“You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Yaakov 3:1-18 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our members, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. Yaakov 3:1-18 (Line upon line) 1 Not many (polus[G], rabiym[H]) of you should seek to become teachers, masters, instructors with doctorates (didaskalos[G], lemoriym[H]), my brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), see, perceive, view to know (eidō[G], yad’tem[H]) that we who are teachers will receive (lambanō[G]) a greater, stricter (megas[G]) judgment (krima[G], hadiyn[H]). 2 For in many (polus[G]) ways all, absolutely (hapas[G]) stumble, fall, offend (ptaiō[G]). If any certain one (tis[G]) does not stumble in word, essence, substance (logos[G], bedibor[H]), he is a perfect, complete (teleios[G], mushlam[H]) man, person (aner[G], iysh[H]), strengthened (dunatos[G]) to bridle, rein in, direct, guide (chalinagōgeō[G]) the whole (holos[G], lechol[H]) body (soma[G], gufo[H]) as well (kai[G]). 1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. Simply put, if we take on the responsibility as rabbis, teachers, shepherds, of passing on the teaching of God’s word in Messiah, we must do so with considered accuracy. We must also accept that we will be assessed in a more detailed way. This warning is meant as a call to take care with the instruction we give to those who look to us for godly council. Everyone who teaches Scripture to others should pause to consider this first verse of Yaakov 3. Pause, consider the awesome God Who inspires all Scripture and then proceed to teach with fear and trembling. It has not been for a lack of access to Scripture that the body of believers has fallen into error but for a lack of sober judgement and awe in approaching interpretation. Yeshua said to the learned men of the first century “You are in error because you do not know the Scriptures or the power of God.” (Matt. 22:29). His hearers were the most well-read theologians of the time, many of them had learned the Scriptures verbatim from early childhood, and yet Yeshua says they “don’t know the Scriptures or the power of God”. They failed to properly comprehend the Scriptures because devoid of the Holy Spirit (Power, Strength) of God no one can understand the Ketuvim[H], Writings, Scriptures. Many among the body of believers who seek training as leaders and teachers today attend tertiary institutions that teach people to critique, stand in judgement over God’s Word and to question everything except their own evil motivations. These institutions cannot teach the power of God because the Ruach HaKodesh (Holy Spirit) is not taught but given. He is given of the Father and the Son and must either be received or rejected. He is the teacher. Those who reject Him in favour of pursuing fallen human intellectual understanding end in error. Thus, worldwide, the body of believers has been poisoned by false teachers, those who sit in judgement over Scripture rather than allowing themselves to be judged by Scripture. They lord their false understanding over uneducated communities, leading many astray. Their judgement will be great and the result terrifying. Those of us who teach Scripture have been given a sacred and terrifying responsibility. Anyone who does not teach the Scriptures with fear and trembling places both themselves and their hearers in grave danger. We note that there is a drash (comparative teaching) to be made between the words of Yaakov and the words of Yeshua. “The Power (Strength)” of God mentioned in Yeshua’s words is a reference to the manifest strength of the Ruach HaKodesh (Holy Spirit). The Greek dunamis meaning “strength, power, ability”. Yaakov says “If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” Therefore, we understand that the unity of God’s Spirit and Word bears the fruit of self-control, the Spirit being the Director of a “complete” person’s entire body. Yeshua is the ultimate example to us of one Who “does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” With respect to the body of believers (Ecclesia[G]) over whom Yeshua is head, He is able to direct us so that we might be reined in when we walk to close to the edge of a cliff. 3 Now, behold, pay attention (idou[G], hineih[H]) we put the bits (chalinos[G]) into the horses’ (hasusiym[H]) mouths so that they will trust, be persuaded by (peithō[G]) us, we turn, direct (metagō[G]) their whole (holos[G]) body (soma[G], gufo[H]) as well (kai[G]). 4 Now, behold, pay attention, (idou[G], hineih[H]) Look at the ships (ploion[G]) too: though they are so large (gedolot[H]) and are driven by fierce winds (beruach azah[H]), they are turned, directed (metagō[G]) by a very small (elachistos[G]) rudder (pēdalion[G]) wherever the violent motion (hormē[G]) of the one who makes straight, governs, the pilot, (euthunō[G]) wills, determines (boulomai[G]). 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. The tongue is like a bit or a rudder, these tools are used by a rider and pilot respectively, neither of them in and of themselves are able to direct anything. The tongue is a neutral muscle until such a time as it is directed. The tongue, like a rudder, is small but powerful, with disproportionate control over the whole body. Like a rapidly spreading fire a small lie can destroy a nation. “You love all devouring words, you deceitful tongue.” -Psalm 52:4 “Where there is no wood, the fire goes out: so too where there is no talebearer, the strife ceases.” -Proverbs 26:20 We note that with regard to the analogy of the bit in the horses’ mouths, while “obey” is a valid translation of the Greek peithō, “trust, be persuaded” are equally valid. In the context of what Yaakov is saying and given the ship analogy that follows, “trust, persuaded by” is a better translation. The rider may at times yank hard on the reins, for example, when the horse is careening toward a cliff edge. It is because the horse trusts the rider that he responds to the guidance of the reins and when the horse is overwhelmed or frightened and runs aimlessly as a result, the fierce strength of the rider and the sharp, hard yanking on the reins brings the horse back into focus. Therefore, trust and discipline are being taught. When the Messiah follower loses his way and is headed for danger, Messiah yanks on the reins. It may be painful, but we trust that it is for our good. The ship rudder analogy affirms the meaning of the horse and bridle analogy. Using two analogies in succession like this reflects the ancient Hebrew poetic mechanism of repetition. The Greek text is sometimes euphemism in translation, and usually reads something like “directed by a small rudder whenever the will of the ship captain determines.” The context describes a very large ship blown by fierce winds and the Greek text describes the ship captain’s response in directing the rudder as being equally fierce “violent” hormē[G]. A better translations being “directed by a very small rudder wherever the violent motion of the one who makes straight, determines.” Therefore, the ship captain does more than “will” the change in direction, he makes a violent motion with the rudder in order to force the ship in the right direction and thus ensure the safety of the crew. This teaching of Yaakov first and foremost uses Yeshua as the primary example. Yeshua in one sense is the Rider, the Captain. We receive His bridle in trust and are directed accordingly, sometimes gently, sometimes forcefully, but always for our good. Likewise as Captain Yeshua directs us through the violent storms of life in the fallen world. At times this means that He violently pulls or pushes on the rudder in order to secure our spiritual safety and direct us in sanctification. Secondly, as disciples of Yeshua filled by His Spirit we are to participate in the bridling of our beings, the guiding of our bodies, and given the context, in particular, we are to rein in, direct, guide our speech. 5 Thus also the tongue (ho glōssa[G], halashon[H]) is a small (mikros[G]) member, part (melos[G]), and it boasts greatly (megalaucheō[G], gadol[H]). Now, behold, pay attention, see (idou[G], hineih[H]) how a great (hēlikos[G]) forest, large amount of wood matter (hulē[G]) is kindled (anaptō[G]) into an inferno by a small (oligos[G]) flame (pur[G], iesh[H])! 6 And the tongue (ho glōssa[G], halashon[H]) is a fire, flame, (pur[G], iesh[H]) the world (ho kosmos[G], haolam[H]) of the unrighteousness, iniquity, injustice, poor judgement (ho adikia[G]); the tongue (ho glōssa[G], halashon[H]) is set among (kathistēmi[G]) our member’s, parts, (melos[G]) as that which stains, defiles (spiloō[G]) the whole body (holos ho soma[G], et-kol-haguf[H]) and sets ablaze (phlogizō[G]) the wheel, course, perpetual direction (trochos[G]) of the life (ho genesis[G]), and is set ablaze (phlogizō[G], be’eish[H]) by Gehinnom[H] (geenna[G]). 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our member’s, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. The specific tongue in question here is the tongue that gives in to temptation (as explained in chapter 1), and is therefore used to direct our entire being toward evil. Because the tongue speaks forth that which is in the heart its words are the evidence of things kept deep within. If our hearts (core being) are given over to wickedness then our words will perpetuate that wickedness and we will act accordingly. Yeshua warned that what comes out of a man’s mouth is what defiles him. (Matthew 15:19-20) One might say that in contrast to the Messiah, Whose tongue directs the body (Ecclesia, body of believers) toward perfection, our tongues have the potential to damage and defile the body (Ecclesia, body of believers). It's important to note that Gehinnom is spoken of as existing concurrently and as the ignition source for the corruptible fire that dances on the tongue when it is used by the yetzer ha-ra (evil inclination). Therefore the place to which Yaakov is referring (which, at that time was understood by the rabbi’s to be the holding place for the wicked, a section of sheol, Hebrew for underworld [not grave, the Hebrew for grave is Kever]), was believed to have existed for some time, probably having had its inception before the creation of humanity (that is after the fall of haSatan, the accuser). We should also remember that Jewish tradition speaks of the Torah descending like tongues of fire. There is a fire born of truth and a fire born of evil. Truth is a fire that cleanses all in its path, evil is a fire that scars, damages, defiles and destroys all in its path. Truth is so hot that it has the power to transform the fuel it consumes, evil is only hot enough to deform the fuel it uses. In the first century C.E. Geiy Ben Hinnom[H] “The valley of Hinnom” located close to the city of Jerusalem, was used as a valley of refuse, it was constantly burning. It was and is associated to the idolatrous worship of false gods and demons and the sacrificing of children. Thus, very early in the development of Biblical Judaism (prior to 400 B.C.E.) it became a metaphor for the perpetual torment of that part of Sheol (holding place of the departed, NOT the grave [kever[H]]) where the wicked await judgement. It was so firmly established as its own uniquely defined part of the afterlife that it was given a name by the rabbis of Judaism, “Gehinnom.” Yeshua understood and taught Gehinnom as a spiritual location following death where the departed wicked are tormented (Matt. 10:28; 2 Peter 2:4). Gehinnom is the prejudgement location of the wilfully unredeemed (Luke 16:19-31) whereas the lake of fire is the post judgement and eternal location of the wilfully unredeemed wicked (Matt. 13:42, 18:8, 25:41, 46; Mark 9:47-48; 2 Thess. 