Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. Introduction:
There are numerous doctrinal ideas and spiritual principals alluded to in this chapter that apply to all believers regardless of ethnicity. However, it is important to continue to remember that the recipients of this work are first century Jewish believers and not Gentile believers. Therefore, words and phrases like “covenant, called, elect, eternal land” etc. are ethno-religious phrases that have a certain meaning to Torah observant Jews and in particular first century Jews. For both the ancient and modern Gentile reader there are fewer obstacles in the way of understanding the eternal atonement of Yeshua because for the most part the Gentile audience does not understand the temporal (present age) sacrificial system of Torah as a primary, even intrinsic part of cultural religious practice (of course this is now also true of rabbinical Judaism to some extent). The first century C.E. Messiah following Jew on the other hand is wrestling with how the then functional temple cult converges with a belief that Yeshua is the singular ultimate sacrifice Who fulfills and is the goal of all the sacrificial requirements of Torah, to the point of revealing the heavenly Tent of Meeting (Mishkan) and the origin of the redemptive work of God. To view this text only through the revisionist lens of universal application is to misunderstand it. With this in mind we must be intentional in seeking to understand how the Jewish recipients of this work in the first century C.E. are viewing this teaching and what it might have meant for them by way of application (halakhah). The Book to the Hebrews 9:1-10:18 explains that the new covenant is of eternal effect and is better than the former covenant of the Mosaic Torah because Yeshua the Great High Priest offers His eternal Spirit infused blood before the face of God in the original Holy of holies of the heavenly realm, thus, He atones once for all who will receive Him and need not offer sacrifices for Himself and others daily because He remains without sin, having died to secure the covenant and having been raised to life everlasting in order to apply it to all who believe. Therefore, Yeshua gives access to the heavenly Holy of holies to all who believe. NB: The section of the Talmud Bavliy called Seder Kodashiym (Order of Holies) addresses the many aspects of the Mosaic sacrificial system and the daily Temple practices of the first century C.E. as a reflection of Mishnaic Law. 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 8 being: 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. BOOK TO THE HEBREWS Chapter 9:1-14 (Author’s translation) 1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. 6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God? HEBREWS 9:1-14 (line upon line) 1Now truly, indeed, (men[G], b’emet[H]) the first (protos[G], harishonah[H]) covenant (habriyt[H]) had regulations, judgements, righteousness (dikaiōma[G], hayu diyneiy[H]) for divine service (avodah[H], latreia[G]) and the earthly sanctuary, [a holy place in the land] (kosmikos hagion[G], umikdash ba’aretz[H]). 2 For the first (protos[G]) tent of meeting (skēnē[G], Mishkan[H]) was prepared, built, ordained (kataskeuazō[G]) in which was the menorah[H] (luchnia[G]) and, the table (trapeza[G], shulkhan[H]), and the exposed bread, bread before the face (prothesis artos[G], lechem hapaniym[H] alt. uma’arechet halechem[H]); this is called the Holy Place (hagion[G], kodesh[H]). 3 And after (meta[G]) the second (deuteros[G]) curtain (katapetasma[G]) there was a habitation (skēnē[G]) which is called the Holy of holies (hagion hagion[G]) alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. Having already been told that the earthly sanctuary was a copy of the original heavenly Sanctuary, it is now pointed out that the covenant connected to that same earthly replica had certain regulations that were carefully followed out of holy awe for the God Who commanded them through Moses His servant. We are also told that the purpose of these regulations was to direct Israel, through her priests, in “Divine service”. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. By way of pretext, both the Mishkan (Tent of Meeting) and the Mikdash/Heiykhal (Temple) consisted of an outer court (which is not mentioned in this passage), a holy place, and the Holy of holies (Exodus 25-31, 35-40). 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)]). Mikdash (Temple) is used in Exodus 25:8 to describe the Mishkan and is therefore synonymous with both the Mishkan and the later temples. Etymologically it is a composite word made up of “mi” (from) and “kadash” (sanctify), thus, from God comes the means of sanctification through blood atonement which makes reconciliation to and permanent dwelling (right relationship) with God possible. Heiykhal (Temple) is the most commonly used noun for the temple and can mean, “temple, palace, hall, sanctuary” etc. It is thought to be derived from the root yakol meaning, “to prevail, overcome, endure, have strength”. Thus, we overcome in God (the meaning of the ethnic noun Israel). The Holy Place: The articles described here were all situated in the holy place of the Tent of Meeting and were still in use in the holy place of the second temple at the time of the writing of this Book to the Hebrews (though at the time of the second temple they were replicas of the original articles). Menorah – (7 branched golden lampstand) The Menorah is described in detail in Exodus 25:31-40. It stood on the south side of the holy place (Exodus 40:24), and was kept burning day and night. The Talmud Bavliy Menachot 28b, a tractate of Seder Kadoshiym states that the menorah stood 18 handbreadths/palm widths (three common cubits) high, or approximately 1.62 metres (5.3 ft). Menorah is probably derived from the words nir (flame, light), nahar (stream, river), nahara (light, daylight), thus, the composite form minhara meaning “Place of light river” becomes menorah. The symbolism of the menorah is almost uncontainable, and considering the God it points to, not surprisingly so. Being a complex unity of seven connected branches, seven flames fed by pure olive oil and kept perpetually lit, the menorah (place of light river) is a representation of the manifest light presence of God, Hak’vod HaShem (Biblical Hebrew) or Shekhinah (Talmudic Hebrew). The oil used to fuel it is representative of the Ruach HaKodesh (Holy Spirit). Therefore, it is a symbol of the sevenfold attributes of God (Isaiah 6:1-5) and is also connected to the seven days of creation through the all existing light from which creation begins (Genesis 1). There are many other figurative meanings that are too prolific to note here. Shulkhan – (Table) The Table of the exposed bread stood on the north side of the holy place (Exodus 40:22) [approx. 0.8m H x 1m W x 0.5m D]. Shulkhan is from the root shalakh meaning “send, extend, direct, spread out” and with regard to shulkhan by implication, means to spread out a meal. The symbolism of the table is also rich. The essential meaning relating to its firm construction of Acacia wood is connected to the shoot of human offspring. Acacia wood is hardy and grows in the Sinai desert among other places. The gold covering symbolizing royalty, and ultimately deity. Thus, the table on which the bread before the face is placed can represent the King Messiah Yeshua, the root out of dry ground (Isa. 53:2) crowned in glory as Divine King (John 1:1; 10:30-33; 20:28, Rev. 1:8, Matt. 28:20; John 2:24-25; Phil. 2:6-11; 3:21). Messiah carries on His shoulders the hope and redemption of the twelve tribes of Israel, which are ever before the face of God. Lechem Hapaniym – (The Bread before the Face) The recipe and presentation of the showbread and its use is detailed in Leviticus 24:5-9. Two rows of six unleavened loaves (matzot) were placed side by side representing the twelve tribes of Israel. These loaves were to be eaten by the high priest Aaron and his sons. The loaves were made from ingredients offered to God by the tribes of Israel and were to sit exposed on the north side of the holy place and before the curtain of entry to the holy of holies. The loaves were placed at the beginning of each Shabbat. The incense censer was used to sprinkle incense on top of the bread before the face. The same incense was burned on the incense altar (Lev. 24:7; Num. 7:14). 