We note that if choosing to do the hard thing of rebuking a brother or sister’s repeated sin behaviour means saving his or her soul, then the opposite is also true. Failing to rebuke a brother or sister’s repeated sin behaviour means giving them over to the possibility of death. Yaakov 5:1-20 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten. 3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! 4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who, cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring. 5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance. 7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early and latter rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand. 9 Don’t hold grudges against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering. 11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender. 12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy. 13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD; 15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him. 16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened. 17 Eliyahu[H] (Elijah) was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit. 19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way, that same one saves his soul, life, breath from death and covers a multitude of sins. Yaakov 5:1-20 (Line upon line) 1 Lead, go to, (age[G]) now (nun[G]), you wealthy people (plousios[G]), weep (klaiō[G]) and wail, lament (ololuzō[G], za’aku heiy liylo[H]) over (epi[G]) the wretchedness, miseries (ho talaipōria[G], latzarot[H]) of yourselves which are coming (ho eperchomai[G], etchem[H]). 2 Your riches (ploutos[G], ashrechem[H]) are corrupted, decaying (sēpō[G]) and your garments (himation[G], yochal[H]) have become moth-eaten (sētobrōtos[G]). 1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten. Again, the temptation to relegate this part of Yaakov’s teaching to outsiders rather than Jewish believers is unfounded. There are always rich among us, there will always be poor believers. Although the language is harsh it is also familiar. Yaakov knows he is speaking to Jews who are immersed in Torah, the prophets and writings of HaShem. The Tanakh uses similar terminology in Psalm 73 and Isaiah 5:8-9. These words are an admonition with the intent to encourage repentance, a tishuvah (turning back) to right action in Messiah. “Woe to you who add house to house and join field to field till no space is left and you live alone in the land. 9 The Lord Almighty has declared in my hearing: “Surely the great houses will become desolate, the fine mansions left without occupants.” Isaiah 5:8-9 NIV Yaakov speaks not to all rich people but specifically those who become rich through corrupt practices, and those who trust in their riches rather than in God through Messiah. This is made clear by the context of the latter part of the previous chapter and is emphasised by the present phrasing “Your riches are corrupted” which describes the fruit of wicked intentions. Further, verse 4 describes the withholding of the wages of employees. Additionally Yaakov is speaking specifically to those corrupted rich people within the Messianic Jewish communities of the early body of believers. Meaning that in some cases they are withholding the wages of fellow believers and in those cases where they are withholding the wages of employees from outside the community they are bearing false witness of Messiah. This is a warning given to believers with the intention of preventing their being led astray by the love of worldly wealth. 3 Your gold (chrusos[G], hazahav[H]) and your silver (arguros[G], hakesef[H]) is corroded (katioō[G]), and their poison (ios[G]) will follow (esomai[G]) as a testimony, witness (marturion[G], le’eid[H]) against you and will consume (phagō[G]) your flesh (sarx[G], besarchem[H]) like fire (pur[G], kaeiysh[H]). You have stored up treasure (thēsaurizō[G]) in these last days (eschatos hēmera[G], acharit-hayamim[H])! 3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! “Last days,” This is an allusion to the imminent judgement of God and a testimony against the ludicrous behaviour of hording wealth only to see it destroyed. The treasure that the corrupted rich are storing is temporary, unsatisfying. Yaakov will soon call for patient trust in Messiah, a position that will bear fruitful and eternal treasure. Those being rebuked here could be likened to a drug addict storing up drugs prior to an overdose. 4 Behold, now, pay attention (idou[G], Hinei[H]) the wages (ho misthos[G], sechar[H]) of the workers (ergatēs[G], hapoaliym[H]) who harvested (amaō[G]) your lands (chōra[G]), which you have defrauded (apostereō[G]) those who, cry out (krazō[G]); and the outcry (boē[G]) of those who reaped (theridō[G], hakotzriym[H]) has entered into (eiserchomai[G]) the ears (ho ous[G], veazneiy[H]) of the LORD Who goes warring (kurios sabaōth[G], YHVH Tzevaot[H]). 4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring. This is straight out of the Torah, its Biblical Judaism 101: “The wages of a hired man shall not stay with you until morning.” – Leviticus 19:13 See also: Deuteronomy 24:14-15 and Malachi 3:5 5 You have lived in luxury (truphaō[G]) on the earth (ho gē[G], ba’aretz[H]) and for pleasure (spatalaō[G]); you have feed (trephō[G]) your hearts (kardia[G], lib’chem[H]) in a day (hēmera[G], leyom[H]) of slaughter (sphagē[G], tivchah[H]). 6 You have condemned (katadikazō[G], hirsha’tem[H]) and murdered (phoneuō[G], hamiytem[H]) the righteous one (dikaios[G], et hatzadiyk[H]); he offered you no resistance (antitassomai[G], lo amad bifneiychem[H]). 5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance. We note that those being reprimanded are those who have lived “for pleasure”. This of course is the definition of Hedonism, a form of Idolatry. “you have feed your hearts in a day of slaughter.” This can be understood to mean that those being accused have continued to fatten themselves while others are slaughtered, or that they are storing up earthly goods for themselves thinking they have a long future before them, not knowing that like the rich hoarder of Yeshua’s mashal, parable (Luke 12:13-21) they would soon lose their lives and be unable to enjoy their temporal riches. It’s important to remember that this is not an inevitable outcome but a warning intended to produce repentance. HaShem hears the cry of the spilled blood of a righteous one and the agony of the oppressed. This too is a familiar refrain from the Tanakh; Genesis 4:10, Exodus 3:7 The text is not accusing the corrupt wealthy of the synagogue of murdering people, rather, as is taught elsewhere in the New Testament, Yaakov is conveying the idea that when a believer mistreats the oppressed and poor it is as if he is crucifying Messiah again. This is why the text reads “You have condemned and murdered the righteous one; he offered you no resistance.” 7 Be patient (makrothumeō[G]), therefore (oun[G]) Jewish brothers and sisters (adelphos[G], achay[H]), until the coming (ho Parousia[G], ad bo[H]) of the LORD (ho kurios[G], HaAdon[H]). The vinedresser (geōrgos[G], haikar[H]) waits expectantly (ekdechomai[G], yechakeh[H]) for the precious (ho timios[G], hatovah[H]) fruit (karpos[G], litvuat[H]) of the land (ho gē[G], ha’adamah[H]), with longsuffering patience (makrothumeō[G]), until he receives (lambanō[G]) the early, autumn (prōimos[G]) and latter, spring (opsimos[G]) rains (huetos[G]). 8 You also (kai[G]) be patient, longsuffering (makrothumeō[G]); strengthen, establish (stērizō[G], amtzu[H]) your hearts, core being (kardia[G], lib’chem[H]), for the coming (ho Parousia[G]) of the face LORD (ho kurios[G], peneiy HaAdon[H]) is near, close at hand (eggizō[G], hineih baiym[H]). 7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early autumn and latter spring rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand. Those who work the land and do business are to do so with patient expectation of the coming return of the King Messiah Yeshua. Not seeking the wealth of this temporary world but rather practicing longsuffering in waiting for the eternal wealth of the Olam Haba (world to come). We note that the establishing of the heart, core being, is the result of patiently trusting in Messiah and His promised return. His return is nearer each moment, now and yet fully manifest. Patience, not boasting, is the path of the believer. It’s not patience in and off itself, rather it’s patience born of hope, that hope is in the Messiah’s return. “Fruit of the land” is a quotation from the brachah (blessing) for eating berries and vegetables. A vinedresser or farmer’s patience is rewarded by the harvest. The autumn rains are mentioned first, this was contrary to the rhythm of the Greek world which measures it’s year using different spiritual markers. This is counterintuitive to the Gentile mind which understands early in relationship to spring and late in relationship to fall. However, the Biblical Hebrew calendar understands the first rains at Sukkot (fall) as early, and the rains following Pesach (spring) as late. The Greek terms used refer to the autumn or fall rains as “early” and the spring rains as “latter”. This is because Yaakov is using Greek terms to convey a Hebraic idea. This is consistent with the rainfall in the land of Israel. For the most part it rains significantly no more than twice a year in Israel; the early, or former rain, comes shortly after Sukkot (the festival of shelters) in the month Chesvan, (approx. October). The latter rain is in Nisan, (approx. March) prior to the first harvest (barley). The Jewish High Holy days (along with the early rains) occur at the end of the year approaching fall and winter, this is a metaphor for judgment. The spring rains coincide with Yom ha-bikkurim—day of first fruit, this is a metaphor for new life, resurrection. Again Yaakov is reminding Jewish believers in the diaspora that their roots are of the land and are intrinsically linked to the spiritual year as laid out in the Torah. Death, judgment and new life continue to be part of their journey. In the end it is the hope of new life, eternal life, which they must focus on. “for the coming of the Lord is near, close at hand.” Perhaps not near in terms of earth history, but in terms of eternal consciousness, very near. Therefore His return is now nearer still. 9 Don’t hold grudges (stenazō[G]), against one another Jewish brothers and sisters (adelphos[G], achay[H]), lest you face condemnation (katakrinō[G], pen-tishafeitu[H]); behold, now, pay attention (idou[G], hineih[H]) the Judge (ho kritēs[G], hadayan[H]) is standing before (pro[G]), in the door/opening (bapatach[H]). 10 Receive (lambanō[G]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), the prophets (ho prophētēs[G], hanevi’iym[H]) who have spoken in the name (ho onoma[G], beshem[H]) of the LORD (ho Kurios[G], YHVH[H]) as an example (hupodeigma[G]) of affliction, distress, trouble (kakopatheia[G]), and of patient longsuffering (makrothumia[G]). 9 Don’t hold grudges, against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering. The phrase “lest you be condemned” is specifically referring to one judged, found wanting and sentenced, and not simply to the act of judgement. “The Judge is standing at the door,” In God Yeshua is Head and Judge of the body of believers. A similar warning is given to the body of believers of Laodicea: “14 “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the [k]Origin of the creation of God, says this: 15 ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 16 So because you are lukewarm, and neither hot nor cold, I will vomit you out of My mouth. 17 Because you say, “I am rich, and have become wealthy, and have no need of anything,” and you do not know that you are wretched, miserable, poor, blind, and naked, 18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself and the shame of your nakedness will not be revealed; and eye salve to apply to your eyes so that you may see. 19 Those whom I love, I rebuke and discipline; therefore be zealous and repent. 20 Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. 21 The one who overcomes, I will grant to him to sit with Me on My throne, as I also overcame and sat with My Father on His throne. 22 The one who has an ear, let him hear what the Spirit says to the churches.’” -Revelation 3:14-22 NASB 11 behold, now, pay attention (idou[G], hineih[H]) we count those blessed, happy (makarizō[G]) who endure, are patient, abiding (hupomenō[G]). You have heard of the patient endurance (hupomonē[G], savlanut[H]) of Iyov[H] (Job: persecuted, treated as an enemy) and have seen (eidō[G]) the goal (telos[G]) of the LORD (ho Kurios[G], YHVH[H]), that the LORD (ho Kurios[G], YHVH[H]) is full of compassion, extremely kind (polusplagchnos[G]) and mercifully tender (oiktirmōn[G]). 11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job: persecuted, treated as an enemy) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender. It's interesting to note that Seder Olam Rabbah (c. 3. p. 9.) one of the traditional commentaries of the rabbis says that Job suffered for 12 months. This is based on the Hebrew text of Job 7:3. Here perseverance is the key. One might become impatient, but like Job we must overcome impatience with perseverance, trusting, like Job, in the compassionate mercy of God, the ultimate positive outcome, Messiah’s return and an eternity of prosperity in God. “I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God;” -Job 19:25-26 NIV 12 Now before, at the head (pro[G], verosh[H]) of all things, essences, substances, individual and collective (pas[G], davar[H]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), do not swear (omnuō[G]), not by the heavens (ouranos[G], vashamayim[H]) or by earth (gē[G], va’aretz[H]) or with any other oath (horkos[G]); now (de[G]) your yes (nai[G], hein[H]) is yes, and your no (ou[G], lo[H]), no, so that you do not fall into hypocrisy (hupokrisis[G]). 12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy. “Now before” Before you address all that is in error among you, and keeping the righteous patience of the prophets, turn away from vain oaths and deception and firmly establish a practice of keeping your word without even a hint of hypocrisy. This is similar to Yeshua’s teaching in Matthew 5:33-37 and links to the frivolous boasting of the traders in 4:13-17. Simply put, oath taking was a big part of Jewish culture at the time and had become a means for justifying daily deception as a lesser form of communication. In short, Yaakov is saying “Speak the truth and don’t make promises you have no intention of keeping.” 13 Is anyone among you afflicted, suffering, troubled (kakopatheō[G])? He should pray (proseuchomai[G], yitfaleil[H]). Is anyone cheerful (euthumeō[G])? He should sing psalms (psallō[G], yezameir[H]). 14 Is anyone among you weak, sick, diseased, impotent (astheneō[G])? He should call (proskaleomai[G], yikra[H]) for the elders (presbuteros[G], zikneiy[H]) of the gathered believers (ekklēsia[G], hakehilah[H]) and they are to pray (proseuchomai[G], veyitplalu[H]) over him, anointing (aleiphō[G], viysuchuhu[H]) him with oil (elaion[G], shemen[H]) in the name (ho onoma[G], beshem[H]) of the Lord (ho Kurios[G], YHVH[H]); 13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD; Both prayer and singing are forms of conversation with God. It seems that Yaakov’s best advice is this, “Be in relationship with the Creator.” As opposed to doing in relationship with the world. Both the weary and the ill are offered anointing here. Oil has been used by Israel’s priests to anoint her Kings for centuries. It is a symbol of the Ruach ha-Kodesh (Holy Spirit) and the rich blessing and healing of God. "whoever has a sick person in his house, let him go to a wise man, and he will seek mercy for him.'' -R. Phinehas ben Chama (Talmud Bavliy Bava Bathra, fol. 116. 1.) 15 and the prayer, vow (euchē[G], utefilat[H]) of the faith, trust, belief (pistis[G], haemunah[H]) will save, make whole, heal (sōzō[G], toshiya[H]) the one who is sick, weary, faint (kamnō[G]) and the Lord (ho Kurios[G], YHVH[H]) will raise him up (egeirō[G], yekiymenu[H]), and if he has committed sins, missing the mark set by God’s holiness (hamartia[G], chata[H]) they will be forgiven (aphiēmi[G], yisalach[H]) him. 15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him. The faith spoken of here is not faith in healing, rather it is faith in the Healer, Messiah Yeshua/God the Father. This prayer will be the vehicle for revelation to the needy one. He will be delivered from needless toil and lifted up or awakened from his disappear or illness, made whole—not necessarily physically well but whole/complete, spiritually speaking. As a result of this prayer of faith in Messiah, sin will be covered and forgiven losing its temporal authority. 16 Therefore, confess (exomologeō[G]) your sin offences (hamartia paraptōma [G]) to one another, and pray (euchomai[G], vehitpalalu[H]) for one another so that you may be healed, made whole (iaomai[G], teirafeiu[H]). Much (polus[G], gadol[H]) can be accomplished in the prayer request (deēsis[G], tefilat[H]) of a righteous (dikaios[G], hatzadiyk[H]) person, when it is made of effect, strengthened (energeō[G], bechazkah[H]). 16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened. “Therefore” Because the prayer of faith in Messiah brings healing, wholeness and the forgiveness of God. Openly vocalizing our sin as confession to one another can be a very powerful source of release from the burden of it. This is something the Catholic Church does well. It is true to say to a brother or sister, “Go in peace, your sins are forgiven.” We are not saying that we have forgiven their sins, we are simply acknowledging that through the blood covering of Messiah’s sacrifice, their sin is forgiven. The purpose of this open confession is not to publicly humiliate or give opportunity for gossip. It should be undertaken only with trusted believers and then only by the leading of the Ruach ha-Kodesh (Holy Spirit). In petitioning God on behalf of one another we are to be motivated by mercy because “mercy triumphs over judgment.” Therefore we see the work of God here, denouncing false judgment and vindictiveness and announcing mercy and freedom. The result? Wholeness. Rav Eliezar of the Talmud also teaches that the prayer of the righteous is powerful and effective (Talmud Bavliy Succah, fol. 14. 1. & Yebamot, fol. 64. 1.). 17 Eliyahu[H] (My God He is YHVH) was a man (anthrōpos[G], enosh anush[H]) subject to passions (homoiopathēs[G]) just as we are, and he prayed (proseuchomai[G], vehitpaleil[H]) praying (proseuchē[G], tefilah[H]) that it might not rain (brechō[G], matar[H]), and it didn’t rain (brechō[G], matar[H]) on the land (ho ge[G], ba’aretz[H]) for three years and six months. 18 Then he prayed (proseuchomai[G], vayitpaleil[H]) again, and the heavens (ouranos[G], vehashamayim[H]) gave (didōmi[G], nat’nu[H]) rain (huetos[G], matar[H]) and the land (ho ge[G], ha’aretz[H]) produced its fruit (karpos[G], et-piryah[H]). 17 Eliyahu[H] was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit. It’s important to note here that the type of prayer being spoken of is a form of fervent listening. After all, the narrative concerning Eliyahu’s (Elijah’s) life tells us only that he heard from God that the heavens would be shut up, following which he heard from God again some years later that the heavens would release rain upon the land. The pattern goes like this: Listen… No rain. Listen… rain. Listen… drought and death born of idolatry. Listen… Life giving waters welling up from Messiah in you. It is the Patient, or rather, persevering Eliyahu (like the farmer of verse 7), who received the later rain. It is interesting to note that in the account of Elijah’s prophetic word to Ahab regarding God sending rain there is no explicit mention of prayer (1 Kings 18:42). In the account Elijah goes up to the top of Mt Carmel, throws himself to the ground, puts his face between his knees. Each of these actions are considered kinetic prayer. Our sages say “Elijah went up to the top of Carmel, to pray, and he cast himself down upon the earth, to pray for rain; and he put his face between his knees and prayed, and said to his servant, go up now, look toward the sea; and this he said while he was in his prayers" - Yarchi, Kimchi, Ralbag, & Laniado in loc. In each action we are praying. This is why the text of Yaakov 5:17 reads “he prayed praying”. This is a Hebrew idiom employed to denote passionate and committed prayer (Zohar in Gen. fol. 31. 