, neither believing or disbelieving. By inference Yaakov calls this person a disbeliever. The person in question is undecided in all areas of their life, in every path they take, in every decision they make, not listening to and walking in the direction of God but refusing His directives and doubting Him at every turn. The Midrash on Psalm 119:46 describes the double minded who are tossed around as being like those “who grasp the rope at both ends”, who choose both God (YHVH) and Ba’al (Chief Canaanite deity) [1 Kings 18:21], and therefore fail to obtain salvation. 9 Now the brother or sister (ho adelphos[G], ha-ach[H]) who is low, depressed, humble, cast down (tapeinos[G], hashapeil[H]) is to rejoice, praise (kauchaomai[G], yithaleil[H]) in his elevated position (hupsos[G], beromamuto[H]); 10 and the wealthy (plousios[G]) person in his lowly, humble, depressed, cast down position (tapeinōsis[G]) because like a flowering (anthos[G]) garden (chortos[G]) he will pass away (parerchomai[G]). 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. Yaakov now turns to a distinct but related matter. There is a connection between the double minded person blown about by the wind and the person who takes pride in their high position and worldly wealth. It’s the humble, even depressed and down trodden believer who should rejoice because God lifts up the humble (Psa. 147:6; Yaakov. 4:10). However, the one who is in a high position, being self-reliant and self-assured should consider himself lowly, humbled, depressed, because the temporal things he has placed his trust in will fade away like a seasonal garden, along with his very life. 11 For the sun (hēlios[G], hashemesh[H]) rises with its burning heat (kausōn[G]) and dries up (xērainō[G]) the garden (chortos[G]); and its flowers (anthos[G]) drop off (ekpiptō[G]) and the beauty [grace] (euprepeia[G]) of its face (prosōpon[G]) perishes (apollumi[G]); in this way (houtō[G]) also the wealthy person (plousios[G]), in the midst of his pursuits (poreia[G]), will be extinguished (marainō[G]). 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. The Sun in this mashal (parable) or drash (comparative teaching), is the greater power, a metaphor for God, and the garden along with its flowering plants are a metaphor for humanity. We note that it’s not wealth that is the problem but the pursuit of it. The pursuit of wealth is the love of mammon[G] (worldly things), and is therefore idolatry (1 Tim. 6:10). 12 Blessed, happy (makarios[G], ashreiy[H]) is a person (anēr[G], ha iysh[H]) who patiently endures (hupomenō[G]) under proofing, trial (peirasmos[G]); for once he has been accepted (dokimos[G]), he will receive the crown, moulded wreath (stephanos[G], ateret[H]) of life (zōē[G], hachayiym[H]) which the Lord (ho Kurios[G], YHVH[H]) has promised (epaggellō[G]) to those who love Him entirely (agapaō autos[G], leohavayv[H]). 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. For the follower of Yeshua blessing and happiness are measured in a transcendent way that is counter intuitive in this fallen world. In the believer patient endurance under trial produces blessing and happiness that go beyond circumstances. The one who endures by trusting in God is accepted and given a wreath (a Greco-Roman laurel given to a victorious athlete or military leader) of victory pertaining to life everlasting. This is promised to those who love God entirely. What does it mean to love God entirely? It means simply to listen to and do what He has commanded (John 14:15-31). When we place our belief in the Son we are accepted by the Father. The Hebrew text rightly understands the Greek Ho Kurios to refer to YHVH. 13 No one is to say when he is tempted (peirazō[G], ha-menuseh[H]), “I am being tempted (peirazō[G], menuseh[H]) by God (Theos[G], HaElohiym[H])”; for God (Theos[G], HaElohiym[H]) cannot be tempted (apeirastos[G], menuseh[H]) by evil, that which is worthless (kakos[G], bara[H]), and He Himself does not tempt (peirazō[G], yenaseh[H]) anyone. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. In this verse the Greek verb translated “tempted” refers specifically to temptations that test a person’s moral strength. God defines good, He cannot sin, lie, tempt etc. Therefore, while He allows human beings to choose whether they will give in to their fallen nature or resist it in Messiah, He Himself does not tempt, nor can He be tempted by evil. Additionally, it’s impossible to tempt the Creator of the universe in Whom all things exist. What could He be tempted with? Power? Wealth? Dominion? Those who claim that God is tempting them are impugning God’s character. It’s an act of blasphemy. In claiming that God is tempting them they are looking for an excuse for their wilful sin response to trial and or temptation. After committing sin I have often caught myself thinking, “What’s wrong with me?” This is an attempt to excuse myself. I am essentially saying, “I couldn’t help it, it’s in my nature.” This is a lie. We can help it, despite the fact that we have an evil inclination as human beings as followers of Yeshua, Messiah in us gives us the strength to resist evil by His Spirit. The question is not “What’s wrong with me?” I know what’s wrong with me. The question I should ask is “Why did I sin?” For the Messiah follower the answer is “Because in that moment you forgot who you are in Messiah. Repent, refocus, be the Messiah essential you. As Messiah followers, when we sin, we are deceiving ourselves into becoming that which we are not. In Messiah we have already passed from death into life everlasting (John 5:24). Put simply, when a Messiah follower sins he is acting against his nature (Messiah in him), whereas when a disbeliever sins he is acting according to his nature (yetzer ha-ra, evil inclination). 14 But each one is tempted (peirazō[G], yenuseh[H]) when he is under (hupo[G]) his own (idios[G]) lustful desires (epithumia[G], bata’avat[H]) being dragged away (exelkō[G]) and entrapped (deleazō[G]). 15 Then when the lusting (ho epithumia[G]) has conceived (sullambanō[G]), it gives birth (tiktō[G]) to sin, missing the mark set by God’s holiness (hamartia[G], cheit[H]); and sin (hamartia[G], ve’hacheit[H]), when it reaches its goal (apoteleō[G]), brings forth (apokueō[G]) the specific death (Thanatos[G], et ha-mavet[H]). 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. When we give in to temptation we have no one to blame but ourselves. Note that not only does Yaakov say that we should not blame God for our tempting, He also by inference says that we cannot blame Satan either. We give into sin when we wilfully choose to entertain temptation. For example, when a man looks at a woman and finds her figure attractive, he is not sinning, but if he is them tempted to think of having sexual relations with her he has a choice to make. If he chooses to turn away and seek the mind of Messiah he will avoid sin, however, if he chooses to dwell on thoughts of defiling that woman he sins. In this scenario it is the man who is responsible for his response to temptation. Likewise, when a woman hears a rumour from a friend, she is tempted to remember the details and pass it on to another friend, at this point she has a choice to make. If she decides to keep the rumour to herself and determines not to pass it on she has resisted temptation, however, if she gives in to the desire to gossip and passes on that information to others she sins. She is responsible for her decision in the face of temptation. God will hold each of us to account for our decisions regarding temptation. At the judgement we will not be able to say “The Devil made me do it”, or “It’s because I have a fallen nature” etc. The three stages in the progression of sin alluded to here: desire, sin, and death (v.15), reflect the temptations of both Eve (Gen. 3:6-22) and king David (2 Samuel 11:2-17). When temptation is entertained it becomes sin, a missing of the mark set by God’s holiness. When sin is manifest it produces death. When we practice a lifestyle of entertaining temptation and choosing to sin, numbing ourselves and choosing to be wilfully unrepentant, we will inevitably suffer the ultimate end of perpetual sin, that is the second death. This is why the Greek text very specifically says “and sin, when it reaches its goal, brings forth the specific death.” The writer is speaking of the second death, eternal torment (Matt. 10:28; Luke 12:5; Rev. 2:11, 20:6, 14, 21:8). The Good News is that in Messiah Yeshua we have been redeemed and are being sanctified so that overcoming in Him we need not fear the second death (Heb. 10:14). Sin gives birth to death, but “In outworking His will God the Father gave birth to us by Yeshua the word (Davar/Logos) of truth, so that we would be made into a certain type of first fruits among His creatures.” (v.18) “the person who overcomes shall not be hurt by the second death.” -Revelation 2:11 16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 NASB Copyright 2022 Yaakov Brown It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah. Introduction:
After posting our intention to teach the Book of Yaakov at Beiyt Melekh I received comments like “sounds interesting”, “Is this an apocryphal book?”, and “I don’t see this book in my Bible, why are you teaching this extra-Biblical book?” etc. One of the tragedies of English translational tradition is that many modern English readers of the HaBrit HaChadashah (New Testament) are unable to see in the name of the Book of James (Yaakov) a connection to this very Hebrew, even ethnically and religiously specific book. This is of course allayed by the opening verses, however, even the opening address has proven incomprehensible to some scholars and church fathers who try to explain away the ethnic, religious specificity of the opening phrasing, and instead apply it to the Gentile Church. James is the Anglicized form of Iakobos, which is a transliteration into Greek of the Hebrew Yaakov, the English equivalent being Jacob. It’s likely that as is the case with other New Testament names shared in common with TaNaKh (OT) characters, the English translators were attempting to prevent confusion between historical figures separated by time but equally important in the metanarrative of Scripture. Put simply, they wanted to avoid confusion between the Jacob of the Old Testament and Jacob the brother of Yeshua (Jesus). However, the confusion and disconnect that has resulted through the modification of names far out ways any perceived benefit in the attempt to mitigate mistaken identities between the covenants (Old and New). The line of a country song by Lyle Lovett comes to mind, “She wasn’t good, she just had good intentions…” I ask the reader (listener) to take a moment to consider how from the inception of the English translation of the Bible, the correct English equivalent naming of this New Testament book might have prevented a number of the misunderstandings the modern reader indulges based on the Anglicized title. This is also true of name modifications in other New Testament books. For example, using Jesus in place of Joshua, Jude in place of Judah and so on. Simple and intrinsic common ground is found instantaneously when we read the title of the present book of study as “Jacob”. We think straight away of the patriarch Jacob who became Israel and of his 12 sons who became the collective people of Israel, and of their descendants who remain to this day. We think of Jacob the brother of our King Messiah Yeshua (Jesus) and of his role in leading the early body of believers. And if we think these things our spirit is stirred to behold the continuity of the redemptive metanarrative of Scripture and of the fact that God has never forsaken His covenant agreement to redeem the Jewish people in the King Messiah Yeshua. Nor has He abandoned us to an un-discipled future. We are therefore blessed by the correct naming of the book because even before we read it, we are afforded insight into its greater meaning. On the other hand, if we read the title of this book as “James”, we have already failed to understand one of the key themes of the writing contained within it. We may well glean basic spiritual principles but we glean them devoid of the foundation upon which they are articulated. Thank God that by His Spirit in Messiah He is come to purify the bride of Messiah in our days and to reconcile us in righteousness, both Jew and non-Jew. It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah. The Human Writer: It seems clear, beyond reasonable doubt that the human writer or dictator of the book of Yaakov was Yaakov (James) the brother of Yeshua (Jesus) [Matt. 13:55; John 7:2-5; 1 Co. 15:7; Gal. 1:19, 2:9; Acts 12:17, 15:13, 21:18; Jude 1:1]. Yaakov either wrote the text himself or in the tradition of ancient Scripture, dictated it to a scribe (this latter option puts death any issues over the high form of Greek used). The text is dated approximately 48 to 60 CE. Yaakov would have written it before his death in 62 CE (Ant. 20.9.1; Eusebius, Hist. Eccl. 2:23). Those who claim that Yaakov could not have written this work because of its high Greek expression, and his lowly Galilean upbringing, are unable to overcome the following obstacles: Four men in the New Testament have the name Yaakov (James). The author of this letter couldn’t have been the apostle Yaakov, who died too early to be its author in 44 CE. Nor could the remaining two men have authored the work due to their stature and unnamed influence in the early body of believers, given the author confidently names himself presuming that he is known by believers throughout the known world of the time. In defense of Yaakov’s Galilean upbringing, it is ludicrous to presume that he was uneducated simply because he was from a rural area. Those scholars who make this claim are committing the same sin of hubris attributed to certain members of the first century religious leaders of Jerusalem. They neglect to consider that by making this assertion concerning Yaakov, they are by inference also making the same assertion in regard to Yaakov’s brother Yeshua. Yaakov was one of several brothers of Yeshua and likely the eldest of Yeshua’s younger brothers (Matt. 13:55). Initially Yaakov did not place his belief in Yeshua and even challenged Him, misunderstanding Yeshua’s person and mission (John 7:2-5). However, Yaakov later became an important leader of the early body of Messianic Jews:
Recipients: It’s not just wrong to conclude that this work was initially written to Gentile Christians, it’s antisemitism. The writer makes clear that the work is written to “The twelve tribes of Israel dispersed abroad” (Yaakov 1:1). Furthermore, the Hebraisms employed by the writer firmly establish its intended recipients as a believing Jewish audience. The Greek equivalent Hebrew title for God “Kyrios Sabaoth”, meaning “YHVH Almighty” is used, as are numerous Hebraic idioms, mashaliym (parables), and rabbinical teaching techniques such as derashot (comparative teachings) etc. While it’s true that the spiritual principles of the work can be applied by all believers, it’s nonetheless clear that believing Jews were the intended first recipients. We add to this the understanding that not only was this letter written to believing Jews throughout the known world, but more specifically therefore, to believing Jews throughout the various localized bodies of believers within the Ecclesia who were at that time spread throughout the known world. In other words, when the work was distributed, it was given to various believing communities of Jews and Gentiles but was addressed specifically to the Jewish believers among them. In the modern “Church” this would be considered “non-inclusive, not nice, divisive”, and yet here we have a work inspired by the Holy Spirit that had a very specific purpose in strengthening the early Jewish believers within the wider body, which by that time was becoming predominantly Gentile. It's interesting to note that the early fathers of the faith chose to place the two books specifically written to Hebrew believers one after the other in the New Testament Canon (Hebrews and Yaakov). Themes:
Translation: My translation is a convergent one which uses the three primary languages of the New Testament: Greek (oldest manuscripts), Aramaic (next oldest manuscripts), and Hebrew (a relatively modern translation made from the Greek text). All three primary languages are intended to be understood from a Jewish religious-cultural perspective given that the human writers of the New Testament, including Luke, are clearly Jewish, just as the human writers of the TaNaKh (OT) in its entirety, are Jewish. God chose to reveal His Word through the people of Israel, ethnic, religious, empirical. This requires humility, both for Israel and for those Gentiles who have received God’s gift of salvation and discipleship in the King Messiah Yeshua (Jesus), Redeemer of Israel and Savior to the nations. In presenting the combined meaning of these three languages my goal is to show that our trust is in the inerrant Creator and His Spirit, Who inspires the text, and not in language or human writers. To make the claim that language (any language, including Hebrew) is authoritative or superior in and of itself is to practice idolatry. Scripture is inerrant because God is inerrant. Even the perceived scribal errors so often pointed out by scholars, are subject to God’s order and are therefore inspired. There is no scribal error in the original texts that does not affirm and or illuminate the plain meaning. Therefore, we trust YHVH and acknowledge that all things are subject to Him. Key: [G] = Greek [A] = Aramaic (added when it differs from or illuminates the Greek and Hebrew texts) [H] = Hebrew Yaakov 1:1-15 (Author’s convergent translation from Greek, Aramaic and Hebrew) 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting, differing, contending one is like the surging wave of the sea, agitated and tossed by the wind. 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. Yaakov 1:1-15 (Line upon line) 1 Yaakov[H] (follower), a bond servant (doulos[G], eved[H]) of God (Theos[G], Elohiym[H]) and of the Lord (kurios[G], Adoneiynu[H]) Yeshua[H] (YHVH is Salvation, Jesus) Mashiyach[H] (Christos[G], Messiah, anointed one), to the twelve off shoots, tribes (phule[G], hashevatiym[H]) which are dispersed abroad among the peoples (diaspora[G], b’am’me[A], shebagolah[H]), rejoice in peace (chairo[G], s’lam[A], lish'lom[H]). 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. The writer names himself confidently, aware that he is known to the wider body of believers as both a leader of the Jerusalem council and the brother of Yeshua. Yaakov humbles himself as a “Servant who has bound himself willingly” to God and to “the LORD Yeshua the Messiah”. For Yaakov the brother of Yeshua this is a confession based on repentance , he has turned from his disbelief in Yeshua and has decided to submit to his older brother Yeshua’s person as both man and God with us, the promised King Messiah of Israel. Not only had Yaakov overcome familial pride of place as the next brother in line to the rule of his earthly family, he had also come to acknowledge that Yeshua is the manifest Word Essence and Substance (ha Davar emet) of God. Yaakov writes to his Jewish brothers and sisters dispersed throughout the known world and among the various bodies of believers in numerous cities and towns. We note that the great Rabbi Gamaliel, teacher of Rav Shaul (Paul the Apostle) [Acts 22:3] opens his epistle, which is recorded in the Talmud Bavliy in a similar way, writing: “To our brothers, inhabitants of the dispersion… great be your peace always.” -Rav Gamaliel, Talmud Bavliy, Sanhedrin 11.b Yaakov’s letter is specifically written to the “twelve tribes of Jacob (Israel) dispersed abroad among the Gentiles”. To say as some do, that the “twelve tribes of Israel” referred to by Yaakov are a reference to the Church, is to perpetuate the antisemitic and satanic lie of Successionist (Replacement) Theology. To you who say this, I say “Repent before it’s too late!” The conclusion to Yaakov’s greeting in Greek is not “greetings” as many mistranslate, but “rejoice!” The conclusion in both Aramaic and Hebrew is S’lam & Shalom, “peace, wholeness, wellbeing!” Working together the inspired languages remind the early Jewish believers to “rejoice in the peace, wholeness and well-being of the Prince of peace, wholeness and well-being.” Later in the text (v.4) the “well-constructed” nature of God’s peace is again alluded to. 2 Count (hēgeomai[G]) it all, individually and collectively (pas[G]), transcendent joy (chara[G], lesimchah[H]), brothers and sisters (adelphos[G], echay[H]) of mine (mou[G]), whenever (hotan[G]) trials (peirasmos[G]) continue to fall on you (peripiptō[G]) in a variety of ways, derivations, uncertainties (poikilos[G]), 3 knowing absolutely (ginōskō[G], sheyod’iym[H]) that the proving (dokimion[G]) of you all (humōn[G]) in the faith, belief, trust, assurance (ho pistis[G], emunat’chem[H]), is being performed, fully worked out, producing (katergazomai[G], liydeiy[H]) cheerful, continuing patience, endurance (hupomonē[G], savlanut[H]). 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. Yaakov tasks his fellow Jewish believers with numbering all their individual and collective experiences as transcendent joy in Messiah. Even their experiences of trial, in the many forms that trials come. These opening verses (v.2-3) address the trials of life in general as well as those trials faced by Jewish Messiah followers in particular. Whereas the latter verses which use the same Greek root refer to moral trials, specifically temptation to sin (v.13-15). In the counting of, paying close attention to, numbering, contemplating how God is outworking His perfect purposes in trials, the Jewish believers both individually and collectively are affirmed in “Knowing absolutely”. That is, having accepted the King Messiah, they have dispensed with the doubt of disbelief and view their trials as evidence of God’s redemptive purposes at work in their lives. This knowledge, which transcends mental prowess and is centred in the lev (core being), produces enduring patience because the Spirit of Messiah in them bears the fruit of limitless patience (1 Tim. 1:16). We note that there is an order to the maturing of the believer. Focusing on the person of Messiah in God precedes all else. Once focused we are able to see Messiah at work in all things and in all circumstances the evidence of God’s purposes becomes clear both within and beyond this fallen world. The unity of trust in Messiah and evidence in circumstances produces the fruit of cheerful and patient endurance. 4 And let the cheerful endurance, patience (ho de hupomonē[G], vehasavlanut[H]) work (ergon[G]) to perfect, complete, construct well, have result, echo in you (teleios, echo[G], sheleimah[H]) in order that (hina[G]) you may be (es[G]) brought to the perpetual goal, perfection, completion, being well-constructed, (teleios[G], sheleimiym[H]) and made whole, innocent (holoklēros[G], utemiymiym[H]), lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance] (en mēdeis leipō[G], kol-davar[H]). 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. The perfecting or completing of the patient endurance of the believer is said to be a perpetual action within time and space that echoes so as to be heard, witnessed, received by others and results in a rhythm of wholeness within the believer. The work of the Holy Spirit in us causes us to become well-constructed where we were in disarray and falling apart. He repairs and makes whole that which was damaged in us and returns us to innocence. We enter into a lifestyle that transcends this world while walking in it. We find that when others see us as lacking a great deal, we are in fact lacking nothing. Those who have Messiah Yeshua and are reconciled to God through His blood have received their role as sons and daughters of the King of the universe and are therefore heirs to all things in God. If then we have access to everything in God, we lack nothing. We note that the ancient Aramaic affirms what the Hebrew says “not lacking in all word, essence, substance (kol-davar)”. The Hebrew text is saying that having been redeemed by God through Yeshua we do not lack Yeshua, Who is the Davar, Word, Essence, Substance by which all creation is held together, in Whom all things exist and have their being (John 1; Col. 1:16-17). Therefore, it’s because we do not lack Yeshua that we are able to patiently endure in innocence. 5 But if certain ones (tis[G], veiysh[H]) of you leave behind (leipō[G]) wisdom (sophia[G], chochmah[H]), let him ask (aiteō[G]) being near in proximity (para[G]) from God (Theos[G], meiElohiym[H]), the giver (ho didōmi[G], ha-notein[H]) to all individually and collectively (pas[G], lakol[H]) abundantly, liberally, generously (haplōs[G], bin’diyvah[H]) and without reproach, defamation, chiding, bearing His teeth, deceit (oneidezō[G], hona’at[H]); and words, things, essences, substances (devariym[H]) will be given (didōmi[G], vetinatein[H]) to that person (autos[G], lo[H]). 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. We note that godly wisdom is essential. Not the wisdom of intellectual learning or that gleaned from life experiences, but the wisdom that emanates from God’s Spirit at work in us. This verse is directed at certain ones among the Jewish believers who lack such wisdom. The advice given is that in faith they should request the divine gift of wisdom from God, Who is eager to give such wisdom to His beloved children. They need not be afraid that God their Father will bear His teeth at them for asking or deceive them, because it is not in His character to do so. Thus, they can ask with confidence in Messiah for the wisdom present at the creation of the world in the mouth of the Word Essence Yeshua (Prov. 8:1-4, 22-31). We note that it is the words, essences, substances (devariym, pl. of davar [logos]) that God gives to the one who asks. Simply put, God will give the one who asks the manifest words of Yeshua, from Whom wisdom comes. “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB 6 Also (de[G]) he must ask earnestly (aiteō[G]) in faith, trust, having been persuaded (pistis[G], be’emunah[H]), without even one (mēdeis[G]) doubt, differing, contention (diakrinō[G], safeik[H]), for the doubting, differing, contending one (diakrinō[G], safeik[H]) is like (eikō[G]) the surging wave (kludōn[G]) of the sea (Thalassa[G], hayam[H]), agitated (anemizō[G]) and tossed (rhipizō[G]) by the wind (baruach[H]). 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting one is like the surging wave of the sea, agitated and tossed by the wind. The doubt being spoken of hear is not the doubt that is the counterpoint to faith, after all, within the fallen world faith cannot exist without doubt, rather it is the doubt that is defined as being in direct opposition to the will of God as heard in response to asking of God. The Greek “diakrino” translated as “doubt” means “to differ, contend”. Put as a simple question and answer conversation between the believer and God we could understand its use as follows: “God, we need provision of food for our community,” ‘I will give you food tomorrow in the form of quail and bread from heaven’, “No you won’t!” The doubter in this context is like a student who asks his trusted teacher for an answer to a difficult question, and upon receiving the answer, doesn’t like what he hears and responds, “No, that’s not right!” Furthermore, the student continues to oppose his teachers instruction. Therefore, we could read “For the disagreeable one who contends with God after receiving an answer to his request…should not expect that he will receive anything…” We note that Rav Shaul (Paul) uses similar imagery in his letter to the Ephesians: “14 [a]As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of people, by craftiness [b]in deceitful scheming;” -Ephesians 4:14 NASB Likewise John’s gospel informs us that if we have had an opportunity to receive the Messiah but have chosen to refuse Him, we stand condemned already. “16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 Yaakov challenges the believer to cry out for wisdom and when it’s given, to receive it without objection. “For if you cry out for insight, And [a]raise your voice for understanding; 4 If you seek her as silver And search for her as for hidden treasures; 5 Then you will understand the fear of the Lord, And discover the knowledge of God. 6 For the Lord gives wisdom; From His mouth come knowledge and understanding.” -Proverbs 2:3-6 NASB 7 For that person (vehaiysh[H]) should not expect (oiomai[G]) that he will receive (lambanō[G]) anything, word, essence, substance (tis[G], davar[H]) from the Lord (ho Kurios[G], mei’eit YHVH[H]), 8 Such a person is (anēr[G], iysh[H]) two-spirited [double minded] (dipsuchos[G]), unstable, inconstant, restless (akatastatos[G]) in all, [individual and collective] (pas[G], bekhol[H]) his (autos[G]) ways, roads, paths (ho hodos[G], derakhayv[H]). 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. The person who wants to argue with God’s answer to their request has proven their lack of true faith and should not expect to receive what they have asked for. Why? Because they have refused to receive it. Their doubt is not uncertainty, rather, as I have explained, their doubt is defined as rejection of God’s answer. The person in question is sitting on the fence. An Agnostic, neither believing or disbelieving. By inference Yaakov calls this person a disbeliever. The person in question is undecided in all areas of their life, in every path they take, in every decision they make, not listening to and walking in the direction of God but refusing His directives and doubting Him at every turn. The Midrash on Psalm 119:46 describes the double minded who are tossed around as being like those “who grasp the rope at both ends”, who choose both God (YHVH) and Ba’al (Chief Canaanite deity) [1 Kings 18:21], and therefore fail to obtain salvation. 