Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17 and the writer of Hebrews has explained Yeshua’s role in likeness to that of Melkiy Tzedek the ancient priest of Salem in a drash (comparative teaching) begun in chapter 4 and expanded in chapter 5. In preparation for further explanation regarding the priesthood of Messiah as it relates to the priesthood of Melkiy Tzedek, the writer now continues this exposition of Psalms 110:4 (Heb. 4:14-7:28) in chapter 6, first with a warning against experiential faith and then explaining God’s immutably reliable promise and oath to Abraham as an example of His trustworthiness in relationship to salvation through Yeshua the Great High Priest of an everlasting atonement. It’s important to understand that what is taught in this chapter regarding those who have experienced the gifts of God’s redemptive purpose and even partnered with the Holy Spirit, but have nonetheless failed to enter regenerative faith (are not true disciples) in Yeshua, is taught as a warning and not as a foregone conclusion. 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 5 being: 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. BOOK TO THE HEBREWS Chapter 6 (Author’s translation) 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. 3 And this we will do, if God allows, permits, gives licence. 4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the parochet inner veil [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. HEBREWS 6 (line upon line) 1Therefore, upon what’s been said (al kein[H]) leaving, turning from (aphiēmi[G], mei’avneiy pinah[H]) the beginning, cornerstones, foundation stones (arche[G]) of the word, essences, instructions (logos[G], davar[H], alt. betorat[H]) of the Messiah (Christos[G], ha-Mashiyach[H]), let us bring, go up (pherō̄[G], vena’aleh[H]) to maturity (teleiotēs[G], ad-tachliyta[H]), not (velo[H]) laying, returning (kataballō[G], nashuv[H]) again (to) a foundation (themelios[G], et-hatsod[H]) of repentance, turning around, change of mind (metanoia[G], liteshuvah[H]), from dead corpse-like (nekros[G]) works (ergon[G], min-ma’asiym asher mavet[H]) and of faith, belief, assurance, trust (pistis[G], emunat[H]) toward, on (epi[G]) God (Theos[G], Elohiym[H]), 2 of instructions, doctrines, taught things (didachē[G], diyn[H]) about immersions, washings, baptisms (baptismos[G], hateviylot[H]) and laying on (epithesis[G], smiychat[H]) of hands (cheir[G], yadayim[H]), and about the resurrection (anastasis[G], utekumat[H]) of the dead (nekros[G], hameitiym[H]) and judgment, damnation, condemnation (krima[G], umishpat[H]) everlasting, in perpetual world (aiōnios[G], olam[H]). 3 And this we will do, if God allows, permits, gives, licences (Theos epitrepō[G], birtzot haEl[H]). Within the first two verses of this chapter, six foundational doctrines are alluded to: 1.Repentance – turning away from sin and toward God 2.Faith in God – the receipt of God and His sacrificial love in Yeshua by grace 3.Immersions – full immersion in the Father, Son and Holy Spirit, the consecration of the body of believers, individually and corporately as priests under the Great High Priest Yeshua 4.Laying on of hands – the conferring and imparting of authority in Messiah, of God 5.Resurrection of the dead – the resurrection of all who have passed at the end of the present sin affected world/age 6.Eternal Judgement/Punishment – the destiny of all who refuse God’s offer of redemptive, vicarious, sacrificial love The foundational doctrines of our faith community, which are for both Jewish believers and are given via Jewish believers to Gentiles (so that all believers have access to them), are established not in the writings of so called Gentile “Church Fathers”, but in the writings of the true fathers of the body of believers (Jews), appointed by God and inspired by the Holy Spirit. We do not base our core beliefs and doctrines on the Nicene creeds of Christendom but on the Scriptures (Genesis to Revelation). As I have stated many times, prior to the Hellenization of the known world (323-33 B.C.E) there was no word in the Hebrew language for “theology”. In short, Biblical Judaism teaches faith in action, it is not creedal but functional (to our shame as Jews, post temple Rabbinical Judaism eventually developed into a creedal religion in a polemic attempt to stem the influence of Christianity). 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, This verse sets up the context for the subsequent verses of admonishment regarding experiential faith (v.4 – 8). The writer is essentially saying that there is no need for someone who has genuinely received Yeshua and is living according to repentance to return to a fundamental understanding of salvation because that person already has the understanding required to form a foundation for maturity. “Therefore” Because the ability to distinguish between good and evil requires a believer to walk in the discipline of maturity (5:13-14). “leaving foundational instruction of the Messiah” Moving forward, not leaving behind. Note that it is, teaching concerning the Messiah that is at the heart of maturity. Therefore, the milk is important, and a beginning, but must be added to with strong food unto maturity. “let us go up” Is from the Hebrew translation and denotes making Aliyah, going up to Jerusalem for one of the regaliym (three aliyot, or going up moediym appointed times/festivals: Pesach, Shavuot, and Sukkot)[The three “P”s: Passover, Pentecost and Pup-tents]. In short, rather than returning to a base understanding of what it means to be part of the believing community, let’s instead celebrate the festivals of the mature, delighting in the learning gleaned from a rhythm of righteous action set out and fuelled by God for our good. “not laying again a foundation of repentance” If we have truly repented and are walking in repentance, what need do we have of repenting? Except if we are not truly saved. Therefore, the writer is speaking a warning to those among the believing Jewish community who walk in pretentious experiential faith (some being self-deluded and in need of a wakeup call, others wilfully rebellious and in need of the life changing regeneration of Yeshua’s saving work). “and of faith on God” Faith is a living and ongoing relational journey and not a time trapped decision or benign act of mental assent. 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. “Immersions, washings” This refers to the ritual washing of tevilah ba’mikveh (immersion in the ritual washing pool or other living water source), the washing of priests through ritual consecration in preparation for offerings made before the face of God, the immersion of Yochanan the Immerser (John the Baptist), the immersion of Yeshua’s disciples, the immersion of the Holy Spirit, which began at Shavuot[H] (Pentecost[G]), and the trifold immersion commanded by Yeshua, which unites all immersions from the mikveh (gathering of waters) at creation, to the mikveh of Noah (saved through the flood waters), to the mikveh of the Red Sea (Israel’s immersion unto freedom), to the mikveh of the Jordan (Israel’s immersion unto the promised land: a shadow of the eternal land), to all the aforementioned mikvot and unto the fullness of their prophetic goal in Messiah’s life, death and resurrection. The fullness of Yeshua’s mikvot (immersions, washings) are understood as foundational to true faith. Therefore, the mikveh (immersion) of Yeshua incorporates all immersions and consecrates the believer as a priest under Yeshua immersed in the Godhead (1 Peter 2:9 [note that in the context of 1 Peter 2:9 Peter is speaking to Jewish believers, just as the writer of the book to the Hebrews is here]). “Laying on of hands” is a Hebraic (Jewish) idiom that denotes the appointing or passing on of authority. It is seen in action in relation to immersion and the gift of the Holy Spirit (Acts 8:16-17; 19:5-6), where the laying of hands is symbolic, while the Spirit is given of God. It is important to note that the one who lays hands is not giving the gift of the Holy Spirit (a blasphemous notion) but that the laying of hands is a symbol of the conferring of authority. Thus, a child of God is given the Holy Spirit as a sign of authority in Messiah unto God. Laying on of hands is seen in the commissioning and ordaining of kingdom workers (Acts 6:6; 13:3; 1 Tim. 4:14; 5:22; 2 Tim. 1:6), in the healing of the sick (Mk. 6:5; 16:18; Lk. 4:40; Acts 28:8), and in the imparting of blessing (Matt. 19:13-15). On all of these occasions the conferring or imparting of authority is the primary meaning, which is then outworked by the power of God in the life of the believer. “resurrection of the dead” Yeshua, the Perushiym (Pharisees) [Mishnah Sot. 9:15; Mishnah San. 10:1], and the first century Messianic Jews all accepted the resurrection of the dead at the end of the age unto judgement, as foundational doctrine. There is no need to relearn immutable things. They are firmly established. “judgement/punishment everlasting” Eternal punishment is not to be questioned. Those who question its reality prove themselves unbelievers and apostate. This is a harsh indictment on the first century Jewish believing community but it is an even harsher indictment on the modern western church, which has become saturated in the false doctrines of “Temporal punishment”, “salvation after death”, “annihilationism” and numerous other satanic lies. Eternal judgement (meaning that the consequences of Gods final judgement are eternal both with regard to life and to death) was a commonly accepted doctrine of Biblical and first century Judaism, and remains so in the true remnant among Messianic Jews (Isa. 66:22-24; Ezek. 34:17-22; Dan. 7:26; 12:1-2; Ezra. 7:33-44; Matt. 218:6-9; 5:31-46; Mark. 9:42-48; Rom. 2:7; 2 Thess. 1:5-10; Jude 7; 13; Rev. 14:9-11; 20:10, 14-15). Eternal punishment is not the same as the temporal punishment of Gehenna (Mishnah Qidd. 14:4; Mishnah Ed. 2:10; Mishnah Avot 1:5; 5:19-20). Gehenna is that part of sheol (holding place of the departed) where the wicked await the final resurrection and judgement, after which they are thrown into the lake of perpetual fire prepared for the Devil and his angels (Rev. 20:10, 14-15). The confusion many have with regard to eternal punishment is based on a misunderstanding between temporal punishment (Gehenna) and eternal punishment (lake of fire), both of which are taught in Scripture, the latter being the ultimate destination of the unsaved. 3 And this we will do, if God allows, permits, gives licence. Our maturity is entirely reliant on God. We receive it and in His strength walk in it. Immaturity is the product of both the misbelief that we can earn God’s favour, and its counterpart, the misbelief that we have no need of God’s favour. Both are idolatry. What Verses 4 to 6 Teach: Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. That those who may have appeared to have been true disciples can at times be proven to be pretenders (knowingly or unknowingly [self-deluded]). The warning of these verses is subsequent to and based on the warning connected to the disbelieving generation of Israelites alluded to in Hebrews 3:7- 4:13. It is a warning to those who profess faith but whose apostacy proves they have no such faith (cf. 1 John 2:19). If one has turned against the light he has supposedly received he has convinced himself that the light was false. Anyone, who having met Yeshua the Light of the world can at a later date say that Yeshua is not God with us, has by the evidence of his admission, not received Yeshua, and therefore, has never been a true disciple. In other words, the Light they claim to have received they have never known. Allowing one’s self to be temporarily influenced by faith in Yeshua is not the same as entering an eternal faith relationship in Yeshua. The former attaches faith to a fallen human lifestyle, like a fashion accessory that is purchased to match a certain outfit, and is subsequently tossed away when the outfit is no longer fashionable. The latter submits the human soul to God in Yeshua, recognising His rule over every part of existence. What is clear is that these verses warn any among the body of first century Jewish believers who are not genuine disciples, of the danger facing them if they do not repent and walk in true faith. The cutting off of such apostates reflects the ancient Jewish “karet” (cut off) punishment where certain violations of Torah such as idolatry, incest etc. result in exclusion from the community (Ex. 12:15, 19; Lev. 18:29; 20:3; 23:29). There is a similar halakhah taught by Rav Shaul and based on the Torah is conveyed to all believers, with regard to the incestuous sexually immoral brother: “Cut off the evil person from among yourselves!” -1 Corinthians 5:13 (Deut. 13:5; 17:7; 19:19; 21:21; 22:21,24; 24:7) Rav Shaul speaks in a similar way in his first letter to Timothy: “19 holding on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith. 20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.” -1 Timothy 1:19-20 In the case of the Messianic community “karet” is intended to produce suffering unto repentance. “The Lord disciplines the ones He loves” (Psa. 94:12, 118:18; Prov. 3:12; Jer. 30:11, 46:28; Heb. 12:6). 4 For it is impotent, weak (adunatos[G]) in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]] (phōtizō[G], oru eiyneiyhem[H]), and have tasted, eaten (geuomai[G]) of the heavenly (ho epouranios[G], shamayim[H]) gift (dōrea[G], matan[H]) and have been made (ginomai[G]) partakers, partners (metochos[G]) of the Holy (hagios[G]) Spirit (pneuma[G], Ruach HaKodesh[H]), 5 and have tasted, eaten (geuomai[G]) the good (kalos[G], hatov[H]) breathed word (rhema[G], et devar[H]) of God (Theos[G], Elohiym[H]) and the powers, miracles (dunamis[G], nifleot[H]) of the world to come (aiōn mellō[G], haolam heatiyd[H]), 4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, “Impossible” (NASB) is a poor, even misleading translation of the Greek adunatos. In the context of Hebrews 4 through 5, weak, infantile faith is being challenged. Therefore, “weak, impotent” both valid translations, better convey the contextual meaning of adunatos. Notice that those being spoken of have “seen the light, tasted, eaten, partaken, partnered” but have not continued. Nowhere here is it said that these ones have become disciples or appliers of the faith. Nor have their experiences of God caused them to practice faith. In reality this denotes a person who, like those alluded to in the mashal (parable) of the sower, has failed to grow, mature, fruit, and produce progeny (Matthew 13:1–23, Mark 4:1–20, Luke 8:4–15). Hearing, knowing (in an intellectual sense), tasting, consuming, even temporarily partnering with the Holy Spirit, are all experiential things. Even in the case of the Holy Spirit, one can experience His presence and manifest power and still decide not to continue to partner with Him. Feeling the Holy Spirit is not the same as the Holy Spirit indwelling a person. The Tanakh speaks of the Holy Spirit coming upon even faithless people like king Saul. Experiential or emotional faith is of no value in times of trouble, nor does it manifest lasting change. Essentially, the writer of the Book to the Hebrews, inspired by the Holy Spirit, is teaching that experiential faith (as it is manifest in the temporal sin affected world) is not true faith. Any modern believer who has experienced goosebumps at a corporate worship music event and on a separate occasion during a secular rock concert, has the common sense to realise that goosebumps are no more evidence of the Holy Spirit than a man’s physiological response to a woman’s body is evidence of love. Experience may be a part of faith but it is not synonymous with true faith. 6 If they also (kai[G]) then fall away (parapiptō[G]), to renew (anakainizō[G]) them again (palin[G]) to repentance, returning (metanoia[G], velashuv[H]), because (kiy[H]) they again crucify (anastauroō[G], hitzliyvu[H]) to themselves the Son of God (uihos Theos[G], Ben Elohiym[H]) and put Him to public shame (paradeigmatizō[G]). 7 For the land (gē[G], ha’aretz[H]) that drinks (pinō[G], hashotah[H]) the rain (huetos[G], et hageshem[H]) which often falls on it, and produces herbs/vegetation (botanē[G]) of good seed (zera tov[H]) useful to those who farm it (geōrgeō[G]), receives (metalambanō[G]) a spoken blessing (eulogia[G], verachah[H]) from God (Theos[G], Elohiym[H]); 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame. It would be wrong to understand the present text as teaching loss of salvation. Note the qualifying phrase “If they also then fall away”, which is a warning and not a forgone conclusion. In reality it is teaching that those who have not repented genuinely in the first place, cannot return to repentance because they have entirely misunderstood what repentance is. By definition, if one needs to return to repentance he has clearly not repented (because true repentance is to turn and continue in the right direction) but considers he has (is self-deluded), how then can he repent (return)? “Because they again crucify to themselves the Son of God” This shows that they did not understand the work of Messiah’s crucifixion in the first place. The crucifixion of Messiah meant Him becoming a sin sacrifice on our behalf, having taken on Himself the sin (past, present and future) of the repentant. To fall away is to prove that our faith was based on nothing more than a shallow understanding, seeded in soil devoid of depth. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; Good seed produces good fruit. The rain represents the Word Yeshua, the Gospel, the Holy Spirit. The land represents the hearts of human beings (in the present context specifically Jews). The good seed here is not the Gospel as it is in Yeshua’s parable, rather it represents the truly regenerated Messiah follower. 8 but if it bears thorns (akantha[G]) and thistles (tribolos[G]), it is castaway, worthless, rejected (adokimos[G]) and very close (eggus[G]) to being cursed (katara[G]), and its end (telos[G]) is in being burned (kausis[G], l’vaeir[H]). 9 But now (de[G]), dear ones/beloved (agapētos[G], yediydiym[H]), we are persuaded, convinced, trusting (peithō[G]) of better things (kreittōn[G], devariym toviym[H]) regarding (peri[G]) you, and things possessed (echō[G]) in salvation (sōtēria[G], yeshuah[H]), even though we must speak (laleō[G]) in this way (houtō[G]). 