1. & Imre Binah in ib). Elijah’s entire life, motivation, thought, action, was a living conversation with God. Yaakov encourages us with the words “Eliyahu[H] was a man subject to passions just as we are…” Yaakov uses the example of praying for rain because it is such a significant part of Biblical Jewish practice and of the subsequent generations of Israel in the land. Many of our rabbis are recorded as having sought God for the provision of rain. Jewish tradition is filled with these accounts (Talmud Bavliy Moed Katon, fol. 28. 1. & Taanit, fol. 19. 1. 23. 1. 24. 2. 25. 2. & Yoma, fol. 53. 2.) “The heavens gave rain” is an allusion first and foremost to the fact that God, Who is the Creator of the heavens, gave rain. Not just the physical rain that ended the drought in the land of Israel but also the cleansing rain of His Spirit bringing repentance and spiritual revival to the people of the land of Israel. 19 My Jewish brothers and sisters (mou adelphos[G], achay[H]), if anyone among you is deceived, wanders (planaō[G], yiteh[H]) from the truth (ho alētheia[G], min haemet[H]) and someone turns (epistrephō[G], yeshiyvenu[H]) him back, 20 let him know, perceive, understand (ginōskō[G], yeida-na[H]) that the one who turns (epistrephō[G], hameishiyv[H]) a sinner (hamartōlos[G], et hachotei[H]) from the delusion, error (planē[G]) of his way (hodos[G], darko[H]) that same one (autos[G]) saves (sōzō[G], yoshiya[H]) his soul, life, breath (psuchē[G], et-nafsho[H]) from death (Thanatos[G], mimavet[H]) and covers (kaluptō[G], veychaseh[H]) a multitude (plēthos[G]) of sins (hamartia[G], al-hamon peshaiym[H]). 19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way that same one saves his soul, life, breath from death and covers a multitude of sins. Finally, and with concise literary beauty, Yaakov reminds us that in Messiah we live and breathe to see others reconciled to God. We note that if choosing to do the hard thing of rebuking a brother or sister’s repeated sin behaviour means saving his or her soul, then the opposite is also true. Failing to rebuke a brother or sister’s repeated sin behaviour means giving them over to the possibility of death. Offering confession and forgiveness at times means challenging others. This is why Yaakov has said previously “the one who knows to do the good and does not, he does sin”. This requires wisdom and care. Love acts to guide others away from the self-harm of sin. With our rebuke comes the good news that Mercy YHVH Himself triumphs over condemnation. Copyright 2022 Yaakov Brown ...the blood guilt that is presently manifest upon the lands of many western democracies due to the mass murder of pre-born human beings is palpable, and it remains that only the blood of those who shed it can cover it (Num. 35:33), except where those who have committed these crimes truly confess, and repent of them and accept the blood of Yeshua as ransom for their heinous acts. A Supplementary Note:
Throughout my commentary I refer to the attributes of mercy and justice as they relate to the Names of God YHVH and Elohim. Some have asked where this understanding comes from. The following is a brief explanation. In Jewish tradition it is written: "The Holy One, Blessed be He, said to those, You want to know my name? I am called according to my actions. When I judge the creatures I am Elohim, and when I have mercy with My world, I am named YHWH" (Exodus Rabbah 3:6). In Scripture Elohim is the Name given for God as the Creator & Judge of the universe (Gen 1:1-2:4a) and implies strength, power, rule, and justice, whereas YHVH, expresses the idea of God's closeness to humans. For example, YHVH "breathed into his (Adam's) nostrils the breath of life" (Genesis 2:7). Closeness to humanity only continues in the sin affected world and beyond through YHVH's mercy. Therefore, we say “YHVH Elohim, our Merciful Judge”. Introduction: As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “Ephraim turns back from Me with lies and with deceit the house of Israel; and Judah continues to rule with God, and with the holy ones is faithful. 1 [2] Efrayim (doubly fruitful) roeh feeds ruach a wind, breath, spirit verodeif and follows kadiym the east wind, breath, spirit; kol all hayom the day kazav deception vashod and destruction yarbeh increase. uveriyt and a covenant im-Ashur (a step) with Assyria yichrotu they have cut, veshemen and oil lemitzrayim to Egypt (double distress) yuval is carried. “Efrayim feeds a wind, breath, spirit and follows the east wind, breath, spirit;” The Hebrew text doesn’t say “feeds on a wind” but “feeds a wind”. This is supported by the Aramaic Targum: “the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;” -Targum Yonatan Ephraim, the northern kingship and its dominion “feeds a wind, breath, spirit” among the tribes of the north that is the fruit of following “the east wind, breath, spirit” of the Assyrians. Both striving after and releasing wind are Biblical metaphors for futility (Ecclesiastes 1:14; Job 15:2). The particular wind being sown by Ephraim is one of idolatry (the calf idols etc.) Rashi notes that “roeh” (feed) is an expression of “reia” (friend) and that this infers a friendship with false gods. “joins the wind Heb. רֹעֵה. An expression of רֵעַ, a friend. He joins words of the wind, viz. idolatry.” -Rashi The “east wind” is used as a metaphor for false knowledge (Job 15:2), imminent onslaught (Isaiah 27:21), a scattering force (Jeremiah 18:17), it is a wind of discipline wielded by YHVH for the purpose of returning His people to Himself. Alternatively or jointly, the two types of wind alluded to may represent Egypt (2 Kings 17:4; Isaiah 30:6-7) and Assyria (Hosea 5:13, 7:11, 8:9; 2 Kings 17:3), the two powers with whom the northern kings sought to solidify their political position in the volatile region (The northern kings in question being Menahem, Pul, and Hoshea, who sought help from Shalmaneser of Assyria in order to assist them against their enemies, and to strengthen their kingdom [2 Kings 15:19]). The ever changing nature of wind is also a factor here. With the exception of the Wind of God’s Spirit, winds are constantly shifting and changing and are therefore not a firm foundation on which to establish the direction of the nation. “all the day deception and destruction increase.” “He is forever adding Illusion to calamity.” -Sefaria English Version The phrase “all the day” infers perpetual consequence. “Deception and destruction” increase as the fruit of Ephraim’s pursuit of foreign powers and false gods. “Ephraim is a shepherd of wind and vanity in matters of faith, and all day long he lies and demons abound in the words spoken between a man and his friend,” -Malbim “and a covenant with Assyria they have cut, and oil to Egypt is carried.” “and they carried gifts to Egypt;” -Targum Yonatan The kings of the north have “cut” a covenant in blood with the Assyrians in order to get a “step up” (Ashur). This symbolizes their embracing both the spirituality and the political strength of the Assyrian Empire. They have also carried “oil” (abundance, fat of the land) to Egypt, symbolising their attempts to use the abundance attributed to false gods as a means of purchasing political security. At that time these foreign powers were at war with one another for control of the east. Therefore, the kings of the north were playing both sides off against one another and would reap the dire consequences. Ultimately, regardless of the political intrigue, Ephraim was seeking provision, protection and security from powers other than YHVH. In each instance they were practicing idolatry, in both its religious and secular forms. 2 [3] Veriyv And a dispute laYHVH has the Lord (Mercy) im-Y’hudah with Judah (praise), velifkod and will appoint punishment al-Yaakov upon Jacob (follower) kema’alalayv for his deeds yashiv lo will return to him. The southern kingdom is also put on notice. HaShem is bringing an indictment (ref. 4:1) against Judah and will establish punishment for all Israel, both Ephraim and Judah (ref. 10:11). Thus “upon Jacob”. The deeds of all the tribes will come back on them. They have sown a wind and will reap a whirlwind. 3 [4] Babeten In the womb akav by the heel et-achiyv he grasped his brother, uveono and in his vigorous strength sarah he contended et-Elohiym with God/the Judge. “prophet, say unto them, was it not said of Jacob, before he was born, that he would be greater than his brother?” -Targum Yonatan The birth and life of Jacob, from whom all the tribes of Israel are descended (a chosen, ethno-religious people), is used as a mashal (teaching parable) by the prophet. It is as if HaShem were saying, “remember when you grasped after the right of the first born? (Gen. 25:25) And when as an adult you wrestled with My messenger (a man “iysh” Gen. 32:22-32), and I blessed you so that you overcame in Me “Yisrael” (yisra-overcome, El-God). It is utter nonsense to say that Jacob is being referenced here as a deceiver by nature, something predicated on a misrepresentation of Jacob’s name propagated by far too many Christian theologians. One popular Christian commentary says “In their deceitfulness, Israel and Judah were living up to the name of their forefather…” If only they had been, for the name Jacob means “to grasp after, to follow”, it does not mean “deceiver”, a lie all too often promoted by the ignorant. Note that Radak rightly interprets the meaning of Jacob’s name: “In the womb he (Jacob) followed his brother as it is said ‘and his hand held the heel of Esau’ and it was a great miracle that the foetus while in the womb having no strength or ability in even one of its limbs to achieve this, and the placenta would surely have ruptured and caught him in the heel of the other foetus, (and yet he wast able to do so) it is a great wonder…” -Radak on Hosea 12:3 [2] Further, Rashi rightly identifies God’s hand in promoting the position of Jacob over Esau, not through deceit but as a result of Divine intervention. “In the womb, he seized his brother’s heel All this I did for him, he held him by the heel, as a sign that he would be a master over him.” -Rashi We note that as a man Jacob, here symbolic of all Israel, wrestled with God as Judge. That is the point here, God has come to apostate Israel as Judge in order to reconcile her to Himself through discipline and t’shuvah (repentance, returning). In short, when Israel (Jacob) stops fighting against God and instead takes hold of Him and asks Him to bless and transform her, she, like her namesake and progenitor Jacob, will come into the fullness of her name “one who overcomes in God” (Israel). 4 [5] Vayasar and he wrestled el-malach with a messenger (angel) vayuchal and attained; bachah he wept vayitchanen-lo and begged His favour. Beiyt-Eil At Bethel (house of God) yimtzaenu He found him, vesham and there yedabeir He spoke imanu with us, “and he wrestled with a messenger and attained;” Continuing the story of Jacob the finer details of his wrestling with God’s Messenger are affirmed. Jacob wrestled with a Messenger (Angel) [Hosea 12:4 (5)] who is also a Man (iysh) [Gen. 32:24]. The common misconception among English readers is that “angel” inherently denotes a noncorporeal supernatural or spiritual being with wings. While this is sometimes the case, it is not always the case. In some instances the Hebrew “malakh” refers to a human messenger, (the name of the prophet Malachi is from the root malakh and means “My messenger”) in others a supernatural messenger and in the present case, it refers to Imanu El (God with us), both man and supernatural being, at once both corporeal and noncorporeal. Therefore, we don’t ask “Did Jacob wrestle a man or an angel?” Rather we accept that he wrestled an individual Who is both a Man (the last Adam) and a Messenger (HaMalakh HaShem), God with us, Yeshua the resurrected and transcendent King Messiah. “he wept and begged His favour.” This refers to Jacob. It cannot refer to the Messenger/Angel as is suggested by the Jewish commentators Rashi, Yarchi and Kimkhi, along with numerous Christian theologians. In the account of Genesis 32 the only one who makes petition (begging) is Jacob, and the only one capable of bestowing favour is the Messenger (man) with Whom Jacob wrestles. Therefore, according to the Biblical text it is Jacob who “wept and begged His (the Man’s) favour”. “25 So Jacob remained all by himself. Then a man wrestled with him until the break of dawn. [a] 26 When He saw that He had not overcome him, He struck the socket of his hip, so He dislocated the socket of Jacob’s hip when He wrestled with him. 27 Then He said, “Let Me go, for the dawn has broken.” But he said, “I won’t let You go unless You bless me.” 28 Then He said to him, “What is your name?” “Jacob,” he said. 29 Then He said, “Your name will no longer be Jacob, but rather Israel, for you have struggled with God and with men, and you have overcome.” 30 Then Jacob asked and said, “Please tell me Your name.” But He said, “What’s this—you are asking My name?” Then He blessed him there. 31 So Jacob named the place Peniel, “for I’ve seen God face to face, and my life has been spared.” 32 Now the sun rose upon him just as he crossed by Peniel—limping because of his hip.” -Genesis 32:25-32 TLV “At Bethel (house of God) He found him, and there He spoke with us,” God is the nearest subject as the Messenger Who wrestled with Jacob. Therefore, we understand from this verse that God, as Messenger, not only wrestled with Jacob but is also the One who found Jacob at Bethel (Gen. 28:10-22), and that at that time, God spoke not only to the individual Jacob but also to all his progeny through him. This is why the text says “He (YHVH, as Messenger) spoke to us”. Of this same Messenger/Angel, not a created being but that person of the all existing God Imanu El, Jacob says: “The Messenger/Angel which redeemed me from all evil, bless the boys; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.” -Genesis 48:16 Note “which redeemed me from ALL evil”. Jacob understood that the Messenger/Angel of YHVH had not simply delivered him from Esau but had redeemed him from the wages of sin. In summation, YHVH entered time and space to offer Jacob and his descendants blessing and deliverance from evil, speaking to all the generations of Jacob through His deliverer the King Messiah Yeshua (resurrected and transcendent [not pre-incarnate!]), the Malakh (messenger), Iysh (man), Imanu El (God with us). 5 [6] VaYHVH And the Lord (Mercy), Eloheiy God hatzevaot the One Who goes warring, YHVH (Mercy) The Lord zichro is His remembrance (memorial, Name). The nearest subject is the Messenger/Angel of the LORD Who spoke to all Israel through Jacob with whom He wrestled. Therefore, the Name/Memorial of the Messenger Who wrestled with Jacob is Eloheiy HaTzevaot God the One Who goes warring [God of the Hosts of the heavens]. We note that the usual designation YHVH Tzevaot is rendered differently here as Eloheiy HaTzevaot. This is because the Messenger Who is the Person of God manifest within time and space, is subject to the fullness of God Who is outside all things, thus the Messenger is called Eloheiy (Ruler, Judge, God) Who is the Person of YHVH with us. However, the Messenger is also definitively YHVH, as the text says “YHVH is His Remembrance/Name.” This of course refers to the Messenger Yeshua the King Messiah, Imanu El God with us. It is interesting that elsewhere it appears that other than Hosea only the prophet Amos, a contemporary of Hosea uses the formula “Eloheiy Tzevaot” (Amos 3:13; 6:14; 9:5), and thus denotes that the speaker Who has imparted his words of prophecy is the Messenger/Angel of YHVH (Yeshua). This makes cohesive sense in light of the fact that almost every prophet is introduced to us as one to whom HaDavar YHVH the Word of the LORD has come (ref. John 1:1). 6 [7] Veatah And you, beiloheycha in your God tashuv return to, chesed kindness, faithfulness, practical love umishpat and justice, shemor guard, keep, observe, vekaveh and wait, looking with hopeful expectation el-Eloheycha for your God tamiyd continually. These words are spoken to all Israel (Jacob). Based on the recollection of the Messenger of YHVH, Who has been with Israel from the beginning, it is Jacob (All Israel) who is now challenged to return in God to the practice of God’s character. Note that “In God” precedes the “return to kindness, faithfulness, practical love and justice…” all these being the practice of attributes of the Creator. In God and having returned to right action, Jacob is then instructed to guard what he has been given and to look with hopeful expectation for the deliverance of his God, and not to cease looking, hoping, expecting. For if Jacob (Israel) will confess his sin HaShem is faithful and just to forgive Jacob (Israel) his sin and cleanse him from all unrighteousness. Another contemporary of Hosea writes: “For thus says the Lord GOD, the Holy One of Israel; In returning and rest you will be saved; in quietness and in confidence will be your strength: and you would not.” -Isaiah 30:15 7 [8] Kena’an A merchant (Canaanite), beyado in his hands mozneiy are scales mirmah of deceit, la’ashok aheiv he loves to oppress. This verse opens with a wordplay (kena’an = merchant, khena’an = Canaan/Canaanite) that makes a correlation between Israel (named in the following verse as Ephraim, the northern kings and their dominion) and the Canaanite people of the land whom they had been tasked to remove because of their vile and idolatrous practices. Thus, in one sense, God is accusing Israel of being as vile as the Canaanites whom they had been tasked to remove from the land. And in another sense they are wicked merchants who use illusion to scam others out of their money, people who delight in oppressing others to the point of loving it (not unlike the practices of many producers, retailers, and advertisers today). The indictment is just, because Israel has literally adopted the false gods and the vile practices of the inhabitants of the land rather than imparting the light of God’s Torah (Instruction) to those same peoples. “Do not say in your heart when the Lord your God has driven them away from [a]you, ‘Because of my righteousness the Lord has brought me in to take possession of this land.’ Rather, it is because of the [b]wickedness of these nations that the Lord is dispossessing them before you. 5 It is not because of your righteousness or the uprightness of your heart that you are going in to take possession of their land, [c]but it is because of the [d]wickedness of these nations that the Lord your God is driving them out from before you, and in order to confirm the [e]oath which the Lord swore to your fathers, to Abraham, Isaac, and Jacob.” -Deuteronomy 9:4-5 NASB 9 “When you enter the land which the Lord your God is giving you, you shall not learn to [f]imitate the detestable things of those nations. 