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. The writer makes a clear distinction here between the holy place (v.2) and the holy of holies where the ark of the covenant once resided (v.3). The “second curtain” may refer to the Tent of Meeting having an entry curtain (first) and the second curtain parochet to the holy of holies. Alternatively, it may refer to the dual curtains before the holy of holies during the second temple period as attested to by the Mishnah and Talmud (Mishnah Shekaliym, c. 8. sect. 5. Maimonides on Hamikdash, c. 7. sect. 16: Talmud Bavliy Yoma, fol. 54. 1. & Ketubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667.) “he walked in the temple till he came between sh’neiy haparochot (the two vails), which divide between the holy, and holy of holies, and there was the space of a cubit between them.” - Mishnah Yoma, c. 5. sect. 1. 4 having a golden (chruseos[G], hazahav[H]) censer of incense (thumiastērion[G], mizbach[H]) and the ark (kibōtos[G], aron[H]) of the covenant (ho diathēkē[G], habriyt[H]) covered on all sides with gold (chruseos[G], zahav[H]), in which was a golden (chrusion[G], zahav[H]) pot (stamnos[G]) holding the mãn[H] [What is it?] (manna[G], haman[H]), Aaron’s (Aharon[H], mountainous, light bringer) rod (rhabdos[G], mateih[H]) which budded (blastanō[G], parach[H]), and the tablets (plax[G], veluchot[H]) of the covenant (ho diathēkē[G], habriyt[H]); 5 and over (huperanō[G]) it the cherubiym (cheroubim[G], cheruveiy[H] guardian, mighty-approacher, blessing bringer) of glory (doxa[G], hakavod[H]) overshadowing (kataskiazō[G]) the mercy seat, atoning cover (hilastērion[G], hakaporet[H]); but about these things we can’t now speak in intricate detail (kata meros[G]). 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; The items mentioned here all relate to the holy of holies, and all but the censer reside within the holy of holies. “Golden Censer of incense” The word “altar” is not in the Greek (oldest) text. There is good reason for this, the writer is about to thematically connect the offering of the incense on Yom Kippur when the incense is taken beyond the parochet (curtain) and into the holy of holies, to the fragrant path of Yeshua’s entry into the Holiest place in the heavenlies. Therefore, because the writer is describing items that have their place inside the holy of holies (the incense altar being outside the holy of holies in the holy place) he thus speaks of the censer that carries the incense from the incense altar into the holy of holies once a year and for that reason does not name the incense altar itself. Once again the gold of the incense censer denotes royalty and glory. While the Torah does not stipulate that this censer be golden (Lev. 16:12-14), the first century Jewish historian Josephus does (Antiquities. l. 3. c. 8. sect. 3.) and the Mishnah (Yoma, c. 4. sect. 4.) tells us that there were various censers used by the priests in the daily service, but the one being described here was unique and was used by the high priest on Yom Kippur (the day of atonement). The high priest used a silver censer on other occasions, but on the Yom Kippur (the day of atonement) he used this specific golden one, and with it he entered into the holy of holies. Revelation 8:3 affirms that the heavenly censer replicated in the earthly temple service is in fact golden. “The Ark of the covenant” The ark is so named because it contains the two tablets of the covenant [ten commandments] (Exodus 16:33-34; 25:10-16; Num. 10:33; 17:8-10). It was housed inside the holy of holies (Exodus 40:21). NB: Exodus 25 says “It is to be 21⁄2 cubits in length, 1 1⁄2 in breadth, and 1 1⁄2 in height (approximately 131×79×79 cm or 52×31×31 in).” A relatively small rectangular box. The ark was symbolic of the throne and manifest presence of God and is therefore the holiest of the articles of the service within the Tent of Meeting/Temple. The Mishkan was erected to house the ark and not the other way around. The ark was the first article constructed after God instructed Moses to build the Tent of Meeting (Exodus 25:8-10). The manifest glory of God dwelt between the cherubiym atop the mercy seat in the form of a cloud by day and a pillar of fire by night, the cloud being the daylight expression of the fire’s effect and the fire being more visible at night (Exodus 40:34-38; Psalm 80:1). The ark was known by several names: a. Numbers 10:33 calls it Aron Habriyt (Ark of the covenant) due to the tablets of the covenant residing within as a warning against sin. b. Exodus 25:22 calls it Aron Edut (Ark of the testimony), edut being from the root ed (witness). In other words, the ark of the testimony of the witness. c. 1 Samuel 3:3 calls it Aron Elohiym (Ark of God), denoting God as Judge and the contents of the Ark as an indictment against sin. d. 1 Kings 2:26 calls it Aron Adonay YHVH (Ark of the Lord YHVH Mercy), denoting its symbolic representation of God’s Kingship and His mercy. e. 2 Chronicles 35:3 calls it Aron HaKodesh (The Holy Ark), denoting God’s holiness and invoking awe. It is this name that our rabbis adopted in reference to the ark that houses the Torah situated behind a parochet (curtain) at the front or centre of the modern synagogue beneath the nir tamid (perpetual flame/light) which symbolises the ancient menorah. f. Psalms 132:8 calls it Aron uzachei (Ark of Your Strength), denoting the redemptive immutable strength of God. Our rabbis made this phrase part of the Torah service. As we return the Torah to the ark we say, “When the ark rested Moshe would say ‘Return O Lord to the host of Israel’s families. Arise O Lord to Your resting place, you and Aron uzachei the ark of Your strength…’” When the Mishkan was erected in the desert the Aron Habriyt ark of the covenant was housed in the holy of holies which was beyond the parochet (curtain) of entry seen from the holy place. It is worth noting that following the inauguration of Solomon’s temple the ark of the covenant is not heard of again in Scripture. Numerous Jewish commentators and sources affirm this (Talmud Bavliy Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Koncil. in Gen. qu. 41. Kimkhi in Hagg. i. 8.). The location of the ark of the covenant is unknown, and there is little agreement among Jewish commentators on who took it, when, and where it now resides. some say, it was carried away by Nebuchadnezzar into Babylon, as one of the beautiful vessels of the house of the Lord, 2 Chronicles 36:10 (Talmud Bavliy Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3.) others, that Jeremiah the prophet took it and hid it in a cave on Mount Nebo (Joseph ben Gorion, l. 1. c. 17. 2 Maccabees. ii. 4, 5. ). The most common supposition is that it was hidden by King Josiah in some unknown deep place, which king Solomon had built for that purpose underground, knowing, that the temple would be destroyed (T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1.); numerous Jewish commentators claim that it was hidden under the pavement of a room in the temple, called "the wood room" (Mishnah Shekaliym, c. 6. sect. 1, 2. T. Hieros. Shekaliym, fol. 49. 