9 Now the brother or sister (ho adelphos[G], ha-ach[H]) who is low, depressed, humble, cast down (tapeinos[G], hashapeil[H]) is to rejoice, praise (kauchaomai[G], yithaleil[H]) in his elevated position (hupsos[G], beromamuto[H]); 10 and the wealthy (plousios[G]) person in his lowly, humble, depressed, cast down position (tapeinōsis[G]) because like a flowering (anthos[G]) garden (chortos[G]) he will pass away (parerchomai[G]). 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. Yaakov now turns to a distinct but related matter. There is a connection between the double minded person blown about by the wind and the person who takes pride in their high position and worldly wealth. It’s the humble, even depressed and down trodden believer who should rejoice because God lifts up the humble (Psa. 147:6; Yaakov. 4:10). However, the one who is in a high position, being self-reliant and self-assured should consider himself lowly, humbled, depressed, because the temporal things he has placed his trust in will fade away like a seasonal garden, along with his very life. 11 For the sun (hēlios[G], hashemesh[H]) rises with its burning heat (kausōn[G]) and dries up (xērainō[G]) the garden (chortos[G]); and its flowers (anthos[G]) drop off (ekpiptō[G]) and the beauty [grace] (euprepeia[G]) of its face (prosōpon[G]) perishes (apollumi[G]); in this way (houtō[G]) also the wealthy person (plousios[G]), in the midst of his pursuits (poreia[G]), will be extinguished (marainō[G]). 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. The Sun in this mashal (parable) or drash (comparative teaching), is the greater power, a metaphor for God, and the garden along with its flowering plants are a metaphor for humanity. We note that it’s not wealth that is the problem but the pursuit of it. The pursuit of wealth is the love of mammon[G] (worldly things), and is therefore idolatry (1 Tim. 6:10). 12 Blessed, happy (makarios[G], ashreiy[H]) is a person (anēr[G], ha iysh[H]) who patiently endures (hupomenō[G]) under proofing, trial (peirasmos[G]); for once he has been accepted (dokimos[G]), he will receive the crown, moulded wreath (stephanos[G], ateret[H]) of life (zōē[G], hachayiym[H]) which the Lord (ho Kurios[G], YHVH[H]) has promised (epaggellō[G]) to those who love Him entirely (agapaō autos[G], leohavayv[H]). 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. For the follower of Yeshua blessing and happiness are measured in a transcendent way that is counter intuitive in this fallen world. In the believer patient endurance under trial produces blessing and happiness that go beyond circumstances. The one who endures by trusting in God is accepted and given a wreath (a Greco-Roman laurel given to a victorious athlete or military leader) of victory pertaining to life everlasting. This is promised to those who love God entirely. What does it mean to love God entirely? It means simply to listen to and do what He has commanded (John 14:15-31). When we place our belief in the Son we are accepted by the Father. The Hebrew text rightly understands the Greek Ho Kurios to refer to YHVH. 13 No one is to say when he is tempted (peirazō[G], ha-menuseh[H]), “I am being tempted (peirazō[G], menuseh[H]) by God (Theos[G], HaElohiym[H])”; for God (Theos[G], HaElohiym[H]) cannot be tempted (apeirastos[G], menuseh[H]) by evil, that which is worthless (kakos[G], bara[H]), and He Himself does not tempt (peirazō[G], yenaseh[H]) anyone. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. In this verse the Greek verb translated “tempted” refers specifically to temptations that test a person’s moral strength. God defines good, He cannot sin, lie, tempt etc. Therefore, while He allows human beings to choose whether they will give in to their fallen nature or resist it in Messiah, He Himself does not tempt, nor can He be tempted by evil. Additionally, it’s impossible to tempt the Creator of the universe in Whom all things exist. What could He be tempted with? Power? Wealth? Dominion? Those who claim that God is tempting them are impugning God’s character. It’s an act of blasphemy. In claiming that God is tempting them they are looking for an excuse for their wilful sin response to trial and or temptation. After committing sin I have often caught myself thinking, “What’s wrong with me?” This is an attempt to excuse myself. I am essentially saying, “I couldn’t help it, it’s in my nature.” This is a lie. We can help it, despite the fact that we have an evil inclination as human beings as followers of Yeshua, Messiah in us gives us the strength to resist evil by His Spirit. The question is not “What’s wrong with me?” I know what’s wrong with me. The question I should ask is “Why did I sin?” For the Messiah follower the answer is “Because in that moment you forgot who you are in Messiah. Repent, refocus, be the Messiah essential you. As Messiah followers, when we sin, we are deceiving ourselves into becoming that which we are not. In Messiah we have already passed from death into life everlasting (John 5:24). Put simply, when a Messiah follower sins he is acting against his nature (Messiah in him), whereas when a disbeliever sins he is acting according to his nature (yetzer ha-ra, evil inclination). 14 But each one is tempted (peirazō[G], yenuseh[H]) when he is under (hupo[G]) his own (idios[G]) lustful desires (epithumia[G], bata’avat[H]) being dragged away (exelkō[G]) and entrapped (deleazō[G]). 15 Then when the lusting (ho epithumia[G]) has conceived (sullambanō[G]), it gives birth (tiktō[G]) to sin, missing the mark set by God’s holiness (hamartia[G], cheit[H]); and sin (hamartia[G], ve’hacheit[H]), when it reaches its goal (apoteleō[G]), brings forth (apokueō[G]) the specific death (Thanatos[G], et ha-mavet[H]). 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. When we give in to temptation we have no one to blame but ourselves. Note that not only does Yaakov say that we should not blame God for our tempting, He also by inference says that we cannot blame Satan either. We give into sin when we wilfully choose to entertain temptation. For example, when a man looks at a woman and finds her figure attractive, he is not sinning, but if he is them tempted to think of having sexual relations with her he has a choice to make. If he chooses to turn away and seek the mind of Messiah he will avoid sin, however, if he chooses to dwell on thoughts of defiling that woman he sins. In this scenario it is the man who is responsible for his response to temptation. Likewise, when a woman hears a rumour from a friend, she is tempted to remember the details and pass it on to another friend, at this point she has a choice to make. If she decides to keep the rumour to herself and determines not to pass it on she has resisted temptation, however, if she gives in to the desire to gossip and passes on that information to others she sins. She is responsible for her decision in the face of temptation. God will hold each of us to account for our decisions regarding temptation. At the judgement we will not be able to say “The Devil made me do it”, or “It’s because I have a fallen nature” etc. The three stages in the progression of sin alluded to here: desire, sin, and death (v.15), reflect the temptations of both Eve (Gen. 3:6-22) and king David (2 Samuel 11:2-17). When temptation is entertained it becomes sin, a missing of the mark set by God’s holiness. When sin is manifest it produces death. When we practice a lifestyle of entertaining temptation and choosing to sin, numbing ourselves and choosing to be wilfully unrepentant, we will inevitably suffer the ultimate end of perpetual sin, that is the second death. This is why the Greek text very specifically says “and sin, when it reaches its goal, brings forth the specific death.” The writer is speaking of the second death, eternal torment (Matt. 10:28; Luke 12:5; Rev. 2:11, 20:6, 14, 21:8). The Good News is that in Messiah Yeshua we have been redeemed and are being sanctified so that overcoming in Him we need not fear the second death (Heb. 10:14). Sin gives birth to death, but “In outworking His will God the Father gave birth to us by Yeshua the word (Davar/Logos) of truth, so that we would be made into a certain type of first fruits among His creatures.” (v.18) “the person who overcomes shall not be hurt by the second death.” -Revelation 2:11 16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 NASB Copyright 2022 Yaakov Brown Those who make Torah the goal, miss the Goal of Torah (Ref. Rom. 10:4). Introduction:
By way of introduction, we must remind ourselves that the first century Messiah following Jewish recipients of this book continue to work out their faith in the shadow of the yet to be silenced temple and its decaying sacrificial system (the Book to the Hebrews being written prior to the destruction of the temple as evidenced by the present tense verbs used concerning the sacrificial practices of the Levites). At the time (approx. 60 C.E.) both the observant Messiah following Jews of the diaspora and those in the land (Roman occupied Israel) are yet to fully understand how Messiah has revealed the original heavenly temple, proving the earthly copy to be a passing picture of a greater atonement. The writer of the Book to the Hebrews, inspired by the Holy Spirit, uses the words of Jeremiah (31:31-34) to show that the Torah written on the hearts (inner being) of those redeemed by the New Covenant (a better covenant), is that part of Torah that is everlasting, while those parts of Torah concerning the temporal sacrificial system and the physical earthly tent of meeting are “decaying, becoming old, soon to disappear/be destroyed” (v.13). Becoming, meaning not yet obsolete. As we have already understood, the Torah remains as an indictment against sin until the end of the age, following which only the eternal parts of Torah remain. This is affirmed by the teaching of the King Messiah Yeshua. Those who manipulate or mis-qualify the meaning of nomos[G]/Torah[H] in the present chapter do so in a desperate attempt to hold on to those parts of Torah which the text clearly says are, “decaying, becoming old, soon to disappear/be destroyed”. In doing so they deceive themselves and their hearers, turning the gaze of Messiah followers away from Yeshua and toward the misuse of Torah, making the written Instruction an object of idolatry. Torah is good and the mitzvot (commandments) holy (Rom. 7:12), but the misuse of it is wickedness (Gal. 3:10-11). “So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV “For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP) “10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation) Those under curse seek to keep Torah, while those set free from curse in Messiah are kept by “the Torah of the Spirit of life in Messiah Yeshua.” The former covenant made weak by our sin, nonetheless points to the goal Yeshua and a better covenant that cannot be weakened by sin because the outworking of it is entirely reliant on Yeshua, Who was tempted and put on trial in every way that we are but remained sinless (Heb. 4:15), and Who, having conquered death is now seated in the right hand of God the Father ministering as our Great all existing, and everlasting High Priest. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 7 being: 27 Who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever. BOOK TO THE HEBREWS Chapter 8 (Author’s translation) 1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:40] 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] 9 Not like, according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed. HEBREWS 8 (line upon line) 1 Now (de[G]) concerning the things we have spoken (lego[G]) of (epi[G]) this is the sum, the primary principal, goal (kephalaion[G], sof davar hakol nishma[H]): we have (echo[G], yesh lanu[H]) such a high priest (archiereus[G], Kohen gadol[H]), Who sits (kathizō[G]) among, in, at (en[G]) the right (dexios[G], hakavod[H]) hand of the throne (thronos[G]) of the Majesty, Royal Glory (megalōsunē[G], hag’dulah[H]) in the heavens (ho ouranos[G], bashamayiym[H]), 2 a minister, servant (leitourgos[G], meshareit[H]) in the sanctuary, holy of holies (hagion[G], bakodesh[H]) and in the true, original (alēthinos[G], emet[H]) tent of meeting (skēnē[G], uv’mishkan[H]), which the Lord (Ho Kurios[G], YHVH[H]) pitched, fastened together (pēgnumi[G]), not (ou[G], ve’lo[H]) humanity, man, mankind, a man (anthrōpos[G], adam[H]). 1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, “Now concerning the things we have spoken of this is the goal” This refers to all the former things alluded to including Yeshua’s superiority to Moses, the Torah, the Levitical priesthood, and Melkiy Tzedek. All of the temporary things that have been expounded on are signs pointing to the goal (Rom. 10:4). “we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, in the heavens” The Hebrew euphemism “hag’dulah[H]” describes YHVH. (Psalms 110:1; Heb. 1:3, 13; 10:11-14). There are many thrones (Col. 1:16), but only one “throne of the Majesty”. The book of the Acts of the Shlichiym (Sent Ones, Apostles) records Yeshua standing at the right hand of God at the point of the Jewish martyr Stephen’s death (Acts 7:55-56). This does not mean that Yeshua is always standing (positionally speaking), rather it indicates His continued concern for and participation in the lives of His followers. Yeshua understood Stephen’s faithfulness unto death, stood to honour Stephen and subsequently (transcendently) met Stephen in Gan Eden (the bosom of Abraham/Paradise). The resurrected King Messiah is transcendent and unbound by time and space, everlasting just as He was from the beginning. 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. “a minister, servant in the sanctuary, holy of holies” The Greek text uses the plural form for “holy” and thus, conveys the heavenly holy of holies that is the original for the temporary shadow of the earthly holy of holies into which the Levitical high priest would enter once a year during Yom Kippur (the Day of Atonement). “in the true, original tent of meeting,” The Mishkan (Tent of Meeting) which Moses was instructed to erect (Exodus 25-31, 35-39), was a copy of the true, authentic, original heavenly Mishkan. Therefore, for the Messiah following Jew of the first century to place his focus on the temporary copy (at that time being the second temple, still in use) is for him to miss the point of that sanctuary (holy signpost) entirely. The Messiah follower is admonished to look to Yeshua and the heavenly Mishkan (Rev. 15:5) which the earthly sanctuary points to. Some seven hundred years prior Isaiah the prophet had a vision of the heavenly temple and prophesied it to Israel (Isaiah 6). Sadly, the orthodox Jewish focus on rebuilding the temple today, though in line with fulfilment of prophecy regarding the latter days, is nonetheless a practice of focusing on that which is passing away. Either knowingly or unwittingly those Jews today who place their hope in the re-establishment of the temple and sacrificial practices, are in fact hoping in vain. Messiah Yeshua is the means of our redemption and not the temporary blood of animals which were always a sign of the greater atonement of HaShem in Messiah. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV “which the Lord pitched, fastened together, not humanity.” The temporary Mishkan erected in the desert long before there was a temple in Jerusalem, was a visual and kinetic reminder of God’s desire to dwell with His people in perpetuity. Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)])," The emphasis here is on the fact that God is the One Who has created and established all things, and He alone is able to save. It is God Who pitched the heavenly Mishkan and God Who instructed Moses to build a copy as a sign pointing to it and its redemptive purpose. Human beings cannot claim to have constructed the holy place, nor can any human being claim to have the ability to save himself. This is especially important when addressing those first century Jewish followers of Yeshua who were returning their focus to the keeping of Torah (Instruction) rather than focusing on Yeshua the King Messiah and allowing God’s Spirit to outwork the Torah (Instruction) of Yeshua in them. While this is addressed to the Messiah following Jews of the first century, it is nonetheless a teaching applicable to all who believe. The Gospel imperative is self-evident. It is God Who saves through Yeshua and not human beings who save themselves. We receive Yeshua’s finished work and in doing so we acknowledge that our salvation is entirely reliant upon Him. Any gospel that teaches good works as the means of either faith or salvation is in direct contradiction to the Scriptures which teach that good works are the fruit of faith (being in Him precedes doing of Him). “7 in order that in the coming ages He might show the incomparable riches of His grace, practical love, unmerited favour, expressed in His kindness to us in Messiah Yeshua. 8 For it is by grace, practical love, unmerited favour, that you have been saved, through faith, trust, belief—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” -Ephessians 2:7-9 (Author’s translation) 3 For every (pas[G]) high priest (archiereus[G], Kohen gadol[H]) individually and collectively, is appointed (kathistēmi[G]) to offer gifts, both freewill offerings (dōron[G]) and sacrifices (thusia[G]); so it is necessary that this one (Yeshua) also have something to bring, offer (prospherō[G]). 4 Now if He were on earth, in the land (epi ge[G], ba’aretz[H]), He would not be a priest (hiereus[G], kohein[H]) at all, since there are those who offer the gifts according to the Torah (ho nomos[G]); 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. Those who claim that “Torah[H]” or “nomos[G]” in and of itself, simply means the specific instructions given to the priests must explain why the text reads “ho nomos[G]” (The Torah), “katorah[H]” (because of, according to The Torah). The instruction the priests follow is part of the Torah. Therefore, when the writer later refers to the Torah as “growing old, passing away”, he is not referring only to those aspects related to the priesthood, but to all of the temporal aspects of Torah. To say otherwise is to misunderstand the text both linguistically and contextually. As I have stated previously, this does not negate the eternal aspects of Torah, rather it means that our explanation of Torah must be qualified to meet the reality of its application. A myopic singular definition of Torah only serves to show how great our lack of understanding is, both as Jews and “Messianics”. As High Priest Yeshua ministers as the original reconciler reflected in the temporal earthly priesthood but offering a better sacrifice (Himself). 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; “Now if He were on earth, in the land,” At the time of the writing of this work Yeshua had ascended to the right hand of the Father (position of authority). He was not on earth, in the Roman occupied land of Israel. Also, when He was on earth He was not of Leviy and therefore not able to minister before the earthly altar. Simply put, the writer is saying, “If Yeshua were here right now (approx. 60 C.E.) He wouldn’t be offering Torah prescribed gifts because the Levitical priests (albeit some were apostate at that time) are offering those sacrifices and gifts as we speak…” Those who claim an original date of writing post destruction of the temple (70 C.E.) are left with an untenable argument based on the present tense reference to those who continue to offer the prescribed gifts and sacrifices of the Torah. Meaning, the temple sacrifices were still being performed by the Levitical priesthood (albeit partly apostate) at the time of the writing of this work. As I explained in my commentary on Hebrews chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek. Also, as stated in my commentary on Hebrews 7: The writer of the Book to the Hebrews is not at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place). Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising. We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood: “And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV 5 who serve (latreuō[G]) an imitation, copy, pattern, warning (hupodeigma[G]) and shadow, shade (skia[G]) of the heavenly things (epouranios[G]), just as Moshe[H] (drawn out one, resurrected one) was warned (chrēmatizō[G]) when he was about to make (epiteleō[G]) the Tent of Meeting (skēnē[G], hamishkan[H]); for, “See, heed, perceive (horaō[G], re’eih[H]),” He says, “that you make (va’aseih[H]) all things, individually and collectively (pas[G], kol[H]) by the pattern, shape, print, manner, fashion, figure (tupos[G]) which was shown (deiknuō[G], mare’eh[H]) to you on the mountain (ho oros[G], bahar[H]).” [Exodus 25:40] 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:9, 40] “who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things,” The writer stresses the point that the Levitical priests served, and at that time continued to serve at a sanctuary that was a copy reflecting the true heavenly Sanctuary. Reverent awe and respect for the holiness of the original is the reason Moses was commanded to be careful to precisely render that which God had instructed him to erect as a temporal sign pointing to the original. It was important that the Mishkan (Tent of Meeting) and the sacrificial practices point to the heavenly fullness of God’s redemptive purpose in reconciling humanity to Himself in Messiah Yeshua. 6 Yet now (nuni[G]) He has obtained (tugchanō[G]) a more excellent (diaphoros[G]) ministry, service (leitourgia[G]) to the extent that He is also the mediator, go between, reconciler (mesitēs[G]) of a better (kreittōn[G]) covenant (diathēkē[G], habriyt[H]), which has been enacted, made law, established (nomotheteō[G]) on better (kreittōn[G]) promises (epaggelia[G]). 7 For if that first (prōtos[G], harishonah[H]) covenant had been free of grounds for fault, defect, blame (amemptos[G]) no place (topos[G], makom[H]) would have been sought for a second (deuteros[G]). 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. The emphasis here is on qualifying the differences and not promoting the latter at the expense of the former. As explained, Messiah’s ministry does not supersede in the sense of doing away with the former, but is superior. It is crucial that the reader understand the continuity of Torah and new covenant in a way that does not do away with or alienate the former things that point to it. Some of those former things remain eternally while others are passing away. Overly simplistic interpretation of these verses has led to numerous false theological constructs at both extremes of the ecclesiastical debate (an unnecessary debate at that). We note that Messiah’s reconciliation through “a better covenant” has been made Torah (law, instruction), established on better promises, oaths which God vowed against His Own soul (Heb. 6:13). Yeshua’s mediation of the new covenant is better because it does what the temporary blood of animals could not. It is better because it is established on the oaths of God and not reliant on the ability of human beings to keep godly instruction. Those Messianic Jewish commentators who claim that the Torah of the new covenant spoken of in Jeremiah 31:31-34 is identical to that of Moses are in grave error. How can a Torah that indicts sin be established eternally (the new covenant is an everlasting covenant [Heb. 13:20])? If as the writer of the Book to the Hebrews says the former covenant is aging “old, decaying” and “soon to pass away” [v.13] (which is not a mistranslation as some falsely claim), how can it be eternal? Messianic Jewish zealots who follow the rabbinical misteaching that Torah (the books of Moses) is eternal in its entirety are with heart-breaking irony, submitting the Torah of the Spirit of Life to the false doctrines of men (Rom. 8:2). As I have said previously, there is no need for an indictment against sin in a world (olam haba, world to come, eternal life) devoid of sin. Therefore, the Torah of Messiah that is eternal will not (following the judgment) include those parts of the Torah of Moses which are now passing away “old, decaying” (v.13). Those who claim to be “Shomeir Torah” keeper of Torah, must consider these questions: 1.How are you keeping the mitzvot concerning the sacrificial system? 2.Are you bringing animals for blood atonement concerning your every sinful thought? 3.If you were able to do these things, are you certain that having atoned for every sin with the blood of animals, you will not have a sinful thought at any given point prior to death and therefore be separated from God’s holiness regardless of all your efforts? If one answers “I’m not able to” or, “no” to any of the above (the only possible answers of a human being speaking truthfully), then for that person to claim to be “Shomeir Torah” a keeper of Torah, is to lie (thus, breaking the command and proving that they are not Shomeir Torah). 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. This does not mean that the Torah (which Rav Shaul calls good and its mitzvot righteous and holy Romans 7:12) is at fault, but that fault was found in humanity’s inability to satisfy the requirements of Torah. This is qualified in the following verse. In both the Greek and Hebrew texts the word “place” is used in reference to the second and better covenant. This is important to the Jewish audience of this work. HaMakom (the Place), is a Hebrew euphemism describing the Temple Mount. The writer is alluding to the fact that the new, better covenant was always intended to be made, not on the temple mount but in that heavenly place (makom) for which the temple mount is an earthly shadow. Therefore, because the temporal sacrificial system of Torah would never fully atone for sin, and because fault was found in humanity’s inability to satisfy the requirements of Torah, another “place” makom (the heavenly holy of holies) was sought upon which to offer the eternal blood atonement of God Himself manifest as Imanu-El (with us God), the King Messiah Yeshua (our Great High Priest). With relation to HaMakom (the place), our forefather Jacob was given the revelation of Yeshua’s work of reconciliation in “HaMakum” the place, while his head lay on “HaEven” the stone (foundation, stone, location of the binding of Isaac, location of King David’s angelic revelation, and so on). Thus, long before the establishment of the temple, Jacob saw that in order for humanity to be reconciled to God (Jacob’s stairway, stairway from and to the heavens) there was need for atonement to be made in another “place” by a descendant of Jacob, that place being in the heavenlies, and that descendant being Yeshua the King Messiah, our Great High Priest. For further study regarding HaMakom (the place) please see my commentary on Genesis 28: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/god-is-in-this-place-genesis-28 8 For in finding fault (memphomai[G]) with the people, He says, “Behold, now, pay attention (idou[G], hineih[H]) days (hēmera[G], yamiym[H]) are coming (erchomai[G]), says the Lord (Ho Kurios[G], YHVH[H]), When I will bring about, make, fully fill, bring to its goal (sunteleō[G]) a new covenant (kainos diathēkē[G], briyt chadashah[H]) With the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) and the house (oikos[G], beiyt[H]) of Y’hudah[H] (praise), [Jeremiah 31:31] 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] This begins the writers exposition of Jeremiah 31:31-34 Some Jewish commentators claim that the context of Jeremiah’s prophecy denotes a return to Torah observance following the Babylonian exile, and while this may have happened in part through Ezra and Nehemiah, it did not happen to the extent prophesied by Jeremiah. In fact quite the opposite, the returning Jews did not continue in their initial devotion to Torah observance, and subsequently Israel once again fell short of God’s moral standard. Therefore, given our history as a people and the cyclical nature of Hebrew prophecy (multiple fulfilments), it is at best delusional and at worst desperate to claim that Jeremiah’s prophecy was fulfilled following the Babylonian exile, it certainly was not. In fact, Jeremiah’s prophecy is being outworked in the hearts of all who turn to God through Yeshua by faith through grace, perpetually first in the Jew and also continually for the nations. The ultimate expression of this prophecy finding its fullness in the now and yet fully manifest Kingdom of God (Olam Haba). “For in finding fault with the people” The grounds for fault with the first covenant was the fault of the people and not any fault of the Torah or the participation of God in that covenant. We must remember that a covenant is entered into by two parties. This is why in the previous verse the more general Greek word amemptos[G] is used, while in the present case the middle voice memphomai[G] points directly at the ones in whom fault was found with regard to their inability to keep the former covenant. “When I will bring to its goal a new covenant” Like the pattern for the Priesthood of Yeshua, the new covenant precedes the Mosaic covenant, or why is the new covenant being brought to its goal? “With the house of Yisrael[H] and the house of Y’hudah[H]” We note that the new covenant, like the former covenant, is made with chosen, ethnic, religious, empirical Israel (descendants of Jacob), with all Israel and in the house of Judah through the King Messiah, the Greater Son of David. This covenant is accessible to all through the Jew Yeshua, however, it is made with Israel (the descendants of Jacob) and with Judah (both ethnic designations reflecting the continued redemptive purposes of God regarding His chosen people). 