10 There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, a soothsayer, one who interprets omens, or a sorcerer, 11 or one who casts a spell, or a medium, or a spiritist, or one who consults the dead. 12 For whoever does these things is detestable to the Lord; and because of these detestable things the Lord your God is going to drive them out before you. 13 You are to be blameless before the Lord your God. 14 For these nations, which you are going to dispossess, listen to soothsayers and diviners, but as for you, the Lord your God has not allowed you to do so.” -Deuteronomy 18:9-14 NASB 8 [9] Vayomer Efrayim And Ephraim said, “Ach Surely ashartiy I have become wealthy, matzatiy I have attained on liy vigour for myself; kol-yegiyay in all my toil lo yimtzeu-liy they will find no avon iniquity in me, asher-cheit which is sin.” So great is the evil lifestyle of the northern kingdom that upon the foundation of self-provision and self-worship they have built with the straw of self-delusion. Though they were filthy with perverse iniquity they claim that there is no evidence of wicked practices nor fruit of sin in them. Self-sufficiency is manifest idolatry, and leads to self-destruction (cf. Hosea 10:13; Dt. 32:15-18). Ephraim speaks the heart of the deceitful merchant, “There’s nothing wrong with my practices”. The secular world makes the same claim today, and sadly, so does a large portion of the wider body of believers. We dilute God’s word and claim righteousness while practicing wickedness. “Such is the way of an adulterous woman; that she eats, and wipes her mouth, and says, I have done no wickedness.” -Proverbs 30:20 “Surely I have become rich Now why should I worship the Holy One, blessed be He?” -Rashi “And Ephraim said: Surely I have become rich; I have found a deed for myself.” Jeroboam son of Nebat, who was of the tribe of Ephraim, boasts and declares: Surely I have become rich, I have found a deed for myself, one deed, that all Israel are my slaves, for my father acquired them, as it is written: And his brothers too went and fell before him, and said: Behold we are your slaves. And whatever a slave acquires belongs to his master. Hence, all their property is mine. Therefore, I have no sin if I take all that is theirs, for they are my slaves. What is written after this? And I am the Lord your God from the land of Egypt. The greatness that came to your father in Egypt was from Me. Said the Holy One, blessed be He. ‘Behold we are your slaves,’ you have not forgotten, but ‘I am the Lord your God,’ which was stated in the Decalogue, you have forgotten, for you have erected two calves, one in Bethel and one in Dan. And according to the simple meaning of the verse, you say, “I have found power for myself through oppression and deceitful scales.” And I am the Lord your God from the land of Egypt. There I distinguished between a droplet [of seed] of a firstborn and a droplet which was not of a firstborn. I also know and exact retribution from deceitful scales made without understanding and from one who hides his weights in salt in order to deceive.” -Rashi 9 [10] Veanochiy And I am YHVH (Mercy) the Lord Eloheycha your God mei’eretz from the land mitzrayim of Egypt (double distress); od again oshiyvecha I will make you dwell vo’ohaliym in tents kiymeiy like the days of moeid an appointed time (festival). Continuing the admonishment to think back to her humble beginnings (cf. Hosea 2:14-15, 13:4; Exodus 20:2), God reminds Israel that He is from before the beginning and was with her in her beginnings as Deliverer. He further reminds her of her disobedience which resulted in her dwelling in tents for forty years by way of discipline. What He is pointing back to He is also pointing forward to, a time of wandering and bondage born of her sin. Concisely put He is explaining to His wayward children that He continues to love them and seek to deliver them while disciplining them for their good, and that due to their rejection of His help and their wilful sin, suffering awaits. “I will make you dwell in tents like the days of an appointed time (festival).” The connection to dwelling in tents (temporary dwellings, sukkot) infers that a specific appointed time is being referenced, that being Sukkot (Festival of Booths) [Lev. 23:42-44]. The “days of an appointed time” more generally refers to the time of Israel’s desert wandering when the greatest of Israel’s prophets Moses first spoke to them and the prophets that followed walked in the same Spirit. While prophesying discipline, this is also a promise of future restoration in the Messianic age, a reminder that just as God once manifestly dwelled with us while we lived in tents in the desert (the Cloud of the presence which dwelt in the Holy of holies in the mishkan [tent of meeting]), He will one day dwell with us eternally. “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall surely go up from year to year to worship the King, the LORD Who goes warring, and to keep the festival of Sukkot.” -Zechariah 14:16 10 [11] Vedibartiy And I have spoken al-haneviyiym upon the prophets, veanochiy and I chazon hirbeiytiy multiplied visions, uveyad and in the hand of haneviyiym the prophets adameh I used likenesses, comparisons, parables [alt. I appeared as likenesses]. Not only did YHVH speak through His prophets, He spoke upon them, with them, in them, around them. He spoke prolifically to His people the warnings intended to bring about repentance. He gave ample warning and is just in punishing them unto repentance (ref. Hosea 6:5; Amos 2:11, Heb. 1:1). “In the hand of the prophets I used likenesses, comparisons, parables” The hand denotes strength and the practice of carrying. We note that the Hebrew “adameh” only figuratively alludes to parables. More literally it means “likeness, similitude”, which is why Rashi understands the text to say “I appeared to them in many likenesses”. This correlates to the previous verses concerning the Malakh (Angel, Messenger, Man). God speaks common parables in the mouths of His prophets, using storys and metaphors that reflect the spiritual principles at work in everyday life. Likewise Yeshua spoke in parables using common elements to convey eternal truth (Numbers 12:6-8; Amos 1:1; 2 Sam. 12:1-4; Ps. 78:2; Isa. 5:1-7; Eze. 17:2, 24:3; Matt. 13:10-14). The message of redemption is spoken simply and clearly to all, so that all might be given the opportunity to receive God’s redemptive love. “and to the prophets I assumed likenesses I appeared to them in many likenesses. Another explanation. I gave My words likenesses to them through allegories in order to make them comprehensible to their listeners.” -Rashi 11 [12] Im-Gilead With Gilead (rocky region: witness heap) aven there is wickedness, ach-shav hayu they also have become worthless. BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps, al talmeiy upon the furrows of shaday a field. Gilead was invaded by the Assyrians between 734 and 732 BCE (2 Kings 15:29). “Gilead” meaning “witness heap” testifies as a witness against its own vile sin. The city Gilead in Gad (territory of the tribe of Gad) was the capital of the wider region of Gilead. The wider region covered area near and beyond the Jordan river, and was inhabited by Gad, Reuben, and the half tribe of Manasseh; and thus belonged to the ten tribes of the north. The city of Gilead is thought to be Ramot-Gilead, a city of refuge inhabited by priests, both apostate and Levite. This made the sin of the city even more deplorable given that the priests and Levites had knowledge of the Torah but had clearly not properly conveyed that knowledge to the wider community. While the wickedness alluded to can refer to murder and idolatrous sacrifices, it can also denote bloodguilt brought on the city by the misapplication of the law of refuge. It may be that murderers guilty of premeditated murder were being given refuge contrary to the law, or that those guilty of accidental killing were being given over to the avenger of blood rather than being protected by the city of refuge in accordance with Torah law*. *The Bible names the six cities as being cities of refuge: Golan, Ramot-Gilead and Bosor, on the east of the Jordan river (Left bank) [Deut. 4:43; Josh. 20:8], and Kedesh, Shechem, and Hebron on the west bank of the Jordan river [Joshua 20:7]. Ref. Hosea 6:8-9 and notes. “BaGilgal In Gilgal (rolling wheel) shevariym zibeichu they slaughter (sacrifice) bulls, gam also, mizbechotam their altars kegaliym are like stone heaps (that cover the dead), al talmeiy upon the furrows of shaday a field.” There is a wordplay here using Gilgal and galiym (heaps, piles). The residents of Gilgal will see their altars so utterly destroyed that the stones of those altars will be scattered and will be picked up from the fields before ploughing and placed in piles. "they have multiplied their altars, like heaps upon the borders of the fields;'' -Targum Yonatan The Targum understands the piles of stones as being those picked from fields before ploughing and oiled at the edges. The stone heaps may also be an allusion to stones piled over the dead. Ancient Jewish interment consisted not of burial beneath the ground but of tombs and or stones piled over the body above ground. Thus, the inference would be that the altars of these supposed gods of fertility and life would end up being broken apart and used as covering for dead bodies. Therefore, the false fertility gods of life are seen for what they are, dead gods, not gods at all. The Gilgal mentioned here is connected to the wickedness of Gilead and is therefore likely to be the more northern location (Joshua 6:11) rather than the town bordering the territory of Judah and Benjamin (Joshua 15:7; 18:17). “Gilgal” is thought to be the same as Gibeath-haaraloth, the location where Joshua renewed the covenant of circumcision (Joshua 5:3), following which the Passover was celebrated for the first time in the promised land (5:10). It was to Gilgal that the ark of the covenant was returned each day after the children of Israel paraded it around Jericho (Joshua 6:11). It’s where the Gibeonites made their treaty with Israel (9:3). Samuel the prophet made Gilgal one of the three places where he held circuit court (1 Samuel 7:14).It was at Gilgal that Samuel killed Agag the king of the Amalekites (1 Samuel 15:33). Saul was both crowned and rejected as king at Gilgal (1 Samuel 11:14, 15). Both Hosea and Amos refer to Gilgal as a centre for idolatry (Hosea 4:15; 9:15; 12:11; Amos 4:4; 5:5). Elisha made Gilgal his headquarters for a time (2 Kings 2:1; 4:38). Gilgal also known as Beit Gilgal (Nehemiah 12:29). Speaking of Gilgal Rashi says: “There they worshipped idols to a great extent (on high places, absent in mss.). Since the Mishkan (Tent of meeting) was there first, the prophets of Baal would tell them that was a choice site, and it belonged to the kings of Israel.” -Rashi on Hosea 9:15 12 [13] Vayivrach Yaakov And Jacob was driven away sedeih aram to the country of Aram (Arameans/Assyrians), vaya’avod and served Yisrael beishah for a wife, uveishah and for a wife shamar he kept, guarded, observed sheep. Stepping back further God reminds Israel that her forebear and namesake Jacob served two lots of seven years for his wife Rachel after fleeing Esau and running to Paddan Aram, where he had become Laban’s herdsman (Gen. 28 through 31). Likewise YHVH had served as Shepherd over Israel, making her His wife. Jacob’s fleeing to Aram is also prophetic of the exile that is about to come upon the northern tribes (Assyrian exile) and subsequently also upon Judah and Benjamin (Babylonian exile), and exile of 70 years, a number representing fullness multiplied and a number connected to the nations of the earth. 13 [14] Uvenaviy And in a prophet he’elah YHVH (Mercy) the Lord brought Yisrael up mimitzrayim from Egypt (double distress), uvenaviy and in a prophet nishmar he was kept, guarded, protected, observed. The prophet is Moses (Nu. 12:6-8; Deut. 18:15, 34:10), who spoke of the future Prophet of prophets, the King Messiah (Heb.1): “15 “The Lord your God will raise up for you a prophet like me from among you, from your countrymen; to him you shall listen. 16 This is in accordance with everything that you asked of the Lord your God at Horeb on the day of the assembly, saying, ‘Do not let me hear the voice of the Lord my God again, and do not let me see this great fire anymore, or I will die!’ 17 And the Lord said to me, ‘They have [g]spoken well. 18 I will raise up for them a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them everything that I command him. 19 And it shall come about that whoever does not listen to My words which he speaks in My name, I Myself will [h]require it of him.” -Deuteronomy 18:15-19 NASB Additionally, because “the Prophet” Moses spoke of is all existing (Yeshua, HaMalakh, The Angel/Messenger), and because Yeshua was present, in His resurrected, transcendent form as HaMalakh HaShem in the cloud that lead Israel out of Egypt and brought her to the promised land, we could understand the prophet who guarded Israel (in the later clause of this verse) to be Yeshua Himself, the King Messiah. 14 [15] Hichiys Efrayim tamruriym Ephraim has provoked bitter anger; vedamayv and his blood alayv yitush will be left upon him, vecherpato yashiv lo Adonayv and his scorn Adonai will return to him. “the fault of innocent blood which he shed shall return upon him:'' -Targum Yonatan The Northern kings and their dominion had provoked God to anger by their many vile acts of idolatry, adultery, murder, and countless other heinous immoralities (Hosea 1:4, 4:2, 5:2, 6:8). The former verses consistently cite idolatry (spiritual adultery) as the primary sin of the north. Thus, HaShem is provoked in the same way a husband is provoked by a perpetually cheating wife (which is how Hosea’s scroll began). “his blood will be left upon him and his scorn Adonai will return to him” is an allusion to blood guilt incurred through the murder of innocents. “So you shall not defile the land in which you live; for blood defiles the land, and no atonement can be made for the land for the blood that is shed on it, except by the blood of the one who shed it.” -Numbers 35:33 NASB The Scripture also teaches that: “Like a fluttering sparrow or a darting swallow, an undeserved curse cannot land.” -Proverbs 26:2 The people of the north had uttered curses through blood oaths to false gods and would receive back upon themselves that which they had been wishing upon others. Because an undeserved curse cannot land it returns to the one who spoke it. This is a dire warning to all who utter foolish curses. The right response to a realisation that we have acted in folly by way of cursing is to confess, repent and receive deliverance from God through the shed blood of Yeshua which releases us from curse. Further illuminating the teaching of Yeshua (Luke 6:28), Rav Shaul reminds us that except where God commands curse, we should bless and not curse (Romans 12:14-21). Rashi makes an insightful drash (comparative teaching) on this verse: “yea, bitterness (Heb. תַּמְרוּרִים,) they are to him for his blood which he shed by causing Israel to sin by clinging to idolatryand one who causes a person to sin is worse to him than one who kills him, as we learn from Ammon and Moab, who misled Israel to cling to Baal-Peor, and Scripture punished them more severely than an Egyptian and an Edomite, who drowned them in the river and went forth toward them with the sword...” -Rashi We must be careful to understand blood guilt in a modern context. For example, medical techniques including some (not all) vaccinations and medications, utilize cultures grown in labs, originating from the cells of aborted foetuses. Therefore, even though the cultures are not technically cell tissue from the aborted foetuses they originate from, they are nonetheless indirectly connected to the murder of those preborn human beings. Abortion (not miscarriage, nor a medical procedure that is necessary to save a mother’s life, but in all other cases) is infanticide/murder. Therefore, those who chose it, perform it, and those who use the tissue of the foetus for other purposes, bear the blood guilt associated to murder, as does the land upon which the abortion (murder) was committed. The only exception is where the commandment for taking the life of a murderer in order to remove the blood guilt attached to the land, is contradicted by the Torah instruction to guard life. In which case the blood guilt is offset by the honouring of innocent life in the application of the medical technique or medication. Nonetheless, the blood guilt that is presently manifest upon the lands of many western democracies due to the mass murder of preborn human beings is palpable, and it remains that only the blood of those who shed it can cover it (Num. 35:33), except where those who have committed these crimes truly confess, and repent of them and accept the blood of Yeshua as ransom for their heinous acts. © 2021 Yaakov Brown “One person esteems one day over another while another judges every day alike. Let each be fully convinced in his own mind. 6 The one who observes that day does so to the Lord. The one who eats, eats to the Lord, for he gives thanks to God; and the one who abstains, abstains to the Lord, and he gives thanks to God.” “One person esteems one day over another while another judges every day alike. Let each be fully convinced in his own mind. 6 The one who observes that day does so to the Lord. The one who eats, eats to the Lord, for he gives thanks to God; and the one who abstains, abstains to the Lord, and he gives thanks to God.” –Romans 14:5-6 TLV Introduction: At this time of year the inevitable Christmas objectors rear their ugly heads. Being a Jewish Messiah follower and spiritual leader, and given my clear teaching in refutation of the “Pagan Christmas” lie, I usually receive a number of angry messages and or responses to posts on the subject. These messages are full of twentieth century evidence (not evidence at all), emotionalism and personal attacks and the majority of the reactionary messages are from pseudo learned so called “Messianic Gentiles”. The Messianic movement has now been so heavily inundated with hyper-law keeping Gentiles that it no longer truly represents the Jewish followers of Yeshua. As Messiah following Jews we are appalled at the nonsense taught by many Messianic Gentiles and some Messianic Jewish leaders, who do not represent the freedom we have found in Yeshua but rather, are teaching as the laws of God, the doctrines of human beings, flesh born, unspiritual. As a result of the demise of the genuine Jewish Messianic movement, our congregation now call ourselves “Messiah following” rather than “Messianic”. This is a decision made to clearly distinguish ourselves from the foolish teaching of so many. I am bemused by the hypocrisy which has developed among hyper-law communities. I have heard them denounce the Talmud for being myth and conjecture, uninspired and full of made up stories and flawed theology, while they themselves teach as truth that which is not true. Christians have their Talmud, full of rapture theory, love languages, self-help, misinterpretation. So too do Hebrew roots groups, and Messianics, with their anti-birthday, anti-Christmas, everyone must keep Sabbath, we are the true called out Church nonsense. How ironic that the Messianic anti-Christmas movement, which prides itself on living a faith that is connected to Hebrew roots and consistent with the Jewish Messiah Yeshua, has nonetheless taken its que for the denigration of Christmas from a gentile protestant. The anti-Christmas movement essentially began in the eighteenth century CE, 1500 years after Christians began to celebrate Christmas on the 25th of December. The anti-Catholic German protestant Paul Ernst Jablonski (1693-1757) attempted, through pseudo scholarly works (1743), to prove that December 25 was somehow pagan and therefore Christmas was a pagan celebration and Catholicism is heretical. His facts were false and his conclusions error but his work tickled the ears of protestants and puritans (a subgroup), the majority of whom hated the Catholic Church. Thus, out of hatred for Catholicism, and not from Scripture, the “modern” anti-Christmas movement was born. It has ebbed and flowed through the last two centuries and has now found new proponents among the Messianic movement. Rather than actually looking to the Scripture, and Jewish roots of our Jewish faith, we have taken