3. Talmud Bavliy Yoma, fol. 54. 1.). Many have proposed theories on where the ark now resides. From Jerusalem beneath the temple mount, or under mount Nebo, to Rome, Egypt, Scotland, Ethiopia and the list goes on. Many continue to search it out and develop new theories, allowing their lives to be enveloped by the need to discover it, and it may well be discovered or will at least be recreated for use in the third temple, regardless, as Messiah followers we must have a different focus, not earthbound but heavenly. In Messiah Yeshua we have come to understand that the ark of the covenant being an earthly replica of its heavenly counterpart, is no longer necessary. Therefore, foolishly chasing after the hidden location of the ark on earth is not only a waste of time but has also become a practice of idolatry among many, both Jewish and Christian. As followers of Messiah and readers of the inspired Scriptures we know where the true, original ark of the covenant resides: “Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV In fact, at the time of Yeshua’s earthly ministry and therefore, prior to the destruction of the second temple during the time of the writing of the Book to the Hebrews, the holy of holies was empty. Ha-even (the foundation stone) exposed at the centre of floor of the holy of holies. Therefore, the blood sprinkled yearly by the high priests of Israel on Yom Kippur, was being sprinkled on “The Stone that the builders rejected” (Yeshua the King Messiah). The ark of the covenant, like the table of the bread before the face, was made of acacia wood signifying Messiah’s humanity and was covered inside and out with gold representing His sinless nature, eternal deity and Kingship. It is worth noting that just as the ark of the covenant was on earth (Exodus 16:33-34; 25:10-16), so too was Yeshua “the root from dry ground” (Isa. 53:2), and just as the ark of the covenant is now depicted in the heavens (Rev. 11:19), so too Yeshua is seated in the right hand of the Father God in the heavens. The contents of the Ark of the covenant: Some suggest a contradiction between Hebrews 9:4 and 1 Kings 8:9, but this is nonsense. Hebrews 9:4 records the original contents of the ark, while 1 Kings 8:9 records the contents of the ark at the time of Solomon’s temple, meaning that by that time the staff of Aaron had been removed, possibly during the time that the ark spent outside of Israel’s possession (1 Samuel 4 – 2 Samuel 7). “The golden pot containing manna” The manna contained in the pot was miraculous in the sense that it was a portion of the manna that if left for a day would be maggot ridden (except on the Shabbat) [Exodus 16:19-20, 22]. Therefore, this portion of manna which God commanded to be put inside the ark (Ex. 16:33) as a remembrance of His provision of food for the wandering Israelites, was like the manna that deteriorated, but not the same. This is just one of many figures pointing to the nature of Yeshua, Who said of Himself, “I am the manna from the heavens” (John 6:41-51). The Hebrew man (Exodus 16:15) transliterated into English as manna, is a contracted form of the phrase “Mah zeh?” (What is it)? This is because when the Israelites first saw it they were dumbfounded as to its nature and exclaimed “What is it?” For approximately a thousand years we Jews asked this question, and when the King Messiah Yeshua entered time and space born of a virgin, and came of age to teach, He spoke to us a teaching that effectively said, “You’ve been asking the wrong question, instead of asking ‘Mah zeh?’ (What is it)? you should be asking ‘Miy Hu’? (Who is He)?” Manna is also known by three other names: “lechem min-hashamayim (bread from the heavens)” (Ex. 16:4), “lechem abiyriym (bread of mighty ones/angels)” (Psalms. 78:25), and as described by the complaining Israelites “balechem hakelokel (bread that is light, swift, a trifle)” (Num. 21:5). The Manna prefigured Messiah in many ways: Rav Shaul (Paul) called it “spiritual food” (1 Cor. 10:3) because of its supernatural origin (Ex. 16:4). The whiteness of the manna denotes the purity of Messiah (Ex. 16:31; 1 Peter 1:19). The manna was placed inside the ark (Ex. 16:33) as a symbol of Messiah’s tomb and His coming before the throne of God on our behalf (Heb. 9:23-24). Messiah through His messenger announces that He has “hidden manna” to give to those who overcome in the community of first century Pergamum (Rev. 2:17) etc. “The rod of Aaron that had budded” The historical record of the budding of Aaron’s staff is found in Numbers 16-17. Korah, Dathan, and Abiram gathered 250 leaders from the twelve tribes in order to challenge the leadership of Moses and Aaron. God caused the ground to open up and swallow Korah and all who stood with him in rebellion against Moses and Aaron (leaders appointed by God) [Num. 16:32]. The 250 leaders who rebelled against Moses and Aaron were destroyed by God with fire/lightening from the heavens (Num. 16:35). The following day the people of Israel accused Moses of killing his fellow Israelites. God provided further proof of Aaron’s right to be high priest when He instructed Moses to gather a representative from each tribe to bring an almond rod with the his name engraved on the rod representing his tribe, Aaron’s name being engraved on the rod for the tribe of Leviy (Num. 17:3). The rod of the man God had chosen as high priest would blossom. All twelve rods were placed in the Mishkan before the “testimony” (ark of the covenant), the next morning Aaron’s rod had not only budded, it had blossomed and yielded almonds (Num. 17:8). Aaron’s rod was placed in the ark as a warning against rebellion and as evidence that God alone appoints the true high priests of Israel. The budding, blossoming, and fruiting of the rod of Aaron was a figure for the resurrection of the King Messiah and Great High Priest Yeshua. “The tablets of the covenant” These were the second set of two tablets of the covenant engraved by God on stone that Moses had hewn (Exodus 34:1). The first set had been hewn by God and engraved by His finger (Exodus 24:12), but had been broken by Moses upon his witnessing Israel’s idolatrous worship of the golden calf (Exodus 32:19). The second set of tablets were placed into the ark as a witness, a testimony (Deut. 10:2). When Moses had finished writing the Torah (not just the tablets but the 5 books of Moses) it was placed beside the ark as a witness (an indictment) against the rebellious children of Israel (Deut. 31:25-27). Talmudic scholars claim that the book/scroll of the Torah (the five books of Moses) was placed inside the ark (Baba Batra 14), but the Targum Yonatan states that it was placed in a box and kept at the right side of the ark. The Targum is consistent with Scripture, the Talmudic claim is not. The tablets too are figurative. Messiah the Living Word sent by God was broken for us. Like the second set of tablets Messiah is of the earth by his human lineage according to the line of David, and is seeded of the Holy Spirit as God with us, just as the tablets hewn from the earth were made a unity by the written word of the finger of God. Messiah was made under the Torah (Gal. 4:4). The Torah was within His inner being (heart) and He fulfilled the letter of the Torah concerning what was written about Him (Ps. 40:8; Heb. 10:7-9). He did not come to destroy the Torah but to fully fill it (Matt. 5:17). He bore the curse of the Torah by being made a curse for us (Gal. 3:13). “For Messiah is the goal of