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. Note that thorns and thistles are of different seed. The point here is that anyone who produces thorns and thistles is proven by their fruit to have never received the seed of faith in Yeshua in the first place. This therefore, does not teach loss of salvation but is proof of a lack of genuine salvation, which is received and walked in rather than agreed to and disregarded. The teaching of these verses identifies those who have had every opportunity to receive salvation through genuine faith but have instead merely pretended (sometimes even deluding themselves) to have entered into true faith. Thus, the seed of the sinful nature has not been replaced by the seed of faith in Messiah. These verses convey the teaching of Messiah: “If anyone does not remain in Me, he is like a branch that is thrown away and dries up; such branches are picked up and thrown into the fire and burned.” -Yochanan (John) 15:6 Notice the qualifying phrase “If anyone does not remain in Me”, which correlates to “if they also then fall away”. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. These words affirm that the writer and those who lead the wider Jewish believing community with him, are aware that the majority among them are faithful disciples and that the warning is needed only for the few who have yet to show true repentance and the fruit of ongoing faith. 10 For God (Theos[G], Ha-Elohiym[H]) is not unjust, unrighteous (adikos[G]) so as to forget (epilanthanomai[G], yishkach[H]) your work (ergon[G]) and labour (kopos[G], amal[H]) of charitable holistic love (agapē[G], ahavatchem[H]) which you have shown toward His Name (onoma[G], lishmo[H]), in that you have served, ministered (diakoneō[G]) to the holy [set apart] ones (hagios[G], likdoshayv[H]) and continue to serve today (diakoneō[G], gam hayom[H]). 11 And we desire (epithumeō[G]) that every one of you (hekastos[G], iysh iysh[H]) show (endeiknumi[G]) the same diligence, forwardness, urgency (spoudē[G]) so as to realize the full confidence (plērophoria[G], ne’emanah[H]) of faith, trust, hope (elpis[G], tikvato[H]) until the goal (telos[G], ad haeitz[H]), 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. God’s nature is described as the foundation of the security of those who in true faith continue to minister in Yeshua. These ones are not those who are rebuked for experiential faith but are those who are true disciples. Notice the meaning of the now entirely misunderstood English word “saints”. Where many modern denominations venerate only certain individuals as “saints” (the greatest offenders being the Roman Catholic Church), Biblical Judaism understands “saints” as kedoshiym (holy, set apart ones). Throughout the Tanakh (OT) the phrase “My holy ones” has always referred to the righteous remnant of Israel (the ethnic descendants of Jacob). 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, “we desire” Reaffirms that the writer of the Book to the Hebrews is one of a group of Messianic Jewish leaders who are in agreement over the teaching of this work, and its application to the wider body of Jewish Messiah followers of the first century C.E. We note that the faithful are admonished to show diligent forward momentum in acting out their faith because that same living faith assures them of the certain hope they have in Messiah unto the goal of eternal life made manifest in the full revelation of the world to come (Olam haba). True faith could be likened to a hybrid vehicle, following the ignition of the fuel by the battery the motion of the vehicle recharges the battery and produces additional power in order to sustain travel to the destination. 12 so that you will not be dull, stupid, sluggish, lazy (nōthros[G]) but followers, imitators, walking in the way (mimētēs[G], im teilchun[H]) of those who through faith, belief, assurance, fidelity, trust (pistis[G], be’emunatam[H]) and patience, endurance, perseverance (makrothumia[G], veorekh[H]) in their spirit (rucham[H]) inherit (klēronomeō[G]) the promises (epaggelia[G], et hahavtachot[H]).13 For when God (Theos[G], Elohiym[H]) made a promise (epaggellō[G], hivtiyach[H]) to Avraham[H] (Father of many peoples), since He could swear (omnuō[G], lehishavah[H]) an oath by no one greater (meizōn[G], eiyn gadol[H]), He swore (omnuō[G]) by Himself, on His own soul (heautou[G], nishba benafsho[H]), 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. Chapter 11 lists numerous examples of those who have lived lives of faith that reflect the faith being alluded to by the writer of the Book to the Hebrews. In the context of the Book to the Hebrews, the promises (plural) are those made to the Jewish people in and through Abraham, reaffirmed and conferred onto Isaac and Jacob. These promises include progeny, the land of Israel and eternal covenant (unto life everlasting) [Gen. 12:2-3; 15:5; 17:5]. The promises of God in Yeshua, like those made to the faithful ones of the past, are established for those who maintain faith in His strength. We note that affirmation of the promises (plural) precede the singling out of the promise of progeny used as an example in the next verse. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, As Creator of all, nothing and no one is superior to God. Thus, with regard to the human practice of swearing to one greater, God must be described as having sworn by Himself, because there is none greater. 14 saying (legō[G], vayomeir[H]), “indeed, for (e men[G], kiy[H]) blessing (eulogeō[G], bareikh[H]) I will bless (eulogeō[G], avarechecha[H]) you and multiplying (plēthunō[G], veharbah[H]) I will multiply (plēthunō[G], harbeh[H]) you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit (makrothumeō[G], rucho[H]), he obtained (epitugchanō[G]) the promise (epaggelia[G], et hahavtachah[H]). 16 For indeed (men[G], kiy amnam[H]) people (anthrōpos[G], anashiym[H]) swear (omnuō[G], hashvua[H]) an oath by one greater (meizōn[G], begadol[H]), and taking an oath serves as confirmation (bebaiōsis[G]) to them, an end (peras[G], yaviy keitz[H]) of all (pas[G], lekhol[H]) strife, dispute, contradiction (antilogia[G], riyv[H]) between them (beiyneiyhem[H]). 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. “Indeed blessing I will bless you, and multiplying I will multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate [place of governance] of their enemies.” -Bereishit (Genesis) 22:17 (Author’s translation from Hebrew text) This blessing spoken over Abraham is a beginning of blessings (plural) and must not be understood to be a reference to the limited blessing of progeny alone. 15 And so, having patiently waited in his spirit, he obtained the promise. With regard to the specific blessing of progeny Abraham waited 25 years to receive the promise (Gen. 12:3-4; 17:2; 18:10; 21:5). Thus, he “obtained” the promise of progeny through Isaac, whom Messiah redeemed, as prefigured in the Ram (Gen. 22). Thus, Jacob is redeemed by Messiah (the Ram of God) in the loins of Isaac. And with regard to the eternal covenant and the world to come Abraham died still holding on in faith to the yet to be seen reality of “a city which has foundations, whose builder and maker is God” (Heb. 11:10). Abraham exemplifies faithful trust in God, even faith unto death, a faith that prefigures that of Messiah chronologically speaking, and is established in Messiah before the foundation of the world, outside of time and space. 17 In the same way God (Theos[G], ha-Elohiym[H]), desiring (boulomai[G]) more abundantly (perissoteron[G]) to demonstrate (epideiknumi[G]) to the heirs (klēronomos[G], et yoresheiy[H]) of the promise (epaggelia[G], hahavtachah[H]) the fact that His purpose is immutable, unchangeable (ametathetos[G]), confirmed (mesiteuō[G]) it with an oath (horkos[G], bishvuato[H]), 18 so that by two immutable, unchangeable (ametathetos[G]) things in which it is impossible (adunatos[G]) for God (Theos[G], Ha-Elohiym[H]) to lie (pseudomai[G], lechazeiv[H]), we might have strong (ischuros[G], lehachaziyk[H]) comfort (paraklēsis[G]) who have fled for refuge (katapheugō[G]) to take hold (krateō[G]) of the hope (elpis[G], batikvah[H]) set before us (prokeimai[G]). 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, It’s important to note that the first century Jewish audience understands the heirs of the promise made to Abraham as being the Israelites, given that the promises made to Abraham were ratified through Isaac and Jacob and are seen to have been passed on to Jacob’s descendants in perpetuity. This does not mean that Gentiles have no access, but that Gentiles have access through Yeshua the Jew, just as Jews receive the fullness of the promises through Yeshua. 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. Based on His nature God cannot lie. Therefore, the two things concerning Abraham a. the promise b. the oath, are immutable, unchangeable. These afford the faithful Jewish believers comfort, knowing that having fled the sinful ways of humanity, and the hypocrisy of vain religion, they have taken hold of a hope as certain as that of Abraham. 19 This hope we have as an anchor (agkura[G]) of the soul (psuchē[G], lenefesh[H]), a hope both certain, loyal (asphalēs[G], ne’eman[H]) and forceful, reliable (bebaios[G], vechazak[H]) and one which enters (eiserchomai[G]) into (eis[G]) the house (el mibeiyt[H]) the inner (esōteros[G]) veil [the veil hung before the holy of holies] (katapetasma[G], laparochet[H]), 20 where Yeshua[H] (Iēsous[G], Joshua, YHVH saves) has entered (eiserchomai[G]) as a forerunner (prodromos[G]) for us, having become a high priest (archiereus[G], lekohen gadol[H]) forever (eis aiōn[G], leolam[H]) according to the word, order, type, style, arrangement (taxis[G], al divratiy[H]) of Melkiy Tzedek[H] (My king of righteousness). 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the inner veil parochet[H] [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. The hope that the believer has in Messiah Yeshua is like a strong anchor that holds a boat sure and secure in the midst of a storm. However, while a ship’s anchor is anchored in the rock of the sea floor, which will one day pass away, the anchor of our hope in Messiah finds purchase in the heavens upon the mercy seat of God (Who is the Rock of Israel) Who is immutable, unchanging. It is a certain hope that enters the Temple (house) and in Yeshua the Great High Priest (Lev. 16:2; Heb. 9:3) has access to the holy of holies beyond the parochet (curtain)[Ex. 26:31-35; Mk 15:38], because through His death and resurrection He has sprinkled His eternal blood upon the mercy seat of the heavenly ark and as God with us His Priesthood has made eternal atonement for those who have received Him. This being prefigured in the type of priesthood practiced by the ancient priest of Salem Melkiy Tzedek. “And Yeshua cried out again with a loud voice and yielded up His spirit. And behold, the parochet (curtain) of the temple was torn in two, from top to bottom…” -Matthew 27:50-51 Note that Yeshua’s Priesthood is likened in type to that of Melkiy Tzedek, but His practice is prefigured in the practice of the high priests of the Aaronic (Levitical) priesthood. Melkiy Tzedek the priest of Salem had no such temple or parochet (curtain). The temple, the curtain, and the holy of holies, are given to Israel as a shadow of the heavenly things. While it is clearly of great importance to understand Yeshua’s Priesthood as being over all people of faith regardless of ethnicity, it is nonetheless equally important to understand that the shadows pointing to His redemptive work are given to the chosen, ethnic, religious people of Israel the descendants of Jacob. I’m told, with some derision, that I am a zealot. Sobeit, I am zealous for HaShem in Yeshua, for His Scriptures, for my people Israel, and for the Gospel of freedom. It’s better to have angered the unteachable than to have said nothing and in so doing, stolen from the teachable. NB: For an explanation of the order of Melkiy Tzedek’s priesthood and why Melkiy Tzedek is not Yeshua, please read my commentary on Hebrews 5. Copyright 2021 Yaakov Brown "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) Introduction:
Chapter 3 is essentially an exposition of Numbers 12:7 & Psalm 95:7-11. This section of the Book to the Hebrews adds to Messiah’s superiority over angelic beings, His superiority over Moses the Law giver and great intermediary between God and Israel. Moses the drawn out (resurrected) one is seen as being part of the house of Israel, built by God, and Yeshua the Son Who has dominion over that same house is called the Builder of Moses. The receipt of this revelation is compared to the receipt of the Torah and the promise of the land (Ha’aretz Yisrael) to the Israelites who escaped Egypt by God’s outstretched arm. While, at the same time the text makes clear that Yeshua is superior to Torah, being the Author and goal of it. The writer of Hebrews warns the early Jewish followers of Yeshua of the great danger to them if they choose to turn away from Yeshua, Who, is intrinsically linked to the Creator (Builder) of the house of Israel, that is, God Himself. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 2 being: 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. BOOK TO THE HEBREWS Chapter 3 (Author’s translation) 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); 2 He was faithful to Him Who appointed Him, just as Moshe (drawn out, resurrected) also was, in all His house (household).[Num.12:6-9]. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now, as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. HEBREWS 3 (line upon line) 1 Therefore (hothen[G], al-ken[H]), holy (set apart) brothers and sisters (adelphos hagios[G], achay anosheiy kodesh[H]), partners, friends, companions (metochos[G], chaveriym[H]) of a heavenly vocation [a practiced calling] (klēsis epouranios[G]), behold, consider, perceive (katanoeō[G]) the face of the sent One, Apostle, Messenger (Apostolos[G], peneiy malakho[H] alt. Shaliach[H]) and High Priest (archiereus[G], Kohen HaGadol[H], kumrea[A]) of our profession, the sworn statement of our tongue (homologia[G], tishava leshoneinu[H]): Yeshua[H] (Iesuos[G], Joshua, Jesus, YHVH Saves); 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); “Holy brothers and sisters” The writer of Hebrews is speaking to fellow Jews who are also fellow partners in the heavenly calling of Yeshua. “Heavenly vocation” Is the practiced outworking of the Gospel message of Yeshua. The recipients of the Book to the Hebrews are “set apart” as fellow workers in the Kingdom of God. Partners who are admonished to “behold, consider, perceive the face of the sent One”. Intimacy with Yeshua is encouraged because only through intimate relationship with God in Yeshua can believers continue to participate in the practiced calling of God’s redemptive work. Right doing is the fruit of right being. Yeshua is referred to here as the Shaliach (Apostle: sent One). This is the only place in the Brit HaChadashah (NT) where the Greek Apostolos is used to describe Yeshua, and denotes that He is the Apostle over all other apostles (those who share in His ministry). This in correlation to Moses, the one sent by God in the Word (Yeshua) to carry the Torah to Israel. In short, the Author of the Torah (Yeshua in God) Who had sent Moses, now has come. YHVH sent Himself manifest as Yeshua, God with us (Imanu-El). The early Jewish believers are being admonished to work out their vocation (practiced heavenly calling) with fear and trembling, remembering that they are now partners (brothers and sisters [2:11-12]) with The Sent One Yeshua. During His earthly ministry Yeshua spoke often about His being sent of the Father God (Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36-38; 6:38). It’s important to note that the use of the Greek word apostolos (apostle: the equivalent of shaliach or malakh in Hebrew) here in reference to Yeshua infers that those who partner with Him in His vocation (practiced calling) are also apostles (sent ones). This is consistent with the teaching that all who receive Yeshua are priests under Him Who is Kohen HaGadol the High Priest over all creation (1 Peter 2:9). It is foolish then, for modern leaders of the faith community to adorn themselves with the title “Apostle” as a means of distinguishing themselves above fellow believers, given that we are all apostles, we are all priests, and we serve One Apostle, One High Priest. The writer doesn’t only call Yeshua “Apostle” (Shaliach), he also calls Him “Kohen HaGadol” the High Priest. Thus, he unifies the roles of Prophet/Law giver (Moses) and Mediator (Aaron) in Yeshua. The High Priest was of central importance to the Temple cult and the practice of mediation and sacrificial reconciliation. The Jewish audience of the Book to the Hebrews, (the Levites in particular) would have placed great importance upon the role of the High Priest and the necessity of blood atonement for the remission of sin. Therefore, the writer, inspired by the Holy Spirit, makes clear that Yeshua is the all existing High Priest, able to atone eternally through the eternal blood of God, as Son over all creation. It is of great significance that Jewish tradition says of the High Priest on Yom Kippur (Day of Atonement) that he is called “Shaliach” (sent One): "Lord high priest, we are the messengers of the Sanhedrim, and thou art Sh’lucheiynu (our apostle, messenger), and the messenger of the Sanhedrim.'' - Mishnah Yoma, c. 1. sect. 5. “High Priest of our profession, the sworn statement of our tongue: Yeshua…” Yeshua Himself has imparted His testimony upon our tongues. Profession is practiced, it does not stay dormant or remain unspoken. The recipients of the Book to the Hebrews are being reminded of the inseparable elements of faith, belief in action, relationship reciprocated and shared with others. Those who claim that we need only live well in order to pass on the Gospel message are in grave error. We should live well, we should also speak well. Failure to do either is failure to walk in obedience to Scripture. 2 He was faithful (pistos[G], ne’eman[H]) to Him Who appointed Him, just as Moses (Moshe[H]) also was in all His house, household (holos oikos[G], bekol-beiyto[H])[Num.12:6-9]. 