the word of a man who based his theories on false facts, a Gentile no less, and have concluded that it is Jewish to be anti-Christmas. Actually, it couldn’t be more goyish (Gentile). The truth is that for the most part modern Jews could care less about Christmas because 13.7 million of us believe Jesus to be a false demi-god of a Gentile religion that has nothing to do with our faith. Therefore, as a people and a religion Jews have little interest in being anti-Christmas. But, for the Messiah following Jews of the first century the celebration of the birth of Yeshua had everything to do with being Jewish and with the redemption of Israel (so not remotely pagan, in fact, the opposite). Several years ago, one of the beautiful ironies at work to refute the now metastasised anti-Christmas sentiment, was that at least one of the most common objections to the celebration of Christmas (it shouldn’t be celebrated on a date when a pagan deity was worshipped), was made impotent by the date of the Jewish observance of Chanukah (Rededication), which began on Christmas day, the 25th of December 2017. In 2017 the lunar Calendar of Israel coincided with the Gregorian calendar so that the 25th of Kislev and the 25th of December (a so called pagan date) became the same day. The primary reason that I continue to speak out against the demonizing of Christmas, is the demoralizing effect that anti-Christmas sentiment has had on the community of believers (Ecclesia). I come across this message of bondage far too frequently among the wandering masses of Christianity, who, disillusioned with the shallow nature of their own faith, seek depth at the feet of pseudo-learned lay people and worse, professed Messianic Jewish Rabbis, many of whom dine on a steady diet of conspiracy theory, YouTube Bible teaching and conjecture. My hope is that the following article will equip you for the practise of freedom in Messiah. A key aspect of the faith that has been sadly neglected by the para-church swing back to bondage on the rebound from hyper-grace. It has become more and more clear that in recent times the gift of the Holy Spirit most lacking in the western Ecclesia (Church) is that of discernment. I am consistently told by certain Messianic extremists that I should not celebrate Christmas, worship on Sundays, use the name “Jesus,” etc. Though it must be said they are entirely misinformed regarding Christmas and the use of the name Jesus and fail to understand that all days belong to God; the more poignant issue is this, that they are so busy telling others what they shouldn’t do, that they are unable to articulate the freedom, wonders and depth of faith found in a Messiah essential Messianic Jewish Tradition. What’s more, the same celebrate extra Biblical festivals and break numerous other commands of Torah on a daily basis and are therefore, the greatest of hypocrites. When we define ourselves by what we are not, we are repeating the error of our forebears both Jewish and Christian. Those we seek as converts to our way of thinking are instantly disillusioned, in our zeal we turn them away from the beauty and traditions we might otherwise have positively offered them. Often our fierce words of rebuke are based on poor historical knowledge, misinterpretation of Scripture, inaccuracies and myth; passed on by lazy teachers and blinded guides. “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when you have succeeded, you make them twice as much a child of hell as you are.” Mattitiyahu/Matthew 23:14-16 This is not who we are, it is who we were, before we met Messiah, but now, in Him, we are to be a light to the nations. It is time to stem the flow of darkness that is issuing from our mouths. We are, “A royal priesthood, a Holy nation, a people belonging to G-d. That we might declare the praises of Him who called us out of darkness into His wonderful light.” 1 Kefa/Peter 2:9 If we continually define ourselves by what we are not, we will inevitably forget who we are. Anti-Christmas Sentiment is Anti-Christ It’s interesting to note that the list of Christmas objectors includes the Mormons, Jehovah’s witnesses, Seventh Day Adventists, Muslims, Conspiracy theorists, Hebrew roots groups, Messianic believers and atheists, among others. “those who celebrate Christmas do not honor God or Christ, but honor pagan celebrations and pagan gods.” –The Watchtower Magazine (JW) Dec. 8 1988 (pg.19) We must ask, why are cults and atheists some of the strongest opponents of Christmas? What is it that they share in common? There is one unifying answer, every pseudo Christian cult and atheist group agree on one thing, that Yeshua (Jesus) is not God with us (Imanu-El). “Do not be deceived, evil communication (bad company) corrupts good character” -1 Corinthians 15:33 (The Bible) The deity of Messiah is first revealed on earth in the Christmas narrative (Historical record: Matthew 1:18-25; Luke 2:1-7). His divine conception and His lineage are first illuminated in the Christmas accounts. To neglect the celebration and remembrance of the Christmas story is a means of cutting off the truth of Messiah’s divinity and His legitimate human lineage at its root, thus supporting the Satanic claims that Yeshua (Jesus) is just a man and at the same time does not qualify to be Israel’s Messiah. This is a direct attack on Messiah, the Christ, and is at its heart driven by a spirit of anti-Christ. Refuting Common Objections to Christmas First, let me repeat that generally speaking Jews do not object to Christians celebrating Christmas because for the most part Jews do not accept Jesus (Yeshua) as Messiah. Therefore, from their perspective Christmas is simply the religious practice of the Gentile Western world. So who are these people within the faith community who are objecting to the celebration of Christmas? They are for the most part, disillusioned Christians, who, with great pride, claim to be Messianic. They are not Jews but they are Judaizers and because of their devote observance of human rules, consider themselves more righteous than the so called, “Apostate Church” they claim to have separated themselves from. As a Jew I find this extremely offensive because they are not only misrepresenting the message of the Messiah but they are also pretending to observe Jewish practices and thus often appear to be representing the Jewish view. They do not represent the Jewish view, nor do they represent the Messianic Jewish view. They simply represent themselves and their own confused attempts to earn God. A Response to Some of the Most Common Objections to Christmas Some popular false claims regarding supposed Christmas syncretism with false gods: Even if it were true that false deities were worshipped in similar ways to Yeshua prior to His birth, this does not detract from Yeshua Who is all existing and therefore pre-existed all these false deities (John 1:1). Nor does performing miracles equate false gods and holy men to Yeshua. The Bible teaches that the Anti-Messiah will perform miracles in an attempt to fool the elect (2 Thessalonians 2:9). The misuse of something does not define its intended purpose! A counterfeit does not delegitimize the real thing. Nor does it matter on which day Yeshua was born or if other deities were worshipped on that day. All days were created by God for His glory. Again, the misuse of a thing does not define its intended purpose! 1.Christmas is Pagan. This generalisation is lazy and intellectually dishonest as well as being an oxymoron (self-contradicting). In fact Christmas is the name of a Judeo-Christian celebration of the birth of Christ (Messiah). The name Christmas is a contraction made up of two words: Christ and mas. Christ comes from the Greek Khristos and means anointed one, it was intended by the Jewish New Testament writers to convey the Hebrew title Mashiyach, which is often translated Messiah, both titles represent the anointed one of God, Who would be born into time and space to deliver His people Israel. So I guess you could say the first part of the name Christmas is pretty much Jewish. Mass: the English term mass comes from the Anglo-Saxon word maesse, which came from the Latin missa, which is a form of the verb mittere, which means "to send." In Hebrew we would use the term neshlach—to send. Therefore the meaning of Christmas is, “Christ is sent,” or Mashiyach neshlach—Messiah is sent. In truth, the two concepts of anointing and sending are rooted deeply in Judaism and help make Christmas—in my opinion—as much a Jewish Holiday as Purim and Chanukah. So, is Christmas Pagan? Well, the name certainly isn’t. Some say that the celebration of Christmas is part of a Satanic agenda. To the contrary, to be anti (Christmas) Christ being sent is more Satanic than all the so called pagan links to Christmas put together. If there is a Satanic (Pagan) agenda at work, it is the agenda that seeks to silence the celebrating of the birth of our Messiah: it’s literally an anti-Christ agenda. I wish you a hearty, “Chag Sameach le’Mashiyach neshlach!” and a, “Chag Ha-molad Sameach!” Christ = Messiah & mas (Sent) Christmas = Messiah is Sent 2.The date of Christmas is a day on which pagan deities were worshipped. Therefore, Messianic believers shouldn’t celebrate Christmas on the 25th of December. As clearly shown in my previous tables regarding the supposed correlation between false gods and Yeshua (Jesus), the majority of the proposed pagan deity connections to the 25th of December are false. In addition, we have the following: The god Tammuz was celebrated in February, March, April, June and July. The “Wailing of Tammuz” was celebrated at the end of summer long before the winter solstice. Saturnalia was celebrated from 17 – 23 December, not 25 December. And then there’s the false claim that Christmas borrows from Natalis Sol Invictus (Birth of the Unconquerable Son) an addition to the Emperor cult syncretized from paganism. Natalis Sol Invictus is celebrated on the 25th December (4th century), however… While Aurelian made Sol Invictus an official religion in Rome in 274 CE, the December 25 connection to the religion is a later syncretism between Sol Invictus and Saturnalia that did not exist in the third century CE. The earliest reference to this pagan celebration on the 25th December is written by Macrobius Theodosius in the 4th century CE [j]. The Christian author Hippolytus of Rome (170-235 CE) writing prior to 235 CE suggested that Yeshua (Jesus) was born on December 25. [k] Therefore, according to the known historical record, the first Christian reference to a December 25th date for Messiah’s birth predates the pagan Sol Invictus celebration by over a hundred years. The only conclusion is that the Emperor of Rome borrowed from the Christian practice in order to syncretize the pagan practice, and not the other way around. Put simply. Christians used the 25th of December prior to the Natalis Sol Invictus cult. Pagans adopted our date. The logic of this objection is that any day used to worship a false god should not be used to worship the one true God. Nonsense! Prior to the giving of the Torah and the moedim (festivals) of HaShem at Sinai, Israel was under bondage in a land where the Sun deity Ra-Atum was worshipped every morning at dawn and every evening at sundown (365 days a year). Using the foolish logic of those who claim pagan deities defile days, every one of HaShem’s moedim (festivals) should not be celebrated because they fall on days when the pagan deity Ra-Atum was worshipped. Who made the days? On which of the days should the God of Israel not be worshipped? We are fools to argue over the keeping of days while worshiping the One Who is beyond days. The One Who formed each day for His glory. In the midst of all the rhetoric and conspiracy allegations aimed at the Gentile Church fathers of the 2nd Century regarding the so called pagan date of the 25th of December. Few Christmas objectors have bothered to consider the fact that the authentic fathers of the Church were Jews who lived over 100 years before the first records indicating syncretism, and would have been eager to celebrate the birth of the Jewish Messiah on a regular basis in a Jewish way and for at least 100 years, free from Gentile interference. In fact the Jews have an intrinsic connection to the date of the 25th of December. Every four years or so Chanukah coincides with the 25th of December. In fact, last year in 2017 the first day of Chanukah 25th of Kislev coincided with the 25th of December. Those who claim that pagan connections to this date make the day unsuitable must either denounce Chanukah (A festival Yeshua venerated) or simply admit that they are in grave error. Given that we have no way of knowing when Messiah was born either from Biblical or Historical record, who’s to say that the 25th of December is the wrong date? We don’t know the date, therefore we contradict ourselves by saying that the 25th is the wrong date. Consider this, the 25th of Kislev of the Biblical lunar calendar of Israel which begins Chanukah (A festival of light/dedication) coincides with the 25th of December of the Gregorian Solar calendar on a regular cycle. Therefore, if we are bound by conjecture, as so many anti-Christmas proponents are, we may as well conjecture that it is equally likely that the date of Christmas was simply transitioned from one calendar to another and that early Messianic Jews celebrated the birth of Yeshua (The Light of the World Who rededicated Israel to God) during the festival of Chanukah. Which, as we know, is in the winter months and regularly coincides with Christmas. 3. Yeshua (Jesus) said, "Remember my death until I come", therefore, we should not celebrate Christmas. The logic here is, that anything not explicitly commanded in Scripture should not be observed. This flawed logic makes a negative commandment out of a positive commandment. It is a self-defeating premise because Messiah’s death cannot be remembered without His birth into time and space. Yeshua Himself observed Chanukah (John 10:22-41), a festival that is not commanded in Scripture. If we pursue the foolish logic of this objection, we must also cease to celebrate Purim, Chanukah, the Torah cycle, the resurrection, and the miracles of the Messiah. Therefore, if we fail to acknowledge the Messiah’s literal birth into the world we make His life and ministry redundant. An instruction to remember something does not negate the remembrance of other things. 4.Christians and Messianics shouldn’t celebrate Messiah’s birth because birthday celebration is pagan. Ancient Pagans celebrated weddings too, should we no longer celebrate weddings? The false Canaanite deity Shalem is said to have been worshipped on the Temple Mount in Jerusalem (Yebus) thousands of years before Solomon’s Temple was built there.[l] Does this mean the Temple Mount is Pagan? By applying the logic that we should do nothing that pagans do, we must also cease drinking water, procreating, even breathing. Did Joseph and Mary not celebrate the birth of Yeshua? They did, are they pagan? Did the Jewish shepherds of the Migdal Eder (Temple flock) not celebrate Yeshua’s birth? They did, are we to call them pagan? Were the gifts of the magi not celebratory? If they were considered pagan, why did Joseph and Mary allow them to be presented to Yeshua? Some go so far as to suggest that Jews don’t celebrate birthdays. What nonsense, they have obviously spent little time around Jews. Furthermore, Jews have honoured and celebrated birthdays from ancient times. Within the Tanakh (OT) there are numerous examples of the births of children being celebrated. One of the ways the birth of Jewish children is celebrated both in the Scripture and in modern Jewish life is with the naming ceremony, called a Brit Milah for Jewish boys (circumcision), and held eight days after the birth. The births of children are honoured throughout Scripture by placing a God given name on the child and/or choosing a name that expressed the character attributes exhibited by the child through the pregnancy and in the birthing process (Gen. 25:24-26; ). Hence, Yeshua (YHVH Saves)! One of the most famous Messianic prophecies of Isaiah is in fact a birthday celebration song: “For to us a child is born, to us a son is given to us, and the government will be upon His shoulder. His Name will be called Wonderful Counsellor, Mighty God My Father of Eternity, Prince of Peace. 6 Of the increase of His government and shalom there will be no end-- on the throne of David and over His kingdom-- to establish it and uphold it through justice and righteousness from now until forevermore. The zeal of Adonai-Tzva’ot will accomplish this.” -Isaiah 9:5-6 5.Yeshua (Jesus) wasn't born during the Christmas season, He was born during Sukkot (Festival of Booths). No, there isn’t any conclusive way to determine the day or season of Messiah’s birth. We simply don’t have historical information that enables us to make an accurate assessment concerning the time of His birth. Those who presume to know are reliant on conjecture born from theological niceties and presumption. Am I saying Messiah was born on the 25th of December? Certainly not. Does it matter which day He was born? Given the lack of Biblical evidence citing exact dates and times for His birth I would hazard a guess that God doesn't want us to know the date or season of His Son’s birth. He probably has a very good reason for this. Learn to embrace the mystery of God, you don’t need to know everything, knowledge puffs up but love builds up. With regard to the “Sukkot birth” claim, the census recorded in Luke 2:1-4 was the first of two, taken between 1 C.E. and 7 C.E. (It’s the latter of the two that is referred to in Acts 5:37). While Quirinius was not physically governing in Syria until 6 C.E., he was responsible for the oversight of its operations and defence under Varus, during Herod’s reign. It’s important to remember that for the people of Israel, a census was considered an affront to God. The taking of a census denoted a lack of trust in God’s provision. This census therefore, was something they were forced to participate in under an oppressive Roman occupation. (See Exodus 30:12; 2 Samuel 24). Beit-lechem (Bethlehem) is approximately 8 kilometres from Yerushalayim (Jerusalem) and approximately 136 kilometres from Natzeret (Nazareth) in the Galil (Galilee). Given that a majority of governors over the province of Philistia (Occupied Israel) were keen to avoid further uprisings and the causes for them, it is unlikely that a census would have been called during an Regalim (going up) festival of Israel (Pesach, Shavuot, Sukkot). In addition, a Jew could not be both in his ancestral town and in Yerushalayim at the same time. While Beit-lechem was close to Yerushalayim, the majority of Israel’s outer communities were more than two days journey from Yerushalayim, where the Temple stood. This is just one of many reasons why a Sukkot birth for Messiah is extremely unlikely. In fact all of the Regalim festivals fall into this category. Therefore, it is more likely that Yeshua was born in the winter months. Some misuse the following verse, claiming it proves a Sukkot birth: “Now in the sixth month the messenger Gabriel was sent from God to a city in Galilee called Nazareth,” –Luke 1:26 There has been much needless conjecture relating to this text. Many who are desperate to claim a Sukkot birth for Messiah need to perform linguistic, contextual, chronological and cultural gymnastics—to name a few—in order to manipulate this date to fit their argument, something every good Bible student knows, is usually an indication that we’re headed in the wrong direction. It’s most likely that this “sixth month” refers to the time as counted from the conception of Yochanan (see verse 36), the problem with confirming the date this way is that we don’t know which of the two times of year that Aviyah’s (Zechariah’s clan) division was serving is intended by the narrative. We’re not told at what point during the year that the 24 divisions began to serve but we can presume that they began in the seventh month, Tishrei, following the inauguration of Solomon’s temple. If this continued to be the practice and providing the beginning of their service was not initiated at the spiritual new year of Pesach or at the giving of the Torah during Shavuot (Which are also possibilities [even if this were the case the math still wouldn’t conclude a Sukkot birth]), then we would calculate that each of the 24 divisions would serve one week twice a year. If they performed their duties in order of selection, Aviyah’s (Zechariah’s clan) division would have performed its duties eighth, in the last week of Nisan and the last week of Cheshvan, with some anomalies caused by the lunar calendar this will have varied slightly. If we count from Nisan, the sixth month would be Tishrei. If this is the month of Messiah’s conception then He was born in the month of Sivan. If we count from Cheshvan we arrive at Iyar, which makes Messiah’s birth in the eleventh month of the Hebrew Calendar, Shevat. Neither date is even remotely close to Sukkot. However, the sixth month could also refer to the sixth month of the Hebrew calendar Elul, which is the month prior to Tishrei, which again leaves us with Iyar as a possible birth date for Messiah. Additionally because Luke is either a Greek proselyte or a Jew from the Greek Diaspora, he could also be referring to the sixth month of the Roman calendar. Regardless, any conclusion arrived at is pure conjecture. We have no definitive way of knowing when Yeshua was born. Some say, “But He was born dwell with us, and John 1:14 says that He became flesh and sukkot (dwelt) in our midst.” But the text of John 1:14 does not say that Messiah Sukkot with us, but that He Shakhan (from Mishkan) came as flesh, as a Tabernacle in our midst. Meaning, He was a human being Who was like the Tent of meeting (Mishkan) which once dwelt in the midst of Israel. Shakhan is the Hebrew equivalent to the Greek Skaynoo. Both are verbs and NOT proper nouns. Sukkot is a proper noun that is unrelated to the Hebrew Shakhan. While it is true that Messiah dwells with us, it is not proof of the date or season of His birth. Messiah is also the Lamb of God, that doesn’t mean He was born at Passover. He is the substitutionary sacrifice for our sin, that doesn’t mean He was born during Yom Kippur. 