the Torah for righteousness to everyone who believes, trusts.” -Romans 10:4 (Author’s translation) 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. NB: Of the four cherubiym of Solomon’s Temple, two are fashioned into the lid of the ark of the covenant as guardians of the mercy seat and two are made to stand as guardians of the Inner Sanctuary [Holy of holies] (Exodus 25:18-22; 37:7-9; 1 Kings 6:23-28; 1 Chronicles 3:10-14). The Hebrew word cherub has no known root, however etymologists link its meaning to an Assyrian word used to name similar creatures, and theorize that the ancient Hebrew root probably had similar meaning. The best guess at its meaning is: mighty-approacher, or blessing bringer. Unlike certain other messengers of HaShem who sometimes appear in humanoid form, the cherubiym are always winged and have an appearance that mirrors specific animals, such as eagles and lions. It was between the two cherubiym atop the ark that the manifest glory of God appeared (Exodus 25:17-22; Lev. 16:2; Num. 7:89; Psalm 80:1). Several ancient Jewish commentators say that the two cherubiym atop the ark reflect the two cherubiym placed by God in the garden of Eden (Gen. 3:24) [Targum Yonatan &. Hieros. in Gen. iii. 24.). “the atoning cover” Kaporet (Num. 7:89) This was a slab of solid gold that fit precisely over the top of the ark (box). It was on this cover that the blood of the Yom Kippur sacrifice was sprinkled each year by the high priest (Lev. 16:14-15). “but about these things we can’t now speak in intricate detail.” The intricate details are not needed in order for the writer to properly convey the teaching of the Holy Spirit on the subject of Yeshua’s superiority to the earthly things. What’s more, the first century Jewish audience, at very least the devote among them, already knew the details concerning the temple service and the great significance of each article used in the practice of the priesthood. 6 Now when these things are (present tense) prepared, built, ordained (kataskeuazō[G]) the priests (ho hiereus[G], hakoheniym[H]) are (present tense) continually (diapantos[G]) entering the first section of the (protos[G]) sanctuary (skēnē[G], mishkan[H]), performing the divine service (avodah[H], latreia[G]), 7 but into the second (deuteros[G]) [behind the parochet into the holy of holies], only the high priest (archiereus[G], kohen hagadol[H]) enters once a year, not without taking blood (aima[G], dam[H]) which he offers (prospherō[G]) for his soul (nafsho[H]) and for the errors (agnoēma[G]) of the people (ho laos[G], ha’am[H]) committed in ignorance. 6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, The items mentioned in verse 2 already indicate the service associated with them. The duties of the kohaniym included keeping the menorah lit continually (Ex. 27:20-22; Lev. 24:1-4), placing fresh loaves before the face on the table of showbread (Lev. 24:5-9) and burning incense on the incense altar (Ex. 30:7-9), which is something Zechariah the father of Yochanan (John the Immerser) performed during his period of priestly service (Luke 1:9-11). These acts of priestly service “are” being performed at the time of the writing of this work. Therefore, the work was written prior to the destruction of the temple in 70 C.E. The writer makes a point of distinguishing the holy place (first section of the sanctuary/temple). He is combining the figures of Mishkan (tent of meeting) and Mikdash/Heiykhal (temple), and is making a clear distinction between the holy place and the holy of holies, both of which are part of the tent/temple. 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. The holy of holies is now referred to and the need for the Levitical high priest to offer the blood of animals, in particular, with regard to Yom Kippur (tenth day of the seventh [shabbat] month Tishrei), a bull and subsequently a goat (the goat for HaShem), thus offering blood for both himself and his household and then for the people of Israel (Lev. 16). This blood, like all atonement, covers sin repented of, therefore, committed in ignorance. Covering is not affected for the wilfully unrepentant. “For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.” -Leviticus 17:11 NASB The writer confirms the ineffective service of the Levitical priesthood pertaining to its inability to provide eternal atonement, given that the high priest of the Levitical priesthood himself needs to be regularly atoned for. 8 The Holy Spirit (Hagios Pneuma[G], Ruach Hakodesh[H]) in this is showing (dēloō[G]), that the way (hodos[G], haderekh[H]) into the holiest place of all (ho hagion[G], el-hakodesh kol[H]) was not yet revealed, appeared, manifest (phaneroō[G]) while the first (protos[G]) sanctuary (skēnē[G], mishkan[H]) was still standing [referring to the then standing second Temple approx.. 60 C.E.], 9 which is a figure, parable, symbol (parabolē[G], mashal[H]) for the present time (lazman[H]). Accordingly both gifts (dōron[G], minatot[H]) and sacrifices (thusia[H], uzvachiym[H]) are (presently) offered which cannot perfect, make whole (teleioō[G], lehashliym[H]) the moral consciousness, conscience, heart, core being, inner person (suneidēsis[G], levav[H]) of those serving, worshipping (latreuō[G], haoveid[H]), 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], The Holy Spirit is linked to the spoken and written word of God as the wind of God’s voice, or the wind of His davar[H] (logos[G]), essence, word (Yeshua). The writer of the Book to the Hebrews refers to the Holy Spirit in a similar way in 3:7. “The holiest place of all” does not refer to the earthly holy of holies but alludes to the heavenly holy of holies yet to be manifest, as qualified by what follows (the Greek text does not repeat hagion [the Greek way of saying holy of holies] but reads ho hagion “the Holiest”, and the literal translation of the Hebrew reads “the holiest place of all”). In short the Holy Spirit is showing through the symbolism of the earthly Tent of Meeting/Temple system, that the holiest place of all in the heavens is yet to be fully manifest on earth, yet to be understood properly in relation to Messiah’s sacrificial death and the sprinkling of His blood on the heavenly mercy seat as an eternal atonement for all who receive Him, continually first for the Jew and also for the nations. The Holy Spirit is showing that while the Tent of Meeting was standing (and by inference the second temple) the way to the holiest place in the heavens had not yet been revealed but was symbolised in the earthly replica. The writer is building up to and explanation of the fullness of the revelation of Yeshua’s redemptive work in entering into the heavenly holiest (holy of holies). Something the writer has already alluded to (Heb. 4:14). This is also an allusion to the fact that it was only ever the high priest who could enter the earthly holy of holies and then once a year, but in Yeshua God would manifest the means by which all who believe are able to enter beyond the parochet (veil), not of the earthly holy of holies but that of the heavens, that holiest place that will come down with the new Jerusalem (a city which has no temple because God Himself and the Lamb are its temple [Rev. 21:22]). The way to the holiest place in the heavens has been revealed in Yeshua to those who believe by faith through grace, but the fullness of this revelation will come at the end of the age 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, “which is a figure, parable, symbol for the present time” The temple (extension of the Mishkan) is (in approx. 