2 He was faithful to Him Who appointed Him, just as Moshe also was in all His house, (household). Yeshua has submitted Himself to God Who appointed Him as Prophet and Redeemer of Israel, just as Moses was faithful to God, Who appointed him to be mediator of the Torah. Yeshua’s faithfulness includes His willingness to be made for a little while, lower than the angelic beings whom He created in God (2:7). The Hebrew word ne’eman used here to translate the Greek pistos, is used in Mishnaic Hebrew to mean “trusted” (Mishnah Sanhedrin, c. 3. sect. 2.). Moses had been trusted to lead Israel out of bondage through slavery under Pharaoh in Egypt, and Yeshua has been trusted to lead Israel out of the bondage of slavery to sin resulting in death, under the Devil (2:14-15), and into both the present and future Kingdom of God. Yeshua offers the Shabbat rest of present salvation in convergence with the Shabbat rest of the Olam Haba (world to come) [4:3, 9], to all those who receive Him, continually firstly to the Jews and also continually to the nations (Romans 1:16). The writer of Hebrews quotes Numbers 12:7 in order to draw attention to the weight of the calling brought by Yeshua the King Messiah. He has already warned the early Jewish believers against “drifting away” (2:1) and forsaking “so great a salvation”(2:3). Now he emphasises the sacred obligation of serving with Yeshua and affirms that this privilege comes with the opportunity to speak with God face to face just as Moses did. “6 he said, “Listen to my words: “When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. 7 But this is not true of my servant Moses; he is faithful in all my house. 8 With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he left them.” -Numbers 12:6-9 NIV “just as Moshe also was in all His house, household.” Means that Yeshua, like Moses, has been faithful in all Israel, in His tribe (Judah), among the tribes (all Israel), in the land of Israel, in the present world, and in all creation. 3 For He has been counted worthy (axioō[G]) of more (pleiōn[G]) glory (doxa[G], kevod[H]) than Moses (Moshe[H]), in the same way that the builder (kataskeuazō[G], boneih[H]) of the house has more honour (timē[G], rav kevodo[H]) than the house (oikos[G], beiyt[H]). 4 For every house (oikos[G], kol-bayit[H]) is built by someone (banuy biydeiy voneh[H]), but the builder of all things (kataskeuazō[G], uvoneh-khol[H]) is God (Theos[G], Elohiym[H]). 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. The analogy makes Yeshua the Builder of Moshe, and in the proceeding clause implicitly calls Yeshua the Creator of all things. Yeshua is the One Whom Moshe prophesied would come (Deut.18:14-21). Given that God is Creator of all things, and thus the Creator of Moshe, Yeshua is God with us (Heb. 1:6; Col. 2:9 etc.) The use of the noun “house” denotes a family, a people, a nation. Moshe represents the house of Israel under Torah (moral Law). Therefore, Yeshua is also worthy of greater honour than the Torah of Moses and all the righteous ones of Israel’s history because Yeshua is builder and goal of the “house” (Israel under the leadership of Moses). The idea that the Messiah participates in creation and that He is greater than Moshe Rabbeinu (Moses our Rabbi), is present in Jewish tradition: " 'And the spirit of God hovered over the face of the waters.' This phrase from Bereishit (Gen.) 1:2 alludes to the spirit of the Messiah, because Yishayahu (Isaiah) 11:2 says, 'And the spirit of Adonai will rest upon him' [that is, upon the 'shoot of Jesse', which is a name for the Messiah]. Also we learn from the same text in Bereishit (Gen.) 1:2 that this spirit of the Messiah comes through the merit of repentance; for in Kiynot (Lamentations) 2:19 repentance is likened to water: 'Pour out your heart like water.' " (Genesis Rabbah 2:4) "At the beginning of the creation of the world king Messiah had already come into being, because he existed in God's mind even before the world was created." (Pesikta Rabbati 33:6) Compare John 1:1-18; 8:58-59; Colossians 1:15-17. 5 Now Moses (Moshe[H]) was faithful (pistos[G], ne’eman[H]) in all (holos[G], vekol[H]) His house (ho oikos autos[G], beiyto[H]) [Num.12:6-9] as a servant (therapōn[G], ke’eved[H]), for a witness (marturion[G], le’eidot[H]) of those things which were to be spoken (laleō[G]); 6 but the Messiah (Christos[G , Christ, HaMashiyach[H]) now (de[G]) as a Son (uihos[G]) over His house (oikos autos[G], ubeiyto[H])—whose house (oikos[G], beiyt[H]) we belong to, provided we hold firmly, cling (bebaios[G], nocheiz[H]) to our confidence, strength (katechō[G], bemivtacheinu veoz[H]) and the rejoicing (kauchēma[G]) of our hope (elpis[G], tikvato[H]) to the goal (ad-hakeitz[H]). 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. Moses was faithful in all his house (Israel) and prophesied the One to come, the Greatest Prophet of God Yeshua (Deut.18:14-21) Who is over His house (Israel). The early Jewish believers are admonished to stay firm and confident in their hope in Messiah Yeshua so that they don’t perish in the same way that those who rejected the leadership of Moses (appointed by God) did on the way to the promised land (Shabbat rest [4:9]). “as a servant, for a witness of those things which were to be spoken” Moses is seen as a witness testifying to the coming of the greatest Prophet Yeshua (Deut.18:14-21), and the things that were to be said in Yeshua. “the Messiah now as a Son over His house” Moses was a servant in a house affected by sin but Yeshua is the Son over that house come to redeem it from slavery to sin. All Israel, Moses included, were slaves to sin, Yeshua, Who was never a slave to sin, has come as the Son to bring many sons to glory (Heb. 2:10; John 8:34-36; 15:15; Galatians 4:1-7). “whose house we belong to” This describes the Jewish writer and his Jewish recipients. They belong to the house of Yeshua both ethnically and through faith in Him. While it is true that all believers regardless of ethnicity belong to the house of Yeshua, that is not what the writer of Hebrews is saying here. He is specifically speaking of Yeshua’s house as it applies to His ethno-religious Jewish brothers and sisters, the “Israel of God” are ethno-religious Jews who have received Yeshua. We know this because both the term Jew and Israel are ethnic (tribal) nouns describing blood descendants of Yaakov (Jacob). A Jew who is a Jew inwardly must by definition (Jew being an ethnic term) be an ethnic Jew [Romans 2:29; 9; 11]. A Gentile Christian who claims to be a “Spiritual Jew” is no different from a Scotsman who claims to be a “Spiritual Navajo”, it is a logical fallacy, a spiritual heresy. “provided we cling to our confidence and the rejoicing of our hope to the goal.” Belonging to the house of Messiah is established in the action of faith. Faith not acted on is faithless. The early Jewish believers are encouraged to see no separation between trust and action. This is consistent with pre-Hellenistic Jewish language, which had no word for theology. Ultimately, the “end” or “goal” is the Olam Haba (world to come), the eternal Shabbat rest offered to all who are faithful in belief and action (4:9-10). The warning to remain firm is pretext to the following exposition of Psalms 95:7-11 LXX. 7 Therefore (dio[G]), according to what (kathōs[G]) the Holy (hagios[G], HaKodesh[H]) Spirit (pneuma[G], Ruach[H]) says, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), 8 Do not (me[G]) harden (sklērunō[G]) your hearts, core being, inner person (kardia[G], levavchem[H]) as when they provoked (parapikrasmos[G]) Me, As on the day (hēmera[G], keyom[H]) of trial (peirasmos[G]) in the wilderness (erēmos[G], bamidbar[H]), 9 Where your fathers (patēr[G], avoteiychem[H]) put Me to the test (peirazō[G]), And saw (rau[H]) My works (ergon[G], pa’alay[H]) for forty years (arbaiym shanah[H]). 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10] “Therefore” Means, based on the supremacy of Yeshua as Son over the house of Israel, and by extension over all nations, and that Yeshua is appointed by God the Father as the Sent One over all sent ones, and considering that those who accept Yeshua are partners with Him, and that Moses our (the Jewish people) Law giver is subject to Him. This begins a quote from Psalm 95:7-11 (attributed to David Heb. 4:7). The writer presumes that his readers have full knowledge of the Psalm and the prerequisite phrase: “for He is our God and we are the people of his pasture, the flock under his care.” Psalms 95:7 NIV The writer continues to emphasise Yeshua’s role as the “Prophet” like Moses (Deut.18:14-21), the One Who is Greater than Moses. Believing Israel, chosen, ethnic, religious is being reminded of the challenge of God issued to her ancestors and now reiterated at the revelation of God’s Kingdom come and the inception of her pre-entry into the Olam Haba (Promised Land/World to come). By quoting this Psalm, the writer, inspired by the Holy Spirit, addresses three specific generations of Israelites: 1.Those who rebelled in the wilderness (Exodus 17:1-7, approx. 1446 B.C.E) 2.Those who lived at the time the Psalm was written by David Hamelekh the King (Approx. 1015 B.C.E) 3.The Jews of the first century C.E. (Approx. 60 C.E.) The Hebrew text of the Psalm: 7“For He is our God, and we are the people of His pasture, the flock of His hand. Today, if you hear His voice: 8 “Do not harden your heart as at Meribah, as in the day of Massah in the wilderness, 9 when your fathers tested Me, they challenged Me, even though they had seen My work. 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’” -Tehilim (Psalms) 95:7-10 TLV “Today if you hear His voice,” Refers to the time of David’s first offering the Psalm to public reading, and to the time when the Jewish believers of the first century C.E. first received the words of the Book to the Hebrews. In fact, it means “now”, for as long as God allows the fallen world to continue. “I tell you, now is the time of God’s favour, now is the day of salvation.” (2 Cor. 6:2 [Isaiah 49:8]) A well-known midrash teaches that Messiah is come in every moment when “Today” we “hear” (receive) His “voice” (spoken word): "Rabbi Joshua ben-L'vi met Elijah and asked him, 'When will the Messiah come?' 'Go and ask him!' 'Where is he?' 'At the entrance [to Rome], sitting among the lepers.' So he went, greeted him, and asked, 'Master, when will you come?' 'Today,' he answered. Upon returning to Elijah, Rabbi Joshua said, 'He lied to me. He told me he would come today, but he has not come.' Elijah replied, 'What he said to you was: "Today, if you will hear his voice." ' " (Condensed from Sanhedrin 98a) From Sterns Complete Jewish New Testament Commentary Elsewhere in traditional Jewish commentary the same phrase is applied to Messiah where it is said that providing the Jewish people repent as a nation, even for one day, or keep the Shabbat even for one day, the Greater Son of David, the King Messiah, would come; because it’s said, "today if you will hear His voice" (Talmud Bavliy Sanhedrin, fol. 98. 1. Shemot Rabbah, sect. 25. fol. 109. 3. & Shirhashirim Rabbah, fol. 19. 3.) This is consistent with the redemption of the entire remnant of chosen, ethnic, religious, empirical Israel at the end of the age (Zechariah 12:20; John 19:37; Romans 11:25-26; ). “8 Do not harden your hearts, as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years.” The hardening of the inner being is a wilful choice to deny God’s sovereignty. The provocation, (Heb. merivah) was the general “quarrelling” the people had levelled at Moses as God’s appointed leader when they rebelled in the wilderness, and the “testing” ( Heb. masah) refers specifically to the demand for water (Exodus 17:1-7). The Septuagint text doesn’t specify “Merivah” and “Masah” but translates the locations as modes of disobedience. 10 Therefore (dio[G]) I was angry with, grieved by (prosochthizō̄[G], akut[H]) this generation (genea[G], bador[H]), And said, ‘They always go astray, are deceived (planaō[G]) in their heart, core being, inner person (kardia[G], leivav[H]), And they did not know, come to understand, learn (ginōskō[G], yadu[H]) My ways (hodos egō[G], derachay[H])’; 11 As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” The additional phrasing of the Psalm is quoted according to the LXX (Septuagint). The Hebrew text reads more concisely as: 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’ 11 Therefore I swore in My anger, ‘They shall never enter into My rest.’” -Tehilim (Psalms) 95:10-11 TLV The Greek text was widely accepted by Jews of the post Hellenistic period and used prolifically in the first century C.E. Greek was one of two languages accepted by the ancient rabbis as being kosher for use in the transmission of Scripture. “And they did not know, come to understand, learn My ways’” Reinforces the admonishment of the writer of the Book to the Hebrews (3:6). ‘They certainly shall not enter My rest.’” In the context of the Psalm as it pertains to the disobedient among Israel during the period of the exodus, the “rest” spoken of is “the promised land” of Israel. By extension, it is now applied to the eternal Shabbat “rest” which awaits the faithful followers of Yeshua, both Jew and Gentile, but in the case of the present book, specifically to Jewish believers. Therefore, it is those who refuse Yeshua who will fail to enter the present and future Kingdom of God and the eternal rest of the Olam Haba (everlasting Shabbat). One Jewish commentator writes: “"the generation of the wilderness have no part in the world to come:'' -Tzeror Hammor, fol. 118. 1. 12 See to it (blepō[G]), brothers and sisters (adelphos[G], achay[H]), that there will not be any among you who have an evil, wicked (ponēros[G], ra[H]), unbelieving heart (kardia apistia[G], leiv[H]) that departs (aphistēmi[G]) from the living God (Theos zao[G], Elohiym chayiym[H]). 13 Moreover (alla[G]) encourage, comfort, prove (parakaleō[G], hochiyhu[H]) one another every day (hekastos hēmera[G], yom beyom[H]), as long as (kol-od[H]) it is called “today,” (sēmeron[G], yikarei hayom[H]) so that none of you will be hardened (sklērunō[G]) by the deceitfulness (apatē[G]) of sin [missing the mark set by God’s holiness] (hamartia[G], chatato[H]). 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. Those Jews who have believed are reminded that salvation is worked out in fear and trembling. They must be intentional in remaining faithful in Yeshua so as not to be lead astray by those fellow Jews who like the disbelieving Israelites of the wilderness, fail to enter the “rest” of God. Rav Shaul (Paul) speaks in similar terms to the predominantly Gentile community of the Philippians: “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” -Philippians 2:12 NIV “that departs from the Living God” The Greek aphistēmi, translated “departs” comes from the root apistia meaning “unfaithful” and is the etymological root for the word “Apostate”. Therefore, in counter distinction to Moses and Yeshua, both of whom are called “faithful” by the writer, those who are unbelieving will by nature depart, being unfaithful in God’s house. To despise those who have confident faith is to prove oneself faithless. There is great arrogance in doubt. Therefore, we are admonished to remain faithful. As Yeshua has said, “When the Son of Man comes will He find faith on the earth?” (Luke 18:8). 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. The early Jewish believers are also tasked with encouraging and comforting the faith of their fellow Messiah followers. Intentional personal faith must by its very nature outwork itself as intentional communal faith. No believer stands alone, the salvation of the nation is dependent on the willingness of the people to share their faith collectively. This must be done for as long as there is a “today”, now is the time. This is not something we think of doing tomorrow, for in this context tomorrow is the judgement and the next day, the world to come (cf. 1 Thess. 5:11). “Today” is not, as some foolishly say “a reference to the Gospel dispensation”. How can it be? This word “Today” is quoting the Psalm of David (Psalms 95:7) written over a thousand years prior to the writing of the Book to the Hebrews. The Gospel of redemption is offered from before creation toward the goal of eternity and is therefore without dispensation. Since the first humans sinned and until HaShem calls time, “Today” is now! And those who receive Yeshua now have already passed from death (although for a time still living in the present sin affected world) into life (the world to come). "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) 14 For we have become partners, friends (metochos[G], chaveiriym[H]) of Messiah (Christos[G], Christ, HaMashiyach[H]) if we keep the beginning (archē[G]) of our commitment (bebaios[G]) firm (katechō[G]) until the goal (telos[G]), 15 while it is said, “Today (sēmeron[G], hayom[H]) if you hear (akouō[G], tishmau[H]) His voice (phōnē[G], bekolo[H]), Do not harden (sklērunō[G]) your hearts (kardia[G], levavchem[H]), as when they provoked (parapikrasmos[G]) Me.” 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” We are become friends, co-workers with Messiah, if we keep the beginning of our faith unto the goal of our faith. Yeshua is the Author and goal of our faith, the Sustainer of our integrity, our righteousness and our hope. We should not fear our ability to keep our first love in Him, because He has partnered with us (Rev. 2:1-7). Therefore, we do not keep our beginning commitment alone but we are kept by Him, and in us He keeps us unto Himself. All this happens “Today”, in what the believer understands to be the eternal present. “Now faith is the substance of things hoped for, the evidence of things not seen.” -Hebrews 11:1 KJV 16 For who of them provoked (parapikrainō[G]) Him when they had heard (akouō[G], hashomiym[H])? Indeed, yet (alla[G]) not (ou[G]) all (pas[G]) those who came out of Egypt (Aiguptos[G], Mitzrayim[H] double distress) through, in the hand of (dia[G], beyad[H]) Moses (Moshe[H] drawn out, resurrected)? 17 And whom was He grieved by (prosochthizō̄[G]) for forty years? Was it not with those who sinned (hamartanō[G], vachataiym[H]), whose dead bodies (kōlon[G]) fell (piptō [G]) in the wilderness (erēmos[G], bamidbar[H])? 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand of Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? The meaning is plain. It is the wilfully disobedient who fail to enter God’s rest. We are all wandering in the desert of the sin affected world, some in humility through submission to God are wandering toward the rest (promised land of the world to come) and some in wilful rejection of God’s offer of redemptive love, wander aimlessly toward the abyss of everlasting fire (Matt. 25:41; Rev. 20:15; 21:7-8). Of that wilderness generation only Yehoshua (YHVH is salvation) and Calev (contempt, fierce, dog) entered the promised land. Now, in this generation, we must cling to Joshua (Yeshua) and have contempt for sin. Thus, through belief in Him we enter the now and yet to come Kingdom of God. 18 And to whom did He swear (omnuō[G], nishba[H]) that they would not enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), but to those who were disobedient, apathetic (apeitheō[G])? 19 And we see (blepō[G], roiym[H]) that they were not able to enter (eiserchomai[G]) because of unbelief (apistia[G], choser emunatam[H]). 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. The Greek word apeitheō translated “disobedient” gives the reader great insight into what it means to be disobedient. Wilful disobedience bears the fruit of apathy and likewise the soil of apathy produces wilful disobedience. Complacency and indifference give birth to apathy, and the sum of the three is rebellion. Rebellion is not some great act of strength and purpose, to the contrary, it is the progeny of apathy. It is the lazy and disillusioned who rebel. The obedient son puts his hand to the plow and does not look back (Luke 9:62). “And we see that they were not able to enter because of unbelief.” Those first century Jewish recipients of this Book to the Hebrews “saw” in respect to understanding the past disobedience of our people, that those who through unbelief rebel against God’s love do not enter the promised rest (neither the physical land of Israel nor the present & future Kingdom, Olam Haba). Therefore, they like us are challenged in the present (Today) to believe, act, trust in the faithful King Messiah Yeshua and enter, enter now and continue to enter until He returns to fully reveal to us the eternal present of God’s Kingdom come. Copyright 2021 Yaakov Brown When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. General Introduction:
I have no intention of addressing every possible argument for and against certain authorship possibilities, nor will I waste time debating dating and audience to the extent that many others do. After extensive research the following are concise explanations of my conclusions on authorship, dating, audience, and theme. Author: The writer doesn’t identify himself but seems to have been well known to the recipients of the work. There was no agreement among the Church fathers of the earliest centuries as to the authorship of this book. From the period of the reformation (16th century C.E) the book has been attributed to Rav Shaul (Paul the Apostle), however, while there are some similar Messianic themes, by and large the writing style and specific subject matter is significantly different to that of Paul. Unlike Paul, the author of Hebrews doesn’t identify himself except to say that he is male (11:32 use a masculine Greek verb). The phrase “How will we escape if we neglect so great a salvation; which was at first received spoken by the Lord and was confirmed to us by those who heard…” (2:3) shows the author to be someone who had not heard directly from Yeshua in any way but was conveying the message of salvation as one who had received it from those who had heard it directly from Yeshua. This excludes Rav Shaul (Paul) as a potential author (Gal. 1:11-12). It’s also worth noting that the writer of Hebrews has more than a passing familiarity with the Levitical priesthood and is likely to have been a Levite. Paul on the other hand was of the tribe of Benjamin (Acts 13:31; Rom. 11:1; Phil. 3:5), and was a student of Rabban Gamaliel, one of the forefathers of Rabbinic Judaism, also a descendent of the tribe of Benjamin and of the line of David according to the mixed tribal lineage of his grandfather Hillel the Elder (Ketubot 62b re. Y’hudah HaNasi). The style of Greek used in the Book to the Hebrews is yet another reason that Pauline authorship is unlikely. Greek scholars generally agree that the Greek of the text of Hebrews is more refined, its wording more eloquent, a studied form of Greek quite different from the fluid, colloquial, contextualized Greek of Paul’s letters. Finally, Paul's own words make the suggestion of his authorship of the Book to the Hebrews untenable: "I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write." -2 Thessalonians 3:17 (NIV) No such descriptor is found in the Book to the Hebrews. Nor do early manuscripts indicate that Paul’s handwriting was present in the original text. The first suggestion of authorship made by the early Christian Church fathers was that of Tertullian in his work titled De Pudicitia “On Modesty” (200 C.E), in which he quotes “an epistle to the Hebrews under the name of Barnabas.” Barnabas was a Jew of the priestly tribe of Levi (Acts 4:36) who like many others of the priestly cast had become believers early in the growth of the Messianic Jewish community (Acts 6:7). He later became a good friend of Rav Shaul (Paul) and was commissioned along with Paul by the Church at Antioch under the guidance of the Holy Spirit to take the Gospel message to the Greeks [nations] (Acts 13:1-4). While the writer of the Book to the Hebrews cannot be identified with any certainty, it seems unlikely that Paul was the author, and of the other proposed writers Barnabas seems the most likely, and if not Barnabas then another believing Levite of the time who had not heard the message of the Gospel directly from Yeshua. Of course, the arguments for and against Pauline authorship are numerous and diverse and the debate will continue until the Messiah comes. Ultimately it is the divine inspiration of the text that best guides our understanding. Date: It seems likely that the Book to the Hebrews was written prior to the destruction of the Temple (70 C.E) for at least two significant reasons:
Those who claim a post Temple dating are unable to effectively answer the “present tense” evidence of the text. Audience: Several of the oldest Greek manuscripts include the title Πρὸς Ἑβραίους “To the Hebrews”, making the original intended audience Messiah following Jews of the first century C.E. Like the book of Yaakov (James) the Book to the Hebrews addresses those Jews who have become part of the sect Ha-Derekh (the Way) and are in need of ongoing discipleship in order to understand the fullness of what it means to be both Jewish and followers of the King Messiah Yeshua. Some scholars believe the work was written for Jewish believers in Jerusalem, while others assert that it was likely written in Rome. It is impossible to know with any certainty. Theme: Most scholars agree that the theme of the Book to the Hebrews is the absolute supremacy and sufficiency of the King Messiah Yeshua. However, those Christian scholars who conclude Successionism (one of the many foundational manifestations of Replacement Theology) from this are sadly mistaken. Messiah being supreme predates the giving of the Torah and does not therefore annul the purpose of Torah, nor does Hebrews teach such a nonsense. Messiah is the Author (John 1) and Goal (Rom. 10:4) of the Torah and His being greater than its covenants and priesthood regards His position over all creation, and elevates the purpose of Torah rather than diminishing it. Hebrews explains that the many prophecies and promises of the Tanakh (OT) are fully filled, or begin to be fully filled in Messiah Yeshua (Who has entered time and space through the womb of Miriyam), however, it does not nullify those prophecies and promises, rather it illuminates their purpose. When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. Author’s translation: As is the case with my translation of the Gospel of John, I have made a convergent translation of the Book to the Hebrews in an attempt to present the reader with a collective representation of the meaning of the ancient Greek text (2nd century C.E), the significantly later Aramaic text (5th century C.E), and the translation into Hebrew (16th century C.E). The intended outcome being to convey an insight into the ancient Hebrew worldview as it perceives the inspired Word of God and the transmission of it. As is always the case, I don’t make the foolish claim that one language has precedent over another based on chronology. While the Torah, Prophets and Writings were originally written in various forms of ancient Hebrew (with assimilated Aramaic in post exilic text etc.), the transmission of Scripture in both Hebrew and Greek has been approved by our rabbis from ancient times, the ancient Greek Septuagint (which generally predates the oldest complete Hebrew manuscripts available to us today [with the exception of some of the Qumran texts/Dead Sea Scrolls], having been translated from the third to mid second centuries B.C.E) being a work of translation from Hebrew made by ancient Jewish (ethnic descendants of Jacob) scholars. We do not trust in the infallibility of scribes but in the infallibility of the One Who inspired them and, in His faithfulness, to transmit His Word generationally regardless of language. Having said this, what is clear is that the human writers of the Word of God were Jews (ethnic descendants of Jacob). They wrote in Hebrew, Aramaic and Greek, while they thought and lived as Hebrews, Israelites, Jews. Therefore, the thinking present in the ethnicity, religious culture and spirituality of the people of Israel should be a determining factor in sound interpretation, particularly in the areas of religious cult practice, religious rites, daily life, tradition, chronology, deity, relationship and worldview. Those who fail to consider this will also fail to properly interpret the teaching of Scripture. Introduction to Study: Regardless of all other interpretive concerns we submit our study and understanding, our learning and practice of the text to God, through the Rabbi of rabbis Yeshua our King Messiah, Who by His Spirit makes known to us the Way of God. Translation Key: [G] Greek (using root words) [H] Hebrew [A] Aramaic (where is differs from or further illuminates the Hebrew text) BOOK TO THE HEBREWS Chapter 1 (Author’s translation) 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, 4 So having become vastly stronger, better than the messengers, angels in as much as He has inherited a more excellent Name [The Name (Hebrew text)] than they. 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again, “I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Deut. 32:43 LXX & DSS] 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? The Text of the Book to the Hebrews line by line: V.1-2 1 In many parts, many ways (polumeros[G], rabot[H]) and (kai[G]) with many variations, turnings, revolutions (polutropos[G]) of old, in former days (palai[G]) the God (ho Theos[G], Ha Elohim[H]) spoke to (laleo[G], diber[H]) the (to[G]) forefathers of us (pater[G], avoteiynu[H]) in the hand of (en[G], beyad[H]) the (to[G], ha[H]) prophets (prophetes[G], neviyiym[H]); before, toward, in reference to (epi[G]) the last (eschatos[G], beachariyt[H], achraye[A]) the (to[G]) days (hemera[G], hayamiym[H], yavmata[A]), these (houtos[G]) He speaks (laleo[G], diber[H]) to us (hemin[G], eileiynu[H]) in the hand (en[G], beyad[H]) of His Son (uihos[G], beno[H]) 2 Who (hos[G]) He set in place, established, appointed, named (tithemi[G], shamo[H]) as heir (kleronomos[G], leyoreish[H]) of all things individually and collectively (pas[G], kol[H]), and also through (dia[G], vegam[H]) Whom (hos[G]) He formed (poieo[G], asah[H]) in His hand (veyado[H]) the (to[G], et[H]) unbroken age, ages, world, worlds, universe, universes (aion[G], haolamot[H], avad l’alme[A]). 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last the days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. Put concisely, in the past God spoke by the Word (Yeshua) through the prophets pointing Israel toward the days of Messiah (Yeshua). Now Yeshua has entered time and space seeded by God’s Spirit in the womb of Miriyam of the line of David, and speaks directly to Israel, and by extension following His death, resurrection and ascension He speaks directly to all who believe by His Spirit. Prologue The Prophecy of Tanakh (OT) & the Prophetic Gift of the Brit HaChadashah (NT): One of the many things Hebrews 1:1-2 teaches is that true prophecy will cause us to look upon Yeshua, Whose testimony is the Spirit of prophecy (Rev.19:10b), and is available to all who believe and not only to the select few. We must remember that with very few exceptions, the prophets of the Tanakh (OT) did not name themselves prophets. Therefore, every true disciple of Yeshua should be weary of any self-proclaimed "prophet". The Scripture says: "In the past God spoke in various portions and in various ways to our ancestors through the prophets, in these last days he has spoken to us through His Son, Whom He appointed heir of all things, and through Whom He created the world." -Hebrews 1:1-2 In Messiah we have all been afforded direct access to God's voice. Elsewhere the Scripture says: "Worship God! For the testimony of Yeshua (Jesus) is the Spirit of prophecy." -Rev.19:10b We are no longer to receive people in the Tanakh (OT) role of prophet (John the Immerser being the last to come in this fashion, in the spirit of Elijah [Matt. 11:11; Luke. 7:28]), nor should we chase after prophets in order to get direction from God (this is idolatry), we instead listen by the Ruach HaKodesh (Holy Spirit) to the Son (Yeshua) and through Whom we hear the Father, for the glory of God, Who is echad (a complex unity). Those who chase after direction from so called "Prophets" today are committing idolatry. They're ultimately no different to those who seek direction from fortune tellers. The New Testament prophetic gift of the Holy Spirit is one of affirmation and edification (1 Cor.14:3), it does not emulate the role of the Tanakh (OT) prophets. The mark of legitimacy for the prophetic word in the New Testament is whether it gives glory to Messiah Yeshua unto God, something that must be attested to by "the (NT) prophets" (1 Cor.27-33), and ultimately by the Spirit of prophecy, the testimony of Yeshua Himself, Who is Yeshua (Rev.19:10b). Any word or act that contradicts Scripture by definition fails to fall into the category of legitimate prophecy. 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; The opening verse explains that from the beginning of creation God has been speaking in, through and to the people of Israel (descendants of Jacob) in many varied and perpetual ways. One meaning of the Greek text denotes revolutions, or cycles of a repeated message of redemption. In short, the message has not changed but now, rather than send a letter the Author is come to deliver the message face to face. The writer is a Jewish (probably Levite) follower of Yeshua. Therefore, when he writes “our forefathers” he means the forefathers of Faith (Adam through Avraham and Isaac) and the ethnic-religious forefathers descending from Jacob as Israel the various tribes and their descendants. It is important to remember throughout that the initial audience for this work are Jewish Messiah followers of the first century C.E. In one sense the writer of Hebrews is calling all the writers of the Tanakh (OT) and the prophetic figures whom they recorded, “prophets” speaking to the people of Israel (Jews). From Adam to Moses, to the Judges and then kings like David and Solomon, the prophets of the land of Israel, Isaiah, Hosea, and the prophets of exile, Jeremiah, Zechariah, all the way to the last prophet Malachi. The Hebrew text renders “in the hand of the prophets” meaning that the Word of God was spoken and acted on in the strength of those same prophets. The actions of the righteous prophets of old are as much the speech of God as the verbal declarations and the subsequent written texts. before, toward, in reference to these the last days, He speaks to us in the hand of His Son This phrasing gives us the purpose of the Word of God spoken in the prophets of old. Which was to reveal the Son, Who would come to speak the message of the Father face to face with the people of Israel (descendants of Jacob) and by extension to all humanity in His Spirit. The Biblical Hebrew phrase Beachariyt hayamiym “In the last days” (Gen. 49:1) is understood by traditional Jewish scholars to refer to the days of the Messiah (Kimkhi & Iben Ezra on Isa. ii. 2.). The Brit HaChadashah (NT) teaches that the Messianic era is inaugurated at Messiah Yeshua’s incarnation (entry into time and space) [Acts 2:17; 1 Timothy 4:1; 1 John 2:18], and that the last days are already upon us [1 Cor. 10:11]. In one Talmudic Jewish tradition it is taught that the duration of the world will be six thousand years, divided into three equal parts, the last of which is assigned to the Messiah, the years being assigned as ages 1. Two thousand years devoid [of Torah] 2. Two thousand years of Torah 3. Two thousand years the days of the King Messiah (Talmud Bavliy Sanhedrin, fol. 97. 1.). 