1:8-9; Rev. 19:20; 20:10-15; 21:8). Many false teachers and heretics seek to confuse believers by misusing these very different and unique terms (Sheol, Kever, Gehinnom, Gehenna, hell, hades, lake of fire, eternal torment etc.) in an attempt to disempower and reduce Gehinnom and the lake of fire to nothing more than metaphorical warnings devoid of eternal consequence. Those who teach that there is no eternal punishment for the unrepentant wicked are liars, children of Satan. Scripture explicitly teaches the very real and eternal consequences of a refusal to accept God’s redemptive offer in Yeshua the King Messiah. It is an outright lie to say, as some do, that Judaism holds no belief in hell. Our ancient rabbis teach prolifically on the subject of Gehinnom and in certain aspects of their theology are in agreement with the teaching of Yeshua. However, while many of our Talmudic rabbis rightly understand Gehinnom as a temporary place, they gravely misunderstand it to be a sort of purgatory intended to purify the wicked, it is not. Ironically this so called “Jewish” idea is born of the influence of Hellenistic paganism and is not based on Torah, Nevi’im, Ketuvim (Hebrew Scripture, OT). In short, Biblical Judaism informs and affirms the New Testament teaching concerning both Gehinnom (temporal) and the lake of fire (everlasting). “And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” (Isaiah 5:20). What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.” -Sotah 41b, 14 Talmud, William Davidson Edition Regardless of the rabbinical Jewish view, we are not subject to it but to the Word of God. The Scripture teaches that at the resurrection all will rise and be judged and the wicked will be thrown into the lake of fire with Satan and his servants, their torment rising day and night forever (Rev. 20:10). Given that this takes place after the judgement, it cannot as some wrongly teach imply a temporal application of the phrasing “Day and night” or the term “forever”. There is no time in eternity. The question "Why would a loving God send people to eternal damnation?" presumes that eternal damnation is evidence of a lack of love, it is not. Evil is determined to propagate itself eternally. Therefore, the problem of evil requires a solution that is eternally effective. Being angry at God for coming up with that solution is itself an act of evil. Sadly, after decades of enlightenment we have learned to question everything except the motivation for our questions. Are we surprised then to find that our questions defeat themselves? We shake a fist at God, and accuse Him of injustice, and He says, "I see you're angry, you shake your fist at Me, I will open up My fist and nail it to a tree". God doesn't send people to eternal damnation. He offers those headed there salvation through the sacrificial substitutionary death of His Son the King Messiah Yeshua. 7 For every species of wild beasts (thērion[G]) and birds (peteinon[G]), of reptiles (herpeton[G]) and creatures of the sea (enalios[G], vehayam[H]), is tamed, restrained (damazō[G]) and has been tamed, restrained (damazō[G]) by human beings (anthrōpinos[G], ha’adam[H]). 8 But the tongue (ho glōssa[G], halashon[H]) not one person can tame, restrain (damazō[G]); a constantly unstable (akatastatos[G]) evil (kakos[G], lara’ah[H]), full (mestos[G]) of deadly poison, rust (ios thanatēphoros[G], chamat hamavet[H]). 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. As stated previously, no one can tame the tongue, that is, no one except the man mentioned in verse 2 (the man who does not stumble in anything He says but has power over all of His being). This of course is Messiah Yeshua. It is fallen humanity’s tongue “lashon hara” (tongue of evil) that is an evil thing, not the physical muscle but the physical muscle informed by the yetzer hara “evil inclination” and misused for evil purpose. 9 With it we bless, praise (eulogeō[G], nevareikh[H]) the Lord (ho kurios[G], Adon[H]), God (Theos[G], et-haElohiym[H]) and Father (pater[G], Avinu[H]), and with it we curse (kataraomai[G], nekaleil[H]) people (anthrōpinos[G], ha’anashiym[H]), who have been made in the likeness (homoiōsis[G], betzelem[H]) of God (Theos[G], Elohiym[H]); 10 from the same mouth (stoma[G], mipeh echad[H]) proceed (exerchomai[G]) blessing (eulogia[G], berachah[H]) and cursing (katara[G], ukalalah[H]). My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), these things should not be. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. Yaakov clarifies his position by identifying the motivation or intention behind the tongue’s use: firstly it is used correctly to bless God but incorrectly for cursing human beings made in God’s image. Therefore it is Messiah in us that steers the rudder of the tongue toward blessing and the evil inclination or fallen nature that is at work in the misuse of the tongue. The royal commandment or royal Torah mentioned in Chapter 2 of Yaakov’s book is here, reaffirmed as central to right action. One who blesses God with his tongue and then turns to his neighbour and curses him, has effectively blessed and cursed God in the same breathe. On the other hand, the one in whom the Son of God resides, calls out blessing with Messiah’s voice (and we cry Abba, through the spirit of son-ship) and from the same root turns and blesses his neighbour. This is born of Messiah, as opposed to the misuse of the tongue which is born of Gehinnom/ha-Satan when submitted to the evil inclination (yetzer hara). 11 Does a spring (pēgē[G], hamaeyan[H]) produce out of the same opening sweet, fresh (glukus[G], metukiym[H]) and bitter (pikros[G], umariym[H]) water? 12 Can a fig tree (sukē[G], hayuchal eitz[H]), My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), bear olives (elaia[G], zeiytiym[H]), or a vine (ampelos[G], hatuchal hagefen[H]) bear figs (sukon[G], te’einiym[H])? So it is that (houtō[G]) no (oudeis[G]) spring (pēgē[G], maeyan[H]) can yield both (poieō[G]) salt (halukos[G], meluchiym[H]) water (hudōr [G]) and sweat, fresh water (glukus[G], umetukiym[H]). 13 Who among you is wise (Sophos[G], chacham[H]) and understanding, well learned, knowledgeable (epistēmōn[G], venavon[H])? Let him show (deiknuō[G]) by his good (kalos[G], hatovah[H]) conversation (anastrophē[G]) his works, actions (ergon[G], ma’asayv[H]) in a gentle disposition (prautēs[G], beanevat[H]) of wisdom (Sophia[G], hachachmah[H]). 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. With reference to the spring we are reminded that it is from the source that the spring produces either fresh or bitter water. The fresh spring is born of a pure source, some might say it is of the heavens, while the bitter spring is born of an unclean source (deep within the earth, a metaphor for Gehinnom). Our tongues must be guided by the pure life giving water of God’s Son, which comes from above. He guides us, we do not direct Him. With regard to the fruit analogy the believer is to be known by the appropriate healthy fruit. In the same way that it is contrary to the nature of a fig tree to bear olives, it is contrary to the nature of the born from above believer to bear false witness, lie, slander, curse that which is good etc. We note that good or godly conversation is considered right action. Yaakov affirms pure core faith that bears the fruit of our humble Messiah. 14 And if you have bitter (pikros[G], marah[H]) jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) in your hearts (kardia[G], bilevavechem[H]), do not rejoice (katakauchaomai[G], tithalalu[H]) and lie (pseudomai[G]) against the truth (alētheia[G], baemet[H]). 15 This kind of wisdom (Sophia[G], hachachmah[H]) is not that which descends (katerchomai[G]) from above (anōthen[G]), but is earthly (epigeios[G], hacheled[H]), sensual (psuchikos[G], vehayeitzer[H]), demonic (daimoniōdēs[G], vehasheidiym[H]). 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. If the source of your words is evil, don’t think you will be able to delude others by attempting to twist the truth with lies. Again, it is from a man’s heart (core being) that he speaks. Pretentious false wisdom doesn't come from God but from the convergent forces of the yetzer hara evil inclination and the demonic, be it by influence or possession. Much of the philosophy of Yaakov’s day seemed wise on the surface but was soon exposed as Gnostic, ungodly and deceptive. It is interesting to note that the Zohar refers to the wisdom of the Egyptians as Chochmah tata’ah “Wisdom from below”, inferior wisdom (Zohar 1:91b:3). 16 For where jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) exist, there is confusion, disorder (akatastasia[G]) and every kind (pas[G], vechol-ma’aseh[H]) of evil (phaulos[G], ra[H]) thing, work, practice (pragma[G]). 17 But the wisdom (Sophia[G], hachachmah[H]) from above (anōthen[G]) is first (prōton[G]) pure/clear (hagnos[G]), then peace-filled (eirēnikos[G], ohevet shalom[H]), gentle/moderate/patient (epieikēs[G]), reasonable/receptive/easy to entreat (eupeithēs[G]), full of mercy (eleos[G], rachamiym[H]) and good (agathos[G]) fruits (karpos[G], up’riy tov[H]), impartial/devoid of favouritism (adiakritos[G]), free of hypocrisy (anupokritos[G]). 18 And the fruit (karpos[G], up’riy [H]) of righteousness, right action (dikaiosunē[G], hatzedakah[H]) is sown (speirō[G]) in peace (eirēnē[G], beshalom[H]) by those who make/do (poieō[G], leoseiy[H]) peace (eirēnē[G], hashalom[H]). 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. “You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Selfish ambition is idolatry and when fuelled by jealousy it produces disharmony and abominable actions. Jealousy was the catalyst for Satan’s desire to usurp God’s authority. All sin is a form of idolatry and like Gehinnom it sets the tongue on fire. God is a God of symmetry and order, of harmony, unity and reconciliation. Satan on the other hand seeks to divide, taint, separate, defile and breed disharmony. The wisdom that comes from God is pure (like the freshwater of the previous analogy), peaceful, it doesn't seek to divide, it is kind, not nasty, listens to reason rather than jumping to conclusions. Therefore, the previous chapter’s admonition to be quick to listen, slow to anger and slow to speak. The wisdom from above prefers mercy over judgment (as alluded to in the previous chapter), thus it produces the fruit of mercy which is reconciliation and unity (the opposite of disharmony). Again Yaakov reminds his readers that hypocrisy and partiality are the fruit of a misused tongue and a jealous, self-glorifying heart (core being). Finally, the tongue that Messiah directs will be a platform for peaceful reconciliatory words that when sown into the lives of others will produce a harvest of right action both in the life of the speaker and in the lives of those who receive the Word. “Peace makers who sow in peace will reap a harvest of righteousness, right action.” Notice that the text doesn't say, “Peacemakers will reap a harvest of righteousness.” Simply being a peacemaker is not enough, anyone can, by their own inclination, attempt to make peace. This does not always produce a righteous outcome. The peace process in the Middle East is a perfect example of this. The Scriptures remind us that, “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” (Jeremiah 6:14) Only peacemakers who sow in Shalom, will reap a harvest of righteousness, that is, a truly peace-filled outcome. Peace Himself is the key here. The Peace we sow in is Messiah Yeshua, Sar Shalom—the Prince of Peace. © 2022 Yaakov Brown Thus, under Roman occupation and religious tyranny the common people of Israel were powerless to prevent Yeshua’s death, and in turn, neither the governments of this world nor any power in the heavens or on the earth were able to prevent His resurrection. Introduction:
The events of John 10:1-21 took place sometime following Sukkot in the month of Tishrei, and probably occurred within a week of the eighth day Shmini Atzeret. The events of verses 22 to 42 take place in the winter during Chanukah at the end of the month of Kislev. Thus, two months have gone by between verses 21 and 22 of John chapter 10. 22 At that time the Festival of the Chanukah[H] (egkainia[G] , renewal, dedication from kainos - new) took place at Yerushalayim[H] (Jerusalem, downpour of peace); 23 it was winter (cheimōn[G] – stormy), and Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves), was walking in the house (b’veiyt[H]) of the temple (hieron[G], ha-mikdash[H]) in the porch (stoa[G]) of Shlomoh[H] (Solomon, peace, wholeness, well-being). The Greek text allows for the reading “At the time of the new festival taking place in Jerusalem; it was winter…” Either way, the festival is Chanukah, the only Jewish festival that takes place in winter, and at that time a relatively new extra-Biblical festival, not a festival of the Torah or the Tanakh (e.g. Purim). Chanukah: The festival of Chanukah (new dedication), appointed by Yehudah Maccabee and his brothers, following the purging of the temple, and renewing of the altar, after the desecrating of them by Antiochus Epiphanes; begins on the twenty fifth of the month of Kislev, (November-December of the modern western calendar). "52 Now on the five and twentieth day of the ninth month, which is called the month Kislev, in the hundred forty and eighth year, they rose up betimes in the morning, 56 And so they kept the dedication of the altar eight days and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise. 59 Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Kislev, with mirth and gladness.'' -1 Maccabees 4 "5 Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Kislev. 8 They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.'' -2 Maccabees 10:8 חנוכה "the dedication"; and they are forbidden mourning and fasting, as the days of "Purim"; and the lighting of the lamps on them, is a commandment from the Scribes, as is the reading of the book of Esther. How many lamps do they light at the feast of the dedication? the order is, that every house should light one lamp, whether the men of the house be many, or whether there is but one man in it; but he that honours the command, lights up lamps according to the number of the men of the house, a lamp for everyone, whether men or women; and he that honours it more, lights up a lamp for every man the first night, and adds as he goes, every night a lamp; for instance, if there be ten men in the house, the first night he lights up ten lamps, and on the second night twenty, and on the third night thirty; until he comes to the eighth night, when he lights up fourscore lamps.'' -Hilchot Megillah Uchanucha, c. 3. sect. 2, 3. & 4. 1, 2. Vid. Talmud Bavliy Shabbat, fol. 21. 2. Josephus the Jewish Historian calls Chanukah the “Festival of Lights” due to the lighting of the temple during this rededication festival. This is later reflected in the lighting of chanukiyot (special menorot for Chanukah) [Antiquities of the Jews. l. 12. c. 7. sect. 7.]. The following exert from a siddur (prayer book) used for Chanukah reads: "blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath "commanded" us to light the lamp of the dedication; blessed art thou, O Lord our God, the King of the world, who did wonders for our fathers on those days, at this time; blessed art thou, O Lord our God, the King of the world, who has kept us alive, and preserved us, and brought us to this time; these lamps we light, because of the wonders and marvellous things, and salvations, and wars, thou hast wrought for our fathers on those days at this time, by the hand of thine holy priests.--These lamps are holy, we have no power to use them, but only to behold them, so as to confess and praise thy great name, for thy miracles, and for thy wonders, and for thy salvations.'' -Seder Tephillot, fol. 234. 1, 2. Ed. Amsterd. Solomon’s Porch was situated on the outside of the Temple complex to the east (also mentioned in Acts 3:11; 5:12). The covered portico on the west side of the outer wall which is often mistakenly called Solomon’s Colonnade, is in fact the Royal Stola. The record of Josephus makes it clear that Solomon’s Colonnade is situated next to the deep valley of the Kidron (east), and not on the west side of the temple complex. "there was a porch without the temple, overlooking a deep valley, supported by walls of four hundred cubits, made of four square stone, very white; the length of each stone was twenty cubits, and the breadth six; the work of king Solomon, who first founded the whole temple.'' -Josephus Antiquities of the Jews. l. 20. c. 8. sect. 7. In order to form a foundation for context I will retell the events leading up to Chanukah so as to give insight into the religious thinking of the first century at the time of these events recorded in John 10:22-42. My version of events touches on the main historical points while also allowing for some artistic licence in terms of storytelling. The Chanukah Story as it relates to John 10:22-42: It was the winter of 165 BCE and the known world was ruled by an anti-messiah named Antiochus Epiphanes, a man who claimed to be the manifest image of the invisible Supreme God. The darkness of his empire reached its greatest depths in the land of Israel where he had banned all practices associated with the worship of the God of Israel. The darkness was not confined to the physical world. Many in Israel, having suffered under relentless persecution, had turned away from worshipping God, Israel’s temple had been defiled, and the light of her holy Menorah, representing the manifest light presence of God had been snuffed out. A small army of Jewish warrior priests lead by Yehudah Maccabee, approached the court of Israel inside the Temple complex in Jerusalem. Despite the size of their army God had enabled them to defeat the Tyrant Antiochus and his hordes and were now seeking to restore and rededicate the Temple of Israel’s God. As they walked past the altar of sacrifice toward the doorway of the Temple they saw the remnants of burnt pig skin and smelt the foul stench of pigs’ blood. Several of the men buckled at the knees and vomited in disgust at this sacrilege, others hardened their resolve and moved forward toward the entrance of the Holy place. The Temple was dark, devoid of light, and as they entered the men tripped on debris and slid on pig fat and faeces. One of the soldiers lit a torch, the flame struggled against the cold wind that blew in from behind them. Suddenly, as if by divine edict the wind stopped and the flame grew strong, illuminating the Holy place and revealing the full extent of the desecrations that had been perpetrated there. An Idol of the Greek god Zeus stood in the Holy of Holies and the remnants of pig and fowl carcasses littered the floor. The seven branched Menorah, the windowless Temple’s only source of light, lay toppled on the stone floor and the incense altar was overflowing with urine. Judah and his men fell to their knees, they sobbed like helpless children and in the torch light they cried out to the God of Israel, “Hoshiyah na!” Save us now! In the midst of their wailing and hopelessness they heard the voice of a young boy who had followed them into the Temple courts. He yelled out at the top of his lungs, “I’ve found a jug of undefiled oil, the priestly seal is still on it. I discovered it hidden beneath the floor in one of the side rooms”. The silence that ensued was palpable, something shifted in the atmosphere and the walls of the Temple seemed to radiate heat. As the boy lifted up the jug of oil, it glistened in the torch light. Yehudah called to his men and had them begin to cleanse the Temple, he collected the oil and used it to light the Menorah, knowing that there was only enough oil to last for one day. As the oil of the sevenfold lamp took fire, the Temple came to life and the hope of God filled the hearts of the heroic priestly warriors of Israel. Day after day they returned to the Temple, and day after day the Menorah continued to burn until finally on the eighth day, after more oil had been consecrated, the miracle gave way to the practice of the priests. The Temple, once defiled and thrown into darkness was now restored to life with the light of God and the symbol of His Spirit and present glory. On the eighth day as Yehudah returned to his residence he walked through the section of the Temple complex known as Solomon’s colonnade. Some of the Judean leaders asked him, “What shall we do with the defiled altar stones? They can’t be used again because we’re unable to purge them of the pigs blood that they’ve absorbed. But at the same time we can’t throw them out because they’ve been part of the Holy Temple service.” Yehudah responded, “Put them aside in a secure location and when the Messiah comes we will ask Him what we should do about the defiled altar.” And so they did as Judah had instructed, and Israel waited. Some 200 years later circa 30 CE it was the time of the Festival of Chanukah in Jerusalem. It was winter, and Yeshua the King Messiah was in the Temple courts walking in Solomon’s Colonnade. Some of the Judean leaders who were there, gathered around Him, and asked, “How long will you keep us in suspense? If you are the Messiah, tell us publicly, plainly, explicitly.” (Yochanan/John 10:22-24) Yeshua answered them, “I have already told you, and you don’t trust me. The works I do in my Father’s name testify on my behalf, but the reason you don’t trust is that you are not included among my sheep. My sheep listen to my voice, I recognize them, they follow me, and I give them eternal life. They will absolutely never be destroyed, and no one will snatch them from My hands. My Father, who gave them to Me, is greater than all; and no one can snatch them from the Father’s hands. I and the Father are echad, one, a complex unity.” (Yochanan/John 10:25-30) Through His sacrificial death on behalf of Israel and the nations and by His resurrection, Yeshua answered the question of what to do with the defiled altar stones: “Throw them away, you don’t need them anymore!” Yeshua had come to set alight a nation of priests (1 Peter 