60 C.E.) a present parable teaching the deeper truth of the original Mishkan in the heavens and the service of the King Messiah as the Great High Priest in redeeming all who will believe and giving them access to God in right relationship. It is again emphasised that the then functioning temple cult and its offerings and sacrifices were not able to purge and purify the inner person, in particular those priests (including the Levitical high priest, albeit at that time an apostate appointee) who were performing the rites. 10 since they are only food (brōma[G], habasar[H]), drink (poma[G], hama’acholot[H]), and various washings/immersions (baptismos[G], hateviylot[H]), and carnal, flesh, bodily (sarx[G]) regulations, judgements, ordinances (dikaiōma[G]) imposed, laid out (epikeimai[G]) until a time (kairos[G], ad-et[H]) of reforming (diorthōsis[G], hatikon[H]).11 But when Messiah (Christos[G], Mashiyach[H]) appeared as a high priest (archiereus[G], kohen gadol[H]) of the good things (agathos[G], latovah ha’atiydot[H]) having come, He entered through the greater (meizōn[G], bigdulah[H]) and more perfect, full, excellent (teleios[G], hameulleh[H]) Sanctuary (skene[G], hamishkan[H]), not made by human hands (cheiropoiētos[G], b’yad adam[H]), because it is not of this creation (ktisis[G], meihabriyah hazot[H]); 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming. The food and drink offered in various rites was just that, temporal fuel offered as part of a system that was passing away. With regard to immersions, washings etc. see my commentary on Hebrews 6:2. “bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.” The writer explains according to the Holy Spirit, that all these regulations concerning the flesh, that is the decaying body of human beings and its outward ritual cleansing, are all symbols pointing to a time of reformation. That time having come in Messiah Yeshua and yet to be fully revealed in the world to come. The new covenant is the reforming of the first covenant. Notice “reform” and not “disregard”. The first covenant is to be regarded as a parable teaching the new covenant which is the original and transcendent perfection of that which the first covenant points to. 11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; The writer has spoken extensively of the practicalities of the Mosaic covenant and sacrificial system and has exposed its inability to affect a purging of the soul. It is likely that his Jewish brothers and sisters, the recipients of this work, were still allowing the temple cult to occupy the larger portion of their faith focus, something that, if left unaddressed could lead to their turning away from true faith in the King Messiah Yeshua. Therefore, the writer shifts focus to Yeshua the Great High Priest of the original, transcendent, and eternal Sanctuary of God. Now Messiah is come and the way into the holiest place (heavenly holy of holies) is manifest, revealed (v.8). The Mishkan of the desert was at the time of this revelation, no longer functioning while the temple was functioning but soon to be destroyed. Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. He has opened to Israel and the nations the way to right relationship in God’s intimate person, an opportunity to dwell in Him eternally. This He did by sprinkling His everlasting blood upon the heavenly mercy seat of the heavenly Sanctuary, which is neither made by human hands nor subject to this creation, but exists perpetually within the all existing God of Israel YHVH. “48 However, the Most High does not dwell in houses made by human hands; as the prophet says: 49 ‘Heaven is My throne, And the earth is the footstool of My feet; What kind of house will you build for Me?’ says the Lord, ‘Or what place is there for My rest? 50 Was it not My hand that made all these things?’” -Acts 7:48-50 (Isaiah 66:1,2) NASB [Ref. Acts 17:24] 12 and not through the blood (aima[G], bedam[H]) of goats (tragos[G], se’iyriym[H]) and calves (moschos[G], va’agaliym[H]), but through the blood of His own soul (aima[G], bedam-nafsho[H]), He entered the holiest place (ho hagion[G], el-hakodesh[H]) once for all time, having obtained (heuriskō[G]) eternal redemption (geulat olam[H]). 13 For if the blood (aima[G], im-dam[H]) of goats (tragos[G], se’iyriym[H]) and bulls (tauros[G], hapariym[H]), and the ashes (spodos[G], eifer[H]) of a heifer (damalis[G], haparah[H]) sprinkled (rhantizō[G]) on those who have become defiled, unclean (koinoō[G], al-hatmei’iym[H]), sanctify (hagiazō[G], yekadoshiym[H]) as a means of purifying, cleansing (katharotēs[G], letaheir[H]) the carnal form, flesh, body (sarx[G], besa’ar[H]), 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. As has already been explained “both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping,” (v.9). In particular the reference to “the blood of goats and calves” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Therefore, Yeshua offered the blood of His own soul. Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect. The writer uses ho hagion[G] “the holiest place” for good reason. While he is likening the heavenly place Messiah entered to the earthly replica, he is none the less distinguishing the heavenly holy of holies as the “holiest”, so as not to confuse the two. Messiah did not enter the earthly holy of holies, he need not, the earthly holy of holies (first century C.E.) did not contain the ark or the mercy seat. Therefore, Yeshua entered the heavenly holy of holies, the original, the holiest place, and made atonement upon the heavenly mercy seat which is upon the heavenly ark in the heavenly Mishkan. Thus, as I have stated, the redemption He obtained for all who would receive Him is of eternal effect. The Targum Yonatan points us toward the redemptive work of God in Yeshua, saying: “Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; ‘not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is an everlasting redemption.’'' -Targum Yonatan Ben Uzziel (2nd Century C.E.) Genesis 49:18 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, Once again the reference to “the blood of goats and bulls” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Only this time the use of the word “bull” specifically refers to the Levitical high priest’s need to sacrifice a bull for himself and his family, something Yeshua being sinless did not need to do. “and the ashes of a heifer sprinkled on those who have become defiled” The ashes of the heifer were used as a ritual cleansing of those who had become ceremonially unclean through contact with a dead body (Num. 19). As this verse rightly acknowledges, the sacrificial practices and the sprinkling of the water made from heifer ashes were not more than ritual cleansing of the physical body. None of these practices affected purity of the entire being. 14 how much more will the blood (aima[G], hadam[H]) of the Messiah (Christos[G], ha-Mashiyach[H]) Who through the eternal (aiōnios[G], olam[H]) Spirit (pneuma[G], beruach[H]) offered, presented, sacrificed (prospherō[G], hikriyv[H]) His soul (nafsho[H]) without blemish, mark, spot (amōmos[G], bivliy-mum[H]) to God (Theos[G], l’Elohiym[H]); purge, cleanse, purify (katharizō[G], yetaheir[H]) your conscience, moral consciousness, heart, core being, inner person (suneidēsis[G], et libchem[H]) from dead, necrotic (nekros[G], mavet[H]) works, deeds, doing (ergon[G], asiym[H]) in order to serve (latreuō[G], la’avod[H]) the living God (zaō Theos[G], et Elohiym chayiym[H])? 