9 Not (ou[G], lo[H]) like, according to (kata[G]) the covenant (ho diathēkē[G], khabriyt[H]) which I made with their fathers (patēr[G], avotam[H]) On the day (hēmera[G], bayom[H]) I took them by the hand (cheir[G], veyadam[H]) To lead (exagō[G]) them out of the land (ho ge[G], me’eretz[H]) of Egypt (Aiguptos[G], Mitzrayim[H]); For they did not continue (emmenō[G]) in My (mou[G], et[H]) covenant (diathēkē[G], be’riytiy[H]), And I did not regard them (ameleo[G]) [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord (Ho Kurios[G], YHVH[H]). [Jeremiah 31:32] 9 Not like, according to the covenant which I made with their fathers On the day I took them by the hand To lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] The Mosaic covenant gives grounds for finding fault in those who were tasked with obeying it because it is an indictment against sin that is impossible for a human being devoid of God’s strength, to keep. The new covenant which the former covenant points to is different because it is reliant on God’s strength of will and not on the weak will of human beings. This is why the LORD qualifies Israel’s inability to keep the former covenant by saying “they did not continue in My covenant.” The differences in the Septuagint and Masoretic texts need not be contentious. If the Septuagint (which predates the Masoretic text) is the better rendering then it is consistent with God turning His face away from those who wilfully reject Him (Isaiah 59:2). On the other hand, if the Masoretic text is the better reading, then the allusion is to the broken heart of God as spurned Husband. Both understandings are consistent with one another. Therefore, it is a false choice that asks as to choose between the two. They are convergent and true, inspired by the Holy Spirit, to Whom all language submits. 10 For this is the covenant (ho diathēkē[G], habriyt[H]) which I will make with the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) After those days (hēmera[G], yamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): I will put My instructions (nomos[G], toratiy[H]) into their minds, understanding, inward parts, (dianoia[G], bekirbam[H]) And write, inscribe (epigraphō[G], ekh’tavenah[H]) them on their hearts, core being, inner person (kardia[G], lebam[H]). And I will be their God (Theos[G], Elohiym[H]), And they shall be to Me a people (laos[G], liy le’am[H]). [Jeremiah 31:33] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] “This covenant which I will make with the house of Israel” Having promised to make the new covenant with the house of Israel and the house of Judah, which is how Israel as a whole went into Babylonian captivity (as a divided people), God now confirms the reunification of all the tribes subsequent to the exile. The new covenant will be made at some point following the return of all the tribes to the land of Israel. This of course happened in the first century C.E. when Yeshua initiated the new covenant through His sacrificial death and resurrection, being that with few exceptions (and then symbolically) a covenant (related to cutting) is made through blood. The Hebrew text of Jeremiah 31:33 does not say, “I will put My Torah” in the sense of the entire Torah of Moses but, “I will put toratiy my instructions”. If Jeremiah had intended us to understand “the Torah” (Books of Moses) as a whole he would have written “Ha Torah sheliy” or simply “Ha Torah”. This is significant because the instructions of God written on the core being of the one who receives the new covenant are everlasting (Heb. 13:20) but the Torah of Moses in its entirety is not. “Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Yeshua, that great Shepherd of the sheep,” -Hebrews 13:20 (Author’s translation) To say otherwise (as many “Messianics” are so fond of) is to misrepresent the text of both Jeremiah and the Book to the Hebrews, and the very nature of the Gospel itself (it is Good News because it solves the problem of the bad news). Even if Jeremiah 31:31-34 teaches that the new covenant puts the entire Torah of Moses on the inner being of believers, it must teach it with the knowledge that only those parts of Torah that are eternal will remain following the judgement. Once again, properly understanding Torah (a feminine word meaning instruction) requires us to properly qualify its use, contextualise its use and confirm its intended meaning in light of the wealth of Scripture. A myopic Torah of Moses view of the word Torah and its implications shows a tragic disregard toward both its ancient Biblical and modern rabbinical usage. Torah can mean: a. Books of Moses b. A specific instruction or set of instructions within the Books of Moses c. The entire Hebrew Bible d. All Jewish teaching including Mishnah, Gemara, Talmud, Zohar, Shulchan Arukh. And with regard to the New Testament, Torah (nomos[G]) is qualified using words like “spirit”, “sin and death” and so on. “the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2] In Messiah through one sacrifice we have been made perfect (outside of time and space: the eternal aspects of Torah) and are being made holy (within time and space until the judgement: the temporary passing instructions of the Torah indictment against sin) [Heb.10:14]. Ultimately the Torah of the Spirit of life points us to a return to knowing only good, just as Adam and Eve did prior to taking and eating the knowledge of good and evil. One who knows only good need not be instructed to do good, because good is inherent in that one’s nature and is the fruit of every action. Therefore, all parts of the Torah of Moses that concern indictment against sin or admonishment to good deeds will be redundant in the Olam Haba (world to come: a world devoid of sin), and as the text of this chapter goes on to say, “the first covenant is old, decaying” (v.13). Thus, the Torah of the Spirit of Life in Messiah Yeshua carries the eternal aspects of the Torah of Moses (authored by Yeshua) but does not carry the indictment against sin included in the Torah of Moses beyond the judgement seat of Messiah in God. Those who make Torah the goal, miss the Goal of Torah (Rom. 10:4). 11 And they will not teach (ve’lo yelamdu[H]), each one his neighbour (plēsion[G], rei’eihu[H]), And each one his brother (adelphos[G], achiyv[H]), saying, ‘Know, understand, learn, comprehend (ginōskō[G], de’u[H]) the Lord (Ho Kurios[G], YHVH[H]),’ For they will all, individually and collectively (pas[G], kolam[H]) know, see, perceive (eidō[G], yedu[H]) Me, From the least (mikros[G], lemiktanam[H]) to the greatest (megas[G], gedolam[H]) of them. [Jeremiah 31:34a] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] This refers to those who enter into the new covenant, and, in context, refers to the redemption of the entire remnant of ethnic-religious Israel (the descendants of Jacob) [Romans 11:25-32]. The order of the giving of the new covenant is important. It is given to the house of Israel and Judah, to all Jews through the Jew Yeshua and the nations have access to it only through the Jew Yeshua. It follows that if the Torah (Instruction) of God is written on the centre of our being in Messiah Yeshua, that we will have no need of exterior Torah instruction from other new covenant receiving human beings in order to know what is right and wrong, or how we should outwork our faith in Him (Halakhah). This makes the ludicrous arguments entered into by so called “Messianic” over which parts of Torah should be kept and by whom and which festivals are obligatory and which aren’t, and whether it’s evil to worship God on Sunday or should all believers keep the Shabbat, and do Gentiles have to keep kosher and bla, bla, bla… utterly foolish spiritual masturbation! The text itself is an indictment against such nonsense, it says “And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’!!!!!” On the other hand, this does not apply to non-believers who have either not yet heard or have wilfully rejected the new covenant. The context denotes those who have had past tense, the new covenant Torah written on the centre of their being. 12 For I will be merciful, forgiving (hileōs[G], eslach[H]) toward their unrighteousness, iniquity, perversion (adikia[G], la’avonam[H]), And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34] 13 When He said, “new covenant, (kainos[G], briyt chadashah[H])” He has indicated that the first is old, decaying (palaioō[G]). Now (de[G]) whatever is decaying (palaioō[G]) and growing old (gēraskō[G]) is about to (eggus[G], karuv[H]) disappear, pass away, be destroyed (aphanismos[G], kitzah[H]). 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34] Because the blood of animals could not perpetually atone for sin, the sins of Israel were always before God (brought to mind). With regard to the new covenant however, the blood of the King Messiah Yeshua the Son of God atones for sin once for all eternity. Therefore, what God has utterly removed He no longer brings to mind, and this, in Messiah, means we are perpetually right with God in perfect love relationship. 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, pass away, be destroyed. Many “Messianics” try to manipulate this text, jumping through semantic hoops they seek to make the text say what it does not. They do what the Scripture warns against, changing the meaning of words to reflect their opposites, teaching the doctrines of men as if they were the Torah of God. All in a desperate attempt to defend a Torah that needs no defence and pursue a shadow that is “old, decaying” and “about to disappear”. As the Scripture clearly teaches and as I have consistently affirmed, the Torah of Moses, authored by Yeshua in God, serves as an indictment against sin in the present age: it is a sign pointing to its Goal, Yeshua, the King Messiah and Great High Priest of Israel and all peoples. Those parts of it that address the fallen world will cease at the judgement according to the words of Yeshua Himself: “18 Amen, amen, in truth, in truth, I tell you, until heaven and earth pass away, not the smallest letter or mark shall by no means pass away from the Torah until all things come to pass.” -Matthew 5:18 TLV The key to understanding this correctly is the word “until”, which means that these things will happen and the Torah (that part of it which indicts against sin) will pass away (just as the Book to the Hebrews teaches). Heaven and earth will pass away, and all things will come to pass (Isa. 34:4; Matt. 24:35; Luke 21:33; Rev. 6:14; 20:11; 21:1). Therefore, Yeshua is saying that the Torah indictment against sin will remain only until the judgement, after which, in the sinless world to come, there will be no need for it. Ironically many use this same verse to promote a focus on law keeping, when what it actually teaches is that… “10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation) In Messiah we are set free from the curse of the indictment. Rather than seeking to earn God’s love through Torah observance we are gifted the new covenant in Messiah’s blood which brings us into the eternal security of God’s love through God’s redemptive work. Thus, Messiah in us outworks His Torah. We no longer seek vainly to do for God, rather we walk in Messiah and our doing comes from God. For further study and deeper understanding please read my book Do Less, Be More: https://www.amazon.com/Do-Less-Be-More-Verses-ebook/dp/B07J2NFDQ7/ref=sr_1_1?dchild=1&keywords=Do+Less+Be+More+Yaakov+Ben+Yehoshua&qid=1628215161&sr=8-1 Copyright 2021 Yaakov Brown Regardless of how early one sees evidence of a rapture theology within Church writings, the deciding of this issue must rest on the inspired Word of God and what is written in it. 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 Ha-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 (harpazo[G], gathered, taken away) in the clouds (of the presence: nephele[G] Ex. 13:21), to meet the Lord in the (open) air (aer[G]): and so shall we ever be with the Lord.” -1 Thessalonians 4.15-17 (Author’s Translation from Greek text) 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 Ha-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 Ha-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[G] “clouds” denote the sky. In fact, unless otherwise qualified i.e. “the clouds of the sky” (Matt. 26:64), the word nephele[G] (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[G] is used by the Septuagint (Greek OT) to translate the Hebrew anan[H] (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 1 Thessalonians 4.15-17. Nor does the use of the Greek word aer[G] “air” denote the sky. In fact this Greek word refers specifically to the breathable air of the lower atmosphere. The Greek lexicon states that aer is “particularly the lower and dense air as distinguished from the higher and rarer air”, so not the sky but the breathable air close to the earth. 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), but a taking away in a cloud like the events describe in Exodus which describe Israel being lead to safety by the cloud (nephele[G]) of God’s presence. 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.” -1 Thessalonians 4.15-17 (Author’s translation from Greek text) 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 HaShaliach (Paul the Apostle [Sent One]) 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[H] (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 (Tablets) accompanied by the great blast of the shofar [Ram’s Horn] (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, chosen, empirical). 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 C.E. Rapture, as it is popularly understood, is nowhere to be found in this so called “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 (Jesus). 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. We pray “Your will be done on earth as it is in heaven” according to His instruction, and not “Your will be done in heaven alone far 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 the righteous, 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 answers, "Where ever the body is, there will the birds of prey be gathered together." The Greek aetos[G] 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 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 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 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. The Appearing of the Son of Man “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. Citizenship in Heaven “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 (as members of the Heavenly Kingdom which will descend). 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 as proof by “Rapture” proponents, 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 2020 *Previously published as "Rapture? What Rapture? Deconstructing the Rapture Construct" Copyright 2019 Yaakov Brown Water into Wine (John 2:1-11):