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, This is the first of seven statements describing Yeshua: 1. Yeshua is Heir to all things (cf. Romans 8:17) The use of the word “heir” conveys the position of Yeshua at the right hand of God, ascended and transcendent, having come into His inheritance as the Greater Son of David. Therefore, here, the writer begins with the Goal (Yeshua) [Romans 10:4]. and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. This is the second of seven statements describing Yeshua: 2. Through Yeshua God created the universe (cf. John 1:1-3; Col. 1:16) The writer had begun with the Goal (Yeshua seated at God’s right hand), he now places the Goal (Yeshua) at the beginning, explaining that by Yeshua’s hand (strength, action) all creation came into being (cf. John 1:1-3; Col. 1:16). “Through Whom He also formed the worlds” is consistent with the traditional Jewish understanding which teaches the three worlds of the created order as 1. The outer heaven and dwelling place of God 2. The atmosphere (air) 3. The earth (Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1.). Also referred to as 1. The world of angels (heavenly dwelling), 2. The world of globes (sun, moon, planets and stars) 3. The world below (earth) (Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1.). Our prayer tradition calls God Rabon kol haolam “Lord of all the worlds” ( Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.) Of Rabbi Akiva it is said in the Mishnah: "He used to say, '... God loves Israel, because he gave them a precious instrument. But he enhanced that love by letting them know that the precious instrument they had been given was the very one through which the universe was created-as it is said, "For I give you good doctrine; do not forsake my Torah" (Proverbs 4:2).' " -Avot 3:14 V. 3 3 Who [the Son] (hos[G], hu[H]) is (oan[G]) the shining forth, the rays, brightness, radiance (apaugasma[G], zohar[H]) of His [the God] (to[G]) glory, judgment, splendour (doxa[G], kevodo[H]) and (kai[G]) the exact expression, character, pictured bones (charakter[G], vetzelem atzmoto[H]) of His [the God] (to[G]) substance, nature, person, soul (hupostasis[G], venosei[H]); Who Himself [the Son] (autos[G]) carries (phero[G]) both (te[G]) His [the God] (to[G]) individual and collective (pas[G], kol[H]) the (ho[G]) living voice, spoken word, substance (rhema[G], bidevar[H]) and the (ho[G]) strength, power, in singular Divine nature (dunamis[G], gevurato[H], baqnumeh[A]). When [after] He (autos[G]) had made purging, purification, cleansing, washing (katharismos[G], tiheir[H]) in His soul (otanu benafsho[H]) of the (to[G]) sins [missing of the mark established by God’s holiness] (hamartia[G]), He was made (poieo[G]) to sit down (kathizo[G], yashav[H]) in (en[G]) the right hand (dexios[G], liymiyn[H]) of the (ho[G]) Majesty, greatness (megalosune[G], hagedolah[H]) in (en[G]) High (hupselos[G], bameromiym[H]), 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, The remaining statements describing Yeshua are found in this verse: 3. Yeshua is the radiating light of God’s glory (John 1:14, 18) 4. Yeshua is the exact representation of God’s being (John 14:9; Col. 1:15) 5. Yeshua sustains all things (Col. 1:17) 6. Yeshua provides atoning redemption through His death and resurrection (John 1:29; 1 Cor. 15:3) 7. Yeshua is seated in the right hand (strength, action) of God (Eph. 1:7, 20; Col. 3:1; 1 1 John 2:2; Pet. 3:22; Gal. 1:4; Rev. 1:5) 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Yeshua is described here as the all existing Light which radiates from God, the very rays of God’s glory (known as the kevod HaShem “Glory of God” in Biblical Hebrew and Shekhinah “feminine Light manifestation of the Spirit of God” in Talmudic Hebrew [Saadiah Gaon 882-942 C.E.]), and the exact representation of the substance of God. While differing in important ways from the explanations of our rabbis, the concepts alluded to by the writer of the Book to the Hebrews are nonetheless consistent with Jewish thought. The radiance of God called Shekhinah in Talmudic Hebrew is defined by the Encyclopaedia Judaica as: “the Divine Presence, the luminous immanence of God in the world,... a revelation of the holy in the midst of the profane ..." "One of the more prominent images associated with the Shekhinah is that of light. Thus on the verse, '... the earth did shine with His glory' (Eze. 43:2), the rabbis remark, 'This is the face of the Shekhinah' (Avot diRabbi Natan [18b-19a]; see also Chullin 59b-60a). Both the angels in heaven and the righteous in olam ha-ba ('the world to come') are sustained by the radiance of the Shekhinah (Exodus Rabbah 32:4, B'rakhot 17a; cf. Ex. 34:29-35…” - Encyclopaedia Judaica Volume 14, pp. 1349-1351 Moshe saw the T’munah “likeness, representation” (in modern Hebrew “picture”) of God and spoke with Him face to face. Moshe spoke with the transcendent resurrected Messiah Yeshua (not pre-incarnate but post incarnate, resurrected, unbound by time and space), Who was is and will always be the “radiance” of God, this is why Hebrews says: “By faith Moshe, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin, considering the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward.” -Hebrews 11:24-26 Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. Yeshua is the Word, Substance, Essence (Davar, John 1) of God and carries the living spoken Word (Greek. rhema) being one (echad) with the Divine nature. In short, Yeshua holds “carries” all things (Col. 1:17). When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, “A Psalm of David. YHVH said laAdoniy to my Lord, ‘Sit you at my right hand, until I make your enemies your footstool.” -Psalm 110:1 This expresses the completed work of redemption through vicarious, atoning, sacrificial death and resurrection followed by ascension. Thus, having ministered the sacrificial love of God to Israel and all humanity, He was given His rightful place seated “in” the right hand of God. Meaning that Yeshua is seen as the action and strength of the Creator outworking reconciliatory love in all creation. “25 Whom God displayed publicly as a reconciling substitutionary sacrifice, propitiation in His blood through faith. In order to demonstrate His righteousness, because in God’s restraint He let the sins previously committed go unpunished; 26 for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Yeshua.” - Romans 3:25–26 “21 He made Him who knew no sin to be a sin sacrifice in our behalf, so that we might become the righteousness of God in Him.” - 2 Corinthians 5:21 The “Right hand of God” is both a place and a transcendent position of authority unlimited by time, space or any element of creation. Therefore, Messiah being seated “in” God’s right hand does not limit His participation in the past, present and continued outworking of God’s redemptive purposes for creation. He is Kohen HaGadol (High Priest [Heb. 7]) over all creation, continually interceding for God’s children. HaG'dulah BaM'romim “Greatness in High,” is a euphemistic reference to God. Long before the first century C.E. it had become common practice among observant Jews not to pronounce the Holy Personal Name YHVH. Thus, euphemisms became the norm when referring to HaShem (YHVH). This is still the case today. In fact the correct pronunciation of the Holy Personal Name is unknown. The phrase HaG'dulah BaM'romim is probably based on 1 Chronicles 29:11: “Lecha For Yours, YHVH, is the greatness (HaG'dulah) and the power (ve’HaG'vurah) and the glory (ve’HaTif’eret)," Similar phrasing is used in Mark 14:62 & Matthew 6:13. In Greek the word kurios is used to convey both the common noun lord and the Holy Name YHVH (Matt. 1:20). Therefore, the writer of Hebrews uses the Greek equivalent of the euphemism HaG'dulah BaM'romim “Greatness in High,” in order to make clear to his Jewish audience that He is referring to YHVH. V. 4 4 So having become (ginomai[G], vaygedal[H]) vastly (tosoutos[G], meod[H]) stronger, better (kreittōn[G]) than the messengers, angels (aggelos[G], hamalachiym[H]) inasmuch as (hosos[G]) He has inherited (klēronomeō[G]) a more excellent (diaphoros[G]) Name [The Name (Hebrew text)] (onoma[G], hasheim[H]) than (para[G]) they (lahem[H]). 4 So having become vastly stronger, better than the messengers, angels inasmuch as He has inherited a more excellent Name [The Name (Hebrew text)] than they. The messengers (angelic and otherwise) are created entities of Elohim, whereas Yeshua is all existing (John 1) a messenger Who is the YHVH manifest. In the past He has been called Imanu El “with us God” (Isa. 7:14; 8:8). His Name, Nature, Identity is proved greater within creation through His vicarious sacrificial act of redemption, His resurrection and ascension (mentioned in the previous verse). Neither angel nor prophet, neither king nor judge, no one who ever lived or will ever live, have or will ever achieve what Yeshua has achieved, nor has or will anyone ever qualify as an inheritor by Divinity of the Name of God spoken within the created order. Within time and space it appears that Yeshua has inherited the Divine Name from the Father God, while outside of time and space the Divine Name is inherent in Yeshua. Therefore, from within time and space we understand Yeshua to be YHVH with us, in the past, and in the present, having inherited the future, establishing our eternal life through His saving work. The “more excellent Name” does not refer to Yeshua being called “Son” in the following verse, as many theologians suggest. This cannot be the case because the common noun “son” is not a proper noun (personal name). Given that a personal name is what the context denotes, the “more excellent Name” refers to Yeshua’s identity as the manifest and exact representation of YHVH. The Hebrew translation of this text uses the common euphemism for YHVH HaShem “the Name”. When the disciple Peter says “There is no other name under the heavens by which a human being can be saved” (Acts 4:12), he is reminding his hearers of the words of the prophet Yoel (2:32) “everyone who calls on the Name of YHVH will be saved” (Acts 2:21). Knowing that the pronunciation of the Holy Personal Name YHVH had been lost, Peter was making it clear to his hearers that Yeshua is YHVH and that calling on His Name is the only means of accessing salvation. We know this because in the context of Yoel 2:28-32 the Messianic era (last days) are being referred to. “Wherefore God also has highly exalted Him, and given Him a name which is above every name:” -Philippians 2:9 There is only One Name which is “above every name”, the Holy Personal Name of God YHVH. On Jewish tradition regarding Messiah being greater than the angels: In the midrash Genesis Rabbah 78:1 the rabbis speak of righteous people being better than angels. The midrash Yalkut Shimoni conveys a similar view of the King Messiah to that of Hebrews 1:3-4: "'Behold, my servant shall (deal wisely) prosper.' This is King Messiah. 'He shall be exalted and extolled and be very high.' He shall be exalted beyond Avraham, and extolled beyond Moses, and raised high above the ministering angels." (Yalkut Shim'oni 2:53:3, on Isaiah 52:13; quoted in B. F. Westcott, The Epistle to the Hebrews, p. 16) 5 For to which (tis gar[G], kiy el-miy min[H]) of the messengers, angels did He ever say (epo pote ho aggelos[G], hamalachiym amar meiolam[H]),“You are My Son (uhios mou su[G] , beniy atah[H]), I (ego[G], Aniy[H]) this day (semeron[G], hayom[H]) have fathered (gennao[G], yeludtiycha[H]) You (se[G])”? [Psalm 2:7] And (kai[G]) again (palin[G], veod[H]),“I (ego[G] , Aniy[H]) will be (esomai[G], ehyeh-lo[H]) a Father to Him (autos eis pater[G], leav[H]) And (kai[G]) He (autos[G], vehu[H]) will be (esomai[G], yihyeh[H]) a Son to Me (moi eis uihos[G], liy levein[H])”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when (hotan de[G]) He again (palin[G]) brings (eisago[G]) the firstborn (ho prototokos[G], et-habechor[H]) into (eis[G]) this (ho[G]) world (oikoumene[G], laolam[H]), He says (lego[G], omar[H]), “And (kai[G]) worship, pay homage, kneel before (proskuneo[G], vehishtachavu[H]) Him (autos[G], lo[H]) all (pas[G], kol[H]) messengers, angels (aggelos[G], malacheiy[H]) of God (Theos[G], Elohiym[H]).” [Deut. 32:43 LXX & DSS] 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7; Deut. 32:43 LXX & DSS] For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] God has always been Father to the all existing Yeshua. Therefore, the present reference “this day” is an allusion to Yeshua’s entry into time and space and the present age, which began at the point of Messiah’s entry into the world. This age does not end the function of Torah rather it illuminates its purpose and reveals its Author and Goal. With regard to ancient Jewish commentary on Psalm 2 the oldest reference recognizes the subject of the Psalm to be Mashiach Ben David (Messiah Son of David) the conquering King Messiah [Psalms of Solomon 17:21-27, mid 1st century B.C.E.]. The Talmud tractate Sukkah 52a likewise identifies the subject of Psalm 2 to be Mashiach Ben David. While angels are on rare occasions called beneiy Elohim “sons of God”, there are no instances in Scripture where an individual angelic being is called “My Son”, nor are angels born of the Father God, rather the angelic beings are part of the created order. Simply put, they are created not begotten (fathered). And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] Nathan the prophet prophesied the coming of the Greater Son of David (King Messiah) [2 Samuel 7:4-17; 1 Chronicles 17:2-14]. Our rabbis misapply this prophecy as a drash concerning the people of Israel, but the Brit HaChadashah (NT) applies it in its entirety to the Messiah Yeshua noting that it includes the promise that Messiah the Greater Son of David will rule over the House of David forever, as the One "descended from David physically" (Romans 1:3; Matt. 1:1; Luke 3:23-38), while being the "Son of God spiritually" (Romans 1:4; Luke 1:35). “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:” -2 Samuel 7:14 KJV 2 Samuel 7:14 infers that the son and descendant of David and Solomon has the potential to sin but does not say that he will sin. In reality Yeshua was tempted in every way that a human being can be tempted but was without sin (Heb. 4:15). Thus, He has taken on himself the chastening “rod of men” and the “stripes of the children of men”. There is a correlation between Israel as God’s collective son and Messiah as the Son of God born into time and space of the people of Israel, fathered by God (Matt. 2:15). The writer of Hebrews makes a parallel between the prophecy concerning Messiah (1:5) and the prophecy concerning the people of Israel (Heb. 8:10 [Exodus 7:7; Jer. 31:32-33]). In Exodus 4:22 God calls Israel collectively “My son…” and “firstborn”. Psalm 89 understands the King Messiah as the fulfilment of 2 Samuel 7:4-17: “27He will call to Me: ‘You are my Father,[d] my God and the rock of my salvation.’ 28 I also will set him as firstborn—[e] the highest of the kings of earth.[f][g] 29 I will maintain My love for him forever, and My covenant with him will be firm. 30 His seed I will establish forever, and his throne as the days of heaven.” -Psalms 89:27-30 TLV With regard to Solomon son of David the seed finds its fulness in Yeshua the Greater Son of David. With regard to Yeshua Who has no physical seed (He did not procreate, if He had He would be a fornicator given that He is to be the Groom to the New Jerusalem [Rev. 21:9]), the seed are all who believe in Him and are reconciled to God. And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7 LXX] “Firstborn” does not mean first created. Yeshua is all existing. In the context of this passage, the psalm, and the wider Gospel narrative, it means “firstborn from the dead”. “This world” is the present sin affected creation the olam hazeh. Yeshua comes from the heavens and returns to the right hand of the Father. Born into the sin affected world He lives a perfect life, dies as an unblemished substitutionary sacrifice for sin and rises from the dead as victor, swallowing up death and making a way for all who will receive Him to enter olam haba “the world to come”. Therefore, as stated, He is the “firstborn” from the dead. The Hebrew text of Psalm 97:7 reads: “Let all who serve graven images be ashamed—all who boast in idols. Bow down before Him, all you elohiym (gods)!” The Hebrew elohiym can refer to angelic beings, rulers, judges, the Judge, gods and to God Himself. Thus, elohiym is a common noun and not the Holy Personal Name of YHVH. In the context of Psalm 97 YHVH is the subject to Whom the gods are instructed to bow down. The writer of Hebrews understands this and applies the Psalm to Yeshua, yet another implicit allusion to Yeshua’s deity. At the birth of Yeshua the angels did gather to worship singing “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.” (Luke 2:14). The words of these angels reflect the meaning of the phrase HaG'dulah BaM'romim “Greatness in High” (v.3). 7 And (kai[G]) with regard (pros[G]) truly (men[G]) to the messengers, angels (ho aggelos[G], lamalachiym[H]) He says (lego[G], omar[H]), “He makes (poieo[G], oseh[H]) His messengers, angels (aggelos autos[g], malachayv[H]) winds, spirits (pneuma[G], ruchot[H]), And His ministers, servants (leitourgos autos[G], umeshartayv[H]) a fire (pur[G] , eish[H]) flash (phlox[G], loheit[H]).” [Psalm 104:4] 8 But with regard to (pros de[G]) the Son (ho uihos[G], velabein[H]) He says (hu omar[H]) “Your throne (ho thronos sou[G], kisacha[H]), O’ God (ho Theos[G], Elohiym[H]), is unto (eis[G]) the unbroken age, forever (aion[G], olam[H]) and ever, in perpetuity (aion[G], vaed[H]), And (kai[G]) the staff (ho rhabdos[G], sheivet[H], p’shita[A]) of the righteousness (ho euthutes[G], miyshor[H]) is the scepter (rhabdos[G], sheivet[H], p’shita[A]) of Your kingdom, dominion, royal power (basileia sou[G], malchutecha[H]). 