2:9), who would not only light up the physical temple but would become the temple of the living God, both individually and corporately. A note on Chanukah’s proximity to Christmas: It’s worth noting that while the Bible does not tell us when Yeshua was born, it is clear that early believers saw a link between Chanukah and the birth of the Messiah. Thus, there is documented evidence of the celebration of Messiah’s birth during winter from as early as the third century, and in spite of the many deluded accusations of Christmas hating Messianics, who circumstantially relate the decision of celebrating Messiah’s birth on the 25th of December to pagan observances, the reality is simply that early Messiah following Jews clearly saw a link between the Light of the World Yeshua and the light of the Chanukah celebration. As a result the 25th of Kislev found a convergence with the equivalent gentile calendar date during the month of December. Thus, the transposing of the date became the premise for the celebrating of Christmas on the 25th of December by Gentile Christians. It is high time we put to death the pseudo learned nonsense of those who theorize a Sukkot birth. It is simply not consistent with the majority of evidence available to us at present. For further study read my articles refuting popular objections to Christmas. https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/objections-to-christmas-a-messianic-response https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/chanukah-5777-when-christmas-and-chanukah-converge https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/christmas-is-alright-by-me-answering-objections-to-christmas https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/this-jew-boy-will-be-celebrating-christmas-on-the-25th-of-december https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/christmas-an-open-letter-to-the-haters 24 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), then gathered around Him (Yeshua), and were saying to Him, “How long will You leave us with our breathing (psuche[G]) heightened (airo[G]), in suspense [Aramaic txt. leh ‘dama lematy nasev anat nafshan[A]: How long will you hold our souls]? If You are the Mashiyach[H] (Christos[G], Anointed One, Christ), tell us boldly, plainly (parrhesia[G]).” The Hebraic idiom “hold our soul” or “take away our soul” is equivalent to the modern phrase “Hold us in suspense.” “Tell us boldly, plainly” means “Tell us explicitly, say ‘I am the Mashiyach’” or, as some understand it, “If you desire the position of Messiah, submit your request to us here in public.” The idea being that those particular Judean leaders wished to be consulted concerning Yeshua’s claims. This prideful presumption of authority over God’s redemptive purposes is also common in many Christian communities today. Spiritual blackmail has become an artform in modern Christianity, and those who wield it do so with dire consequences. 25 Yeshua answered them, “I told you, and you don’t believe, trust, are not persuaded (pisteuo[G], he’emun’tem[H]); the toil, occupation, works, deeds (ergon) that I do in the Name (b’Sheim[H]) of My Father (Pater[G], Aviy[H]), these testify, bear witness (martureo[G], l’eidot[H]) of Me. Yeshua’s response points them to the many things He has said that prove His identity as King Messiah. He goes on to qualify His position by explaining that their failure to recognize and publicly acknowledge Him is due to their inability to believe, trust, that what they have heard Him say is evidence of His Messiahship. Therefore, He asks them to consider the miraculous signs that they have seen Him perform, which are in themselves testimony of His legitimacy as the promised King Messiah (ref. 5:36). 26 But you don’t believe, trust, are not persuaded (pisteuo[G], ta’amiynu[H]) because you are not of My sheep (probaton[G], mitzoniy[H]). 27 My sheep (probaton[G], tzoniy [H]) hear, listen to, receive (tishma’nah[H]) My voice, sound (phone[G], et koliy[H]), and I intimately know (ginosko[G], y’da’tiyn[H]) them, and they follow (akoloutheo[G]) Me; “But you don’t believe” means that they don’t believe that Yeshua is the Messiah. The reason being that they have not accepted Him as God’s promised Shepherd and are therefore, not yet His sheep (ref. my article on John 10:1-21). Given that this dialogue takes place in Jerusalem several months after the events of John 9:1-10:21, it can be deduced that those listening are religious Jews who have returned to Jerusalem for Chanukah and have heard Yeshua speak before concerning the figurative mashal (parable) of Shepherd and sheep (John 10:3, 4, 14, 16 etc). Thus, they are hearing Him say these words again, having already heard them following Sukkot in the Temple courts, as recorded in verses 1-21 of this chapter. Yeshua has offered many opportunities for the sheep of Israel to believe in Him and listen to His voice. He stands before the people as both Redeemer and Prophet, warning them: “Oh come, let us worship and bow down; let us kneel before the LORD, our Maker! For He is our God, and we are the people of His pasture, and the sheep of His hand. Today, if you hear His voice, do not harden your hearts, as at Meribah, as on the day at Massah in the wilderness,” -Tehillim (Psalm) 95:6-8 (ESV) 28 and I give life (zoe[G], chayeiy[H]) without end (aionios[G], olam[H]) to them, and they will never be destroyed (apollumi[G]) into (eis[G]) the (ho[G]) unbroken age (aion[G]); and no one will seize (harpazo[G]) them out of My hand (miyadiy[G]). 29 The Father (Ho-Pater[G], Ha-Av[H]), Who has given (n’tanan[H]) them to Me, is greater (gadol[H]) than all; and no one is able to seize (harpazo[G]) out of the hand (miyad[H]) of the Father (Ho-Pater[G], Ha-Av[H]). 30 I and My Father (Aniy v’Aviy[H]) we are (anachnu[H]) one, a complex unity (echad[H]).” “No one will seize them out of My hand” Those who receive Messiah are locked in the grip of His Salvation. Once secure no sheep belonging to the Shepherd can be seized away. Furthermore, “The Father, Who has given them to Me, is greater than all; and no one is able to seize out of the hand of the Father…” God the Father, in Whom God the Son takes hold of the sheep, is greater than all, immutable, unconquerable. Thus, there is a doubling of grip, a Hebrew idiom denoting a firmly established truth. The believer (sheep) is secure within security. Therefore, Yeshua explains, “I and the Father are echad, a complex unity”. “31 What then shall we say in view of these things? If God is for us, who can be against us? [a] 32 He who did not spare His own Son but gave Him up for us all, how shall He not also with Him freely give us all things? 33 Who shall bring a charge against God’s elect? It is God who justifies. [b] 34 Who is the one who condemns? It is Messiah,[c] who died, and moreover was raised,[d] and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For Your sake we are being put to death all day long; we are counted as sheep for the slaughter.”[e] 37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.”- Romans 8:31-39 Tree of Life Version (TLV) Footnotes: a. Romans 8:32 cf. Ps. 118:6. b. Romans 8:34 cf. Isa. 50:8-9. c. Romans 8:34 Some mss. read Messiah Yeshua. d. Romans 8:34 Some mss. add from the dead. e. Romans 8:36 Ps. 44:23(22)(43:23 LXX); cf. Zech. 11:4, 7. Tree of Life Version (TLV) Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society. 31 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) picked up stones again to stone Him (Yeshua[H]). 32 Yeshua answered them, “I showed you many good, perfect, pure (toviym[H]) works (ergon[G]) from the Father (Ho-Pater[G], Ha-Av[H]); for which of them are you stoning Me?” 33 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) answered Him, “For a good, perfect, pure (toviym[H]) work (ergon[G]) we do not stone You, but for blasphemy; and because You, being a man (anthropos[G], adam[H]), make Yourself God (Theos[G], Elohiym[H]).” Note that only some of the religious leaders picked up stones to stone Yeshua. Verse 42 clearly shows that many others were in favour of Yeshua and would not have allowed a stoning to take place. Yeshua offers for evidence of His claim to be echad (a complex unity) with the Father, the miraculous signs that testify to His being the promised King Messiah Imanu-El (With us God). “but for blasphemy; and because You, being a man, make yourself God” Many claim that Yeshua never said He was God with us. The text of the New Testament notes on many occasions that the Jews of the first century clearly understood Yeshua to be making that very claim. To say “I and the Father are One” is to claim deity. Therefore, the only question remains, will we accept that Yeshua is Imanu-El (God with us), or not? 34 Yeshua answered them, “Has it not been written in your Torah[H] (Tanakh[H], OT), “I have said “You are elohiym[H] (judges, rulers, gods)35 If He called them gods, judges, rulers (elohiym[H], theos[G]), to whom the Word, Essence, Substance (Ho-logos[G], Ha-Davar[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]) came (and the Writings [graphe[G], ketuviym[H]] cannot be undone [luo[G]]), 36 do you say of Him, whom the Father (Ho-Pater[G], Ha-Av[H]) sanctified, set apart (hagiazo[G], kidsho[H]) and sent (vayishlacheihu[H]) into the world (kosmos[G], la’olam[H]), ‘You are blaspheming,’ because I said, ‘I am (Aniy[H]) a Son of the God (Ho-Theos[G], Ben-Elohiym[H])’? Take careful note that the same Davar (Word, Yeshua) Who Yeshua refers to here, “If He called them gods, judges, rulers (elohiym[H], theos[G]), to whom the Word, Essence, Substance (Ho-logos[G], Ha-Davar[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]) came…” Is standing before them. He is offering them an opportunity to conclude rightly. When Hezekiah the prophet speaks to Israel saying “Your God” he is not distancing himself from relationship to God. The phrase “Your God” is often used by Hebrew speakers to challenge the hearer to take ownership of their common bond. Likewise, Yeshua (Jesus) uses the phrase “Your Torah” (John 8:17; 10:34; 18:31). He does not mean to deny His ownership of the Torah, after all He is the Author and goal of the Torah (which in this context refers to the Tanakh rather than the five books of Moses alone), rather He means to stir in them a sense of right identity and ownership with regard to the Spirit of the Torah and the bond shared in the knowledge of God by every Jew who observes the Torah. “I have said “You are elohiym” Yeshua is quoting Psalm 82 and is therefore, using the noun Torah to refer to the wider body of inspired Scripture rather than to the five books of Moses alone. This remains common practice today among observant Jews. Therefore, context informs meaning in the use of the noun Torah. As is true of all rabbinic quotations the full context of Psalm 82 is invoked in the quoting of a small part of it. Yeshua is making a drash (comparative teaching) from this verse and its contextual meaning within the Psalm. Tehillim (Psalm) 82 reads this way: “1A Psalm of Asaph (Gatherer). The elohiym (judges, plural) are in the congregation of El (God, singular); He yishpot (judges) among elohiym (judges, gods, rulers, plural). 3How long will you judge unjustly, and accept the persons of the wicked? Selah (pause and contemplate it). 