15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God, purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing in order to serve the living God? “How much more” is a kal vachomer (lenient and strict/lesser and greater) rabbinical form of teaching common to Talmudic literature and practiced for many centuries prior to the codification of the Talmud. This type of argument is similar but not the same as fortiori (a Latin word meaning “from the stronger”). Essentially the writer is saying, “if the temporary blood of the copy is able to ritually cleanse the body, how much more so the eternal blood of the Creator in Whom the original exists and from Whom the temporary signpost pointing to the original was gifted”. “without blemish” Sacrificial animals were required to be without blemish. In the case of Messiah this refers to His sinless life (Heb. 4:15). “the blood of the Messiah” As previously stated, Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect. Therefore, He alone is able to purge us of “necrotic works/deeds”. We note the stark contrast between the delusional life of necrotic deeds and the authentic eternal life in Messiah. The wording is poignant. To live according to the sinful nature is like a man living with necrotizing fasciitis, a form of bacteria resistant to human medicine. Yeshua comes to that same man and offers to cleanse his entire being inside and out, and as a result the cause and the symptoms of the infection are removed entirely. What the human doctors (a poor replica of healing) cannot do, the Creator of humanity has already done. Copyright 2021 Yaakov Brown Messiah follower, do we pass judgement on those who worship idols while trusting in our own intellect, physical strength, talents, finances, emotional intelligence, qualifications, righteousness? If so, we are hypocrites and idolaters. Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “They return not to the most High: they have become like a slackened bow: their princes will fall by the sword from the rage of their tongue: this stammering derision in the land Egypt.” -Hosea 7:16 1“Put a shofar (ram’s horn) to your mouth! Kanesher Like an eagle al upon beit YHVH the house of the Lord (Mercy) Ya’an because averu the people have passed over, alienated veriytiy My covenant (cutting agreement), ve’al and against Toratiy My Torah Instruction pashau rebelled. “Put the shofar to your mouth” is an instruction to the prophet Hosea. He is to blow the shofar (ram’s horn) with the wind (ruach) of the Holy Spirit in him. The mouth denotes both intimacy and proclamation. The shofar (Gen. 22) represents the voice of the Ram of God (Yeshua the King Messiah), Who is the Word (Ha-Davar) essence, the substance of God and the testimony of Yeshua is the spirit of prophecy (Rev. 19:10). It is interesting to compare a similar phrasing spoken to Yishayahu (Isaiah): “Cry aloud, spare not, lift up thy voice like a shofar, and show my people their transgression, and the house of Jacob their sins.” -Isaiah 58:1 “Ram’s horn” (shofar) is often blown as a warning (Joel 2:1; Amos 3:6) and is also associated with the giving of the Torah (Ex. 19:16) [poignant given the accusation concerning rejection of Torah in verses 1 & 11], the jubilee (Lev. 25:9), war & miracles (Jos. 6:4; Jdg. 6:34; 7:8) etc. And finds its true origin in the “binding of Isaac” (Gen. 22). Meaning that at its root it is the sound of redemption. Rashi understands this verse to carry the same meaning as that of Isaiah 58:1. “The Shechinah says to the prophet: Let the voice of your palate be heard, and call like a shophar, and say: You enemies! Fly and hasten as the eagle swoops and come to the house of the Lord. To your palate a shophar, it is as though a shophar is placed to your palate. [after Jonathan]” -Rashi “Like an eagle upon the house of the LORD” “behold, as an eagle flies, so shall a king with his army come up and encamp against the house of the sanctuary of the Lord.” -Targum Yonatan The eagle is a bird of prey and is used as a figure for invading rulers and their empires (Eze. 17:3; Deut. 28:49). This is misinterpreted by the majority of Christian scholars as referring to the Assyrian invasion. This cannot be the case because the Assyrians did not take Jerusalem and defile the Temple (House of the LORD). The rabbinical interpretation rightly concludes that this is prophetic of the Babylonian invasion when Nebuchadnezzar (Ezekiel 17) would destroy the Temple in 586 BCE. Therefore, the warning reaches beyond the exile of the northern tribes to the exile of all Israel including Judah and Benjamin. “And say, ‘Thus says the LORD GOD; A great eagle with great wings, long winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:” -Ezekiel 17:3 All this had been long since prophesied over Israel’s disobedience: “The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flies; a nation whose tongue thou shalt not understand;” -Deuteronomy 28:49 “because the people have passed over, alienated My covenant, and against My Torah Instruction rebelled.” The reason for the warning is that Israel (the northern tribes) have ignored the covenant they have with YHVH (made at Sinai) and have wilfully rebelled against the Torah Instruction of YHVH. “Pasha” a Hebrew word for sin means “to miss the mark” and at its root denotes rebellion born of idolatry. This is significant because the beginning of this chapter addresses with warning the idolatry of the previous chapter. 2 Liy To Me Yisrael (overcome in God) yizaku cries, ‘Elohay My God, yeda’anucha we know You!’ The northern tribes claim to call on God as “My God”, “Our God”, but they do so while calling on many gods and while rejecting YHVH’s covenant and wilfully turning from his Torah. To this hypocrisy they add the self-incriminating phrase “we know you” denoting intimate knowledge of God. This is vile for two reasons, first, God has offered Israel faithful intimacy and they have spurned Him, and second, they have been consistently intimate with false gods, prostituting themselves before His face. The Targum Yonatan interprets this as temporary, situational confession from the lips of the unrepentant: "in every time that distress comes upon them, they pray before me, and say, now we know that we have no God besides thee; redeem us, for we are thy people Israel;'' -Targum Yonatan Rav Shaul the Shaliach (Apostle) writes concerning hypocritical “Messianic Gentiles” who acted in a similar way. These gentile believers were demanding that other gentiles be circumcised in the flesh contrary to Shaul’s (Paul’s) teaching (Philippians 3). This same gentile circumcision cult were claiming to teach the things of God and to know God, but were in themselves detestable, disobedient, and worthless in God’s sight. “10 For there are many rebellious people, empty talkers and deceivers, especially those of the circumcision, 11 who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of [h]dishonest gain. 12 One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” 13 This testimony is true. For this reason reprimand them severely so that they may be sound in the faith, 14 not paying attention to Jewish myths and commandments of men who turn away from the truth. 15 To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. 16 They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.” -Titus 1:10-16 (NIV) Amos, another contemporary of Hosea, makes it clear that while Israel was claiming to Know YHVH she was practicing flagrant idolatry (Amos 2:4, 7-8; 3:14; 5:26). 3 Zanach Yisrael Israel has cast off, spurned, rejected tov good; oyeiyv an enemy yirdefov will pursue him. “Israel has cast off, spurned, rejected good;” Good is not just a reference to a distinction in circumstance or flavour. Good is defined by the character of God. This is why Yeshua said “Why do you call me good, no one is good but God alone.” (Matt. 19:17; Mark 10:18). Therefore, this opening phrase is the poetic couplet which correlates to “rebelled against My Torah” (v.1). Some of our ancient rabbis rightly interpret this as “Israel has cast off and rejected God (Good Himself).” “an enemy will pursue him.” This correlates to the “eagle” who is to come against all Israel including Judah and Benjamin. In fact there is a progression of eagles through Assyria (against the northern tribes) and on to Babylon (taking Judah and Benjamin into exile). 