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] By the inspiration of the Ruach HaKodesh (Holy Spirit) the writer continues to affirm that Messiah Yeshua is superior to all and in this case to the elemental forces of creation personified as the angelic beings and messengers of God. The Hebrew text of Psalm 104 reads: “and makes winds His messengers and a flashing fire His servants” Hebrew grammar often reverses subject and predicate. Understanding this affords us the opportunity to see that in the context of psalm 104 the elemental forces of creation are being spoken of as being under God’s authority and the sense of the Hebrew text is that the winds are messengers and that lightening flashes (fire from the sky) are His servants. In other words, not only is Yeshua superior to the angelic beings, He is also superior to all creation, being the very essence and substance that forms creation, one with the Creator. But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. The quotation of psalm 45 begins here and ends in the following verse. It is a wedding poem written for an Israelite king. However, the Targum (Aramaic 2nd Century C.E) on Psalm 45 understands the king in the psalm to be the King Messiah. Several more recent Jewish commentators affirm this understanding (Kimkhi & R. Sol. ben Melekh in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.). “it is spoken concerning David, or Messiah his Son…” -Iben Ezra Those of our rabbis who do not accept the possibility that Yeshua is the promised King Messiah (which is by far the majority of our modern rabbis), say of the Hebrew text of Psalm 45:5-6 (6-7), “the Hebrew is difficult”. What they really mean is, “the Hebrew says something I refuse to accept”. If the psalm is speaking of David, it is calling David God, and if it speaks of the King Messiah, David’s Greater Son, it is calling Him God. In either case it is attributing deity to a human being. The only historical figure Who fits this convergent reality is Yeshua the King Messiah. The present text explains that Psalm 45 is spoken to the King Messiah Yeshua as the Son of God and the Hebrew text says “Your throne O God”, in short, the King of the psalm and the Son Yeshua are one and the same and the Holy Spirit inspired writing of the Book to the Hebrews affirms it. This is an explicit statement declaring Yeshua’s deity. He is superior to both the angelic beings and the elements because He is God with us (Imanu El). “the staff of the righteousness is the sceptre of Your kingdom” I’ve rendered the same word (rhabdos[G], sheivet[H], p’shita[A]) as “staff” and then “sceptre” respectively, in an attempt to convey the emphasis of the double use in the original languages as a reflection of the fulness of meaning inherent in the object. Both “staff” and “sceptre” are acceptable translations. They both denote strength, authority, power, dominion, however, in one aspect they differ, the staff also denotes the shepherding attribute of the ruler whereas the sceptre denotes judgement. Ancient Egyptian rulers are often pictured with a hooked short staff (shepherding ruler) in one hand and a flail (threshing and discipline) in the other, the two denoting a similar meaning to what the text of Psalm 45 is conveying. Both are at once true of the rule of the King Messiah to Whom these words are directed. The Shepherds staff is a staff of sacrificial love, of protection, redemption and guidance. It is hooked in order to save the stranded lamb, it is strong in order to strike the attacking predator, it is firm in order to direct the wayward lamb, it is laid down when only the Shepherd’s body will serve to thwart the lion who approaches to attack the sheep. Therefore, the sacrificial staff of the Shepherd that has both symbolised the righteous character of the Shepherd and at the same time has symbolised the sacrificial act of the Shepherd, which has purchased righteousness for all His sheep, is become the sceptre of His just judgement and the symbol of His eternally secure dominion. The attributes of righteousness and justice are also mentioned in the two psalms already quoted by the writer of Hebrews (Psalms 89:15; 97:2). The nature of Messiah’s dominion is taught by the prophet Isaiah: “For a Child will be born to us, a Son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” -Isaiah 9:5-6 (6-7) NASB 9 You have loved (agapao[G], ahavta[H]) righteousness (dikaiosune[G], tzedek[H]) and (kai[G]) hated (miseo[G], vatisna[H]) lawlessness (anomia[G], resha[H]); Therefore (dia[G], al-ken[H]) God, Your God, has anointed You (touto chrio se ho Theos ho Theos sou[G], meshachacha Elohiym Eloheycha[H]) With the oil (elaion[G], shemen[H], meshkha[A]) of exaltation, joy (agalliasis[G], sason[H]) from Your companions, friends (para ho metochos sou[G], meichaveireycha[H]).” [ Psalm 45:6,7] 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] The love of righteousness is not sufficient, the Messiah who loves righteousness while allowing lawlessness (within those who belong to the eternal kingdom), is a false Messiah. The Gospel of the false Messiah is taught freely in many believing communities today, “God is love, He forgives you, you’re okay just as you are…”, no mention of God’s hatred of evil or the fact that forgiveness is offered to all but can only be received by the repentant, in fact, no mention of the need for sorrow over sinful actions or the need to turn from them. And therefore, a false Gospel that has no need of the atoning work of blood, after all, what’s to atone for? Thus, the false Messiah makes himself redundant. The true Messiah Yeshua, loves righteousness and hates lawlessness. He understands that “the life is in the blood” and that it has been “given upon the altar for the remission of sins”. Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] Once again the Hebrew is “difficult” for my nonbelieving Jewish brothers and sisters, because it clearly attributes deity to the King Messiah. “Therefore, Elohiym Eloheycha God, Your God…” We note that it is not the oil of exaltation of angels but the oil of exaltation of companions that the Messiah is anointed with. The Hebrew translation of the Greek reads mei-chaveireycha “from your friends”. The Oil (Holy Spirit) given through Messiah to His friends (disciples) will be poured out in exaltation of Him from His friends. This is in keeping with the work of the Ruach HaKodesh: “But the Comforter, which is the Holy Spirit (Wind), Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” -John 14:26 10 And (kai[G]), “You (su[G]), in (kata[G]) the beginning (arche[G]) Lord (Kurios[G], YHVH[H]), laid the foundation of the earth (ho ge themelioo[G], haaretz[H]), And (kai[G]) the heavens (ouranos[G], shamayim[H]) are the works of Your hands (yadeycha[H]); 11 They will perish (apollumi[G]), but You remain, continue, stay permanently (diameno[G], ta’amod[H]); And (kai[G]) they will all (pas[G], vekulam[H]) like (hos[G]) a garment (himation[G], kabeged[H]), wear out, decay (palaioo[G]) 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay This begins a quote from Psalm 102:25-27 which is completed in the following verse. As is the case with all the quotations of the writer of Hebrews, this quotation conveys the Greek Septuagint text which differs slightly from the Hebrew texts we have available today, though probably better reflects the more ancient Hebrew text that it was translated from. In the Septuagint the quoted verses of Psalm 102 are spoken by God to someone Whom He calls "Lord," probably meaning "YHVH". However, in the Masoretic Hebrew Bible the same words are understood as the prayer of a human being, spoken to God. The use of the Septuagint text by the writer of Hebrews is within accepted rabbinic interpretive practice and even if it is not accepted as a direct rendering of the ancient Hebrew text, it is nonetheless valid as a midrash or comparative teaching regarding the subject. 12 And (kai[G]) like (hosei[G])a mantle (peribolaion[G], kalevush[H]) You will roll (helisso[G]) them up; Like (hos[G]) a garment (himation[G], kabeged[H]) they will also (kai[G]) be changed, transformed, exchanged (allasso[G]). But You are the same, And Your years (etos[G]) will not (ou[G]) come to an end, fail, cease, pass away (ekleipo[G]).” [Psalm 102:25-27] 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] The rolling up of the mantle is an excellent description of the meaning of the anglicised word “Revelation”, and has more than a passing correlation to the Revelation of Yeshua given to Yochanan. Again, these words are attributed to Yeshua as God. The differences between the Septuagint and Masoretic text notwithstanding. Yeshua is called eternal, superior to the decaying and passing sin affected created order. The sin affected creation will pass away, be rolled up, transformed, recreated, changed, but He will never change, His Name and character being immutable. 13 Moreover, to which of the angels (ho aggelos[G], hamalachiym[H]) has He ever said (ereo[G], amar[H]), “Sit (kathemai[G], sheiv[H]) at My right hand (dexios[G], liymiyniy[H]), Until (heos[G], ad[H]) I set (tithemi[G], ashiyt[H]) Your enemies (echthros[G], oyveycha[H]) as a footstool (hupopodion[G], hadom[H]) for Your feet (pous[G], leragleycha[H])”? [Psalm 110:1] 14 Are they not all (pas[G], kulam[H]) ministering, serving (leitourgikos[G]) spirits (pneuma[G], ruchot hashareit[H]), sent out (diakonia[G], sheluchiym[H]) appointed to help (apostello[G], le’ezrah[H]) those who will receive (kleronomeo[G]) salvation (soteria[G], et-hayeshuah[H])? 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? In Hebrew this Psalm 110:1 begins “YHVH said to Adoniy…” HaShem said to my Lord… Psalm 110 is the final nail in the coffin of disbelief. King David speaks of witnessing HaShem speaking to the Lord of David. Is HaShem not the Lord of David? Of course yes. Therefore, HaShem is speaking to that part of His person the Son, the promised King Messiah, the Greater Son of David and David’s Lord. This psalm is referred to throughout the Book to the Hebrews (1:3; 5:6; 6:20; 7:17; 7:21; 8:1; 10:13; 12:2). The writer of Hebrews is on to something, after all, Yeshua inferred that Psalm 110:1 was speaking of Him: ‘41While the Perushiym were gathered together, Yeshua asked them, 42Saying, “What do you think of Messiah? Whose son is he?” They responded to him, “The Son of David.” 43He said to them, “How then does David in spirit call him Lord, saying, 44 ‘The LORD said to my Lord, “Sit you on My right hand, until I make your enemies your footstool”’? 45”If David then calls him Lord, how is he his son?” 46And no man was able to answer him a word, neither did anyone from that day on ask him anything else.’ -Matthew 22:41-46 © 2021 Yaakov Brown All that we do for God is idolatry (God needs nothing done for Him, nor are we capable of doing anything without Him), all that we do from God is righteousness. Not human righteousness (which God refers to as being like used menstrual cloth [Isaiah 64:6]) but the righteousness of God. 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: “17 He has cast them off, rejected them My Judge/God, they have not listened, received, comprehended Him; And they have become retreating wanderers in the nations.” 1Gefen bokeik A vine is empty, it is Yisrael; periy fruit yeshaveh-lo He produces for himself. Kerov According to the abundance lefiryo of his fruit hirbah he has increased lamizbechot his altars; ketov due to the goodness leartzo of the land heiytiyvu matzeivot the memorial pillars/idols were made better. This verse emphasises the idolatrous practices of Israel (northern kingdom) in relationship to their successful grape harvests (corresponding to the appointed time of Sukkot [September-October]). The tribes of the north had, as we have already seen, been giving credit for their successful harvests to false gods of fertility rather than to YHVH their Provider. The common grace of God that allows all human beings to continue to exist in the sin affected creation is extended for a time unto repentance, however, where there is no repentance punishment is applied to provoke it, for the good of creation. In this case punishment will come upon the northern tribes so as to provoke repentance and position all Israel (including Judah and Benjamin) to become a light to the nations through the King Messiah Yeshua. The vine is often used as a metaphor for the people of Israel, cared for by the Master Vine Dresser HaShem (Deut. 32:32; Psalm. 80:8-11; Isaiah 5:1; Jer. 2:21; John. 15:1). “You removed a vine from Egypt (Double distress); You drove out the goyim (nations other than Israel) and planted it. You cleared the way before it, and it took deep root and filled the land (of Israel).” -Tehilim (Psalms) 80:8-9 (Authors translation) “A vine is empty, it is Israel” A vine devoid of fruit is worthless. At the end of the fruiting season it’s severely pruned in order to provoke fruiting in the future. The ground must also be addressed to ensure drainage and rainfall mitigated so as to cause stress to the vine in order to promote fruiting. All this God will enact toward Israel. The irony of this first phrase in 10:1 is palpable as we read of Israel’s fruitfulness toward other gods. God is conveying in the prophet the reality that fruit alone is not evidence of a healthy vine, rather good fruit is. “You will know them by their fruit” (Matthew 7:15-23) refers to the nature of the fruit and not the appearance of it. Yeshua further illuminates this explaining that even acts of “ministry” (fruit) can be camouflage for lawlessness. He teaches that His intimate knowledge (relationship) with us is the defining factor and not the action or fruit in and of itself. This is a sobering challenge to believers. Speaking in His Name is not the same as being in Him. Good fruit is that which is the product of a motivation to glorify God, whereas fruit that appears good but is in fact ungodly, is born of a motivation to glorify self. “15 “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. 16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will know them by their fruit. 21 “Not everyone who says to Me, ‘Adonay, Adonay’ will enter the kingdom of the heavens, but the one who does the will of My Father who is in the heavens. 22 Many will say to Me on that day, ‘Adonay, Adonay, did we not prophesy in Your Name, and in Your Name cast out demons, and in Your Name perform many miracles?’ 23 And then I will say to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS (PSALMS 6:9).’” -Mattisiyahu 7:15-23 This first clause can also be seen as prophetic of what is to come, that being the Assyrian invasion and the removal of the fruit of Israel by the armies of her enemies so that her vine is left empty. “Israel resembles a vine that casts off all its good fruit. So did they forsake Me, Who is the good and fitting fruit for them.” -Rashi on Hosea 10:1 “fruit He produces for himself.” Idolatry finds a willing companion in the selfishness of humanity. In fact, all sin is the progeny of self-worship. Satan acted on his self-worship at the inception of sin (which is a decision of the will of a created being). This is why Rav Shaul teaches in the New Testament that “The love of worldly wealth is the root of all evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.” (1 Timothy 6:10). The Greek text uses the definite article “ho” which properly translates “the root” and not “a root” as many misleading English translations convey. What is “the love of worldly wealth”? It is of course the love of something other than God. This by definition is idolatry. We notice of course that the result of self-worship is self-harm. “According to the abundance of his fruit he has increased his altars; due to the goodness of the land the memorial pillars/idols were made better.” In and of themselves “memorial pillars and altars” are not idolatrous (Exodus 24:4-5). The qualifying aspect of idolatry is the worship of anything or anyone other than YHVH (Exodus 20:5). The only exception is where an object depicts a known deity, in which case it is an idol by nature according to the identity of the one it depicts. In the case of the present text the pillars were erected in memory of false gods and those gods were being credited with the fruitfulness of the harvest. “When I increased their good, they increased for the altars When I lavished good upon them, they made many calves for the altars. Another explanation Israel is a plundered vine; the produce of their deeds brought it about to them. פְּרִי יְשַׁוֶּה לוֹ means ‘will avail them’ to be plundered, for they made the altars and availed their nation for evil. This is the wording of the Targum.” -Rashi on Hosea 10:1 2 Chalak Divided, slippery, deceitful libam is their inner being (core, heart); now ye’shamu they suffer for their offence. Hu He (The Lord) ya’arof will break the neck of mizbechotam their altars, yeshoded violently ruin matzeivotam their memorial pillars/idols. “Divided, slippery, deceitful is their inner being (core, heart)” The meaning of the Hebrew “chalak” illuminates the demise of the inner person through sin, and the phrasing addresses the “heart, core being, inner person” of collective Israel (northern tribes) by using the plural “libam”. When our inner being is divided, undecided, self-deceiving, we become the authors of our own demise. “Now they suffer for their offence.” This can also be understood to mean that “they suffer because of their offense”. Their suffering is a result of their “divided, slippery, deceitful inner being”. A wilful condition. “He (The Lord) will break the neck of their altars, violently ruin their memorial pillars/idols.” The Hebrew “ya’arof” is used of the breaking of an animals neck for sacrifice. The prophet is saying that HaShem will do to the altars that which has been done to the animals placed upon them. 3 Kiy For now yomeru they say, ‘Eiyn melekh lanu We have no king, Kiy For lo yareinu we do not fear et the particular YHVH (Mercy) Lord. Ve’hamelekh And the king, mah-ya’aseh lanu what does he do for us?’” “For now they say, ‘We have no king, For we do not fear the particular YHVH (Mercy) Lord. And the king, what does he do for us?’” Although rebellion and the overthrow of kings was prevalent among the northern tribes at this time (2 Kings 15:30), it is not the then king of the north that is being referred to here but YHVH the King of all. The northern kingdom had historically rejected the line of Davidic kingship and had since rejected YHVH as King. The northern tribes say “We have no king, we do not fear YHVH (Mercy).” Ironically, as a result of their sin they will be left devoid of their human kingship and will suffer under the oppression of foreign kings, so they’re correct in saying “We have no king”. “And the king, what does he do for us?” This is a further insult aimed at YHVH. These foolish words confirm what the prophet’s indictment denotes, that the northern tribes consider the success of their harvest to be due to their own efforts and the help of false gods (who are not gods at all), and not the work of YHVH. 4 Diberu They speak devariym words, essences, things, alot taking oaths shav falsely karot cutting beriyt covenants; ufarach and sprouting forth karosh venom (because of, like, associated with the head), noxious weeds mishpat as judgment al upon talmeiy the furrows of saday the field. “They speak words, essences, things, taking oaths falsely cutting covenants;” Both the kings and the people of the north were making oaths in the names of false gods and or in syncretistic rites combining worship of false gods with that of YHVH. Additionally, the kings of the north had cut covenants with foreign powers, paying tribute to them. “sprouting forth venom, noxious weeds as judgment upon the furrows of the field.” This ambiguous phrasing conveys the ideas of both the false poisonous judgement born of idolatry and the judgement that comes back on the one who made it. In short, their own noxious assertions and actions seeded poison in the furrows of their ploughed fields, physically and metaphorically. The prophet Amos, a contemporary of Hosea says something similar: “Do horses run on rocks? Or does one ]plow with oxen? Yet you have turned justice into poison, And the fruit of righteousness into noxious weeds,” -Amos 6:12 (Author’s translation) “swearing falsely Heb. אָלוֹתשָוְא, swearing falsely. אָלוֹת is, in construction, like כָּרֹת, a present tense. forming a covenant with pagan worship. Therefore, judgment of torments and retribution shall spring up upon them… the furrows Heb. תַּלְמֵי. The