6.The feasts of the Torah were specifically commanded by God but Christmas wasn’t. Therefore Christians and Messianics shouldn’t celebrate Christmas. It’s true, Christmas was not commanded by God: neither were Purim or Chanukah, and yet Yeshua venerated Chanukah and used it as a teaching platform—John 10:22-36. Therefore, based on the foolish logic of this objection, Yeshua sinned because He celebrated a festival that wasn’t specifically commanded by God. Utter nonsense! Some claim that Yeshua’s veneration of Chanukah is an exception because He is God with us, but Yeshua is not the exception, He is the Rule! He is the first-born among many brothers (Rom. 8:29). We are called to be like Him. David was not commanded by God to dance half naked before the Ark of the Covenant—which carried the tablets of stone upon which God had engraved His word—as he brought it into Jerusalem with music and rejoicing. His wife Michal criticized him for His shameless celebrating and as a result the Scripture says that she remained barren until her death. If David danced semi naked in celebration before the written word of God as it entered Jerusalem, how much more should we celebrate with great joy the entry into our world of the living Word Yeshua our Messiah, born of a virgin, born to save us from sin. Though we know not the day, we celebrate Him gladly, lest we become like those who begrudge others their joy and seek to imprison people in the bondage of the past! The warning is clear, we must not become like Michal: perhaps she was physiologically unable to conceive after this event? On the other hand perhaps her husband simply no longer approached her to be sexually intimate with her? Or worse still—and most likely—she may have continued to harden her heart until she no longer wanted to be around David. This is the dangerous road we walk when we neglect grace and follow rules born of the foolish arguments of human beings. When we harden our hearts through jealousy and false religion we become isolated and alone. Like Michal we might find our spiritual womb barren, not because we can’t conceive but rather because we have refused our Husband, whose name is Freedom and in turn have failed to be inseminated by His grace. Don’t let the misconceived theories of the pseudo-learned mislead you. 7.Shepherds in Israel don't tend their sheep in winter, therefore, the shepherds of the Christmas story can't have been tending their flocks in winter. Thus, a December date for Messiah's birth cannot be correct. In fact, Israel’s sheep are shepherded throughout the year including the winter months. Even more importantly, the shepherds of the Christmas story (approx. 3 C.E.) were no ordinary shepherds. It’s an historical fact that there was a tower in close proximity to Beit-lechem, called Eder (flock), around which were pastured the flocks destined for the Temple sacrifices. The group of shepherds in charge of these flocks held a position of great esteem in Israel and were led by a Priest whose role was to ensure the production of unblemished animals that would be offered at the Temple in nearby Yerushalayim. These sheep were needed year round for the Temple sacrifices. Therefore, a winter date for Messiah’s birth is quite possible. 8.Christmas trees are pagan. Are they? It’s true that pagan cultures have venerated trees and worshipped tree deities. However, these were living trees growing outside the home. Furthermore, those that did bring trees into the home or communal space, didn’t use them in the same way that Christmas trees are used today. For example, the yule tide log of the Norse culture was burned in the fire. These pagan examples do not equate to the cutting down of a tree for symbolic use during Christmas celebrations. Some decontextualize and mis-quote the following scripture from Jeremiah: How the Christmas tree objectors read it based on their presupposition: “3 For the religion of these people is worthless. They cut down a tree in the forest, and a craftsman makes it into an idol with his tools. 4 He decorates it with overlays of silver and gold. He uses hammer and nails to fasten it together so that it will not fall over. 5 Such idols are like scarecrows in a cucumber field. They cannot talk. They must be carried because they cannot walk. Do not be afraid of them because they cannot hurt you. And they do not have any power to help you.” What the full text actually says: “3 For the religion of these people is worthless. They cut down a tree in the forest, and a craftsman makes it into an idol with his tools. 4 He decorates it with overlays of silver and gold. He uses hammer and nails to fasten it together so that it will not fall over. 5 Such idols are like scarecrows in a cucumber field. They cannot talk. They must be carried because they cannot walk. Do not be afraid of them because they cannot hurt you. And they do not have any power to help you.” It is not speaking of anything remotely similar to Christmas trees. It is speaking of idols carved from trees and representing false gods. But I ask, “Who came first? The tree or the pagan?” The tree of course. God commands us not to worship objects of creation, he doesn’t tell us not to use them as reminders of Him, in fact God Himself commands the manufacture of Cherubim for the ark of the covenant (Exodus 25:18), and these were symbols of His protection, not to be worshipped but to give a visual understanding to His worshippers. Are trees good or evil? They are neither. Once again, if the use of a thing by pagans makes it sinful then we should also discontinue using oxygen—this might be a good idea for some. I repeat, the misuse of a thing does not define it! Conclusion So we see that for many and varied illegitimate reasons, a number of modern Christians (Hebrew Roots movement) and Messianics (a term that is now so loosely applied that it is unable to identify any one group), have decided not to celebrate Christ-mas (Messiah is sent). This on its own would be of little consequence if they simply chose to celebrate His birth at another time, however in the aftermath of the establishment of this foolish pseudo-learned doctrinal decision, they have ceased celebrating the birth of our Messiah altogether. Like the Separatists of the late 18th &19th centuries, they have become so convinced of their own separation from the Ecclesia [Community of faith] (Viewing themselves as the so called “called out” pure Church/Bride), that they have, in seeking purity through their own actions, become subject again to bondage; forgetting that in Messiah we are not keepers of the Torah but rather we are kept by the Living Torah, Ha-d’var Emet (The Word of Truth) Yeshua, Who, if not for His birth into time and space, could not have been crucified and resurrected, thus leaving us without hope. Therefore, let us celebrate His birth, which illuminates His purpose in being sent, that we might also hope in the future glory purchased for us through His death and resurrection. This year our congregation will once again delight ourselves in remembering the birth of our Messiah Yeshua, each one practicing the Biblical remembrance of Christmas (Messiah is sent) utilizing the symbolism and positive traditions that affirm their own convictions regarding this celebration. We are reminded that every Shabbat we light the candles of Sh’mor (Observance) and Zakhor (Remembrance), therefore we observe the holy day, remembering that Yeshua was born for the purpose of our Salvation (Yeshua). We remember what God has done, what He is doing and what He has promised to do, in Messiah, The Hope of Glory. “One person esteems one day over another while another judges every day alike. Let each be fully convinced in his own mind. 6 The one who observes that day does so to the Lord. The one who eats, eats to the Lord, for he gives thanks to God; and the one who abstains, abstains to the Lord, and he gives thanks to God.” –Romans 14:5-6 TLV As I’ve said before, we are fools to argue over the keeping of days while worshiping the One Who is beyond days. The One Who formed each day for His glory. An Afterthought All our Jewish celebrations and festivals fall into one of two categories. Either they celebrate God’s provision for us or they commemorate His delivering us from our enemies. Christmas is the celebration of God’s greatest provision and the commemoration of the beginning of our eternal deliverance. Thus it qualifies as one of the most important Jewish celebrations of all time. If it were possible to be dull in the Olam Haba (World to come), I’m inclined to believe that those who argue against the celebration of Christmas will be wandering around the new Jerusalem debating whether we should celebrate Messiah’s return. After all, it’s not commanded in the Torah. Wake up sleeper! Sources: [a.] Vermaseren, M. J. (1951). "The miraculous Birth of Mithras". In Gerevich, László (ed.). Studia Archaeologica. Brill. pp. 93–109. Retrieved 4 October 2011. [b.] https://www.ancient.eu/Mithra/ [c.] Ulansey, David (1991). The origins of the Mithraic mysteries. p. 6. ISBN 9780195067880. [d.]https://www.ancient.eu/Horus/#:~:text=The%20elder%20Horus%20is%20one,the%20creation%20of%20the%20world.&text=In%20another%20version%20of%20the,wife%2C%20and%20daughter%20of%20Horus. New York Folklore Society (1973). "New York folklore quarterly". 29. Cornell University Press. p. 294. Ian Shaw (2003). The Oxford History of Ancient Egypt. Oxford University Press. ISBN 978-0-19-815034-3. Piotr O. Scholz (2001). Eunuchs and castrati: a cultural history. Markus Wiener Publishers. p. 32. ISBN 978-1-55876-201-5. Roy G. Willis (1993). World Mythology. Macmillan. p. 43. ISBN 978-0-8050-2701-3. [e.] https://www.ancient.eu/Horus/ [f.] https://strangenotions.com/horus-manure/ [g.]https://greekgodsandgoddesses.net/gods/dionysus/#:~:text=The%20most%20common%20origin%20given,his%20true%20form%20to%20her.&text=A%20few%20months%20later%2C%20Dionysus%20was%20born%20from%20Zeus's%20thigh. [h.] https://www.greekboston.com/culture/mythology/dionysus/ [i.] https://www.britannica.com/topic/Dionysus [j.] https://www.britannica.com/biography/Ambrosius-Theodosius-Macrobius [k.] https://www.circeinstitute.org/blog/december-25th-day-christ-was-born-8-arguments [l.] https://www.biu.ac.il/JS/rennert/history_2.html NB: In combination with this article, please also consider the articles I’ve written on Luke chapters 1 and 2, and the previous articles I’ve written regarding Christmas: Christmas: An Open Letter to the Haters http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/christmas-an-open-letter-to-the-haters This Jew Boy will be Celebrating Christmas on the 25th of December http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/this-jew-boy-will-be-celebrating-christmas-on-the-25th-of-december Isaiah 9: For unto us a Child is Born http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/isaiah-91-2-6-7-for-unto-us-a-boy-is-born Luke 1:1-38: Choosing Between Disbelief and Wonder http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-11-38-choosing-between-disbelief-wonder Luke 1:39-80: From Generation to Generation http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-139-80-ldor-vdor-from-generation-to-generation Luke 2:1-24: G-d’s Plan is not World Peace, it is Peace for the World http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-21-24-g-ds-plan-is-not-world-peace-its-peace-for-the-world Luke 2:25-52: Hearing About Grace and Favour http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-225-52-hearing-about-grace-favour © Yaakov Brown 2020 Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Introduction:
John 8:31-59 is thematically similar to Galatians 4, where Rav Shaul illuminates and differentiates between Isaac the son of promise born of faith and Ishmael the illegitimate son born of disbelief. Note that both sons are sons of Avraham. Yeshua is not asserting that Jews are illegitimate sons but that human beings who choose to reject God’s redemptive plan are sons and daughters of Satan until such a time as they repent and receive the King Messiah and His vicarious sacrifice and resurrected life. Keep in mind that many of those listening were Jewish believers in Yeshua (v.30) and that those who later violently oppose Him are specifically qualified as a group who “want to kill” Yeshua, by definition, a subset of the whole. Note that they do not succeed in stoning Yeshua because He was able to slip away in the crowd. Meaning that a large portion of the crowd of Jewish worshippers gathered in the court of the women were in favor of Yeshua and helped Him elude capture. 31 Therefore, Yeshua[H] (YHVH Saves, Joshua, Jesus) said (yomer[H], lego[G]) to those Judeans, Jews, (Ha-Yehudiym[H]) who had believed, were persuaded by, put their trust (hama’amiyniym[H], pisteuo[G]) in Him, “If you continue, remain, abide (meno[G]) in the word, essence, substance (vid’variy[H], ho logos[G]) of Me, truly, in truth (be’emet[H], alethos[G]) you are disciples (mathetes[G]) of Mine (talmiydiym atem liy[H]); 32 and you will know intimately (viyda’tem[H], ginosko[G]) the truth (et ha-emet[H], ho aletheia[G]), and the truth (ha-emet[H], ho aletheia[G]) will make, engrave, imprint you with freedom, [alt. let you go, set you free] (totziyachem l’cheirut[H], eleutheroo[G]).” “Therefore” refers to the woman caught in adultery, the proclamation of Yeshua concerning His being the light of the world, and the belief of those mentioned in verse 30. “Those Jews who believed” were made up of Jews from every tribe and every religious sect of first century Jewry, who had come up to Jerusalem for the festival of Sukkot. Therefore, what Yeshua says next is spoken to thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis. We note that Yeshua was not content with their belief. He had come to set them free from slavery to sin and to give them the tools of discipleship, that is, the means to live an ongoing life of freedom in Him. Seeing their belief and approval of Him and His words, Yeshua did not push His advantage by blowing smoke up their skirts, rather He sought their advantage by challenging the depth of their belief and offering them the means by which they might continue to believe and be truly and eternally set free from sin. "The truth will set you free" is perhaps the most decontextualized, misapplied, and philosophically misappropriated part verse of the entire New Testament. Those who use this phrase today as a type of all in one "Truth Coach" are in fact proliferating a lie. In order for this phrase to have any true meaning one must first define the truth it’s speaking of. Most modern speakers understand the truth as a collection of facts, or the subjective centre of some religion or philosophy, truth being defined by the individual rather than having its origin outside of the sphere of human intellect and spirituality. In fact the verses in question (John 8:31-32) identify truth as a person, that is, as an attribute of a person, and not just any person, but the King Messiah Yeshua, God with us (Imanu El). Therefore, in order to understand what is meant by “The Truth” we must read the phrase in context: “If you continue to remain in My word, essence, substance in truth you are My disciples, followers, students; and you will intimately know the truth, and the truth will imprint you with freedom, set you free.” Note that there is a prerequisite for the freedom that truth makes possible: “If you continue to remain in My word, essence, substance”. In short, unless one remains in the message and person of Yeshua (the Speaker), one cannot know the truth or the freedom that knowing the truth affords a person. Note that the second requirement for being set free is to “Intimately know the truth”. In fact, as I’ve said, the Truth is not an it but a Person, and that Person defines truth. Elsewhere Yeshua says, “Aniy Ha-Derekh, v’Ha-Emet, v’Ha-Chayiym, I Am the Way, and the Truth, and the Living, no one can come to the Father (God) except through, Me.”(John 14:6). Therefore, truth, like direction (way), and living, is an attribute of the Messiah, Who is God with us (Imanu El) [prophesied by Isaiah (7:10-16) 700 years before the birth of Yeshua]. Do you want to intimately know the Truth and be truly set free from all that keeps you in bondage? Then remain in the Word and Substance of Yeshua (Jesus), becoming His devout follower, and you will come to know the Truth Himself, and He will set you free. Notice that this second half of chapter 8 begins with the theme of freedom from bondage. A theme that is ingrained in the Jewish soul from Egypt and up to the Roman occupation and beyond. Yeshua speaks of a freedom that transcends temporal life, to a people who are at the time tacitly enslaved by the Roman Empire. Yeshua’s challenge to those listening, both believers and unbelievers, is intended to thresh the wheat and sift out the chaff. By the end of this dialogue the belief of some will be strengthened, while the belief of others will grow cold. Yeshua came to make disciples, not converts. We should be careful to emulate Him. 33 They answered Him, “We are Avraham’s (Father of many tribes) descendants and no one has enslaved us (douleuo[G]) at any time (popote[G]); how is it that You say, ‘You will become freeborn (eleutheros[G])’?” “They answered Him” The nearest subjects are the thousands of observant Jews, including believing Pharisees, Sadducees, Scribes, Priests, and common Israelis, who were in the court of woman in the Temple complex. A mixed crowd of those who now believed in Him and those who did not. בני חורין, (noblemen), that are fallen from their substance, because they are the children of Abraham, Isaac, and Jacob;'' -Mishnah. Bava Kama, c. 8. sect. 6. & Talmud Bavliy Bava Kama, fol. 86. 