4Defend the poor and fatherless, do justice to the afflicted needy. Deliver the poor and needy: rid them out of the hand of the wicked. 5They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are shaking. 6I have said “You are elohiym (judges, rulers, gods); and all of you are children of Elyon (Supreme God, Most High). 7Indeed, k’adam for humanity temutun you shall die uche’achad and as one of hasariym the princes tilpolu you will be cast down. 8Arise O God, judge the earth: for You shall inherit all nations.” -Tehillim (Psalm) 82 Author’s translation In the context of Psalm 82, God El (singular) stands in the midst of the congregation of the judges, rulers (elohiym: plural) of Israel. They have been appointed judges of the people in keeping with that attribute of God that exhibits His divine judgement. Therefore, the Hebrew word elohiym (gods, judges, rulers) is used to show the intrinsic connection between the Elohiym (God, The Judge) and the justice that He expects human rulers (in this case specifically rulers of Israel) to outwork in His likeness. Yeshua quotes Psalm 82 to certain Jewish “Judges”, spiritual leaders (elohiym, rulers) of His day in response to their accusing Him of blasphemy for claiming to be a Son of God. For Yeshua to claim to be the Son of God is tantamount to saying He is the judge appointed by God. In response to the accusation of blasphemy Yeshua uses the Psalm to remind those who are accusing Him that they, as judges, spiritual rulers of Israel, were called in the likeness of God, to make right judgements as elohiym (judges, rulers), and to recognize that Yeshua is both a son of God (ben Elohiym) like them, and in addition He is the Son of God (Ha-Ben Elohiym), the Judge. 37 If I do not work at the occupation, works (ergon[G]) of My Father (Aviy[H]), do not believe, trust, be persuaded in (pisteuo[G], ta’amiynu[H]) Me; 38 but if I do His works, though you do not believe, trust (pisteuo[G], ta’amiynu[H]) Me, believe, trust (pisteuo[G], ta’amiynu[H]) the works, so that you may intimately know (teid’u[H]) and understand, have faith (ta’amiynu[H]) that in Me (kiy-viy[H]) is the Father (Ho-Pater[G], Ha-Av[H]), and I (va’Aniy[H]) in Him (bo[H]).” Yeshua could have gotten angry with those who disbelieved and dismissed their ignorant hatred of Him but instead He desperately tries to convince them to consider the miraculous signs He has performed as evidence of Who He is so that they might come to an intimate and saving knowledge of Him, seeing the Father in the Son, and the Son in the Father. 39 Therefore they were seeking again to lay hold of (piazo[G]) Him (Yeshua[H]), and He eluded their grasp. As before in the court of the women (8:59) when Yeshua alluded capture, so again here it seems likely that many present enabled Yeshua to escape the grasp of those few who wanted to kill Him for His perceived blasphemy. From the beginning many Jews were for Yeshua. 40 And He went away again beyond Ha Yarden[H] (the descender, Jordan) to the place where Yochanan[H] (YHVH is gracious, John the Immerser) was first performing tevilah[H] (ritual immersion, baptizing), and He was staying there. There is a sense of connection between the region of the Yarden, Yochanan the Immerser’s ministry and Yeshua. Yeshua returned to that place where Yochanan the Immerser had first said of Him: “Joh 1:26 Yochanan (John the Baptist) answered them, saying, “I immerse (Baptizo[G], Tebiyl[H]) with water: but there is one standing among you, Whom you don’t know; Joh 1:27 It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie. Joh 1:28 All (Kol[H]) These things were done in Beth-Anya[A] Bethany (House of Answering) beyond Yarden (Jordan, descender, the river) where Yochanan[H] (YHVH is gracious, John the Baptist) was immersing (Baptizo[G], Tebiyl[H]). Joh 1:29 The next day Yochanan[H] (John the Baptist) saw Yeshua[H] (Iesous[G], Jesus, Joshua) coming to him, and said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Amnos[G], Sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H]) Who takes away, carries away, raises up, causes to cease (Airo[G]) the sin, missing the mark, error, violation, offence (Hamartia[G], Chata’t[H]) of the world (Ho-Kosmos[G], Ha-Olam[H]).” Joh 1:30 This is He of Whom I said, “After me comes a man Who is before, in front of (Emprosthen[G]) me: for He was before me. Joh 1:31 And I knew Him not: but in order (Hina[G]) that He should be made manifest, visible, known (Phaneru[G]) to Israel (Yisrael[H]), therefore I am come immersing (Baptizo[G], Tebiyl[H]) with water. Joh 1:32 And Yochanan[H] (John the Baptist) bore witness (Martureo[G]), saying (lego[G] from logos), “I saw the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending from the heavens like a dove, and it abode with, remained (Meno[G]) upon Him.” Joh 1:33 And I knew Him not: but He that sent me to immerse (Baptizo[G], Tebiyl[H]) with water, the same said to me, “Upon Whom you shall see the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending, and remaining, abiding with (on) Him, the same is He Who immerses (Baptizo[G], Tebiyl[H]) with the Holy Spirit, Wind, Breathe (Pneuma-Hagios[G], Ruach Ha-Kodesh[H]). Joh 1:34 And I saw, and bear witness (Martureo[G]) that this is the Son of the God (Ho-Uihos Ho-Theos[G], Ben-Ha-Elohim[H]). Joh 1:35 Again the next day after that Yochanan[H] (John the Baptist) stood, alongside two of his disciples (Talmidim[H]); Joh 1:36 And looking upon Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves) as He (Yeshua[H]) walked, he (John the Baptist) said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Ho-Amnos[G], Ha-sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H])!” -Yochanan (John) 1:26-36 (Author’s translation) 41 Many came to Him and were saying, “While Yochanan[H] (YHVH is gracious, John the Immerser) performed no miraculous sign (ot[H]), yet everything Yochanan[H] (YHVH is gracious, John the Immerser) said about this man was true (emet[H]).” 42 Many believed, trusted, put their faith (pisteuo[G], vaya’amiynu[H]) in Him in that place (Ba-Makum[H]). “Many put their faith in Him…” At this point in His ministry those who had put their trust in Yeshua now numbered in the thousands. It is utter nonsense to blame the entire first century Jewish populace for Yeshua’s death. As is the case today, a small minority in power held sway. Therefore, the governing bodies both Roman and Jewish allowed an illegal trial to take place and enforced an unjust death sentence, and carried it out against Yeshua. Thus, under Roman occupation and religious tyranny the common people of Israel were powerless to prevent Yeshua’s death, and in turn, neither the governments of this world nor any power in the heavens or on the earth were able to prevent His resurrection. Copyright 2020 Yaakov Brown Yeshua is the Lamb, the Sheep Gate, and the Shepherd... Introduction:
The text that follows is a continuation of the dialogue begun in the previous chapter. The nearest subjects are the Pharisees and crowd gathered following the healing of the man born blind. Therefore, the dialogue of verses 1-21 of chapter 10 occurs in Jerusalem and given the subject matter is a conversation that was probably held near to the sheep gate on the north side of the Temple complex on Mt Moriah (The Temple Mount). Verse 21 brings to conclusion the events surrounding the healing of the man born blind and there is a significant gap in time between verse 21 and verse 22 which records a unique set of events that take place several months later during winter, at the time of Chanukah (Dedication). In the interest of continuity, we should begin this chapter by repeating the last few verses of the previous chapter: “39 And Yeshua said, “For a decree, judgment (krima[G]) I came into this world (kosmos[G], ha-olam[H]), so that those who do not see with their eyes (blepo[G]) may see with their eyes (blepo[G]), and that those who see with their eyes (blepo[G]) may become blind (tuphlos[H]).” 40 Those of the P’rushiym (Pharisees: chased ones) who were with Him heard these things and said to Him, “We are not blind (tuphlos[H]) too, are we?” 41 Yeshua said to them, “If you were blind (tuphlos[H]), you would have no sin (hamartia[G]); but since you say, ‘We see with our eyes (blepo[G]),’ your sin (hamartia[G]) remains (meno[G]).” (John 9:39-41) 1 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you (all) (lechem[H]), the one [it] (ekeinos[G]) who does not enter (eiserchomai[G], yavo[H]) through (dia[G]) the (ho[G]) way (derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H], tara[A]) into the uncovered space around the house, the fold (aule[G], latyara[A]) of the sheep (probaton[G]), but ascends, climbs up (anabaino[G]) from another place (allachothen[G]), that one [it] (ekeinos[G]) is a thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) and a robber, plunderer, brigand [by nature] (lestes[G]). 2 But he who enters (eiserchomai[G], yavo[H]) by the way (b’derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H], tara[A]) is a shepherd (poimen[G], roeih[H]) of the sheep (probaton[G], hatzon[H]). It seems likely, given the details concerning the events of the previous chapter and the subject matter of the dialogue that continues on from that chapter, that the present teaching is taking place somewhere in the vicinity of the sheep gate at the north entrance to the first century Temple complex in Jerusalem. Yeshua continues to make a clear distinction between Himself and the accuser Satan. He is further illuminating the ideas of lineage, legitimacy, occupation, service, and authority. Some of those listening had already heard Him accuse the religious leaders of being children of the Devil. Here, Yeshua adds to the distinction between the children of God and the children of the fallen nature by using the shepherd and sheep analogy. The sheep are the children of Israel and from verse 16 onward by extension the believing children of humanity as a whole. The Good Shepherd is God, manifest as God with us the King Messiah Yeshua, Who has entered humanity and the people of Israel legitimately. The thief and robber is the “original murderer… the father of lies”, Satan, the Devil, Accuser of the people of Israel and of all humanity. The Shepherd seeks to save His sheep, whereas the robber seeks only to steel and destroy. Therefore, Satan is not the Shepherd of the sheep, but he is a false shepherd, like the many false shepherds he has influenced throughout the history of humanity and of Israel. Yeshua has entered both the sin affected world and the tribe of Judah from God and through Miriyam (Mary), a daughter of Eve and of Israel. He has also been obedient to the Torah and its requirements in every way and has entered the courts of the Temple according to the appropriate protocol, speaking, working wonders and teaching in public where all can access his message and make a reasoned assessment of His authenticity. Therefore, Yeshua, born of a woman, has entered humanity and the Jewish people legitimately, through the appropriate gate as Shepherd (and Lamb for slaughter). Satan, on the other hand, “a murderer from the beginning… the father of lies” and “a thief and robber”, seeks to deceive the sheep, God’s people Israel (ethnic, religious, chosen, empirical). Satan