furrow of a plowshare is called תֶּלֶם. Another explanation: on the furrows of the field where they erect their altars, as it is said (below 12:12): “like heaps on the furrows of the field.” There the judgment for their iniquity shall spring up on them. Another explanation: swearing falsely Every covenant they form with one another they break. and...shall spring up like hemlock which springs up on the furrows of the field, which is a bitter grass, so do their judgments spring up and bitterness grows for the poor and needy. Amos, too, says: (6:12) “For you have turned judgment into hemlock.” -Rashi on Hosea 10:4 5 Le’eglot For the calves of Beit Aven (Beth-aven, House of vanity, wickedness, sorrow, iniquity) yaguru shechan Shomeron the inhabitants of Samaria will be afraid. Kiy For aval its people will mourn alayv amo over it, uchemarayv and its self-macerated (idolatrous) priests alayv yagilu will tremble over it, al-kevodo over its glory, kiy because galah mimenu it (the glory) has departed from it. “For the calves of Beth-aven, House of wickedness the inhabitants of Samaria will be afraid.” Invasion is imminent, the day is near when the residents of the northern capital Samaria will tremble in fear as the Assyrians invaders first take the other tribes of the north and then conclude their invasion by taking Samaria and toppling the calf idols. The qualifying phrase “The calves of” confirms the assertion that Beiyt-Aven and Beiyt-El are synonymous, given that the two calf idols of Jeroboam were located at Dan and Bethel (1 Kings 12:26-30). “Beit-Aven” (House of vanity, wickedness, sorrow, iniquity) is a sarcastic way of referring to Bethel (House of God)[Talmud], and or a place very close to Bethel (Joshua 7:2), it was a main centre of northern apostate worship located in the territory of Ephraim/Benjamin. A place that has a strong connection to both the physical and spiritual journeys of the Patriarchs and in particularly to Jacob, who became Israel. It was on the border of the territories of Ephraim and Benjamin (according to the interpretation that equates it to Bethel it is technically located in the territory of Benjamin to the east of the border between the two territories). It seems likely, given Hosea 4:15, that Beth Aven was considered to be part of the territory of Ephraim (northern tribes): “Judah must not become an offender in the Gilgal; and don’t go into to Beth-Aven” -Hosea 4:15 “For its people will mourn over it, and its self-macerated (idolatrous) priests will tremble over it, over its glory, because it has departed from it.” “It” refers to the calf idol. The Hebrew used to describe the priests is not the common term “kohen” but rather a diminished term “kamar” which is essentially an ascetic description of the named party. “Kamar” means tender, shrunken, macerated, hot. In short it is a metaphor denoting an idolatrous priest, an illegitimate spiritual guide. The glory of the calf god will literally depart from Samaria and be carried away into exile. Seder Olam Rabba records that Tiglathpileser king of Assyria came and took away the golden calf in Dan in the twentieth year of Pekah king of Israel; and a subsequent king of Assyria (Shalmaneser) came in the twelfth year of Ahaz king of Israel and took away the golden calf at Bethel:” ref. Seder Olam Rabba, c. 22. p. 60, 61. 6 Gam Also oto it will le’ashur be taken to Assyria (a step) yuval carried minchah as an offering lemelekh Yarev to King Jareb (contender) alt. to a king of contention; Efrayim (doubly blessed) yikach will be received veyeivosh and ashamed, Yisrael mei’atzato from his own counsel. “Also it will be taken to Assyria (a step) carried as an offering to King Jareb (contender) alt. to a king of contention;” Once again “it” refers to the calf idol. It is said to become an offering to a king/ruler of Assyria. This makes a mockery of its deity. Gods are offered to, they are not made an offering of. Rashi says that “Yareb” is another name for Sennacherib. “Efrayim (doubly blessed) will be received and ashamed, Yisrael from his own counsel.” The kings of the north will be received into exile and thus the kingship of the northern tribes will be no more. This agrees with traditional rabbinic interpretation. “Ephraim shall take shame Heb. בָּשְׁנָה. Jeroboam, who was from the tribe of Ephraim, shall take shame for himself, that he erected this calf for a deity… and Israel shall be ashamed of that counsel that they took counsel to make them, as it is said (1 Kings 12:28) “The king took counsel and made two golden calves.” -Rashi on Hosea 10:6 7 Nidmeh Shomeron malcah Cut off, left silent will be Samaria without a kingship, queen, her king, keketzef like a splintered twig (wrath) al-peneiy-mayim on the face of the waters. Samaria, as capital of the northern tribes, here represents all the tribes and the authority over them. The kingship of the northern tribes is to be ended permanently. “like a splintered twig on the face of the water” This is a metaphor alluding to the temporal nature of human power born of fallen motivations which manifest idolatry. All that is idolatrous will become like worthless flotsam washed away by the punishing waters of HaShem. “The king of Samaria is silenced Heb. נִדְמֶה. The king of Samaria is silenced, and he is like foam on the surface of the water, which is eskoume (ecume) in Old French.” -Rashi on Hosea 10:7 8 Venishmedu And destroyed are bamot the high places of aven (wickedness, trouble, idolatry), chatat the sinful, missing the mark of Yisrael; kotz thorn vedardar and thistle ya’aleh will come up al-mizbechotam on their altars; veameru and they will say lehariym to the mountains, “Kasunu Conceal us!” velagevaot And to the hills, “niflu aleiynu Fall on us!” “And destroyed are the high places of aven (wickedness, trouble, idolatry)” This refers to the high places of Bethel according to Rashi. While Iben Ezra understands this to refer to the deaths of those who “owned” or were responsible for the upkeep of the calf idols. “the sinful, missing the mark of Yisrael; thorn and thistle will come up on their altars;” The altars will be left destroyed and their remnants will be untouched, thus they will be overgrown by fruitless weeds such as thorns and thistles so that anyone who touches them will be pierced by barbs. This is the counterpoint to the fruitfulness of idolatry described in verse 1. This has a startling correlation to the teaching of Yeshua regarding the fruit of vines and the fruitlessness of thorns: “16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire.” -Matthew 7:16-19 “and they will say to the mountains, “Conceal us!” And to the hills, “Fall on us!” Sadly this is not a cry of repentance but one seeking concealment from God and or a choice of death over exile and suffering. This is the hubris of vulnerability. When this text is quoted by Yeshua as recorded in Luke’s Gospel (23:30) and repeated in the Revelation to John (6:16), it refers to wilfully unrepentant people. People who, even when faced with the reality that it is their sin and rejection of God that has brought their suffering, nonetheless refuse to repent and instead invoke concealment and death, calling on created things to hide and or kill them rather than crying out to the Creator for deliverance. Ref. Isaiah 2:10; Hosea 10:8; Luke 23:30; Revelation 6:16 9 Miymeiy From the days of ha-Givah the Gibeah (hill) chatata you have sinned, missed the mark Yisrael; sham there amadu they remain! Lo-tasiygeim Will it not reach them bagivah in Gibeah, milchamah the battle al-beneiy alvah against the sons of injustice? “Gibeah” may refer to Gibeah of Benjamin (Judges 19) and the abhorrent actions of that tribe regarding the concubine/wife of a Levite from Ephraim. Alternatively it may refer to Gibeah of Saul (1 Samuel 15) where Israel rebelled against the words of the prophet Samuel and demanded a king like those who ruled the other nations. While the rebellion against God’s Kingship is wicked and a root of further rebellion, it seems more likely that Gibeah of Benjamin is meant because a process of descent into deep corruption resulting in vile sin is inferred by the context and qualifying language. It was said of the vile nature of the sin in Gibeah Benjamin, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt.” Some liken the sin of the men of Benjamin (Judges 19) to that of the men of Sodom (Genesis 19). This adds weight to my interpretation. “there they remain.” Israel has remained in the place (sham), both physical and spiritual, of their missing the mark of God’s Instruction. In short, they have wilfully chosen to remain in their sin. “Will it not reach them in Gibeah, the battle against the sons of injustice?” The spiritual battle against injustice will come against the sons of injustice, thus the sons of the northern tribes who have sown poison (v. 4) will reap poisoned fruit. 10 Beavatiy In My desire, ve’esoreim I will discipline them; veusefu and gather aleihem upon them amiym the peoples be’aseram in binding lishteiy them twice eiynotam their torture onotam glowing. Alt. punished twofold for their double crime. HaShem desires to discipline Israel for her good. The twofold punishment of exile (Assyria) upon exile (Babylon). The punishment is just and the outcome is repentance (returning). The binding of the northern tribes can also be seen as pretext to the ploughing metaphor which follows. “Since Hosea compares them to a heifer as stated further: “Ephraim is a goaded heifer,” he, therefore, compared their chastisement to a cow, which they tire with plowing and they bind it to the yoke of the plowshare, and the pegs of the yoke penetrate it, [i.e., they penetrate the yoke,] one on this side and one on that side, next to the ox’s two eyes. And so did Jonathan render: as one hinds a “padna” on its two eyes. “Padna” is a yoke of oxen.” -Rashi on Hosea 10:10 11 And Efrayim eglah a heifer melumadah taught, ohavtiy I love ladush to tread out (thresh), va’aniy and I avartiy I passed by al-tov tzavarah upon her good, lovely neck; arkiyv I will harness Efrayim, Y’hudah yacharosh will plough, yesaded-lo Yaakov will break up clods of earth for himself. The opening phrasing speaks of God’s care for Ephraim (the northern kings and their dominion) teaching her, allowing her to feed while she trampled out the grain on the threshing floor. “I passed by upon her good, lovely neck; I will harness Efrayim” The “good” neck of Ephraim’s younger days of training is made counterpoint to her stiff necked rebellion in her latter days. Her neck once good is now stiff/rebellious. “I will harness Epharim, Judah will plow, Yaakov will break up clods of earth for himself.” This trifold naming unites all Israel. The order of the ploughing process is seen in each task associated with each named party. Ephraim (kings of the north, people of the north) are harnessed, Judah (southern kingdom, people of Judah and Benjamin) will plough to cover the seed, then, in the following season (after exile) all Israel together as Jacob will break up the hard ground left fallow by their exile. This is a text of prophetic hope for the soon to be punished people of God. 12 Ziru Sow lachem for yourselves, litzdakah to righteousness; kitzru reap lefiy from My mouth chesed kindness, practical love, faithfulness. Niyru lachem Break up your niyr fallow ground, ve’eit for its time lidrosh to seek, enquire of et-YHVH the particular Lord (Mercy) ad-yavo until He comes veyoreh and rains tzedek righteousness lachem on you all. Mercy precedes judgement and is the fruit of discipline. Here, once again, YHVH offers an opportunity for true repentance, an opportunity for sowing righteousness and reaping kindness, an opportunity for enquiring of the LORD (Mercy) and receiving the cleansing rains of righteousness. Seeing the end from the beginning HaShem knows that Israel will not receive this until after her exile. This is why the final aspect of the order of ploughing in the previous verse denotes the breaking of hard ground following its many years of being left fallow. Rashi understands this as an admonishment to turn to Torah observance, however, Torah observance does not bear the seed of righteousness, rather godly righteousness bears the fruit of right action which is approved by the Torah, that is, when measured against Torah righteousness is seen as holy (set apart). Righteousness sown in God enquires of God and thus reaps righteousness from God. Messiah in us outworks righteousness. Therefore, we are not Torah keepers, rather God keeps us through the righteous One (the King Messiah), Who is the Goal of Torah (Romans 10:4). All that we do for God is idolatry (God needs nothing done for Him, nor are we capable of doing anything without Him), all that we do from God is righteousness. Not human righteousness (which God refers to as being like used menstrual cloth [Isaiah 64:6]) but the righteousness of God. 13 Charashtem-resha You have ploughed, engraved wickedness, avlatah injustice ketzartem you have reaped achaltem, you have eaten periy-chachash fruit of deception. Kiy Because vatachta you trusted vedarkecha in your way, bero in great numbers giboreycha of your mighty men (warriors), Israel, the northern tribes had engraved their soil, both literal and metaphorical, with wickedness and injustice and had therefore deceived themselves. Knowing that the Torah and Prophets say otherwise, they nonetheless concluded that the strength of their own armies was more trustworthy than God’s strength. “‘Not by might nor by power, but by My Spirit,’ says the Lord Who goes warring.” -Zechariah 4:6b (Author’s translation) 14 Vekam And raise shaon an uproar be’amecha among your people, vechol-mivtzareycha and all your fortified cities yushad will be ruined, keshod like Shalmaneser (Shalman: fire worshipper) destroyed Beiyt-arbel (house of God’s ambush) beyom in the day milchamah of battle, eim al-baniym mothers upon children rutashah torn to pieces. The uproar among the people is understood by Yarchi, Rashi and others as an alarm calling out “Flee, flee!” “Your fortified cities” This means that what is to come will affect both the vulnerable unwalled towns and the fortified cities (like those Judah trusted in). This is a prophecy of all out invasion, one that came soon after at the hand of the Assyrian Empire. “Beit Arbel” Is a city of the Kinneret (Galilee) region (Antiqu. l. 12. c. 11. sect. 1. & l. 14. c. 15. sect. 4. In Vita sua, sect. 69. p. 922, 934.), situated between Sipphore and Tiberias (Yuchasin, fol. 65. 1.). “mothers upon children torn to pieces” This horrific language denotes the most heinous of wartime acts which leaves the conquered devoid of their women and children. This imagery is commonly used in Scripture 2 Kings 8:12; Isaiah 13:16; Nahum 3:10; Psalms 137:9; Hosea 14:1. 15 Kachah So asah it will be done lachem to you all at Beiyt-el (house of God/Judge) mipeneiy from the face of your ra’at evil ra’atchem evils. Alt. [of your great wickedness.] Bashachar In the dawn nidmoh nidmah cut off, destroyed will be melekh a king of Yisrael. This horror will come against all who, at a location named for Jacob’s (Israel) intimate connection with God (Bethel: House of God), had brought evil forth unto evil multiplied. Thus, once again, the self-harming idolatry of evil is emphasised. Bethel (Beth Aven) was home to one of the two calf idols set up by the first king of the northern tribes Jeroboam I. “The calf in Bethel has brought about all this retribution upon you.” -Rashi on Hosea 10:15 “In the dawn” This makes the destruction of the northern tribes immanent. Both Hoshea (not the prophet) the last king of the northern tribes, and the kingdom itself will be cut off. As tragic as this is, there is also the future hope in the Greater Son of David, that King of Judah Who will reign over all the tribes of Israel. Therefore, the permanent end of the kingship of the north is a sign pointing to the redemption for all Israel through the King Messiah born of the Davidic line of Judah. Copyright 2021 Yaakov Brown Mental assent to returning is not enough, part of faith in action is repentance in action. In fact, devoid of repentance in action faith is worthless. Introduction:
Verses 13-15 of the previous chapter speak of the sickness (wounds) of Ephraim and Judah and their tearing apart as prey to HaShem (likened to a Lion and a Young Llion). The chapter concludes with a redemptive promise concerning a state of distress, that results in genuine repentance before the LORD. As we continue, we see the counterpoints to wounding and tearing in the healing and binding (bandaging) of Ephraim and Judah described in the first verse of the current chapter. 1“Le’chu, let’s walk ve’nashuvah and return el YHVH (Mercy) to the Lord. Kiy For Hu He has taraf torn, ve’yirpaeinu He will heal us; He has yach struck, veyachbesheinu He will bind (bandage) us. 1“Come, let’s return to the Lord. For He has torn us, but He will heal us; He has wounded us, but He will bandage us. a. “Let us return” is the repentant cry that activates the promised mercy. b. “LORD”, and the multiple repetitions of “He” establish for the reader (hearer) the Omnipotence of God. c. “He has torn” and “He has wounded” regard the practical discipline of the LORD which intends to provoke godly sorrow and repentance. d. “He will heal” and “He will bind” regard His healing work within the spirit and His touch of restoration in the physical. This opening phrase is pretexted in the Targum Yonatan by the words, “They shall say” referring to those in distress (5:15) in the preceding verse. The Targum reads: “They shall say ‘Let us return to the worship of the LORD.” What is certain is that the voice is human and Israelite, a call from one or more of the people to the collective asking all to return to YHVH. “Let’s walk” has both a physical application and a spiritual one. Halakhah (the way we walk) is the practical outworking of faith that is determined by the inner conviction of the soul. The Hebrew does not say “Come let’s return” but “Let’s walk and return”. The text is enforcing the idea that mental assent to returning is not enough, part of faith in action is repentance in action. In fact, devoid of repentance in action faith is worthless. Rashi says that the Hebrew “yach” is present tense and the text therefore reads, “He strikes us, He binds us up.” It is YHVH Who both destroys and makes alive: “See now that I, I am He, and no god with me: I kill, and I make alive; I wound, and I heal: neither can any deliver out of My hand.” -Devarim (Deut.) 32:39 “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD binds up the breach of his people, and heals the stroke of their wound.” -Yishayahu (Isaiah) 30:26 The Hebrew chabash (bind) is often used to refer to bandaging wounds and should not be presumed to refer to restraint. Misunderstanding this for example leads many to misinterpret Yeshua’s revelation to Peter and the disciples regarding their role as gatekeepers of the kingdom and the authority to bind and loose (Matt. 16:15-19). Iben Ezra alludes to the fact that the ancient practice of binding wounds included softening the wound with oil prior to binding it. There is a significant link to the work of the Holy Spirit in the healing process. 2 Yechayeinu He will give us life mi-yomayim from two days; bayom in the day hashliyshiy the third yekimeinu He will raise us up, ve’nichyeh that we may live lepanayv before His face. 2 He will revive us after two days; He will raise us up on the third day, That we may live before Him. a. “Two days” and “third day” refer to the progression of a grouping of days, and coupled with “revive” denote the temporal restoration of the people, and “raise” their resurrection. b. “That we may live before Him” reveals both the outcome and the One Who made the outcome possible. As I have stated elsewhere in my commentary the repetition of terms in Hebrew poetic phrasing such as this intends synonymous or intrinsically linked ideas. This gives emphasis to the same concept by repeating it in multiples. The progression of days from two to three denotes two points, the first referring to a revival (awareness) and the second, a final resurrection (life being the result). The revival refers to the first coming of Messiah which occurred following the two figurative (days) captivities of Israel (Egyptian captivity, and Babylonian exile) and the conclusion of the third day refers to that time yet future when Messiah will return and the revival of the entire Jewish people (Israel) will occur convergent with the resurrection of the latter days. This is consistent with the commentary of Kimchi who makes a correlation between these verses and the three captivities of Egypt, Babylon and the present diaspora. Kimchi notes that the Jewish people await Ben Melekh (Son of a king) the Messiah Who will raise us up and bring us comfort. Therefore, the obvious implication is that the future revival of Israel is intrinsically connected to a resurrection that occurs after three days, and the result of that miraculous event will be that Israel is able to live before God’s face in intimate relationship. Put plainly, Messiah Yeshua will revive us in three (historical, figurative) days (through His death and resurrection) and make it possible for us to be forgiven and restored to intimate holy relationship with YHVH the God of Israel. The Targum Yonatan reads: "He will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up;'' Ultimately, what we are reading here is the promise of God to restore all chosen, ethnic, religious, empirical Israel (the modern Jewish people descended from Yaakov) to Himself through the death and resurrection of the Jewish King Messiah Yeshua (Romans 11:15-36) 3 Veneidah And learn to know nirdefah following after lada’at to know et-YHVH the particular Lord. Keshachar Like the dawn nachaon firmly established motzau is His going forth; veyavo And He will come chageshem like the rain lanu to us, kemalkosh as the latter rain, yoreh as spring rain aretz upon land.” 3 So let’s learn, let’s press on to know the Lord. His appearance is as sure as the dawn; And He will come to us like the rain, As the spring rain waters the earth.” a. “Learn to know” and “press on to know” establish the need for repentant people to apply the knowledge of God. b. “The LORD”, “His appearance” and “He will come” are supported by the physical reality of the rising sun, the seasonal cycle, and the perpetual precipitation of the created order. The Sefaria English translation renders the Hebrew “ve’neidah” (and learn to know) as “obedience”. The knowledge being spoken of here is applied knowledge. In ancient times the seasons were understood to have an almost immutable quality. Therefore, when Hebrew poetic/prophetic language likens the appearance of God to the dawn and to the rains that provide living waters to the land, it is saying that God’s coming to His people with healing and revival is certain, firmly established. His love and intimate knowledge of His creation is, for the creation, as reliable as the rising sun, the seasonal cycle, and the perpetual precipitation of the created order. Iben Ezra focuses on the fact that it is knowledge of the Holy Name YHVH that will bring about Israel’s truly holy state of being. He is in fact, without knowing it, referring to the revelation of Yeshua the King Messiah. “And there is salvation in no one else; for there is no other name under heaven that has been given among mankind by which we must be saved.” -Acts 4:12 NASB "we shall know him, and it will be as clear to us as the light of the morning without clouds:'' -Yosef Kimchi 4 Mah What e’eseh-lecha shall I fashion with you, Efrayim (doubly fruitful)? Mah What e’eseh-lecha shall I fashion with you, Y’hudah (praise)? Vechasdechem And your kindness, faithfulness, practical love ka’anan-boker is like a morning cloud, vechatal night mist mashkiym that rises early and holeich goes away quickly. 4 What shall I do with you, Ephraim? What shall I do with you, Judah? For your loyalty is like a morning cloud, And like the dew which goes away early. a. “Ephraim” the northern kingdom. b. “Judah” the southern kingdom. c. “Ephraim” and “Judah” are all the tribes of Israel combined. d. “Loyalty” as a single quality is in this case perpetually unreliable “morning cloud”, “dew”, and “goes away early”. Sadly Israel’s good intentions did not last. HaShem’s response points out the hypocrisy of Israel’s claim to have understood her need to seek Him in true knowledge and thus be sure of His mercy. The response of God to His people is worded in such a way as to expose their hypocrisy as verbal assent to an idea rather than the application of true repentance. Whereas God’s coming in mercy is as reliable as the dawn, all Israel’s so called “loyalty” is as reliable as a quickly evaporating morning cloud/mist, like the dew which lasts only until the sun has risen. God’s light exposes the brevity of Israel’s so called “repentance”. 5 Al-kein Therefore chatzavtiy I have quarried them baneviyiym by the prophets; haragtiym the slayings are be’imreiy-fiy in the speaking of My mouth; umishpateycha and the judgments on you or are a light yeitzei going forth. 5 Therefore I have cut them in pieces by the prophets; I have slain them by the words of My mouth; And the judgments on you are like the light that [b]shines. a. “Cut” and “slain” refer to established discipline following fair warning. b. “Prophets” and “Words of My mouth” are intrinsically linked. c. “Judgements” and “light shining forth” denote a clear and just revelation and manifest application of God’s discipline. Remembering that His Mercy precedes His judgement and is the fruit of it. The prophets of God (Amos, Micah, Isaiah, Hosea) had been filled with and had publicly proclaimed the Word of YHVH as a means of quarrying out the righteous remnant from among the worthless rock of the wider community. The Word of YHVH will manifest in the physical, coming to pass with the slaying of the wicked and the revelation that His judgement is righteous, and is seen by all. 6 Kiy For chesed kindness, faithfulness, practical love chafatztiy I delight in, velo and not zavach sacrifice, ve’da’at And the knowledge of Elohiym (God, Judge) meiolot from whole burnt offerings. 6 For I [c]desire loyalty rather than sacrifice, And the knowledge of God rather than burnt offerings. a. “Kindness, practical love” and “the knowledge (intimacy) of God the Judge” link intimate knowledge with relational love in their applied forms. b. “Sacrifice” and “burnt offerings” here refer to defiled sacrifice and apostate offerings. As I understand the Hebrew text the best reading of it is: “For kindness, faithfulness, practical love I delight in, and not (defiled) sacrifice, and knowledge of God, the Judge from whole burnt offerings.” In short, this is not saying that God desires faithfulness and knowledge of Him in place of sacrifice and offering but that faithful love for Him is better than defiled sacrifices, and knowledge of Him is evidenced in the right application of burnt offerings. The sacrifices and burnt offerings being spoken of here are the defiled and syncretised sacrifices mixing worship of YHVH with other gods. This text is not contradicting the Torah sacrificial system, nor is it saying that properly offered sacrifices and offerings are unpleasing to God, to the contrary, loyalty to God and knowledge of Him result in appropriate sacrifice and offering. In Messiah we are instructed to offer our body’s as a living sacrifice to God, and in whatever we do, be it word or deed, to do it in the name, identity, and character of the Lord Yeshua our Messiah, giving thanks to God the Father through Him (Colossians 3:17). 7 Veheimah And in the same way ke’adam as Adam (the first man) averu they have missed the mark, violated the veriyt covenant; sham there bagedu they have acted deceitfully viy toward Me. 7 But like [d]Adam they have violated the covenant; There they have dealt treacherously with Me. a. “Adam” and “dealt treacherously” are the couplet that reminds the reader/hearer of humanity’s decision to disobey God and allow sin to enter the world and death with it. b. “Violated the covenant” and “Me” show the connection between the covenant Maker God and those who enter into covenant (agreement) with Him. “Like Adam” does not mean that Adam the first man violated a written or blood atoned covenant, no such covenant was made between God and Adam. Covenant is used here in the sense of the root meaning of “bara” (cutting, eating, agreement) and denoting agreement between two persons or groups of people. In Adam’s case he and Chavah ate of the fruit of garden in agreement with the Creator. Through relationship this agreement (covenant) was implied, thus by eating of the fruit which they had agreed (covenanted) not to eat, they broke covenant with God. In the same way that the first man and subsequently mankind have chosen to act by missing the mark (which is what the Hebrew “averu” means), of The Covenant established by God’s all existing holiness (predates Exodus 19:5, Torah), Israel has despised the written covenant of Sinai. We note that the covenant entered into at Sinai at the revealing of the Torah of HaShem was unanimously agreed to by the people of Israel (Exodus 24:3). We further observe that the Torah was given as the physical, written and lasting measure by which sin is exposed. The Torah is a legal document that is therefore used to indict sinners. God’s holiness is all existing and is the ultimate reference point for determining Good from Evil. Therefore, the measure by which we determine Good and Evil predates the written Torah and makes Adam (the first man, and humanity as a whole) culpable in regard to the choice to sin against God’s holiness (the mark). “There” refers to the land of Israel and may infer a correlation between the sin of Ephraim and Judah to that sin which occurred in the valley of Achor (named after the sin of Achan who stole items dedicated to destruction from the ruins of Jericho; Joshua 7). We note that it is God’s intention to turn the valley of Achor (trouble) into a door of hope (Hosea 2:15). God had brought the tribes of Israel, from Egypt, to Sinai (Covenant of Torah) and into ha-aretz (the Land). Therefore, having been delivered from captivity, given covenant law and carried into a land of abundance, Israel, once comfortable in the land had dealt treacherously with the One Who had given them all this. “In a good land where I settled them, there they betrayed Me, like Adam, whom I brought into the Garden of Eden, and he transgressed My commandment. [from Gen. Rabbah]” -Rashi "and in the good land, which I gave unto them to do my will, they have dealt falsely with my word.'' -Targum Yonatan 8 Gil’ad (witness heap) kiryat is a city po’aleiy of makers of aven iniquity, wickedness, idolatry. akubah insidious, slippery, polluted midam from blood. 8 Gilead is a city of wrongdoers, Tracked with bloody footprints. a. “Gilead” meaning “witness heap” testifies as a witness against its own vile sin. b. “Iniquity” is linked to “slippery blood” an denotes a city in which murder and idolatrous sacrifices have resulted in the shedding of so much blood that the ground is slippery with it. The city Gilead in Gad (territory of the tribe of Gad) was the capital of the wider region of Gilead. The wider region covered area near and beyond the Jordan river, and was inhabited by Gad, Reuben, and the half tribe of Manasseh; and thus belonged to the ten tribes of the north. The city of Gilead is thought to be Ramot-Gilead, a city of refuge inhabited by priests, both apostate and Levite. This made the sin of the city even more deplorable given that the priests and Levites had knowledge of the Torah but had clearly not properly conveyed that knowledge to the wider community. While the polluting of blood can refer to murder and idolatrous sacrifices, it can also denote bloodguilt brought on the city by the misapplication of the law of refuge. It may be that murderers guilty of premeditated murder were being given refuge contrary to the law, or that those guilty of accidental killing were being given over to the avenger of blood rather than being protected by the city of refuge in accordance with Torah law*. *The Bible names the six cities as being cities of refuge: Golan, Ramot-Gilead and Bosor, on the east of the Jordan river (Left bank) [Deut. 4:43; Josh. 20:8], and Kedesh, Shechem, and Hebron on the west bank of the Jordan river [Joshua 20:7]. 9 Uchechakeiy And like robbers lying in wait for iysh a man gedudiym as a group, chever a company kohaniym of priests yeratztzechu commit murder on the way to Shechmah (Shechem, shoulder/back); kiy Surely zimah (premeditation) they have planned asu to fashion evil. 9 And as a band of robbers lie in wait for a person, So a band of priests murder on the way to Shechem; Certainly they have committed an act of infamy. a. “robbers” and “priests” are seen as synonymous. b. “lie in wait” and “way to Shechem” are considered synonymous. This verse describes priests who acting like robbers not only murder others on their way to make sacrifices (perform religious acts), but do so with premeditation. Therefore, they have exceeded even the depravity of the godless nations that surrounded Israel. They have not stumbled upon evil, they have planned it. “On the way to Shechem” can be understood to refer to those who are murdered. They are those who are passing through Shechem on their way to Jerusalem to worship the LORD at one of the Regaliym/Aliyot (going up festivals: Pesach, Shavuot, Sukkot). Some understand the verse to read “As a band of robbers wait to pounce on a person, so priests are murdered on the way to Shechem, certainly they have planned to do this evil.” *We note that Shechem was also a city of refuge and that the blood guilt on the city of Ramot-Gilead is extended to Shechem and the priests associated with that city. Shechem rests in the valley between Mt Ebal (bald) and Mt Gerizim (Cuttings off) where the Curses (Ebal) and Blessings (Gerizim) were pronounced over Israel as she entered the land (Deut. 11:29; 27; 28; Joshua 8:30-35). 10 Be’beiyt In the house Yisrael (overcome in God) raiytiy I have seen sha’aruriyah an opening to horror, dread, storm; sham there zenut fornication, harlotry le’Efrayim to Ephraim, nitma uncleanness, defilement in Yisrael. 10 In the house of Israel I have seen a horrible thing; Ephraim’s infidelity is there, Israel has defiled itself. a. “House of Israel” and “Ephraim” join the northern tribes to the house from which their kingship had originated. b. “Horrible thing”, “Infidelity (sexual sin)” and “defiled herself” link the abhorrent sight of sexual sin to its repercussions. Thus, as mentioned in my commentary prior to this, sexual sin is self-harm. The horror in Israel resulting from her infidelity, mixes idolatry and sexual sin. The calves set up at Dan and Bethel (1 Kings 12:25-33) mirrored the calf worshipped at the foot of Sinai (Exodus 32) and represented the ultimate affront to the covenant of YHVH. The spiritual fornication of the worship of false gods overflowed into physical sexual immorality and was mingled with the blood of the innocent in orgies of vile apostate religion. All this Israel had chosen while wilfully turning her back on HaShem. 11 Gam Also, Y’hudah, shat there is set katziyr a harvest lach for you, beshuviy in My returning you shevut from captivity Amiy My people. 11 Also, Judah, there is a harvest appointed for you, When I restore the fortunes of My people. a.“Judah” is not immune to sin, there is a judgement coming upon the southern kingdom also (Babylonian exile). However, “Harvest” represents both judgement outworked and redemption made full. b.“Return” the LORD will return Judah from exile. The meaning of this verse is beautifully complex and denotes both judgement (Harvest: Joel 3:13; Matt. 13:30-39) and salvation (Harvest: Isaiah 9:3; Luke 10:2; Matt.9:38) through returning (repentance). The English translation “When I restore the fortunes of My people” is ineffective. The Hebrew text literally reads “In My returning you from captivity My people”. The Hebrew is saying, “When I personally return you through judgement and harvest from captivity, you My people.” We note that both the harvest of judgement and the harvest of returning are associated to Judah specifically and will benefit all Israel. In other words, the judgement and restoration will come through Judah. This initially refers to the Babylonian exile and the subsequent return of all the tribes of Israel to Judea where they collectively become known as Y’hudim (Jews). However, it ultimately refers to the deliverance of Israel from sin through the King Messiah born of Judah, and the fullness of the redemption of all ethnic, chosen, religious, empirical Israel through Yeshua at the end of days (Romans 11:15-36). Copyright 2021 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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