Introduction: The wedding in Cana and the miraculous sign of the water being turned to wine appears at first glance to be a party trick, a fanciful form of entertainment, and for those who detest wine and prefer an unfermented faith, a miracle of water into grape juice, albeit a far less miraculous transformation. However, Yeshua is no magician, nor is He a performer or a people pleaser, and both the Greek and Hebrew words for wine mean fermented grape juice, that is, alcohol. So what is this miracle all about? After all, one would think that Yeshua’s first recorded miracle would carry some significance outside of “Wow, we haven’t seen that done before”. In fact, the miracle of water to wine has deep significance beyond the plain action described in the text of the Gospel of Yochanan. It links Yeshua to creation itself, to the miraculous work of Moses, and symbolically reveals Yeshua’s vicarious, sacrificial blood. All this, at a wedding banquet that prefigures that great wedding banquet at the end of the age, the wedding supper (Rev. 19:7, 9) of the “Lamb of God Who takes away the sin of the world” (John. 1:29). Joh 2:1 And in the day, the third (uvayom hashliyshiy[H]) there was a marriage festival (gamos[G]Chatunah[H]) beginning (ginomai[G], haytah[H]) in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake of the harp, [region]); and the mother (meter[G], eim[H]) of the (tos[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) was in that place (ekei[G]): NB: Cana is approximately 7.9 km north of Nazareth. This would have been approximately 1 ½ hours walk. Yeshua spent His middle years in Nazareth. “Cana of Galilee” Is a town assigned to the tribe of Asher (Joshua 19:28). Cana meaning reeds and Asher meaning Happiness. “In the third day” (uvayom hashliyshiy), could refer either to the third day following the day that the disciples of John (the Immerser) first meet Yeshua, or to the third day of a week, that being comparable to Tuesday in the modern western calendar. It is also a figurative prophetic reference to the resurrection of the King Messiah Yeshua. If it refers to the third day of the Hebrew week, there is a significant inference. The third day of the week is that day of the created order where “God saw that it was good” twice (Genesis 1:10, 12). As a result it is thought to be a day of twofold blessing. The Hebrew chatunah (Marriage) is interesting in that the Hebrew groom, chatan having been joined by the Hebrew bride kalah (arusah, betrothed), enters a binding commitment of love that is named by a feminine form of the masculine noun chatan (groom), that being chatunah. In other words, the bride joins with the groom and takes on his character. “The mother of” Yeshua’s mother Miriyam (Mary) is never mentioned by name in the Gospel of Yochanan (John). It seems that Yochanan shares his sense of intimate connection to Yeshua with his understanding of Yeshua’s special connection to His mother. It is to Miriyam that Yeshua says “Woman here is your son” and to Yochanan He says “Here is your mother”. “25 Near the execution tree of Yeshua stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Yeshua saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Precious Woman, here is your son,” 27 and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.” -John 19:25-27 Thus, those whom the author sees in this way need not be mentioned by name because they are known to the intimate circle of his audience. This is still further evidence that this gospel was initially intended for a Jewish audience and only by extension to the gentiles being saved throughout the Roman empire of the latter first century CE (AD). “The Yeshua” It is interesting to note that while the more recent Hebrew text available does not have the definite article in conjunction with Yeshua’s name, both the Greek and Aramaic texts do. Meaning that the Jewish author, writing in Greek, clearly intended that this Yeshua be seen as exceptional. Thus, “And the mother of the Yeshua was in that place”. Keeping in mind that Joshua (Yeshua, Yehoshua) was an extremely common Jewish name in the first century CE (AD). Therefore, there may well have been several of the 1200 guests who were named Yeshua (Yehoshua, Joshua). Marriage in Judea and Galilee in the first century CE (AD): There were some differences between the Jewish marriage customs of Judea and the Galilee during the first century CE (AD). Religious laws were codified in order to establish correct practise for Jews living in the land at that time. "There are three countries (regions), for the celebration of marriages; Judea, the country beyond Jordan, and Galilee;'' -Misn. Cetubot, c. 13. sect. 10. T. Hieros. Cetubot, fol. 36. 2. Therefore, these three distinct tribal regions of Jews were obligated by Jewish religious law to marry among themselves. If a member of one group married a woman from outside of the group she was not obliged to leave her region and go with him. This is consistent with the Torah requirements regarding the passing on of land as an inheritance to the respective tribes. "They do not bring them out from city to city, (i.e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.'' -Bartenora in ib. "In Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.'' -Talmud. Bab. Cetubot, fol. 12. 1. Joh 2:2 And both Yeshua[H] and His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were called by name (kaleo[G]) to the marriage festival (gamos[G]Chatunah[H]). The Greek “kaleo” denotes the receipt of a person by name, and or the receiving of the person’s name and identity. A deep form of welcome that infers either familial relationship or close friendship. Therefore, it is likely that the families who were celebrating this wedding knew Yeshua and His disciples personally. They were either related to Miriyam (Mary) or Yosef (Joseph) [now deceased] or were close friends of the family. Certainly, at very least Yeshua was known to the family through His mother and thus His disciples would have been invited in connection to their newly found spiritual teacher and Rabbi. “Yeshua and His disciples” These being Andrew, and the John (other disciple, not John the Baptist), who followed Yeshua, Simon Peter, Philip, and Nathanael, all of whom were from the Galilee region. Therefore, five of Yeshua’s disciples were present along with His mother and brothers, Yaakov (James), Yosef (Joseph), Yehudah (Judah) and Shimon (Simon) [Mark 6:3; Matthew 13:55-56]. Including Yeshua this makes a total of ten free Jewish men present. Ten being a number of fullness and completion, wholeness and restoration, renewal and well-being. This is significant given that according to Jewish Law 10 free Jewish men (a minyan) were required to be present at the blessing of a bridegroom. “They do not bless the blessing of bridegrooms, but with ten principal and free men; and the bridegroom may be one of the number.” -Maimon. Hilch. Ishot, c. 10. sect. 5. Pirke Eliezer, c. 19. Shirhashirim Rabba, fol. 9. 3. Aside from the plan circumstances in which Yeshua was a guest and not the bridegroom, we non the less note that figuratively speaking the bridegroom of the body of believers (Yeshua) was among their number. Joh 2:3 And when they were behind in the supply of (hustereo[G]) wine (oinos[G], yiyn[H]) the mother of the (tos[G]) Yeshua[H] [A] said to Him, “They have no wine.” The Greek “oinos” is yet another Hebrew/Aramaic transliteration into Greek. The Hebrew word is “yiyn” and is used to describe the fermented juice of grapes. Wine is a symbol of blessing in both ancient and modern Judaism, thus a lack of wine is symbolic of a lack of blessing or is otherwise seen as a sign that the blessing has run out. Whatever role Yeshua’s mother played at the wedding banquet, she is almost certainly serving as a direct aid to the banquet master, who was likely a close relative. There is a beautiful correlation here. Miriyam is servant both to the banquet master of this wedding and to her own Son Yeshua, the Son of the banquet Master of creation (YHVH). Just as she serves, so she offers Yeshua and opportunity to reveal His service. He is after all the Servant King Messiah (Isa. 53). In this ancient Jewish cultural setting it would have been seen as a disgrace to the families of both bride and groom had the wine run out before the festivities had been concluded. Therefore, the remedying of this situation was of great importance to Miriyam (Mary). Joh 2:4 The (Ho[G]) Yeshua[H] [A] said to her, “What have I to do with your doings (soi[G]) precious woman (gune[G])? [Alt. Hebrew reading: mah-liy valach ishah[H] What of Me and to/for you woman?] My hour, season, time (hora[G]) is not yet arrived (heko[G]) [Alt. Hebrew reading: itiy adayin lo-ba’ah[H] With Me what is yet to be is not come.” The Greek gune in this context refers specifically to a woman relative, wife, betrothed, mother etc. “Precious woman” is a phrase used throughout the Gospel of John as a precursor to a revelation to those women dear to the heart of the Messiah (4:21; 19:26; 20:13,15). “What have I to do with your doings precious woman?” This is a Hebrew idiom from the Tanakh which has been translated into Greek in order to convey a uniquely Hebrew perspective. It is clear that the author knew his primary readers (Jews) would understand it without explanation, and he intentionally fails to clarify its meaning for any later gentile readers. This is because some of the food of the gospel is first and foremost for the children of Israel (Jews, ethnic, religious, empirical, chosen) [Matt.15:26]. The phrase in question is used throughout the Tanakh in different contexts to mean, “What do we have in common?”, “Why are you involving me?”, “Don’t tell me what to do!”, “Why are you turning to me?”, “Your concern is not my concern.” In this case the idiom is employed as a gentle rebuke that seeks to illuminate for Miriyam the importance of Yeshua’s timely revelation of His manifest glory and ultimate goal. None the less, HaShem (YHVH) had always intended for this to be Yeshua’s first miraculous sign, and Yeshua knew this. He did not give in to His mother’s request as some foolishly suggest, rather He helped His mother understand the true significance of her request. Thus Yeshua obeys the will of His Father (YHVH) and proceeds to do what He had always intended to do. “With Me what is yet to be is not come.” Meaning, “The full revelation of my redeeming work and identity awaits its perfect timing.” Therefore, while Miriyam was hoping for Yeshua to be fully recognised for Who He truly was on the occasion of this wedding, He was making sure she understood that His actions at the wedding would be a mitigated revelation that would point to the perfect hour (time) of His vicarious death and resurrection unto glory, resulting in eternal life for all who would receive Him. Joh 2:5 His mother said to the servants, “Whatever He says to you, do it.” This is one line of motherly advice that every believer should take heed of. Miriyam was approximately 44 years old at the time of these events. Miriyam’s response to Yeshua’s gentle rebuke is one of submission, respect and honour. A carnal mother would have rebuked her son and said to him, “Do as I say” but Miriyam the mother of Yeshua is a devote worshipper and lover of God. Thus she turns to the servants and says, “Do whatever He says”. We note that Yeshua’s mother Miriyam (Mary), who had treasured in her heart that which she had understood of His identity, none the less, does not respond. Rather, like a Yiddish momma, she simply turns to the servants and directs them to obey her son. In doing so Miriyam shows that she understands that while Yeshua’s time of sacrificial death (Luke 2:19, 34-25, 51-52) has not yet come, His time to launch his miraculous ministry has. We must remember that when Yosef (Joseph) and Miriyam had brought the new-born Yeshua to the Temple for consecration, the righteous man Simeon had spoken directly to Miriyam about Yeshua’s destiny: “Then Shimeon blessed them and said to Miriyam, his mother: ‘This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.’” -Luke 2:34-35 Miriyam had listened to and watched Yeshua grow and treasured both Him and His role as redeemer of Israel (Luke 2:19, 51-52). Therefore, the account of her conversation at the wedding in Cana does not show that she misunderstands Yeshua’s appointed time, to the contrary, her response shows that she understands perfectly and in spite of what she knows will lead to her own great loss, she none the less makes it possible for the people of Israel to begin to understand the fullness of God’s purpose of redemption made manifest in Yeshua, her precious, beloved and treasured son. Joh 2:6 And there were set in that place (ekei[G]) six stone (lithinos[G]) water vessels (hudria[G], kadeiy-even[H]), according to the purification, cleansing, washing rituals, judgements, regulations (mishpat[H]) of the (Ho[G]) Judeans (Ioudaios[G], Ha-Yehudiym[H]) each capable of containing 75 to 115 litres. According to Jewish tradition stone jars can be cleansed if made impure but jars made of clay must be destroyed (Lev.6:28; 11:33). It is interesting to note that stone vessels of this kind have been found in a quarry near Nazareth which dates to the first century CE. Additionally, the Greek word tekton, which is translated carpenter in most English Bibles can refer to any kind of labourer, craftsman, or artisan, including a stone mason. Therefore, it is quite possible that both Yosef (Yeshua’s father) and Yeshua (initially as apprentice to His father) were in fact stone masons (Matt.13:55; Mark.6:3). Thus, Yeshua Himself may have made the stone vessels that were present at this wedding in Cana, at the quarry outside of Nazareth, where He spent the majority of His pre-ministry years. “Six stone water vessels” Stone (earth) and water, the elements present at the beginning of creation (Gen.1:1) are present in the six stone vessels, which are themselves representative of the six days of creation. Therefore, figuratively speaking Yeshua as the Creative Word (John 1:1) begins the ministry that will bring about a renewed creation with a sign that speaks of how the renewed creation will come about. That is, through the shed blood of the King Messiah. “According to the purification, rituals, of the Judeans” Refers to Judeans by religion as opposed to Judeans by location or ethnicity, although, for the most part those who were Judean by ethnicity were also at least under the religious instruction of the Judean religious authorities in Jerusalem. The Galileans, who were Jewish by ethnicity but did not necessarily keep all the same sectarian rituals as the Judeans, had none the less provided for the religious rites of their fellow Jews from Judea and may share some of those rites with their brothers and sisters. The ritual washing vessels in this case were most likely used for the washing before meals, a tradition that makes its way through history to the modern rabbinical practise of Netilat Yadaiym (The cleansing of the hands). This practise is likely very similar in form to that of the first century CE (AD) practise. What this tells us is that the wedding was attended by Jews from both Galilee and Judea and that the couple, contrary to extrabiblical Jewish legal custom, may have been a mixed Jewish couple, one Galilean (Of Asher – Cana) and one Judean (Of Judah). “Each capable of containing 75 to 115 litres” In total the six jars were capable of holding approximately 