1. & 91. 1. “We are Avraham’s descendants (Gen.12; Deut.14:1) and no one has enslaved us at any time…” They did not mean that the Jewish people had never been physically enslaved. After all, freedom from slavery in Egypt is part of our journey as a people, not to mention our time in Babylon and subsequent freedom. What they meant was that those Jewish people who were true worshippers of God had never been made spiritual slaves to other gods (Jer.2:10-14), nor were they, the generation to whom Yeshua spoke, slaves to the Romans. The Jews of the land of Israel in the first century were under occupation but were not living lives of slavery as they had done in Egypt. The Roman Empire had a history of gleaning slaves from its conquests, thus the reality of one being born into slavery was a concern to all of those living in the Empire. However, those debating with Yeshua were freeborn people, meaning that they were not born into households already bound to indentured servitude or slavery. This is why they are incredulous and ask Yeshua, “How is it that You say, ‘You will become freeborn?” “Freeborn” (eleutheros[G]) Is an important distinction. Ultimately Yeshua is saying that even the freeborn (eleutheros[G]) of the Roman Empire need to be set free (eleutheroo[G]), and become spiritually freeborn (eleutheros[G]). 34 Yeshua[H] answered them, “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, everyone who commits sin (misses the mark set by God) is the slave (doulos[G]) of sin (hamartia[G]). “Everyone who commits sin (misses the mark set by God) is the slave of sin.” Yeshua makes it clear that He is talking about spiritual bondage, slavery to sin. Rav Shaul the Shaliach (Paul the Apostle), writes an exposition on this idea: “14 For sin shall not be master over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? May it never be! 16 Do you not know that to whatever you yield yourselves as slaves for obedience, you are slaves to what you obey—whether to sin resulting in death, or to obedience resulting in righteousness? 17 But thanks be to God that though you were slaves of sin, you wholeheartedly obeyed the form of teaching under which you were placed; 18 and after you were set free from sin, you became enslaved to righteousness. 19 I speak in human terms because of the weakness of your flesh. For just as you yielded your body parts as slaves to uncleanness and lawlessness, leading to more lawlessness, so now yield your body parts as slaves to righteousness, resulting in holiness. 20 For when you were slaves of sin, you were free with regard to righteousness. 21 So then, what outcome did you have that you are now ashamed of? For the end of those things is death. 22 But now, having been set free from sin and having become enslaved to God, you have your fruit resulting in holiness. And the outcome is eternal life. 23 For sin’s payment[a] is death, but God’s gracious gift is eternal life in Messiah Yeshua our Lord.” -Romans 6:14-23 TLV 35 Moreover, the slave, bondservant (doulos[G]) does not remain in the house (babayit[H], ho oikia[G]) forever; the son (ha-bein[H], uihos[G]) does remain forever. This phrasing is qualified by the proceeding verse. Those listening were born into the slavery of sin affected humanity and therefore, in their present state, cannot remain in the house of life. Whereas, the Last Adam (Yeshua) [1 Cor. 15:22-45], the Son of God and therefore Son of the house of creation, being the perfect sinless example of humanity (God with us), is able to set free those who have been enslaved and offer them life everlasting as heirs with Him, sons and daughters of the renewed house of creation ordered by the Creator (YHVH). With regard to Torah the exception to this idea applies to the slave who willing chooses to become a member of the family and an indentured servant for life (Exodus 21:6). This does not however negate the right of the son of the household to set that slave free. Although, in this case the slave is usually treated as a member of the family. Our rabbis agree that irrespective of the “forever” clause in Exodus 21:6, that freedom is eventually mandatory according to the Torah law of Jubilee (Lev.25:10). "one that is bored (through the ear) is obtained by boring (through the ear), and he possesses himself (becomes free) by the year of jubilee, and by the death of his master.''- Yarchi, Iben Ezra, & ben Gershom in Exod. xxi. 6. "he that has served six years, and will not go out, lo, this is bored, and he serves until the year of jubilee, or until his master dies; and although he leaves a son, he that is bored does not serve the son; which may be learned from the letter of the words, "he shall serve him", not his son, "for ever", until the jubilee: from whence it appears, that he that is bored does not possess himself (or is free) but by the jubilee, and by the death of his master.'' – Maimonides Hilchot Abadim, c. 3. sect. 6, 7. 36 Therefore, if the Son (ha-bein[H], ho uihos[G]) makes you free (eleutheroo[G]), you will in reality, as a point of fact, be truly (be’emet[H], ontos[G]) freeborn (eleutheros[G]). The Son of God, Yeshua, sets those enslaved to sin free (eleutheroo[G]) by causing them to be born from above (John 3:3-7). Thus, through Him they are freeborn (eleutheros[G]). Not freeborn in the Roman Empire, or at any point in human history within the sin affected world, but transcendently freeborn of God and children of God’s Kingdom, no longer subject to the temporal kingdoms of the sin affected world. The use of Greek language as it pertains to the idea of freedom is exceptional. The writer of this Gospel shows in the language used that Yeshua is placing the concept of being freeborn (eleutheros) as superior to simply being freed from indentured servitude (doulos). If one is freed (eleuthero) by Yeshua, that one will be truly freeborn (eleutheros). 37 I know (yadatiy[H]) that you are Avraham’s (Father of many tribes) descendants; yet you seek to kill Me, because My word, essence, substance (devariy[H], logos[G]) has not been given space, room, place, occupation, yield (choreo[G]) in you (each individually). NB: From here on to the end of the chapter Yeshua is specifically speaking to those who “seek to kill” Him, and not to those who have believed (v.30). Keep in mind that Yeshua is also a descendant of Avraham and the substance of the Creator Who placed faith within Avraham. Therefore, as is the case with His saying “Your Torah”(John 8:17), He is not distancing Himself from Avraham, rather He is exposing the misuse of Avraham’s identity by those who claim connection to Avraham through pride of bloodline rather than through adherence to true faith. This does not discount the value of ethnic bloodline, which remains, given Yeshua’s zeal for the ethnic, religious, chosen people of Israel (Matt. 15:24). Rather, Yeshua is seeking to cleanse and sanctify the people, so that both their bloodline and spirituality might be unified in the freedom of Messiah. “Yet you seek to kill Me” Cannot refer to those who have believed in Him (v.30), nor to the crowd in general, many of whom were undecided on the Person of Yeshua. Therefore, it is clear that He is now speaking directly to a subgroup of those who do not believe in Him and are seeking a way to put Him to death. “because My word, essence, substance has not been given space, room, place, occupation, yield in you…” There are those in the crowd who have not believed and therefore have not allowed room within themselves for the Word essence of Yeshua to reside in them. In short, they seek to kill Him because they have refused to listen to Him. It is in our nature as human beings to ignore the contrary opinions of others while devising a rebuttal to their words. Our opponent may be speaking but we are not listening. Thus, we fail to hear another person in the throes of debate making us unable to properly entertain their point of view and measure it to determine its value. Notice that one of the meanings of the Greek choreo is “yield”. Belief that is born of true faith will yield fruit but disbelief or false belief, even surface approval, does not allow sufficient depth of spiritual soil for the fruit of practical faith to be produced. Another meaning of the Greek choreo is “occupation”. Meaning in this context, “You have not allowed belief to perpetually occupy your life”. Therefore, belief of this sort alone is not sufficient for salvation. “You believe that God is One. Excellent! Even the false deities, demons, evil spirits believe that—and are terrified.” -Yaakov (James) 2:19 Author’s translation 38 I speak the things which I have seen (horao[G]) from, beside, with, near (para[G]) The (My) Father (Aviy[H], ho Pater[G]); and you also do the things which you heard (akouo[G]) from, beside, with, near (para[G]) the father (ho Pater[G]) you acquired (poieo[G]) [Alt. Heb. Aviychem your (plural) father].” NB: It’s important to remember that this is not being spoken to all present but specifically to those who are seeking to kill Him (v.37). Yeshua explains that both He and His opponents are directed by their respective father’s. Yeshua “speaks” of what He has “seen” from being in, with and near the Father God. Whereas His opponents “do” the things which they have “heard” from the father they have acquired. That is to say, they have chosen a father other than God. In this context “speak” refers to the truth of God’s word made manifest based on literal “sight”, an actual true experience of the Person of God, and “do” is a reference to human effort based on hearsay “hearing” from a second-hand source (Satan). 39 They answered and said to Him, “Avraham is our father.” Yeshua[H] replied to them, “If you are Avraham’s children, accomplish the occupation (ho ergon Abraam poieo[G]) of Avraham. [Alt. in the business of Abraham work, make, fashion etc.] “They” Those who are seeking to kill Yeshua (v.37) while claiming a connection to Avraham as their qualification, are in fact contradicting the faith practice of Avraham. Thus, Yeshua calls them on it. If you’re going to claim the tzadik (righteous) one Avraham as your father, then act righteously as he did. Believe God (accept His Messiah), and it will be credited to you as righteousness. The rabbis of the Talmud agree with Yeshua’s assertion: “whoever is merciful to the creature (man), it is evident that he is of the seed of Abraham, our father; but whoever has not mercy on the creature, it is a clear case that he is not of the seed of Abraham our father.'' - Talmud Bavliy Betza, fol. 82. 2. 40 But as it is, you are seeking to kill Me, a man who has told you the objective truth of the matter (ha-emet[H], aletheia[G]), which I heard from the God (ha Elohiym[H], ho Theos[G]); a thing Avraham could not do. Yeshua heard the truth in the unveiled presence of God the Father as one with the Father and has imparted that same truth to His hearers, fellow descendants of Avraham. Though Avraham heard from God, he was not one with God, nor did he see and hear from God in the fullness of God’s glory. Therefore, Avraham could not reveal the fullness of God’s redemptive plan to his descendants in the way that Yeshua has. Avraham has relationship with God through Yeshua, as one who has had the truth revealed to him, whereas Yeshua being one with the Father, reveals the truth. “which I heard from the God” Yeshua’s hearing, unlike that of His opponents, is unaffected by disbelief. 41 You are doing, fashioning, accomplishing (poieo[G]) the business, occupation (ergon[G]) of your father (av[H], pater[G]).” They said to Him, “We were not born of illicit sexual intercourse (fig. we are not idolaters); we have one Father (Av[H], Pater[G]): the God (ha-Elohiym[H], ho Theos[G]).” Yeshua’s opponents (not all present but those who are specifically seeking to kill Him), understand that by making a distinction between God as father, Avraham as a father and yet another father, the father they are obeying, Yeshua is inferring that their claim on Avraham and his faith is a false one and that they are acting on the faith of a false father. Therefore, as one might expect, they take offense and proclaim, “We are not the children of whores (idolaters), we have one Father, Elohiym!” In short, “You’re no better than us, we are sons and daughters of God!” Some may even have been inferring that Yeshua was of illegitimate origin, while they were not. 42 Yeshua[H] said to them, “If the God (ha Elohiym[H], ho Theos[G]) were your Father (Av[H], Pater[G]), you would love (ahavtem[H], agapao[G]) Me dearly, for I come out of the God (ha Elohiym[H], ho Theos[G]) and go forth, not for the purpose of separating (apo[G]) Myself, but that of He Who sent Me (shelachaniy[H], apostello[G]). Yeshua’s message is simple, “If you were truly sons and daughters of God you would recognise the present manifestation of God standing in front of you and would love Him.” Note the progression. First they claim Avraham, and Yeshua refutes their claim. Then they claim God, and Yeshua exposes their inadequacy. “I come out of the God and go forth, not for the purpose of separating Myself, but that of He Who sent Me.” Note the familiar use of the counter separation phrasing. Yeshua is very clear in saying “Neither I nor my purpose is in any way separate from God Who sent Me.” This becomes the pre-emptive counterpoint to the separation of the accuser Satan, who is separated from the beginning (v.44). 43 Why do you not understand (ginosko[G]) what I am saying? Because you are unable (dunamai[G]) to hear, perceive, comprehend (lishmo[H]) My word, essence, substance (et devariy[H], logos[G]). They neither properly hear nor do they understand because they have wilfully resisted Yeshua and His message and are therefore incapable of comprehending His word, substance, essence. Again, “they” are specifically those who were “seeking to kill Him” (v.37, 40), and not all present (v.30) 44 You are of your father (aviychem[H], ho pater[G]) the Devil (ha-Satan[H], ho Diabolos[G]), and you have in mind (ethelo[G]) to do the lusts (epithumia[G]) of your father (aviychem[H], pater[G]). He was a murderer, human slayer (anthropoktonos[G]) separated (apo[G]) from the beginning (arche[G]), and in the absolute truth (emet[H], aletheia[G]) he does not stand because there is no truth (emet[G]) in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father (ha-av[H], ho pater[G]) of lies. Note that while Yeshua speaks often of the fact that He has not come as one separate from the will of the Father, here, Satan is described as one who has been separate from the truth of God from the beginning of creation. Therefore, the battle between truth and lie is one of great imbalance. The Creator from Whom Truth comes, created a being that decided to reject the love of God, and His absolute Truth and seek to poison creation. Therefore, the liar is subject to the Truth, in fact his very existence relies on the truth. We note that lying and murder are intrinsically linked. The enemy of our souls is by nature a liar and a murderer, the father of lies. The Genesis account explains that Satan deceived Adam and Eve with a lie (Gen. 3:4; 2:17) and that as a result sin and death entered the world. Subsequently the first murder followed when Abel was murdered by Cain. Therefore, the father of lies is also the father of sin, and those that are bound by sin serve him. “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” -Genesis 3:15 (ESV) Thus, Yeshua’s opponents prove themselves children of Satan by their accusations aimed at Yeshua and their denial of the Truth in Him. A liar will always call the truth a lie. 45 But because I speak (dab’riy[H]) absolute truth (ha-emet[H], aletheia[G]), you do not believe, trust (ta’amiynu[H], pisteuo[G]) Me. 46 Which one of you convicts Me of sin? If I speak with absolute truth (emet[H], aletheia[G]), why do you not believe, trust (pisteuo[G]) Me? Yeshua’s opponents had been trying and failing to trap Him in a sin from the moment they first began to hate Him. The phrase “why do you not believe Me…” further emphasises the fact that He is speaking specifically to that subgroup who have not believed, and want to kill Him. 47 He who is of the God (ha-Elohiym[H], ho Theos[G]) hears that which is spoken of the God (ha-Elohiym[H], ho Theos[G]); for this reason you do not hear, because you are not of the God (ha-Elohiym[H], ho Theos[G]).” Here, He is clearly speaking to those who do not believe, and not to all present, many of whom have already believed. 48 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]]) answered and said to Him, “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity (sheid[H], daimonion[G])?” 49 Yeshua answered, “I do not have a demon, evil spirit, false divinity (sheid[H], daimonion[G]); but I honour, esteem, revere (kabeid[H], timao[G]) My Father (Aviy[H]), and you dishonour, insult (atimazo[G]) Me. I have translated Ioudaios as Judean Religious leaders here because the context shows clearly that only those who opposed Yeshua are speaking. “Do we not say rightly that You are a Shomroniy[H] (Samaritan) and have a demon, evil spirit, false divinity?” This accusation explicitly vocalizes the tacit accusation of illegitimacy inferred in verse 41. “Yeshua answered, “I do not have a demon, evil spirit, false divinity; but I honour, esteem, revere My Father, and you dishonour, insult Me.” Put simply, “By dishonouring Me you dishonour the God Whom you claim as your Father.” Elsewhere when accused of having an evil spirit Yeshua warns His accusers that if they determine to continue to believe this of Yeshua that they will have no hope of salvation (Mark 3:23; Luke 12:10). 50 But I do not seek (zeteo[G]) My glory, judgement, view, opinion (kevodiy[H], doxa[G]); there is One who seeks and separates, selects, chooses (krino[G]). We note that again a correlation can be made between glory and judgement. Yeshua submits His glory and judgement to the One to Whom it belongs, God the Father. 51 “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, if anyone keeps My word, speech, essence, substance (devariy[H], logos[G]) that one will never see, attend to, remain in (tereo[G]) the death of the body (mavet[H], thanatos[G]).” Further illuminating the practical outworking of the freedom He has previously spoken of, Yeshua explains that through intimacy with God in Him a person can be free from slavery to sin and death and instead will not remain or abide in death. Elsewhere Yeshua explains this in another way saying: “‘I am the resurrection and the living. The one who believes in Me will live, even though that one dies;” -Yochanan (John) 11:25 “And as it is appointed unto human beings once to die, and then the judgment:” -Hebrews 9:27 The key here is that the one who keeps the message of Messiah Yeshua will not “remain” in the death that results from temporal life in the sin affected world. 52 The Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “Now we know that You have a demon, evil spirit, false divinity (sheid[H], daimonion[G]). Avraham died, and the prophets also; and You say, ‘If anyone keeps My word, speech, essence, substance (logos[G]), that one will not taste (geuomai[G]) of the death of the body (meit[H], thanatos[G]) into the unbroken age (aion[G]).’ This is the ancient equivalent of “You’re a total psycho, Abraham and the prophets died years ago, which proves that what you’re saying about your words having the ability to give a person life over death is a lot of garbage!” 