4 Heim They himlichu have set up kings ve’lo mimeniy that did not come from Me; heisiyru they appointed princes ve’lo yadaetiy not known by Me. Kaspam With silver uzehavam and gold asu they make lahem for themselves atzabiym idols/images lema’an for the purpose of yikareit cutting themselves off. “They have set up kings that did not come from Me” “They” refers to the northern tribes and the “kings” are all the kings of the north from Jeroboam I onward. Jeroboam I having set the stage for the idolatry of the north by setting up the calf idols of Bethel and Dan (1 Kings 12:25-33). The evidence that the kings did not “come from” (were not established) by God is manifest in their idolatrous and unrepentant behaviour. This is not to say that God was not in control but that He allowed their disobedience for a greater redemptive purpose. Jeroboam I was allowed by the will of God to become king of the northern tribes, but was nonetheless crowned by the people without the express instruction of God, and without His counsel being sought by either rulers or people. God allowed but did not consent to the crowning of Jeroboam I. Therefore, the appointment of Jeroboam I was on the heads of the people themselves. Many of Jeroboam’s (I) successors were conspirators, who set themselves up without the consent of either God or the people of the northern tribes. They plotted to overthrow others, and reigned after slaughtering them. This is true of Shallum, Menahem, Pekah, and Hoshea (the king, not the prophet). Further still, the people of Israel had no right to choose a king for themselves; the right belonged to God alone; it was He that chose and appointed the kings of all Israel (Deut. 17:15): Saul, David, and Solomon, were all chosen and appointed by YHVH (1 Samuel 10:24). The people of the north brought curse on all the kings of the northern tribes through their rejection of the line of David. By rejecting the throne of David they rejected the greater Son of David, the King Who was to come, the King Messiah. “What share do we have in David? We have no inheritance in the son of Jesse; To your tents, Israel! Now look after your own house, David!” -1 Kings 12:16 (NIV) Jeroboam I had built up Shechem as his residence. Thus the connection to the rebuke of Hosea levelled against those practicing acts of perversity on their way to Shechem (Hosea 6:9). “they appointed princes not known by Me” Here “known” does not negate knowledge of the princes, rather it reveals the fact that there was not an intimate connection between them and YHVH as there had been with Solomon and David. The key is that the princes were “appointed” by apostate people and not by God. “With silver and gold they make for themselves idols/images for the purpose of cutting themselves off.” Their idolatry results in self-harm. Practically speaking idolatry makes waste of things which God has purposed for use while turning useful things into waste. Isaiah another contemporary of Hosea, says: “They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he makes it a god: they fall down, yes, they worship.” -Isaiah 46:6 5 Zanach Cast off, reject, spurn egleich your calf-idol Shomeron (Samaria, guarding/watch mountain) [alt. “Your calf-idol has been cast off Samaria” or "Your calf has cast you off"]! Charah Fury burns apiy in My nostrils bam against them. Ad-matay How long will they lo yuchelu refuse to overcome nikayon with innocence? “Cast off, reject, spurn your calf-idol Samaria!” This connects the apostate kingship of the north through Jeroboam I to the calf idols established by him in the territory of Samaria in the towns of Bethel and Dan (1 Kings 12:28-33). It is worth noting that upon setting up these calf idols Jeroboam I had spoken the same words Aaron had spoken when setting up the calf deity at Sinai. “So the king Jeroboam I consulted, and he made two golden calves; and he said to the people, ‘It is too much for you to go up to Jerusalem; behold your gods, Israel, that brought you up from the land of Egypt.’” -1 Kings 12:28 This can be read as “Your calf-idol has been cast off Samaria” or "Your calf has cast you off" Kimkhi and Ben Melekh understand this to mean that the false god has left the northern tribes in the lurch, it has forsaken them, and has removed itself. It can also mean that the calf will be carried away. In fact that is exactly what Hosea prophecies, indicating that the king of Assyria will do so (Hosea 10:5). “Fury burns in My nostrils against them. How long will they refuse to overcome with innocence? The mention of snorting nostrils in the Hebrew denotes intimate fury. There is heartbreak in the expression and a sense of incredulity, though God is not capable of the human response, it is meant to be viewed with incredulity by the hearer/reader. A shocking indictment. Israel, knowing the way of innocence revealed through covenant and Torah, nonetheless wilfully refuse it to their own harm. 6 Kiy For miYisrael from Israel vehu charash asahu he (the calf idol) is made by a craftsman; ve’lo and it is not elohiym a god/judge. Hu he (the calf idol) kiy-shevaviym will be splintered, powdered yihyeh it will happen egel to that calf of Shomeron (Samaria, guarding/watch mountain). “For it was Israel’s doing; It was only made by a joiner, It is not a god. No, the calf of Samaria shall be reduced to splinters!” -Hosea 8: 6 Sefaria translation “For from Israel he (the calf idol) is made by a craftsman.” This is an important phrase which emphasizes the fact that the calf idol is not an assimilated deity from the Canaanites or from other foreign cults but is an invention of Israel, from Sinai to Samaria (Bethel and Dan) the calf idol is the sole responsibility of Israel. The idea for the calf idol may have originally been borrowed from the Egyptians who had a cult that worshipped a living ox or cow, however the allusion here is to the fact that it was gold and silver of Israel moulded by a member of the northern tribes that was crafted into the calf idols of Bethel and Dan. With prophetic irony the calf idol of which Jeroboam I had said “behold your gods…” is called “not a god!” “he (the calf idol) will be splintered, it will happen to that calf of Shomeron (Samaria, guarding/watch mountain).” The calf idol, not a god, will provide no protection, it will not guard the mountain of guardians (Shomeron), it will be splintered like a breaking beam, pulverised into powder. The commentator Yarchi says that in ancient Aramaic (Syriac) “shevaviym” signifies, beams, planks, and boards, and pieces of them falling as dust. The Targum and Ben Meleckh agree in accordance with rabbinical teaching. The inference being that the calf idol of Samaria will be ground to fine dust and the northern tribes made to drink it mixed with water just as the golden calf was ground to powder by Moses, and all those who sinned in it were made to drink the powder mixed with water. The symbolism of the act conveys the reality that idolatry is self-harm. 7 “Kiy For ruach a wind yizrau they have sown vesufatah and a whirlwind yiktzoru they will reap. Kamah eiyn-lo The standing grain does not tzemach bud, fruit; beliy wearing out it will not ya’aseh produce kemach flour. Ulay ya’aseh If perhaps it yields grain, zariym strangers yivlahu would swallow it down. “For a wind they have sown and a whirlwind they will reap.” The wind produced by the voice of idolatrous worship has reaped the much greater whirlwind of God’s prophetic judgement at the hand of Assyria and then Babylon. “The standing grain does not bud, fruit; wearing out it will not produce flour.” The grain barely grew tall enough to produce ears sufficient for grinding flour. “If perhaps it yields grain, strangers would swallow it down.” Even if the crop were to produce grain the tribes of the north will not consume it, rather it will be eaten by the invading armies of Assyria. 