600 litres of water. If we estimate that each guest used the 300 – 500 millilitres of water necessary to perform Netilat Yadayim, we can safely say that there were a minimum of 1200 guests at the wedding. It is no wonder then that there was a wine shortage. Joh 2:7 The (O[G]) Yeshua[H] [A] said to them, “Fill entirely (gemizo[G]) the water jars (hudria[G]) with water (mayim[H]).” And they filled them entirely, up to the brim.” In order for something to be filled it must first be emptied. This means that those attending the wedding festival were devout Judean Jews and observant Jews from the Galilee and Nazareth, many of whom had performed ritual washing (Netilat Yadayim) using the water in the stone vessels before eating at the wedding feast. This filling is figurative of the fresh living water that Yeshua would fill creation with (John 4:14). We note that this sign is given following the account of John the Immerser (John 1:33) speaking of the Messiah bringing a tevilah (Immersion, baptism) in the Spirit that perfects the tevilah (Immersion) of water. Both the beginning of creation and the beginning of Yeshua’s miraculous signs allude to the mikveh (gathering of waters, immersion pool), and to tevilah (immersion). Joh 2:8 And He said to them, “Draw out now (nun[G]), and carry (phero[G]) it to the master, the great one (architriklinos[G], el-Rav[H]) of the feast.” And they carried it. “Draw out now” No sooner had the vessels been filled with fresh water, that they were straight away poured into wine jugs and transported to the master of the banquet. This miraculous sign happened instantaneously, in the same way that the Nile had been turned red by the command of Moses. We note that Yeshua made a presentation to the lord of the feast, of the fine wine that had resulted from His work. This is of course figurative of the presenting of His own blood before the Lord of All things (YHVH). “The great one of the feast” The Greek architriklinos (Master of Festivities) is a compound title made up of three words: arche meaning beginning, origin, tria meaning three, and klino meaning to recline, rest, the declining of the day. It is a description of a dinner bed, or three couches connected and used for feasting and thus becomes a noun describing the master of ceremonies at a banquet. However, it is also a figure for the unity of God, Who begins all things (arche), is three and One (tria), and Who offers rest and reclining at the declining of time, to all who receive His Son (klino). Interestingly, the Hebrew text calls the master of the feast “El-Rav” The Great One”, Rav being the root for Rabbi. Joh 2:9 When the master, the great one (architriklinos[G], el-Rav[H]) of the feast had tasted the water (hudatos[G], mayim[H]) it had become wine (oinos[G], yiyn[H]), and he had not seen the place it had come from: (but the servants who drew the water knew;) thus, the great one (architriklinos[G], el-Rav[H]) of the feast called the bridegroom (numphios[G], chatan[H]) It is impossible to think of a modern scientific explanation for this miraculous sign. Water does not become wine through any instantaneous process, nor is it feasible to suggest that this was simply diluted wine made from some deposit of wine in the base of the jars because the master of the banquet himself states that it is the best of wines, a fine, full bodied wine incomparable to the weaker wines served up to that point. We note that only Yeshua’s mother (who possibly told His brothers and relatives), the disciples with Him and the servants, knew what had taken place at this point. Metaphorically speaking there is a miracle (sign) that only the servants, followers, and relatives of Yeshua know, that being the salvation that comes through His vicarious death and miraculous resurrection. To others the wonderful transformation of those being saved is seen publicly as the “finest wine” which is saved for last. While still others are not even invited to the Wedding Banquet. “The great one of the feast called the bridegroom” The bridegroom would have been seated with the bride in a prominent place. Therefore, the calling out of the bridegroom would have been seen by all. Figuratively, Yeshua is called by the Father to be honoured before all creation. Joh 2:10 And said to him (bridegroom), “Every (individual) man (human being) first sets out the excellent, precious, surpassingly good (kalos[G], ha-tov[H]) wine (oinos[G], yiyn[H]); and when people have become drunk (methuo[G]), then that which is worse (elasson[G]): but you have taken care, attended to matters carefully, reserved, kept (tereo[G]) the excellent, precious, surpassingly good (kalos[G] ha-tov[H]) wine (oinos[G], yiyn[H]) until this moment (arti[G]).” Yeshua’s first sign prophetically prefigures the unsurpassable value of the last sign of His earthly ministry, that being His death and resurrection. We note that the bridegroom had no idea of what had taken place (at least, not at this point). “Every man first sets out the good wine; and when people have become drunk, then that which is worse” A drunk man cannot appreciate the fine qualities of superior wine. Therefore, common sense dictates that the good wine should be served first at a time in proceedings when it can be appreciated, and later, for those who have drunk too much, the cheap wine is served. “but you have taken care, reserving the good wine until this moment” Yeshua has produced the best wine last for a reason. The fact that the wine had run out indicates that many of the guests must have been over drinking, many, but not all. Those who had become drunk would now be given the fine wine produced by Yeshua but would be unable to appreciate it, while those who had been drinking responsibly would have been free to enjoy the superior wine to the fullest. Based on his assessment of the wine we know that the master of the banquet was one who had drunk responsibly. Likewise Yeshua’s mother and disciples. It is also possible that the servants who had not been drinking but serving, were later afforded the opportunity to drink of the fine wine, not having indulged in irresponsible drinking because of their commitment to service. Therefore, we conclude that the wine was appreciated by the sober but went unnoticed by the drunk. This is a figure for the Gospel, where the blood of Messiah is received as the sweet fragrance of salvation to those being saved and as the stench of death to those being lost (2 Corinthians 2:14-16). Joh 2:11 This beginning, origin, first (arche[G], reishiyt[H]) of (O[G]) the signs, wonders, miracles (semeion[G], ha-otot[H]) Yeshua[H] [A] did in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] [circuit], Yam Ha-Kineret[H] Lake of the harp, [region]), and manifested, made known, made visible (phaneroo[G]) His glory, splendour, brightness, opinion, judgement, view (doxa[G], kevodo[H]); and His disciples, religious students, followers (mathetes[G], talmidim[H]) believed, had faith, trusted, were persuaded, accepted the truth (pisteuo[G], ya’amiynu[H]) in/on Him. “This beginning, origin, first of the signs, wonders, miracles” The Greek “semeion” (miracle) equates to the Hebrew “ot” which is the same word used to describe the signs and wonders that God performed for Israel through Moses and the prophets. This was the first of seven miraculous signs that each showed how the created order submitted to the authority of Yeshua (2:1-11; 4:43-54; 5:1-9; 6:1-5; 9:1-41; 11:1-44), the seventh sign showing Yeshua’s authority over the grave. Additionally the turning of the water to wine at Cana is the first of a total of 37 public signs (miracles) which are recorded in the gospels. We add to these: 1. the miraculous birth of Yeshua, 2. the sign of His death on the tree, and 3. His miraculous resurrection and we come to the sum 40, a number symbolizing fullness and new beginning. A number closely associated with the prophet Moses. By turning the water into wine Yeshua emulated the first public sign (miracle, plague) performed by Moses via his proxy Aaron (Moses brother), that being the turning of the waters of the Nile to blood (Exodus 7:19-20). We note that this first public sign of Moses (Following the consuming of Pharaoh’s snakes) began the 10 plagues against Egypt (Double Distress) and was the beginning of Israel’s journey to freedom through the blood of the Passover Lamb. Thus, Yeshua showed Himself to be the One Who Moses had prophesied would come: “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” The Lord said to me: “What they say is good. I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 (NIV) The first public sign of Moses was a plague, the first public sign of Yeshua was a symbol of redemption and healing from the greatest of plagues (sin and death). The Torah brought the indictment against sin, the vicarious sacrifice of the Author of the Torah (Yeshua) brings atonement and freedom from the indictment of the Torah (cf. John 1:17). Both the first sign of Moses and the first sign of Yeshua were the inauguration of a process that would lead to the death of the first born. In the case of Moses, to the death of the firstborn of Egypt (double distress), and in the case of Yeshua, the death of the First Born Son of God Himself. The former being the means of physical freedom, the latter being the means of eternal metaphysical freedom. If we are not to be judged we have no need of salvation. Therefore, judgement is necessary in order to qualify redemption. Where Moses’ miraculous sign brought judgement against the enemies of God, Yeshua’s sign prophesied the means by which the enemies of God might be redeemed. And, just as the Passover Lamb delivered Israel from physical slavery, so too the “Lamb of God” would deliver Israel from spiritual slavery. It is no coincidence therefore, that the following verses of John 2 (v.13) speak of the Passover, for that is exactly what this first miraculous sign of Yeshua was pointing toward. In summation, the miracle of the water turned to wine uses the symbolism of creation and the first public miracle (sign) of Moses to present to Israel the One (Yeshua) Who brings the redemptive means by which the sin affected creation can be cleansed and reborn as a new creation.
John’s gospel began by illuminating the creative Word of God Yeshua and continued through chapter one to allude to the Immerser Yochanan, whose immersion (ritual washing) is one of repentance. Now in the opening account of chapter two, in the miracle (sign) of the wedding at Cana we see the creative Word (Yeshua) of God present at a wedding festival. We see six stone jars, which, unlike clay kilned jars, are not of man-made material (Yeshua may well have literally made the stone vessels present at the wedding at Cana). We recall the stone (rock) which is cut out and will destroy the wicked kingdoms of humanity, establishing His rule over all things, as referenced to the prophetic dream of Nebuchadnezzar (Daniel 2:34, 44-45).The six jars are the six days of creation and the stone (rock, earth) and water are the base elements of the created order of our world (Genesis 1:1-2). Therefore, the Word (Creative voice of God, Yeshua), Who was in the beginning with God (John 1:1) commands that the stone jars be filled to the brim with water on the third day (v.1), and in stone and water He creates wine, just as God created the grape vines on the third day (Gen. 1:10-13) following the creation of the Cosmos, heavens, earth and water, and prior to the creation of humanity. The water from the jars for ritual cleansing had been used to purify the body but could never purify the soul, spirit, conscience, being. Yeshua fills the same jars with new water, His living water, and turns the notion of temporary purification (physical washing) into a symbol for the blood (wine) that will bring a cleansing which will rid the soul, spirit, conscience, being of impurity forever. That is, the blood of His own vicarious, sacrificial death, shed for many. This wine (blood) is presented before the Master (God the Father) of the wedding Banquet (Of the Lamb) and it is The Master (YHVH) Who says of this wine (blood), “you’ve saved the best for last”, in other words, the temporary blood (wine) of animal sacrifice and the temporary cleansing of water is now eclipsed by the all sufficient blood (wine) of the Messiah Yeshua, Who perpetually pours out the mayim Chayim living waters of His life into the lives of others. Yeshua Makes a Whip (John 2:12-25): Joh 2:12 After this He (Yeshua) went down to Kafar Nachum[H] (Village [atonement] of comfort Capernaum), He, and His mother (meter[G], eim[H]), and his brethren (adelphos[G], echayn [achim] [H]) and His disciples, religious students, followers (mathetes[G], talmidim[H]): and they continued there for only a few days. Capernaum is not south (down) of Cana, rather it is “down” in the sense of terrain. NB: Capernaum is 38 km north-east of Cana and is known as the town of both Peter and Yeshua. It would have been approximately 7 ½ hours walk from Capernaum to Cana. Yeshua was born in Bethlehem, brought up in Nazareth and He preached in Jerusalem but spent the majority of His time during His public ministry years in Capernaum. It is thought that when the Bible speaks of Yeshua’s “own city”, it is referring to Capernaum (Matt. 9:1). It is interesting to note that the Comforter (Yeshua) spent much of His public ministry living in the village of comfort (K’far Nachum). We note now for the second time that Yeshua’s earthly father (step father as it were) is not present with His mother and the family. It is highly unlikely that Joseph (being a righteous man) had divorced his wife (or we would hear of it elsewhere), therefore, it seems that between the age of 12 (Luke 2:41-52) and the beginning of Yeshua’s public ministry (age 30) His earthly father Joseph had passed away. Joh 2:13 And the Holy convocation of the Passover (Pascha[G], Chag ha-Pesach[H]) of (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans was at hand (eggus[G]), and Yeshua[H][A] went up upon, made aliyah (anabaino[G], vaya’al[H]) to Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness), NB: Jerusalem is 163 km south-west of Capernaum. This would have been approximately 35 hours walk, or a day and a half’s journey. “The Passover of the Judeans” means that it was the Passover sacrifice performed according to the Temple rites upon the Temple altar as commanded by God for when Israel entered the land of Israel (The Temple being in Jerusalem of Judah). Prior to Israel’s entry to the land the Passover sacrifice was made outside of Israel and the Temple mount. The Samaritans practiced the Passover sacrifice (in direct violation of Torah) on Mt Gerizim. An issue that Yeshua addressed directly with the Samaritan woman at the well (John 4:4-42). The Passover of the Judeans also infers a practice that had additional customs associated with the Biblical command, customs that the Judean religious leaders had added. Regardless, Yeshua came to share in the Passover observance in Jerusalem along with all those Jews from