53 Not in the least are You greater (ha’gadol[H]) than our father Avraham, who died? The prophets (han’viyiym[H]) died too; who are You making Yourself out to be?” Yeshua’s opponents accuse Him of delusions of grandeur. The height of irony. Added to this is the interesting fact that the Samaritan woman asked something similar when she challenged Yeshua’s authority with the rhetorical question “Are you greater than our father Jacob?” (John 4:12). It’s clear to we Messiah following Jews that those who challenged Him with these words did not represent the whole. One of our ancient commentators writes: ""Behold my servant shall deal prudently", this is the King Messiah; "he shall be exalted" above Abraham, as it is written, (Gen.14:22) "and extolled" above Moses, as it is written, (Num.11:12) and he shall be higher than the ministering angels, as it is written, (Eze.1:26) for he shall be גדול מן אבות, "greater than the fathers".'' - Tachuma apud Huls. p. 321 54 Yeshua answered, “If I glorify, extol, honour, prefer (chabeid[H], doxazo) Myself, My glory, judgement, view, opinion (k’vodiy[H], doxa[G]) is nothing; it is My Father (Aviy[H], Pater[G]) Who glorifies, extols, honours, prefers (chabeid[H], doxazo[G]) Me, of Whom you say, ‘He is our God (Eloheiynu[H], Theos[G])’; Yeshua responds, “I’m not making Myself out to be anything, to the contrary, it’s My Father, Who honours Me, the same Father Whom you claim as your God.” “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” -2 Corinthians 10:18 (ESV) 55 and you have not come to know (y’datem[H], ginosko[G]) Him, but I see, perceive (eido[G]) Him; and if I say that I do not see, perceive (eido[G]) Him, I will be a liar like you, but I do see, perceive (eido[G]) Him and keep, guard, carefully attend to (tereo[G]) His word (d’varo[H], logos[G]). The Greek text here is important. Yeshua explains that His opponents have not come to know (ginsoko) Him, and that Yeshua sees (eido) God. Note the present continuous tense of the text, not that Yeshua has seen God but that He continues to exist in and see God. Therefore, even if He wanted to acquiesce to the incredulity of His opponents He could not because being the very definition of Truth He is unable to lie and say that He is someone else. Notice that Yeshua “guards carefully and attends to God’s word (davar[H], logos[G]). Yeshua is the Word (John 1). Therefore, He is instructing those who believe to follow His example (v. 31-32). 56 Your father Avraham rejoiced exceedingly (sas[H], agalliao[G]) to see perceive (eido[G]) My day (yomiy[H]), and he saw (eido[G]) it and was glad, hailed it, thrived in it (yis’mach[H], chairo[G]).” In the order (Seder) of Simchat Torah (Rejoicing in the Torah) it is written: “Abraham rejoiced with the rejoicing of the law, he that cometh shall come, the branch with the joy of the law; Isaac, Jacob, Moses, Aaron, Joshua, Samuel, David, Solomon, rejoiced with the joy of the law; he that cometh shall come, the branch with the joy of the law.'' -Seder Tephillot, fol. 309. 1. Ed. Basil. Yeshua is quite literally saying that Avraham saw Yeshua and His day (time) [past tense]. Moses also knew the Messiah, which is the reason for his giving up life in Pharaoh’s palace in order to live among his Jewish people (Heb. 11:26). NB: First century Jewish tradition (Testament of Abraham) records a story of Avraham being taken by the Arch Angel Michael on a tour of the heavens and the inhabited world, the idea being that on this tour he saw the coming judgement and the mercy and grace of God made manifest. However, it does not specify the revelation of the Messiah and is therefore unlikely to apply to the present text in any meaningful way. 57 Therefore, the Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]) said to Him, “You are not yet fifty years old, and have You seen Avraham?” They focused on the wrong subject. They were still fixated on how Yeshua measured up against Avraham when they should have considered how Yeshua might have been revealed in the faith of Avraham. It was not that Yeshua had seen Avraham that was important, rather it was that Avraham had seen Yeshua. God is the focus of our prayer, not the vehicle for our desires. Clear sight begets right conclusions and right conclusions beget clear sight. The reference to the age of fifty years has significance in ancient Judaism. Pirke Abot, c. 5. sect. 21. Says that at the age of fifty a Jewish man becomes fit to give counsel (as an elder of the community). This is said to be why the Levites were dismissed from service at that age. A Jewish man could not be chosen as a Meturgeman (interpreter) in a kehilah (congregation), until he reached fifty years of age. (Talmud Bavliy Chagigah, fol. 14. 1. Yuchasin, fol. 44. 2.) If a Jewish man died before fifty years of age it was considered a death of “cutting off”, inferring a curse for a sinful life of disobedience to the Torah. (T. Hieros. Biccurim, fol. 64. 3. Talmud Bavliy Moed Katon, fol. 28. 1. Macsecheth Semachot, c. 3. sect. 9.) 58 Yeshua[H] said to them, “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, before Avraham was born, I am, exist (Aniy[H], ego eimi[G]).” Any fool who says that Yeshua never claimed to be God (with us) need look no further than this verse to see that Yeshua claimed to pre-exist Abraham as the great I AM. This is quite literally the meaning of verse 58. “And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.” -Exodus 3:14 KJV 59 Therefore they picked up stones to drop on Him, but Yeshua[H] hid Himself and went out of the temple (hieron[G], hamikdash[H]). Believing Yeshua to have committed the gravest of blasphemies his opponents (not the majority of the crowd but the few who were already seeking a reason to kill Him) picked up heavy stones to drop on Him. They did this contrary to the sanctity of the Temple precinct in the court of the women, and contrary to the Torah instruction concerning the Sabbaths of God (although one commentator claims that the Torah allows for stoning on the Sabbath under exceptional circumstances. T. Hieros. Yom Tob, fol. 63. 2. ). But, Yeshua’s time had not come and Yeshua hid Himself in the crowd and made His way safely out of the Temple complex. It is highly likely that the crowd aided His escape, given that many believed and that those who were unsure did not consider Him worthy of stoning. At this juncture the reader of the New Testament is faced once more with a major decision. Is Yeshua Who He says He is, that being God with us, or is He a blasphemer and heretic to be completely rejected? These are the only two choices. You may not call Him both a good teacher and a heretic, that is a contradiction. You may not call Him a devout Jew and a blasphemer, that would be a contradiction. According to the prophet Isaiah you may not call Him the Messiah and at the same time say that He is not God with us (Imanu El), that would be a contradiction. Either Yeshua is both God with us and the promised King Messiah of Israel, or He is a liar and a heretic. You choose. The truth will not be changed by your decision, but you could be. Copyright 2020 Yaakov Brown Ha-Sefer shel Yochanan John 7:25-53: No Human Being has ever Spoken in the Manner this Man has.24/4/2020
Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Introduction:
The first half of this chapter concerned the clear redemptive messianic mandate of Yeshua and His unwillingness to abide the plans of fallen human beings. It continued with His faithful observance of the instruction to go up for the festival of Sukkot, and alludes to His public teaching in the Temple proper (an area Gentiles were excluded from) among His fellow Jews in the middle of the festival. As I previously stated, a sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its first century customs (some of which are described in the Mishnah and Talmud) is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (the Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: In addition to the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle (Lev.23:40). These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once for each of the first six days of Sukkot, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent) [Situated approximately 2km south of the Temple Mount], and was poured along with wine at the base of the altar as a libation offering. This was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. With all this and more in mind, and ultimately, guided by the Ruach Ha-Kodesh Who imparts the teaching of Yeshua to all believers, we attempt to humbly, and contextually understand the text that follows. 25 So some of the people of Yerushalayim[H] (Jerusalem: Downpour of Peace) were saying, “Is this not the one whom they’re seeking to kill? “Is this not the one whom they’re seeking to kill?” This is a reference to those religious leaders among the Judean sect that were moved to hatred by Yeshua’s making whole of the man at Beit Chasda (House of Kindness and practical love). As mentioned previously, John 5:18 says “they sought to kill Him…” The fact that “some of the people of Jerusalem” (Jews who had made aliyah for the festival of Sukkot) use the determiner “they” to refer to the small group of leaders who wanted to kill Yeshua, shows a social distancing between the speakers and the group who hated Yeshua. To say “they” is to exclude self and or, the collective “we”. 26 See, behold, pay attention (eido[G], Hinei[H]), He is speaking unreservedly, frankly, without ambiguity (parrhesia[G], doveir[H]), publicly, among the masses (barabiym[H]), and they’re not saying anything to Him. The same “they” of the previous verse have been witnessed by the crowd watching Yeshua and listening to His teaching without making a move to prevent Him or interrupt Him, even though He is doing all this publicly and with dynamic, articulate, awe inspiring success. The rulers, leaders, magistrates, heads (archon[G], rasheiynu[H]) haven’t truly concluded, come to the knowledge, come to have faith, trust (ginosko[G], um’nam[H]), because (kiy[H]) in truth (be’emet[H]) this one (zeh[H]) He (Hu[H]) is the Messiah (ho Christos[G], ha-Mashiyach[H]), have they? “The rulers, leaders, magistrates, heads” Refers to the Spiritual leaders, certain adjudicators of Torah and early rabbinic Halakhah, and possibly to some of the leaders of various smaller synagogues from throughout the region who practiced a pharisaic form of Judean Jewish faith. It does not refer to the Pharisees or Priests who are named separately in verse 32. “haven’t truly concluded, come to the knowledge, come to have faith, trust… have they?” This statement reads as either incredulity or sarcasm, possibly even as a rhetorical question. It is certainly not a genuine attempt to discern the thinking or faith of the religious Jewish leaders. The Greek “ginosko”[G] which alludes to mental assent or knowledge gleaned from persuasion, is equivalent but not the same as the more holistic Hebrew concept of emunah[H], faith, trust, knowledge of the inner being. The Greek concept of consciousness requires the seat of consciousness to reside in the brain/mind, the Hebrew idea of consciousness does not, rather, for the Hebrew the seat of consciousness is at the centre of being where the mind, emotion, soul, spirit, intellect, action etc. converge. Thus the Hebrew concept of consciousness allows for a continued conscious state following the physical death of the brain, and finds a greater continuity with the meta-narrative of Scripture. In the next verse the Greek “ginosko”[G] is juxtaposed against the idea of belief based on various forms of sight “eido”[G]. This is yet further evidence of the Hebraic thought of the author, who appropriates Greek language as a vehicle for relaying a more holistic Hebrew understanding of the redemptive work of God. 27 In addition (alla[G]), we see, perceive (eido[G]) this man’s place of origin (pothen[G]); but whenever the Messiah (Christos[G], ha-Mashiyach) comes, no one (oudeis[G]) knows (ginosko[G], yeida[H]) His place of origin (pothen[G]).” “we see, perceive this man’s place of origin” This tells us that by far the majority of those who were listening to Yeshua were aware that He had been residing in K’far Nachum (Capernaum) in the Galilee and as testified to in John 6:42, others were aware of His parents Yosef and Miriyam and His connection to Nazareth. However, based on what follows it seems clear that few if any (other than His immediate family and close retinue) were aware that He had been born in Beit Lechem (Bethlehem, the house of bread), the town of King David. Note the Greek “eido” does not mean “to know”, as is translated in so many English versions. In fact the text makes a clear distinction between perception based on knowledge “ginosko” and perception based on the various forms of sight “eido”. Yeshua’s listeners claim to be speaking of “knowing” where Messiah will come from, but Yeshua rebukes them by saying (to paraphrase), “You see Me and see where I have come from, I haven’t separated Myself from God Who is Truth and sent Me, Him you don’t see or perceive of, in spite of the fact that you can most certainly see Me!” “…but whenever the Messiah comes, no one knows His place of origin;” Among the many strands of thought regarding Jewish messianic expectation in the first century CE, was the tradition of the “Hidden Messiah”, which some associate with the apocryphal (Not Inspired) book of Chanoch (1 Enoch 46:1-3). “Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was; and why he accompanied the Ancient of days.” -1 Enoch 46:1b The point is that contrary to Scripture (Micah 5:1[2]), the “Hidden Messiah” tradition of the first century CE was prevalent among observant Jews. The reality is that Scripture makes clear that the King Messiah will be born in Beit Lechem (Bethlehem): “But as for you, Beit Lechem (Bethlehem, house of bread) Efratah (Ephrathah, fruitful place). Insignificant among the clans of Y’hudah (Judah, Praise), from you One will go forth for Me to be Ruler in Israel. His goings forth are from long ago, from the days of eternity.” -Micah 5:1 [2] Author’s translation Note that our rabbis rightly conclude that this refers to the King Messiah the Greater Son of David, due to the fact that according to this text the individual being referred to is both of the lineage of Judah and of eternity past. One might conclude that this belief in the “Hidden Messiah” tradition was one held by Am Ha-aretz (Commoners) unlearned in the Torah, Prophets and Writings. If this is the case the latter reference to these unlearned commoners and their ignorance by the religious rulers (v.49), denotes that the religious leaders, being aware of the prophet Micah and knowing the birthplace of the Messiah, were all the more accountable and therefore in a much worse position than that of the ignorant masses, whom were supposedly under God’s curse. This brings to mind the writing of Yeshua’s brother Yaakov (James): “Not many of you should aspire to become teachers, my Jewish brothers and sisters, knowing that as such we teachers will incur a stricter judgment.” -Yaakov (James) 3:1 Author’s translation 28 Then Yeshua (YHVH Saves, Jesus) cried out like a raven, like a prayer for vengeance (krazo[G], kara[H]) in the Temple (hieron[G], ha-Mikdash[H]), teaching (didasko[G], vay’lameid[H]) and saying (lego[G], vayomer[H]), “You both see, perceive (eido[G]) Me and see, perceive (eido[G]) My place of origin (pothen[G]); and of separation (apo[G]) I have not come, but He Who is true, faithful, trustworthy (ne’eman[H]) did the sending, sent Me (ho pempo me[G], she’lachaniy[H]), Whom all of you don’t see, perceive (eido[G]). The Greek “krazo” denotes a cry like that of a raven or a man screaming a prayer of vengeance. Such was the power of His voice, that the sound of it carried over the heads and into the ears of the thousands of worshippers gathered in the Temple complex. As stated in my previous article “…in the Mikdash (Temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. “You both see, perceive Me and see, perceive My place of origin;” Yeshua acknowledges that with their physical sight and human intellect they have observed and heard of His then current physical place of origin. However, what follows is a rebuke regarding their inability to see His ultimate origin in God the Father and His manifest identity as the visible substance of the invisible God. We should be slow to judge these first century Jewish worshippers, after all, we who have seen Yeshua spiritually are prone to the same lack of discernment but are, unlike them, without an excuse. “and of separation I have not come,” Yeshua’s physical and spiritual being are inseparable. Likewise He and the Father are inseparable. He has not come from just one physical location, nor has He ever been separate from His origin in the Father, rather, He has come in unity with the Father and the Ruach HaKodesh (Holy Spirit) and in unity with the Father’s will. Therefore, Yeshua’s identity can only be fully understood in the unity of the Godhead and the Person of Yeshua as Imanu El “With us God”. Ironically, to see Him in any other way is to practice the compartmentalization of the Greco-Roman world, and yet, Yeshua’s listeners were doing that very thing. Sadly, many believers also misperceive Yeshua in the same way today. “…but He Who is true, faithful, trustworthy did the sending, sent Me, Whom all of you don’t see, perceive.” Simply put, you don’t perceive of the true nature of God, Who sent me. 29 I (Aniy[H]) see, perceive (eido[G]) Him, because from Him likewise existing, present (eimi[G]), I am sent (apostello[G], she’lachaniy[H]).” Yeshua is essential saying, “I am God with You, In Him and of Him, Sent from Him to dwell within Him in the created order…” 30 As a result they were seeking (zeteo[G]) to lay hold of (piazo[G]) Him; and no one could lay a hand (epiballo[G]) on Him, because the certain, definite, time, hour (hora[G]) for Him had not yet come (lo bai to[H]). “As a result they were seeking to lay hold of Him” In almost every instance when the religious authorities sought to lay hold of, stone, throw of a cliff or kill Yeshua, it was because He was either directly or indirectly claiming to be Imanu El God with us. Not “A son of God” but “The Son of God”. “…and no one could lay a hand on Him, because the certain, definite, time, hour for Him had not yet come…” Notice the repetition of this phrase which is used to illuminate the reason that Yeshua would not acquiesce to His brothers’ suggestion earlier in this chapter. It is Yeshua, within God’s will, Who both knows and decides when He will give up His life as a vicarious sacrifice for all who will believe. “The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” -John 10:17-19 (NASB) 31 From the crowd many (polus[G], rabiym[H]) believed, trusted, had faith, were persuaded, placed their confidence (pisteuo[G], he’emiynu[H]) in Him; and they were saying, “When the Messiah (Christos[G], ha-Mashiyach[H]) comes, He will not perform more, superior or greater (pleion[G], har’beih[H]) signs, marks, wonders (semeion[G], otot[H]) than those which this man has, will He?” Notice that “many” of the Jewish worshippers who heard Yeshua were “persuaded” (pisteuo[G]) and “trusted, chose faith in Him” (he’emiynu[H]). This is not, as some suggest, a limited or superficial faith. To the contrary, like the disciples of Yeshua’s inner circle many thousands of Jews of the first century began to have faith in Yeshua during His ministry and found a greater fullness in the progression of that same faith following His death and resurrection. Long before the body of believers became predominantly Gentile, it was wholly Jewish. In fact, at the convergence of the Jewish and Gentile progression of faith in Yeshua, the body of believers (Ecclesia[G]) was called Ha-Derech (The Way), a “Jewish Sect”. Interestingly, today in modern rabbinical Judaism we have a prayer dedicated to God’s protection and blessing as we journey, called Tefiylat HaDerech, Prayer of the way. 32 Some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees) heard the crowd murmuring these things about Him (Yeshua), and the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Pharisees) sent servants (huperetes[G]) to apprehend (piazo[G]) Him. I have added the words “some of” for clarification because it is clear from Scripture that Nakdiymon (Nicodemus) and other Pharisees like Him, along with many of Yeshua’s own disciples, who were clearly of the Pharisaic sect, were not among the Pharisees who were seeking to seize Yeshua. For all intents and purposes Yeshua Himself was a Pharisee. It is worth noting the P’rush means “Separate, distinct, set apart”. Therefore, the P’rushiym (ancient forerunners to rabbinical Judaism) were “Distinct, set apart ones”. In respect to God’s call on His people this is a wonderful name to carry, however, God’s Son our King Messiah comes to remind us that we are to be set apart unto God and not separated from Him by our fallen sense of self-righteousness. At this juncture we need to be reminded once again that for all intents and purposes and with regard to theology and faith Yeshua was a Pharisee. Likewise Nakdiymon, Rav Shaul (Paul the sent one) and many others who chose faith in Yeshua. The Chief Priests and Pharisees mentioned here are a subgroup among those groups and do not represent the whole. It’s important to clarify the distinction between the Pharisees and the Chief Priest, the majority of whom were Sadducees (forerunners of the modern Karaite Jews). Unlike the Pharisees, the Sadducees accepted the Torah alone as authoritive Scripture and would therefore have rejected Yeshua’s claims to Messiahship, a majority of which were based on the writings of the prophets, which the Sadducees considered uninspired. In addition, the Sadducees did not believe in the resurrection (imagine their chagrin concerning the resurrection of Lazarus), angels, demons, miraculous healing (Oiy Vey) and so on. The Sadduciym were essentially moralists, making ethics out of sacred writings and seeing death as the absolute end of life. Not unlike numerous ethics lecturers in our modern western universities. Therefore, the fact that Sadducees and Pharisees could have united in their dislike of Yeshua means that at least part of the reason was political rather than spiritual. Roman occupation hung on their minds and the repercussions they foresaw regarding a messianic uprising terrified them. Pilate, the Roman Governor of the time is recorded in extra Biblical history as an insidious man who used provocations and tyranny to incite and murder Jews in Roman occupied Israel. Thus, the Pharisees and Sadducees had good reason to be fearful of what might result if Yeshua was allowed to be hailed as the King Messiah of Israel, a land known in the first century by the Roman names of occupation, Roman province of Judea, Roman province of Samaria, Roman province of Idumea. Later following the Bar Kokhba revolt in 132 CE Emperor Hadrian changed the name of the land to Syria Palaestina, thus the present day illegitimate name of occupation “Palestine” used by Israel’s oppressors and those who would take God’s Name “El” out of the land of Yisra-El. To hear the name “Palestine” on the tongue of one who claims to be a follower of Yeshua (Jesus) is an appalling oxymoronic disgrace! 