works in darkness, spreads lies, works lesser signs to seek his own glory rather than God’s. Satan does not keep Torah, nor does he follow religious protocol. Ultimately, Satan cannot be born of a woman because he has no creative authority, nor can the angelic mate with humanity (Matt.23:30, which also puts to death the foolish notion that the Nephilim are the progeny of angels and humans). The best he can hope for is to manipulate one born of a woman. Therefore, Satan has not entered through the door/gate of the human womb and has no legitimate right to exert authority as one who has entered through that gate. It is interesting to note that the Greek kleptes which is used here to describe Satan, is the root for the modern English word kleptomania. Kleptes-mainesthai meaning “mad thief”. This word denotes a nature of theft that is beyond the thief’s ability to perceive the error of it. In other words, Satan is incapable of doing anything other than to steel, murder, lie and destroy, because it has become his nature. In addition, the Devil is here called a “thief… robber”, rather than one who has committed a theft or robbery. The former denotes nature, the latter an act of sin. Therefore, those who refuse Yeshua are children of the Devil by nature, whereas those who receive Yeshua become righteous in His nature and whilst we occasionally commit sin acts, it is no longer our nature to do so. This is why the Scripture says, “Through one sacrifice Messiah has made perfect forever those who are being sanctified.” (Heb.10:14) 1 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain,” The doubling of this firm agreement is a Hebraism that denotes a matter firmly established. “…the one [it] (ekeinos[G]) who does not enter (eiserchomai[G], yavo[H]) through (dia[G]) the (ho[G]) way (derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H])” The one who doesn’t enter legitimately is the enemy of God and the accuser of humanity, the Devil. The gate is both literal and metaphorical. These words are likely spoken near to the sheep gate, the gate through which the sacrificial animals were brought into the Temple complex. Yeshua, Who the Gospel writer calls “The Lamb of God Who takes away the sins of the world” has probably entered through this gate many times in observance of the sacrificial rite and is perhaps even entering as He speaks these words, or has just entered and has begun to speak these words. Thus, “the Lamb” of God literally enters the sheep gate as a figure for what is to come, that is, His being led as a lamb to slaughter, sacrificed (crucified) for the sins of Israel and all humanity. In the Hebrew text we read “the way of the gate”, making the way an intrinsic part of both the entering and the gate itself. In short, how one enters is as significant as the gate through which one enters. This is to do not only with action but also with the nature that fuels that action. “…into the uncovered space around the house, the fold (aule[G]), of the sheep (probaton[G])” The Greek text here is fascinating. Note that the word used to refer to the sheep fold relates specifically to a walled area surrounding a house. Yeshua has probably just entered through the literal sheep gate, that gate being one of the entrances to the outer walled area that surrounds the House of God (the Temple). In fact, one of the Hebrew names for the Temple mount is “Har Beit” literally “Mountain House”. The Aramaic text is also interesting “Men tara latyara” is a word play combing the like sounds of the Aramaic tara (gate) and tyara (sheepfold), literally “in a gate to the sheepfold”. The false shepherds and teachers of Israel, like their father (Satan) were not willing to sacrifice themselves for the people. They preferred to enter through the more prestigious gates where they might be afforded honour and acclamation. Yeshua on the other hand was entering as a humble Galilean lamb through the gate that would lead to His slaughter, knowing that He would be despised and rejected. “…but ascends, climbs up (anabaino[G]) from another place (allachothen[G]),” Notice that the evil one “ascends from another place”. Meaning that he [it] has not descended from above but has ascended from below. The thief and plunderer invades the city by scaling the walls. “…that one [it] (ekeinos[G]) is a thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) and a robber, plunderer, brigand [by nature] (lestes[G]).” This describes not only the actions of theft and plunder but also the nature of these things which denotes that they are attributes of the individual. The Devil, a murderer and a liar from the beginning, the father of lies, the language of lying being his native tongue. The thief is also a figure for false teachers. According to our rabbis the difference between a thief and a robber was that the former stole a person’s property in secret while the latter stole a person’s property publicly (Maimon. Hilchot Genuba, c. 1. sect. 3.) Therefore, in a world where secret theft is no longer frowned upon, public theft slowly becomes acceptable. We are seeing this very thing unfold in our time. “…But he who enters (eiserchomai[G], yavo[H]) by the way (b’derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H]) is a shepherd (poimen[G], roeih[H]) of the sheep (probaton[G], hatzon[H]).” What beautiful redemptive irony. The Lamb Who enters the gate legitimately as a willing sacrifice is also the Shepherd Who seeks to protect and save His flock. For further study regarding Yeshua as the Good Shepherd: John 21:15-17; Hebrews 13:20; 1 Peter 5:4; Exodus 3:1; 2 Sam. 5:2; Ezekiel 34:23, 37:24, Also compare Psalm 23, where God the Father (YHVH) is seen as the Shepherd. In addition compare the false shepherds of Israel Ezekiel 34:1-22; Acts 5:36-37. 3 To this one (touto[G]) the doorkeeper, gatekeeper (thuroros[G]) opens, and the sheep (probaton[G]) hear (tishmanah[H]) His voice, sound (phone[G], kol[H]), and he calls His own sheep (probaton[G]) by name (onoma[G]) and leads them out (exago[G]). 4 When He sends out (ekballo[G]) all his own (individually), He goes ahead, leading (poreuomai[G]) them, and the sheep (probaton[G]) follow, join themselves to (akoloutheo[G]) Him because they see, perceive (eido[G]) His voice, sound (phone[G], kol[H]). “To this one (touto[G]) the doorkeeper, gatekeeper (thuroros[G]) opens” The ultimate Gatekeeper HaShem opens the gate to allow the true Shepherd Yeshua entry. Also, the watchmen assigned by HaShem upon the walls and at the gates of the city of Jerusalem, give entry to the legitimate Shepherd. In particular the watchman assigned to the spiritual sheep gate, that being Yochanan (John) the immerser (Baptist), who, being born of the priestly line through his father Zechariah, may well have also come from the lineage of priests who were gatekeepers of the sheep gate, opens the gate to Yeshua and proclaims “Behold, the Lamb of God Who takes away the sins of the world!” “and the sheep (probaton[G]) hear (tishmanah[H]) his voice, sound (phone[G], kol[H])” The sheep are Israel, ethnic, religious, empirical, chosen and from verse 16 onward by extension, all who might receive Yeshua the Lamb and Shepherd. Note that “hearing” in Hebrew tishmanah, denotes receipt of sound, voice. It is an act rather than a passive ability to hear. Therefore, to hear means to receive and perceive the voice of the Shepherd (Yeshua). The sheep in question are those who God knows will receive their Shepherd. “and he calls His own sheep (probaton[G]) by name (onoma[G])” To “call His own sheep by name” has great significance in Hebrew thought. The Biblical narrative observes the Hebrew naming practice in relationship to the birthing process. A Hebrew child is often named based on the circumstances of his or her gestation, birth or early childhood, as this process reveals figuratively the prophetic implications for the child’s life. Thus, Moses is named for his being “drawn out” of the deadly waters of the Nile river, and Yaakov is named for the gripping of his brother’s heel as he came forth from the birth canal, and so on. Therefore, calling His own sheep by name denotes a birth and prophetic calling on the lives of every one of those sheep. God, Who sees the end from the beginning has chosen the names of each sheep in the flock for the purposes of His glory, thus each sheep is “born from above”(John 3:3, 7). “and leads them out (exago[G]). When He sends out (ekballo[G]) all his own (individually), He goes ahead, leading (poreuomai[G]) them,” The Shepherd does not send the sheep out vulnerable to the conditions outside the safety of the sheepfold, rather He leads them out. He is first to go out through the gate. He does not ask the sheep to do what He has been unwilling to do. “and the sheep (probaton[G]) follow, join themselves to (akoloutheo[G]) Him because they see, perceive (eido[G]) His voice, sound (phone[G], kol[H]).” Note that the sheep join themselves to the Shepherd, they don’t simply follow, they follow closely. The sheep “see”, that is they “perceive” the Shepherds voice, sound. This is outside of the reach of mere human intellect, it is a transcendent perception born of God because eyes can’t see sound, ears hear it. In first century Judaism “sight” relates to what is seen with the eyes both practically and spiritually and hearing to what is heard with the ears and spiritually speaking, that which is heard in the spirit. Therefore, when the writer of John’s gospel chooses the Greek eido to convey the idea of seeing the Shepherd’s voice, He is intentionally showing the sight in question to be a transcendent ability gifted of God and not achievable through human effort or natural ability. 5 Therefore, one belonging to another [A stranger] (allotrios[G]) they will not follow, not in the lest, but will flee (pheugo[G]) separating (apo[G]) themselves from that one [it] (autos[G]), because they do not see, perceive (eido[G]) the voice, sound (phone[G], kol[H]) of one belonging to another [A stranger] (allotrios[G]).” 6 This parable, figure of speech (paroimia[G], mashal[H]) Yeshua spoke to them, but they did not understand, comprehend, learn [intellectually] (ginosko[G]) who it was that He had been speaking of. “Therefore, one belonging to another [A stranger] (allotrios[G]) they will not follow not in the lest, but will flee (pheugo[G]) separating (apo[G]) themselves from that one [it] (autos[G])” Here the false one who climbs over the wall illegitimately seeking entry is said to belong to another, meaning that the intruder is not a Shepherd of God but of Satan. This speaks of a secondary figure, one who might seek to fool the sheep, a man (anti-Messiah: 2 Thess. 