throughout the known world who regularly made Aliyah for the Regalim (three going up festivals: Pesach, Shavuot, Sukkot). Regalim is from the Hebrew root “rega” meaning to wait, thus these festivals were known as the three times when all Israel waited on the Lord together in His Holy City Jerusalem, where He had placed His Name. It is no coincidence that the miracle of the water to wine occurs directly prior to the sacrifice of the Passover, which is the very thing that the symbolism of the miracle reveals. Therefore, having been called the “Lamb of God Who takes away the offence of the world” and having shown how His blood would become the finest wine of redemption, Yeshua now goes up to Jerusalem to the Passover celebration that has prefigured His coming for millennia. Joh 2:14 And came upon, found, discovered (heurisko[G]) in (en[G]) the temple (hieron[G], vamikdash[H]) salesmen, barterers (poleo[G]) that sold oxen and sheep and doves (yonah[H]), and the money brokers (kermatistes[G], porteiy ha-kesef[H]) sitting in fixed abode (kathemai[G], yoshviym sham[H]): This same incident is recorded in Matthew 21:12-27, Mark 11:12-17, and Luke 19:45-20:8 where the emphasis differs slightly. In John’s account Yeshua emphasises the need for the temple to be purified so that His own Jewish people might worship God in purity. Thus the author quotes Psalm 69:9. This makes sense, given that the author of the Gospel According to John sees the Jews as his primary audience. Whereas, the focus of Mark’s Gospel for example, is on rebuking the false witness that these practices exhibit to the nations. Therefore, the author of Mark’s Gospel quotes a different verse from the Tanakh (OT), “My house will be called a house of prayer for all nations’ (Isaiah 56:7). But you have made it a den of robbers (Jeremiah 7:11).” While the accounts are very similar the overturning of the tables is recorded at the end of Yeshua’s ministry in the other gospels rather than at the beginning as in the present text. This means that Yochanan the author of the Gospel According to John, either changed the chronology to suit his narrative and theme, or, more likely, that Yeshua turned over the trading tables in the Temple a second time in the latter days of His ministry. This is consistent with the fact that the accounts of the synoptic Gospels are thematically different from that of John. Therefore, when He first turned over the tables Yeshua was showing Israel (ethnic, religious, empirical, chosen) the need for the purification of the temple, whereas, nearing the end of His ministry He placed the emphasis on how the apostate worship of Israel was causing the nations to stumble. It is interesting to note that the Mark 11:12-17 account has Yeshua cursing the fig tree prior to the events that took place in the temple courts. Later that fig tree had withered. We recall that Nathanael had been called from under the fig tree which represented the place of Torah study and the fruitfulness that should come from it, however, there were those who taught in the seat of authority who had made the fig tree (metaphorically) fruitless. Unlike Nathanael, who was “A true Israelite in whom there is no deceit”, many of the Torah scholars and teachers among the Judean religious leadership had made their fig trees fruitless through teaching “the rules of men”, and thus were cursed by Yeshua so that the tree of their false teaching might not bear fruit in the future. “In the Mikdash (temple)” means inside the temple area itself, and does not refer to the outer court of the gentiles which is not considered part of the temple proper (Yet further proof that this is a separate, earlier event of similar nature). The selling and bartering of religious goods is most likely to have occurred in the court of the men of Israel which is located just prior to the court of the priests where the sacrifices are offered on the altar. Based on the Greek text we can deduce that the sellers and money changers had fixed abodes there. Simply put, they weren’t coming and going, rather they had set up semi-permanent tables and booths from which they sold their merchandise, changed money for interest into the temple shekel, and generally profited from those who had come from afar to observe the regalim festivals. Pilgrims making Aliyah (going up) were obligated by the Torah to pay the Temple tax by way of the official half-shekel (Exodus 30:11-16). Joh 2:15 And when He had prepared, constructed, fashioned (poieo[G]) a scourge, whip (phragellion[G]) out of individual cords [bound together] (schoinion pas[G]), He drove, cast (ekballo[G]) them all (kulam[H]) out of the temple (hieron[G], ha-mikdash[H]), and the sheep, and the oxen; and poured out, sent flying, spilled abroad (ekchuno[G]) the changers' of small coins (kollubistes[G], Maot[H]), both the small coins (kerma[G]) and the tables (trapeza[G], ha-shulchaniym[H]) were overturned, destroyed (anatrepo[G], yahapokh[H]); “And when He had fashioned a scourge out of individual cords” This task would have taken a minimum of 30 minutes and probably up to an hour to complete. Yeshua maintained His Godly anger (Yaakov 1:20) over this period of time and focused on the creative task of making the whip out of numerous leather cords bound at the base and knotted at the ends, designed to draw blood. This was not the foolish instantaneous reaction of an angry man, rather it was the contained, premeditated, disciplinary action of the Spirit filled King Messiah. It is utterly foolish therefore, to claim that Yeshua was a pacifist (non-violent resistance). Just as the gospel is perpetually first for the Jews (Rom.1:16), so to the discipline of God is perpetually first for the Jews (Rom.2:9), and the coming glory of God’s Kingdom will be first for the Jews (Rom.2:10). He disciplines the ones He loves (Proverbs 3:12; Hebrews 12:6). The use of the Greek kollubistes (changers' of small coins) in place of kermatistes (Money brokers) which is used in the previous verse, is intentional. It refers to changers of even the smallest coins, meaning that every defiled item down to the least, was dispersed and driven out of the temple complex by the King Messiah Yeshua. The Greek anatrepo is more forceful than simply overturning (as in many English translations), it carries the sense of destruction. Yeshua did more than simply overturn the tables, He stomped them into pieces, such was His anger concerning the defiling of His Father’s House. The phrase “Gentle Jesus meek and mild”, while not entirely untrue, has none the less, become a lie of omission on the tongues of many believers. Therefore, we are reminded by the Gospel of Yochanan, that Yeshua has already come as a meek Lamb to the slaughter but He is now resurrected and will return as the warrior King Messiah, destroying the tables and wealth of God’s enemies and restoring righteousness and truth to the temple mount. Joh 2:16 And said to those that sold, bartered over (poleo[G]) doves (yonah[H]), “Take these things away; do not make My Father's (pater[G]) house a house of merchandise, trade, an emporium, a market place (emporion[G]).” Joh 2:17 And His disciples (talmidim[H]) remembered that it was written, “The zeal (zelos[G] kinat[H]) for Your, the (ho[G]) house (oikos[G] beiytecha[H]) has eaten me up, consumed me (katesthio[G achalateniy[H]).” “Kiy-kinat Because jealousy beiytecha for Your House achalateniy eats me, burns me up, vecherpot and the scorn, blaspheme, taunt, defying chorfeycha that has scorned, blasphemed, taunted, defyied You nafelu has fallen alay upon me.” -Psalm 69:9 We note that the so called “uneducated” am ha-aretz (people of the land, common people) disciples (talmidim) of Yeshua, were in fact very well versed in the Torah, Prophets and Writings of the Tanakh. The Scripture that they had recalled further illuminates the context of this incident at the temple. “I am a foreigner to my own family, a stranger to my own mother’s children; for zeal for your house consumes me, and the insults of those who insult you fall on me.” -Psalm 69:9-10 (NIV) Yeshua’s disciples understood that this scripture was being enacted in all its prophetic fullness, right before their eyes. This psalm of David was written at a time when he had been scorned by his own people and treated as a foreigner because of his zeal for God’s House (Temple), and all that entailed. Joh 2:18 Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) answered and said to Him, “What sign (semeion[G], ot[H]) will you show, expose to our eyes (deiknuo[G]), seeing that you do these things?” It was believed (And rightly so), that according to the Tanakh, the Messiah when He came, would manifest signs and wonders like those of Moses and Elijah. The question of the religious leaders was not wrong in and of itself but the motivation behind their question sought to disprove Yeshua’s identity as the King Messiah. Thus, it is in large part because of their evil intent that Yeshua answers the way He does in the following verse. Joh 2:19 Yeshua answered and said to them, “Destroy, loose, unfasten, unbandage (luo[G]) this temple (naos[G], heiychal[H]) and in three days I will arouse, raise it up (egeiro[G]).” The word for temple here is the Greek naos rather than the formerly rendered hieron. Where hieron refers to the sum of the temple precinct courts, naos refers to the temple proper, the Holy place and the holy of holies. Likewise, the Hebrew text uses heiychal (sanctuary, holy place & holy of holies), rather than mikdash (temple precinct). We note that this chapter began “On the third day…” Joh 2:20 Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) said, “This temple (naos[G], heiychal[H]) has been constructed over a period of forty six years, and wilt You arouse, raise it up (egeiro[G]) in three days?” It seems logical that men looking at literal earthly objects would conclude a physical meaning related to the temple itself in Jerusalem. The construction of Herod’s temple had begun in approximately 20-19 BCE (BC). The two years of preparation in construction is probably not included in the estimate of the religious leaders, which means that these events probably too place about 28 CE (AD). This confirms the view that the gospel writer is speaking of the first of two occasions where Yeshua turned over the tables of the money changers. In fact, the construction of the temple complex was not completed until 64 CE (AD) by Herod Agrippa, just six years before the Romans destroyed it. Joh 2:21 But He had spoken of the temple (naos[G], heiychal[H]) of His body (soma[G]). Joh 2:22 When therefore He was aroused, risen (egeiro[G]) from the dead (nekros[G]), His disciples, religious students (talmidim[H]) remembered that He had said this to them; and they believed, trusted, were confident in (pisteuo[G], yamiynu[H]) the Writing (graphe[G], katuv [ketvi] [H]) and the word (logos[G], davar[H]) which Yeshua had spoken. “The Temple of His body” being an intimate correlation to the temple of God. In both cases the Greek and Hebrew texts use the same word to describe the Holy place at the centre of the temple precinct “they believed in the Writing” Both the Greek graphe and the Hebrew katuv (ketvi) mean writing, written thing. Where others translate “scripture” it is more accurate to translate “Writings”, referring specifically to the third section of the Tanakh (OT) called the Ketuvim (Writings) which includes the poetry books [(Psalms, Proverbs, and Job), the Megillot, or Scrolls (Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther), and some of the books of prophecy (Daniel), and history (Ezra, Nehemiah, and I and II Chronicles).] Joh 2:23 Now when He was in Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness) at the Passover (Pascha[G], Chag ha-Pesach[H]), on the festival day (heorte[G], be’chag[H]), many believed, trusted, were confident (pisteuo[G], yamiynu[H]) in His Name (onoma[G], besh’mo[H]), when they saw the miracles (semeion[G], ha-otot[H]) which He did. “The festival day” refers to the day of the Passover sacrifice called the Chagigah (Festival offering). The miracles being referred to are those performed during this same period in Yeshua’s early ministry as recorded in the other gospels. “Many believed in His Name, when they saw the miracles which He did.” Many outside of Yeshua’s circle of family and disciples believed in Him based on the signs He was doing, signs like those of Moses and Elijah, which was what had been expected of the Messiah by the Jewish people. Like the three thousand at Shavuot (Pentecost) and the many thousands more among the Jews who believed both before and after His death and resurrection, it was this remnant of Israel (ethnic, religious, empirical, chosen) who were the first to receive Yeshua, and His gospel continues to be first for the Jews (Romans 1:16). Joh 2:24 But Yeshua did not commit, entrust (pisteuo[G], he’emiyn[H]), himself to them, upon which (al-asher[H]) he knew all (yada et-kulam[H]), Joh 2:25 And did not need the testimony (martureo[G], le’eidut[H]) of a man (iysh[H]) of humanity (anthropos[G], al-ha’adam[H]): for He knew (yada[H]) what was in, among (en[G], mah-bekerev[H]) humanity, the man (anthropos[G], ha-adam[H]). “But Yeshua did not entrust himself to them, upon which he knew” At this point in His ministry those who believed Yeshua was the promised Messiah would also have held tightly to the prophecies of His dominion over Israel and the nations. Therefore, they would have been eager to make Him King on the throne of David and see Him physically defeat the Roman empire and bring about the Messianic reign promised in the Tanakh (OT). Knowing this, Yeshua did not entrust Himself to the plans of human beings (cf. Matt.16:23; Mark 8:33). His time to rule and the Messianic age had not yet come, He must first suffer and die for all humanity. This reflects the gentle rebuke made to Miriyam earlier in the chapter (v.4). “Did not need the testimony of a man: for He knew what was in, among humanity” The second Adam Yeshua knew intimately the nature of the first Adam and his progeny (Humanity). It was not the approval or validation of human beings he sought but the honour and glory of the Father to Whom He submitted all things. Had Yeshua given in to the human desire to promote Himself, He may well have become King and victor over Rome, but at the cost of the damnation of all humanity. Yeshua was not afforded the luxury of error and repentance. He had come to be Holy, just as the Father is Holy. He would endure all things that a human being must endure but would remain sinless for the sake of all humanity. “4 Therefore, since we have a Kohen Gadol great high priest who has passed through the heavens, Yeshua the Son of Elohim, let us hold fast our confession. 15 For we do not have a Kohen Gadol high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet remained without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” -Hebrews 4:14-16 Copyright 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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