8 Nivla Yisrael (overcomes in God/the Judge) is swallowed up; now she hayu has become bagoyim in the nations kichliy like a vessel eiyn-chefetz none delight in. Like swallowed grain Israel (northern tribes) will be swallowed up by the invading Assyrian armies. As a result of her exile she will become known among the nations as a worthless vessel, a jug with cracks in it, a tool with a blunt edge, without value, devoid of purpose, and without place. 9 Kiy For they have alu gone up to Ashur (Assyria, a step) pere a wild donkey bodeid wandering alone. Efrayim (doubly fruitful) hitnu has hired herself out ahaviym to lovers. A wild donkey wanders aimlessly and is vulnerable as prey to lions. The kings (Ephraim) of the northern tribes have sought help from the Assyrians, paying them tribute (Menachem 2 kings 15:19, Hoshea 2 Kings 17:3) and courting their power like prostitutes trying to sleep their way to a position of higher social status and strength. 10 Gam Also kiy because yitnu they have hired themselves out bagoyim in the nations, now akabetzem they gather together. Vayacheilu and defile, pollute themselves me’at becoming a little thing mimasa from the burden Melekh of a king sariym of princes. The gathering of the northern tribes refers to them being gathered for captivity. They intensify the fruit of their idolatrous sin and as a result are weakened and become subject to a king who is over many princes (an allusion to the king of Assyria Isaiah 10:8). 11 “Kiy-hirbah For Efrayim mizbechot has made many altars lachato for sin (offerings), hayu-lo which have become mizbechot altars lachato for sinning. The northern kings, first inspired by Jeroboam’s (I) idolatrous act (calf idols), have syncretised the practice of sin offerings from the Torah with the altars of false gods and the worship of the calf idols. Thus the offerings that might have covered their sin have in fact become additional sin of an abhorrent nature. How many “altars”, both physical and metaphorical, have been built in “Church” communities throughout the world? Altars built as places to repent and receive forgiveness for sin by connecting to the Gospel message, that have instead been turned into altars of sinful practice. The list is long: · “Church” Buildings costing millions, while the people of the community struggle for work and the sick and poor go unaided · Popular “Christian” music proliferated and profited from by secular record companies that own smaller “Christian” record labels. The money of believer’s being used to fund immoral secular agendas · Famous pastors, prophets, authors and worship leaders, followed as heroes to the point of idolatry · “Christian” psychology intended to help and mature believers, nonetheless fallen prey to secular psychological philosophies that contradict and distort the message of Scripture. Places where people come for help from godly men and women who should be pointing them to God’s strength in their time of need, but instead encourage them to trust in their own mental strength, and promise the self-empowerment to overcome (that empowerment being from the poisoned well of secular self-help doctrines · The list goes on and on… 12 Echtov-lo I wrote for them kemov-ribov the many things Toratiy of my Instruction (Torah), zar nechshavu but they thought of them as a foreign thing. Here God refers to His Torah which Israel had treated like the spiritual writings of another people, written in a foreign language, an alien thing that had no connection to them. They had spurned the love letter of the Creator to His creation, given to and through the nation Whom He had chosen and called to be a light to others. “I constantly reprimand them through My prophets, and write for them the great things of My Law, but they are considered a strange thing.” -Rashi 13 Zivcheiy They offer sacrifices havhavay as gifts to Me, yizbechu they sacrifice vasar flesh vayocheilu and they eat it, YHVH (Mercy) the Lord lo does not ratzam accept them. The offered sacrifices may have included offerings which were to be eaten only by the priests (Levites)[Lev. 6:24-26]. These offerings were apparently being eaten by those who should not eat them. Additionally it is possible that the priests were acting in a similar way to the sons of Eli, taking the fat that should have been burned as the LORD’s portion, and instead eating it themselves (1 Samuel 2:15-17). Of course, the priests of the north included men from tribes other than Levi, meaning that all offerings brought to God by them were apostate based on the requirements of the Torah. Ultimately, the reason the offerings were not accepted was because there was no genuine repentance, no real willingness to obey YHVH. “21 This is what the Lord of armies, the God of Israel says: “Add your burnt offerings to your sacrifices and eat flesh. 22 For I did not speak to your fathers, or command them on the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. 23 But this is [h]what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you shall walk [i]entirely in the way which I command you, so that it may go well for you.’ 24 Yet they did not obey or incline their ear, but walked by their own advice and in the stubbornness of their evil hearts, and they [j]went backward and not forward.” -Jeremiah 7:21-24 (NIV) Now yizkor he will remember avonam their perverse depravities. Veyifkod and visit chatotam their sins (missing the mark, uncleanness, offenses) upon them: Hemah They yashuvu Mitzrayim will return to Egypt (double distress). God is just and must punish perversity. The disobedience of Israel will result in a return to bondage (Egypt) for the purpose of discipline and return to God. 14 Vayishkach Yisrael And Israel (overcomes in God/the Judge) has forgotten, ignored, wilfully turned from et-Oseihu their specific Maker vayiven and built heiychalot temples (to false gods); The Targum reads “and built temples to idols”. No one forgets a lover except by wilful avoidance. Israel had turned her back on her Husband (YHVH), Who was also her Creator. Like an adulterous and hateful wife she had sought other lovers (idolatry). Israel (the northern tribes) had sought strength in other gods (idolatry). Y’hudah (praise) hirbah has become great, multiplying ariym betzurot fenced cities (excitement). Veshilachtiy-eish But I will send fire be’arayv in his cities ve’achelah and devour armenoteyah the palaces.” Where Israel (the northern tribes) had sought strength in other gods (idolatry), Judah had trusted in his own strength (idolatry). But fire from God would devour them and burn away the weak strength of those temporary things they had trusted in. Historically speaking Jerusalem would be burned by Nebuchadnezzar king of Babylon (Jeremiah 52:13). Messiah follower, do we pass judgement on those who worship idols while trusting in our own intellect, physical strength, talents, finances, emotional intelligence, qualifications, righteousness? If so, we are hypocrites and idolaters. Copyright 2021 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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