2:3; 1 John 2:18, 22; 4:3; 2 John 1:7). The sheep perceive the voice of the true Shepherd and are therefore unable to receive the false voice of the intruder. Stranger means not only a non-Jew but also one who holds to strange teaching, a Hebrew idiom denoting idolatry. We note the “strange fire” brought by the sons of Aaron and the punishment they received (Lev.10:1-2).It is important to note that at the time of this teaching there were certain illegitimate priests who had come from the Hasmonean dynasty and were not descendants of Zadok. In other words, there were priests at the time that were not descendants of Levi and therefore quit literally “belonged to another”, strangers from another tribe, some even being of mixed bloodlines. “This parable, figure of speech (paroimia[G], mashal[H]) Yeshua spoke to them, but they did not understand, comprehend, learn [intellectually] (ginosko[G]) who it was that He had been speaking of.” Yeshua was using a familiar rabbinical method of teaching by using an everyday vocation as a mashal (teaching story) to illuminate a spiritual principal. The fact that some of those listening did not comprehend it intellectually shows that they were not seeking to perceive His words spiritually. It seems that they had already decided to assign Yeshua’s words to the domain of rambling nonsense. Therefore, they were unable to learn and could not perceive that the parable concerned Yeshua as Shepherd. 7 So Yeshua said to them again, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, I am (ena[A]) the door, opening, passage (ho thura[G], petach[H]) of the sheep, flock (probaton[G], ana[A]). Seeing that many listening were not comprehending, perceiving, Yeshua returns to the Hebraic modus operandi of repetition and affirmation. “I am the door” in the Greek is “I am the opening” in Hebrew. Yeshua has now identified Himself as the Lamb entering through the sheep gate as a willing unblemished sacrifice, the Shepherd entering the sheepfold with Divine authority by legitimate means, and now as the door/gate/opening itself, the means of entry into that walled space that surrounds the house (Temple) and protects the sheep. That same door/opening is also the means by which the sheep go out. Therefore, through Yeshua the Lamb and Shepherd, the chosen sheep come in and go out. They come in through Him and under His protection and they go out through Him and under His protection. He is speaking of His vicarious sacrifice which makes it possible for the sheep of Israel (ethnic, religious, empirical, chosen) to enter God’s everlasting Kingdom. In the Aramaic text there is a word play using ena (I) and ana (flock) to denote Yeshua’s intrinsic connection to the flock for whom He is the gate (means of entry to God’s Kingdom). 8 All (individually) who came before Me are thieves, embezzlers [fig. false teachers] (kleptes[G], ganav[H]) and robbers, plunderers, brigands [by nature] (lestes[G]), but the sheep (probaton[G]) did not hear, receive, accept (lo shamu[H]) them. “All” means all who have come before Him claiming to be the Messiah. They were clearly not the Messiah but were false messiah’s manipulated by the evil one for the purpose of leading Israel astray. There were numerous would be messiah’s in the first century who lead failed revolts against the Roman occupation. The text of Zechariah 11 alludes in part to the treatment of Yeshua the Shepherd at the hands of false shepherds: “So I became the shepherd of the flock doomed to be slaughtered by the sheep traders. And I took two staffs, one I named Favor, the other I named Union. And I tended the sheep. In one month I destroyed the three shepherds. But I became impatient with them, and they also detested me. So I said, “I will not be your shepherd. What is to die, let it die. What is to be destroyed, let it be destroyed. And let those who are left devour the flesh of one another.” And I took my staff Favor, and I broke it, annulling the covenant that I had made with all the peoples. So it was annulled on that day, and the sheep traders, who were watching me, knew that it was the word of the LORD. Then I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages thirty pieces of silver. Then the LORD said to me, “Throw it to the potter”—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the LORD, to the potter.” -Zechariah 11:7-13 ESV 9 I Am, I exist (ego eimi[G]) the door, opening (ho thura[G], ha-patach[H]); if anyone enters through Me, he will be saved (sozo[G]), and will go in and out and find pasture. “I AM” is yet another statement of divinity. Yeshua is God with us. Entering the sheepfold of God’s everlasting kingdom is only possible through the opening made through Yeshua’s blood. Thus the sheep who enter through Yeshua will never again be threatened by the wolf of sin or the lion of death. The coming in and going out expresses the freedom afforded to every believer in God’s kingdom and speaks prophetically of that time yet future when the heavens and the earth will be renewed and God and the Lamb will dwell with humanity. At that time there will be no need for the sheep to remain behind walls of protection because they will never be threatened again. At this point Yeshua is speaking specifically to the sheep of the sheepfold of ethnic, religious, empirical, chosen Israel, the Jewish people. It is only later that He will widen His message to include the sheep that are not of the sheepfold of Israel (the Gentiles)[v.16]. 10 The thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) comes only to steal and kill and destroy; I came that they may have living (zoe[G], chayiym[H]), and have it abundantly (perissos[G]). Here, Yeshua shows the stark contrast between Himself and the enemy of Israel Satan. The Devil, a murderer and liar from the beginning, comes only to steal, kill and destroy. To steal what is good by tempting us to defile it, to kill what is living through the fruit of sin, and to destroy and put an end to our hope through deception. On the other hand, Yeshua has come to give perpetual living in place of temporal death, a life devoid of the fruit of sin, overflowing with abundant and transcendent joy. 11 “I Am, I exist (ego eimi[G], Anochiy[H]) the good, commendable, surpassing, excellent (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]); the good (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]) lays down His life breath, soul (psuche[G], et-nafsho[H]) for the sheep (probaton[G], ha-tzon[H]). Once again Yeshua premises His words with a statement of His all existing nature. In Hebrew ha-tov (the good) expresses a state of unmitigated purity, wholesomeness, surpassing excellence, unparalleled goodness, perfection. This is why Yeshua says elsewhere, “Why do you call me tov, there is none tov but Elohiym (God).” (Mark 10:18; Luke 18:19). When Yeshua says that He is the good Shepherd, He is in fact once again claiming to be God with us, because only God qualifies as the Good Shepherd. Therefore, where Yeshua says elsewhere, “Why do you call me tov, there is none good but God” He means to say, “Ask yourself why you called me good and you will see that none is good but God”. The Good Shepherd is no ordinary Shepherd, He is the ultimate Shepherd, unmatched in purity, faithfulness, dedication and love for His sheep. Although He is already the rightful owner of the sheep, He none the less gives His life (Hebrew nafsho – soul existence) as the price for their protection from death (fig. eternal death). Genesis speaks of Joseph as a figure for the future King Messiah, Yeshua the Shepherd of Israel: “Joseph is a fruitful bough, a fruitful bough by a spring; his branches run over the wall. The archers bitterly attacked him, shot at him, and harassed him severely, yet his bow remained unmoved; his arms were made agile by the hands of the Mighty One of Jacob (from there is the Shepherd, the Stone of Israel),” -Genesis 49:22-24 12 The hired hand, who is not a shepherd (poimen[G], ha-tzon[H]), and does not own the sheep, sees the wolf coming, and leaves the sheep (poimen[G], ha-tzon[H]) and flees, and the wolf snatches them and scatters them. The wolf, like the thief, seeks only to steel, kill and destroy. A hired person has nothing to loose by saving his own skin when the wolf comes, whereas the owner has a vested interest in saving the sheep. In the case of this mashal (parable), the Owner lays down His life for the sheep, allowing the wolf to take His life so that the sheep can go free. “The hired hand” is a figurative allusion to the false shepherds and misguided religious and political leaders of Israel. “Then the word of the Lord came to me saying, 2 “Son of man, prophesy against the shepherds of Israel. Prophesy and say to [a]those shepherds, ‘Thus says the Lord [b]God, “Woe, shepherds of Israel who have been [c]feeding themselves! Should not the shepherds [d]feed the flock? 3 You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep without [e]feeding the flock. 4 Those who are sickly you have not strengthened, the [f]diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them. 5 They were scattered for lack of a shepherd, and they became food for every beast of the field and were scattered. 6 My flock wandered through all the mountains and on every high hill; My flock was scattered over all the surface of the earth, and there was no one to search or seek for them.”’” 7 Therefore, you shepherds, hear the word of the Lord: 8 “As I live,” declares the Lord God, “surely because My flock has become a prey, My flock has even become food for all the beasts of the field for lack of a shepherd, and My shepherds did not search for My flock, but rather the shepherds fed themselves and did not feed My flock; 9 therefore, you shepherds, hear the word of the Lord: 10 ‘Thus says the Lord God, “Behold, I am against the shepherds, and I will demand My [g]sheep [h]from them and make them cease from feeding [i]sheep. So the shepherds will not [j]feed themselves anymore, but I will deliver My flock from their mouth, so that they will not be food for them.”’” -Ezekiel 34:1-10 NASB Jewish commentary speaks of Satan, as, הוא הזאב, "he is the wolf" and by extension he is said to influence all false prophets, and teachers, who are ravenous wolves (sometimes in sheep's clothing). So too are tyrants, oppressors, and persecutors of Israel. “a shepherd that feeds his flock, and leaves it, and goes to the city, and a wolf comes and ravines, and the lion comes and tears in pieces, he is free; but if he leaves by it his staff and his scrip, he is guilty.'' - Talmud. Bavliy. Bava Metzia, fol. 41. 1. & 93. 2. & 106. 1. “a shepherd who can deliver that which is torn, and that which is carried captive, with other shepherds, and with staves, and does not call the other shepherds, nor bring the staves to deliver them, he is guilty: one that keeps freely, and one that keeps for hire; he that keeps freely, calls the shepherds, and brings the staves freely; and if he does not find them, he is not guilty; but he that keeps for hire, is obliged to hire shepherds and staves, in order to deliver them.'' -Maimonides, Hilchot Shechirut c. 3. sect. 6. 13 He (hired person) flees because he is a hired hand and is not concerned about the sheep (poimen[G], ha-tzon[H]). 14 I Am, I exist (ego eimi[G], Anochiy[H]) the good, commendable, surpassing, excellent (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]), and I know (ginosko[G], yodatiy[H]) My own and My own know (ginosko[G], yodatiy[H]) Me, 15 even as the Father (ho Pater[G], ha Av[H]) knows (ginosko[G], yodatiy[H]) Me and I know (ginosko[G], yodatiy[H]) the Father (ho Pater[G], ha Av[H]); and I lay down My life breath, soul (psuche[G], et-nafsho[H]) for the sheep (probaton[G], ha-tzon[H]). “Behold, the Lord GOD comes with might, and His arm rules for Him; behold, His reward is with Him, and His recompense before him. He will tend His flock like a shepherd; He will gather the lambs in His arms; He will carry them in his bosom, and gently lead those that are with young.” -Isaiah 40:10-11 ESV ""He shall feed his flock like a shepherd"; not as he that feeds the flock of others, for the hire they give him, but as a shepherd that feeds his own flock; who has compassion more abundantly on it, because it is his own flock; and therefore he says, "behold his reward is with him", for he does not seek a reward from another; "and his work is before him"; for he feeds what is his own, and therefore his eyes and his heart are there.'' -Abarbinel, Mashmia Yeshua, fol. 20. 4. Therefore, “His reward is with Him” in the form of that which He brings as a reward to the faithful sheep and in terms of the sheep themselves who are His reward, inheritance, joy. HaShem is the perfect Father, Yeshua, the perfect Son. When Yeshua says He “knows” His sheep and that they “know” Him, He is not speaking of the intellectual knowledge of humanity but of the transcendent knowledge of God. This is made clear by the affirmation in the Father, “Even as the Father knows Me and I know the Father.” In Hebrew the word yada (know), infers an intimate soul tie. This is why it is used as a euphemism for sexual intercourse. In other words, the knowledge Yeshua speaks of denotes an inseparable relational connection. 16 I have other (allos[G]) sheep (probaton[G], tzon[H]), which are not of this uncovered space around the house, the fold (aule[G], latyara[A]); I must bring them also, and they will hear (tishmanah[H]) My voice, sound (phone[G], koliy[H]); and they will become one, a complex, unified (heis[G], echad[H]) flock (poimne[G]) with one, complex, unified (heis[G], echad[H]) shepherd (poimen[G], roeh[H]). Up to this point the sheep Yeshua has been referring to are the ethnic, religious, chosen people of Israel (the Jewish people), and the sheepfold of God’s Kingdom as it is outworked through Israel upon the throne of David in the greater Son of David the King Messiah Yeshua. Now He alludes to sheep who are not from the tribes (sheepfold) of Israel. The Tanakh (OT) alludes to the salvation of Gentiles on numerous occasions (Gen.12:3, 18:14, 22:18, 26:4; Isaiah 11:10, 19:6, 54:1-3, 60:1-3; Hosea 1:10; Amos 9:11; Malachi 1:11; Psalms 72, 87. The “Aleinu” prayed daily by observant Jews acknowledges God’s rule over all the earth and the future unity of His rule and Kingdom and Name according to the prophet Zechariah: “And HaShem will be King over all the earth; on that day HaShem will be one and His Name one.” (Zechariah 14:9). It is important to note that the one flock will be housed in the sheepfold of Israel (ethnic, religious, empirical, chosen). With reference to the Gentile sheep not of the sheepfold Yeshua says He will “bring them”, that is, they will be afforded a concession to come into the commonwealth of Israel. Note carefully that Ezekiel the prophet speaks God’s word identifying ethnic Israel as His chosen sheep and the greater Son of David (the King Messiah Yeshua) as the Shepherd: “I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.” -Ezekiel 34:22-24 ESV “They will become one” Note that they are not yet one but will become one. The present manifestation of the body of believers is truly a complex unity in that it continues to await the fullness of these words of Yeshua. Those Jews who are presently Messiah followers remain Jews, while those of the nations who are presently Messiah followers are not Jews but are one with their Jewish brothers and sisters. The body of believers awaits the inclusion of all of the remaining Jewish people through Yeshua (Romans 11:25-36). There is a convergent aspect to the present state of the body of believers (Ecclesia) where Jewish believers meet the circle of the wider body, which includes Gentiles. This does not mean that the Church is a continuation of the Jewish people, rather, it means (according to Romans) that the body of believers is yet to see its fullness. That fullness being revealed at the end of the age when the entire remnant of the ethnic, religious, empirical, chosen people of Israel (the Jewish people) will be saved through Yeshua and we will truly be one, complex and unified people in God. Complex because we will not be robbed of our uniqueness, and unified because in Messiah we will delight in the diversity of the body. The Ecclesia (Body of believers, Church) is made up of Jews (Sheepfold of God) and Gentiles (Not of the sheepfold of God but brought in through Yeshua), while the chosen people of God, ethnic, religious, empirical Israel (the Jewish people) continue in their unique role as a sign pointing toward the fullness of God’s redemptive plan for humanity, that being the salvation of all ethnic, religious, empirical, chosen Israel (the Jewish people) at the end of the age after all who will come in from the nations (Gentiles) have come. Thus, those not of the sheepfold of Israel are afforded through Yeshua the opportunity to become part of the commonwealth of Israel in the similar way to that of people of other tribes and nations becoming part of the commonwealth of Great Britain, or some other such collective. Therefore, no tribe or nation loses their unique identity, rather in Messiah all are made a complex unity of diverse expression, just as the body has many parts but functions as one entity reliant on all its parts, guided by the head and powered by the heart and lungs. Therefore, the Church is not a continuation of Israel, nor is it the continuation of the faith of Abraham. Rather, it is the living organism that having been born of the Jews in Yeshua seeks its fullness in the redemption of ethnic, religious, empirical, chosen Israel through Yeshua at the end of the age and into the Olam Haba, world to come. The primary flaw in misunderstanding this truth is born of the pride of the Gentile Church, which has come to see itself as the rightful heir. To the contrary, the Gentiles are afforded an opportunity to come into the sheepfold of Israel as a concession and not as a right. The redemptive plan of God comes through and from the Jews and draws others inward, it does not progress outward with the intention of making the Jews obsolete. This is made abundantly clear by Yeshua when He says “I must bring them (Gentiles) also…” Therefore, the Gentiles are brought in but the place of the chosen people Israel (ethnic, religious) does not change. After all, it is the sheepfold of Israel that the believing Gentiles are being welcomed into. Rav Shaul writes using the wall that separates Gentiles from the courts of the woman and of Israel saying: “For He (Yeshua) is our peace, who has made both one, and has broken down the middle wall of partition between us;” -Ephesians 2:14 We note that the breaking down of this wall is intended to bring the Gentiles in to the worship practices of Israel and is not taken down in order to have the Gentiles leave behind the Jewish roots of their faith. And yet, that is exactly what the Gentile Church has done. For centuries it has turned its back on the people and worship practice from which it was born and in doing so has directly opposed the words of both Rav Shaul and Yeshua. 17 For this reason the Father (ho Pater[G], ha Av[H]) loves (oheiv[H]) Me, because I lay down My life, breath, soul existence (et-nafshiy[H]) so that I may take it up again. 18 No one, nothing (oudeis[G]) has taken it away from Me or separated (apo[G]) Me from it, but I lay it down on My own initiative, in My Own power, by My Own choice (exousia[G]). I have authority, power, choice (exousia[G]) to lay it down, and to take it up again. This commandment (entole[G]) I received from My Father (Pater mou[G], Aviy[H]).” The Messiah was prophesied to lay down His life for the people of Israel (Isaiah 53:1-12; Psalm 16:8-11). Note that Yeshua lays down His life of His own fruition and power. Neither the thief, nor the wolf, nor any other power is able to take the life of the Messiah except that He allows it. The giving of His life is entirely His decision. Notice the relational language and convergence of authority, freewill and command. Yeshua has been given full authority from the Father and in turn submits His will by His own choosing to the Father in obedience to the Father’s instruction. After all, God cannot refuse to act according to His Own character and nature. 19 A tear, division (schisma[G]) occurred again among the Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]]) because of these words, essences, substances (logos[G], d’variym[H]). 20 Many of them were saying, “He has a demon, false divinity, evil spirit (daimonion[G], sheid[H]) and is meshuggah[H] out of his mind, insane. Why do you listen to Him?” 21 Others were saying, “These are not the sayings of one demon-possessed. A demon, false divinity, evil spirit (daimonion[G], sheid[H]) can’t open the eyes of the blind, can it?” Again Yeshua is accused by some of being insane. The use of the word “demon” as it is understood by the modern reader is misleading in many respects. In modern terms they were accusing Yeshua of being schizophrenic, bipolar, severally mentally ill, and yes, at times these conditions may be exacerbated by demonic forces, but the point here is to discredit Yeshua as a mentally ill fool who talks nonsense. Jewish tradition speaks of a spirit which called Tazazit, which is an evil spirit that takes away the understanding of human beings (R. David Kimchi, Sepher Shorash rad.). Also note that once more the religious leaders are divided in their opinions of Yeshua. The word schisma suggests an even division, meaning that at least half the leaders were in favour of Yeshua after hearing His words. It is utter nonsense to make “Pharisee” or “Jew” synonymous with “disbeliever”. This kind of antisemitism has been far too prevalent in the common theological language of the Gentile Christian Church for too long. “A demon, false divinity, evil spirit (daimonion[G], sheid[H]) can’t open the eyes of the blind, can it?” In fact, in the latter days those manipulated by demonic forces will produce miracles like the giving of sight to the blind in order to fool people into following a false god. The One Who is of God is proved by His pointing people to God. Therefore, as I’ve said previously, miraculous signs in and of themselves are not evidence of a true prophet. “[a]If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ 3 you shall not listen to the words of that prophet or that dreamer of dreams; for the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul. 4 You shall follow the Lord your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. 5 But that prophet or that dreamer of dreams shall be put to death, because he has [b]counseled [c]rebellion against the Lord your God who brought you from the land of Egypt and redeemed you from the house of [d]slavery, to seduce you from the way in which the Lord your God commanded you to walk. So you shall purge the evil from among you.” -Deuteronomy 13:1-5 NASB “For false Messiahs and false prophets will arise and will [n]show great [o]signs and wonders, so as to mislead, if possible, even the [p]elect.” -Matthew 24:24 NASB Copyright 2020 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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