33 Therefore the Yeshua said, “Yet for a short time I am with you, then I withdraw Myself (hupago[G]) to Him Who sent (pempo[G], she’lachaniy[H]) Me. 34 Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come.” “the Yeshua” The Greek says “ho Iesous”. Not just any Joshua of the time but “the Joshua”. Remembering that Joshua was a very common name in the Jewish community of the first century CE and indeed continues to be popular today among Jewish families both in Israel and in the Diaspora. In hindsight it is easy to see that Yeshua was referring to His death and resurrection and possibly to His subsequent ascension. However, given the theological dialogue and the first century worship environment, along with the messianic expectation and the physical need for deliverance from the Roman occupation: it seems reasonable that His hearers might conclude a literal interpretation of His words rather than a euphemistic one. “…and where I am, exist you’re not able, nor do you have the power to come.” The use and tense of the language is illuminating. In one sense Yeshua is saying He is already where He is going to be (slain before the creation of the world [Rev.13:8]). Furthermore, He explains that where He is going (Gan Eden, the Bosom of Abraham, Paradise), they are presently unable to enter because they do not (in their present state of disbelief) qualify among the righteous of Israel’s departed. Nor have they yet received Yeshua and the means of redemption by which they might follow Him to Gan Eden, as the thief on the cross did (Luke 23:39-43). Therefore, even if they wanted to locate Yeshua, following this dialogue, they could not. Not yet. Keep in mind that it is highly likely that many of His opponents were among those who would soon come to faith at Shavuot (Pentecost) [Acts 2] following His resurrection. 35 Some of the the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) then said to one another, “Where does this man intend to go that we will not find Him? He is not intending to travel to the Diaspora (Jewish dispersion throughout the Greco-Roman world) among the Greeks (Hellen[G]), and teach (didasko[G]) the Greeks (Hellen[G]), is He? 36 What is this word, speech (logos[G]) that He said, ‘Seeking (zeteo[G],) Me, you will not come upon (heurisko[G]) Me; and where I am, exist (eimi[G], aniy sham[H]) you’re not able, nor do you have the power (dunamai[G]) to come’?” They ask if Yeshua will go into the Diaspora or where Jews are dispersed throughout the Greco-Roman world. While the text says specifically will He “teach the Greeks”, it may denote Jews living in the diaspora, who were looked down upon by the Jews of the land, in much the same way as Jews living outside of Israel today are looked down upon by some ultra-observant religious Jews in the land of Israel. It is worth noting that by far the majority of secular and less observant Israeli Jews are extremely friendly toward Jews from outside of the land and are welcoming and supportive of all new comers to Israel. 37 Now on the last day, Hoshanah Rabah[H] (the Great Save Now) the great day of the festival of Sukkot[H] (hagadol chag[H]), Yeshua stood and cried out like a raven, like a prayer for vengeance (krazo[G]), saying (lego[G]), “If anyone is suffering thirst (dipsao[G]) let that one come (erchomai[G]) to Me and drink (pino[G]). 38 He who believes, has faith, trusts, is persuaded (pisteuo[G]) in Me, according to the speech of the Writing (ho graphe[G], hakatuv[H]), ‘A river (potamos[G]) coming out of the entire cavity of his inner being (koilia autos[G], leiv[H]) will flow (rheo[G]) with waters that are living (mayim chayiym[H]).’” The last or seventh day of Sukkot is known as Hoshanah Rabah, which literally translates as “the save now that is great”. It is the climax of the seven-day festival during which the water libation offering of the first century period was conducted. For seven days the people had watched the Cohen Hagadol (High Priest) pour out water at the base of the altar inside the Temple grounds. This water was collected from the pool of shiloach (Siloam, meaning “sent”), situated approximately 2km south of the Temple Mount not far from the place where the Hinnom and Kidron valleys converge. A specially selected priest collected the water each day and brought it up the hill and through the water gate into the Temple with singing, a variety of instruments and great rejoicing (the festival of Sukkot is closely associated to the word simchateinu “Our great rejoicing”). This was a kinetic form of ritual prayer petitioning God for rain. It also figuratively represents the out pouring of the Ruach HaKodesh (Holy Spirit) on the people of Israel. Our rabbis make the connection between this first century practice and Isaiah 12:3: “Collectively you will draw water in joy you will draw water from the springs of the salvation” -Yeshayahu (Isaiah) 12:3 Authors Translation Therefore, the Jewish worshippers of the first century have prayed for rain and that God would send the promised King Messiah to deliver them from Roman oppression. And now, on the final day of the feast called Hoshanah Rabbah (The Great Save Now), the water is carried to the Temple accompanied by Cohaniym (priests) blowing gold trumpets and L’vi’iym (Levites) singing songs of praise and worship, surrounded by common Israelis waving lulaviym of the four species prescribed by Scripture (Lev.23:40), including the palm branch, and chanting the Hallel (Psalms 113-118), which include in their final verses: “I plead with You HaShem, Hoshana, save us! I plead with You HaShem, send prosperity, I plead! Barukh Haba b’sheim Adonai, Blessing is He who comes in the Name of HaShem! We have blessed from the House of Hashem! God HaShem and uncreated light to us! Bind a festival sacrifice with cords against the horns of the altar. My God, You I throw praise to You My God, exalting You! Give thanks to HaShem for Good, forever, for His kindness, faithfulness, practical and transcendent love!” -Psalm 118:25-29 Author’s translation This prayer is employed as a heralding of the Messiah during Yeshua’s later entry into Jerusalem (Matt.21:9; Mk.11:9-10). It was also a petition for salvation from sin. The Encyclopedia Judaica notes: “A connection between the possession of the Ruach Ha-Kodesh and ecstasy, or religious joy, is found in the ceremony of water drawing, Simchat Beit-HaSho’evah [“feast of water drawing”], on the festival of Sukkot. The Mishnah said that he who had never seen this ceremony, which was accompanied by dancing, singing and music (Sukkot 5:4), had never seen true joy (Sukkot 5:1). Yet this was also considered a ceremony in which the participants, as it were, drew inspiration from the Holy Spirit itself, which can only be possessed by those whose hearts are full of religious joy (Jerusalem Talmud, Sukkot 5:1, 55a).” - Encyclopedia Judaica 14:365 Given the historical context of these events and Yeshua’s participation in and veneration of the practices associated with the festival, and the fact that these rites are extrabiblical, being recorded in the Mishnah and Talmud; we can determine that Yeshua and His disciples observed, at least in part, significant portions of the Oral Torah, which was later codified as the Mishnah (2nd Century CE). Therefore, it is foolish to discount the Mishnah in its entirety as “the traditions of men” (Mark 7:5-13), in light of the fact that Yeshua considered its traditions to be valid expressions of Jewish worship and further still, used these practices as a platform for revealing His identity and purpose. Now, in the midst of the cacophony of rejoicing and spiritual ecstasy the Cohen Hagadol (High priest) pours the water out at the base of the altar for the final time and the energy of the crowd builds to a crescendo; a young rabbi from the Kinneret (Galilee) shouts out above the crowd who have gathered in great anticipation, and says: “If anyone is suffering thirst let that one come to Me and drink, He who believes, has faith in Me, according to the speech of the Holy Writings, ‘A river coming out of the entire cavity of his inner being, will flow with waters that are living.’” Yeshua was unifying the message of several passages from the prophet Yeshayahu (Isaiah): “‘For I will pour out water on him who is thirsty And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;” – Isaiah 44:3 (NASB) “Ho, take notice, be awe struck! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost.” -Isaiah 55:1 Author’s translation “And the Lord will continually guide you, And satisfy your desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not fail.” -Isaiah 58:11 (NASB) “The words of the mouth are deep waters, but the fountain of wisdom is a rushing stream.” -Proverbs 18:4 (NASB) Of course, the ultimate and everlasting fulfilment of these kinetic prayers is recorded in Yeshua’s Revelation to Yochanan: “The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” -Revelation 22:17 (NASB) 39 But this He (Yeshua) spoke of the Spirit (Pneuma[G], Ha Ruach[H]), Whom those who believed (ha-ma’amiyniym[H]) in Him were to receive; for the Spirit (Pneuma[G], Ha Ruach[H]) was not yet given (nitan[H]), because Yeshua was not yet glorified. “But this He spoke of the Spirit, Whom those who believed in Him were to receive;” Yeshua speaks of the outpouring of water as a metaphor for the outpouring of the Ruach HaKodesh. This was something that all Israel was anticipating in association with the festival of Sukkot and its many spiritual implications. However, the author of John’s Gospel explains that the Ruach HaKodesh will be given in full measure at a later date and only to those who believe. “…for the Spirit was not yet given, because Yeshua was not yet glorified.” Yeshua did breathe the Holy Spirit upon His disciples prior to His ascension (John 20:22), however, the Spirit was not given in full measure, that is, did not indwell the disciples and others who believed until the Shavuot (Pentecost) that occurred 50 days after His resurrection (Acts 2). “Yeshua was not yet glorified” This refers to His resurrected glory. The Holy Spirit, Who is the Spirit of the Father and of the Son (Rom.8:9; Heb.9:14; Phil.1:19; 2 Pet.1:20-21; Gal.4:6), could not be poured out into the hearts of human beings until the death and resurrection of Yeshua had made possible the perpetual atonement that brings salvation and right standing before God. Therefore, it was after Yeshua’s ascension and from His position seated in and with the Father, that the Father and the Son began to pour out their unified Spirit into the hearts, the inner being, of every believer. 40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet (zeh hu ha-naviy[H]).” “This is the prophet” God spoke to Moses of, “I will raise up a prophet like you…” (Deut.18:15-18; Acts 7:37). 41 Others were saying, “This is the Messiah (Christos[G], ha-Mashiyach[H]).” Still others were saying, “Surely the Messiah (Christos[G], ha-Mashiyach[H]) is not going to come from the Galilee (ha-galiyl[H]), is He? 42 Has not the Writing (ho graphe[G], hakatuv[H]) said that the Messiah (Christos[G], ha-Mashiyach[H]) comes from the descendants of David (Beloved), and from Beit Lechem[H] (House of Bread) Bethlehem, the village David came from?” “Others were saying, ‘This is the Messiah’” As attested to in verse 31, many already believed Yeshua was the promised King Messiah. “Surely the Messiah is not going to come from the Galilee, is He? 42 Has not the Writing said that comes from the descendants of David, and from Bethlehem, the village David came from?” Sadly human beings are prone to both proposing and making false choices. The Scriptures show that Messiah is from both Bethlehem and the Galilee. In fact, He is from Bethlehem, Egypt, Nazareth and the Galilee. Ref. Matt. 2; 2 Sam. 7:12-13; Jer. 23:5-6; Micah 5:1 [2]; Psalm. 89:36-38 [35-37]; 132:11; 1 Chron. 7:11, 14). The people were right to say that the Messiah was to come from Bethlehem. Those who were in confusion and disbelief were clearly not aware that Yeshua had been born in Bethlehem. If they had been, many more may well have believed, but, this would not have allowed for the purposes of God to come about because they would have made of Yeshua a temporal King, and devoid of the sacrificial means of eternal redemption, would have died in their sin without the eternal Kingdom promised by God. 43 As a result a division, split, gap (schisma[G]) occurred in the crowd because of Him (Yeshua[H]). There have and until His return will always be only two responses to the work of Yeshua: acceptance and life, rejection and death. “For we are a fragrance of Messiah to God among those who are being saved and among those who are perishing;to the one an aroma from death leading to death, to the other an aroma from life leading to life. And who is adequate for these things?” -2 Corinthians 2:15-16 Author’s translation 44 Some of them intended to apprehend (piazo[G]) Him, but no one laid hands on Him. 45 The servants (huperetes[G]) then came to the chief priests (archiereus[G], ha-kohaniym[H]) and some of the P’rushiym[H] (Separate, distinct, chased ones, Pharisees), and they said to them, “Why did you not bring Him?” “No one laid hands on Him” because His time had not yet come. 46 The servants (huperetes[G]) answered, “Never has a human being (anthropos[G]) spoken in the manner this man speaks.” In saying this the servants insulted the P’rushiym, who considered themselves well versed and well spoken in the Torah, Prophets, and Writings. The servants were testifying to witnessing the reality of Yeshua’s own words: “My teaching is not Mine but His Who sent Me!” (v.16). 47 The P’rushiym[H] then answered them, “You haven’t also been led astray, have you? The hubris of this small group of P’rushiym is palpable. They conclude that no one could speak in a manner that is superior their own ability, therefore, those who witnessed it must be deluded, lead astray. 48 No one among the leaders, magistrates, rulers, princes (archon[G], ha-sariym[H]) or P’rushiym[H] have believed, trusted, been persuaded (pisteuo[G]) in Him, have they? In fact Nakdiymon is likely to have already become a disciple of Yeshua, and his subsequent rebuttal of the religious party’s unlawful judgement is further evidence of this (v.50-52). In addition to Nakdiymon, many others among the P’rushiym who had been among the crowd had also become followers of Yeshua (v.31). 49 But this crowd which does not know (yod’iym[H]) the Torah[H] (Instruction, ho nomos[G]) is under God’s curse (epikataratos[G]).” Once again the pride of the learned religious leaders raises its ugly head. They’re essentially saying that all the common Israelis who have come up to attend the festival of Sukkot in obedience to the Torah, are ignorant of the Torah. Worse still, because many in the crowd have concluded that Yeshua speaks the truth, the religious leaders consider them under God’s curse. What a sad and ironic situation the religious leaders find themselves in, for, as the Scripture says “an undeserved curse cannot land”, in fact, it returns to rest upon the one who uttered it. 50 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) [the one who had come to Yeshua before, being one of the P’rushiym[H]) said to them, 51 “Our Torah[H] (Instruction, ho nomos[G]) does not separate, judge, access (krino[G]) a man unless it first hears (akouo[G]) from him and knows (ginosko[G]) what he is doing (poieo[G]), does it?” Many among them knew and were thinking this but it was Nakdiymon alone who had the courage to speak up. A courage born of the Spirit of God. He is correct in his assertion. Deuteronomy 19:15-21 demands that a lawful gathering be held in order to hear from all parties involved in a matter of Torah law. 52 They answered him (Nakdiymon), “You’re not also from the Galilee (ha-galiyl[H]), are you? Search, and see that prophets aren’t raised out of the Galilee (ha-galiyl[H]).” 53 Each man journeyed to his house. “You’re not also from the Galilee, are you?” Personal attacks are often the domain of those who have lost an argument or are found wanting in their ability to refute the truth. Therefore, knowing they’re in the wrong the religious leaders cover up their inadequacy with bigotry. They were essentially saying, “You’re not also one of those ignorant hicks from the Galilee are you?” This they said to a man honoured by the Talmud as a tzadik (righteous saint), well learned in the Torah and well-practiced in Halakhah, righteous living (see my article on John 3). “Search, and see that prophets aren’t raised out of the Galilee” Usually, when one relies on emotion to further a point of disagreement, the result is untenable. Not only was Nakdiymon right concerning the Torah, he was also vindicated by the response of the religious leaders which proved them to be guilty of the ignorance they had presumed upon others. One need not look far to find that the prophet Yonah came from Gat-Hefer in the Galilee. What’s more, our own rabbis, men who are the progeny of Pharisaic Judaism, testify against the false information of the religious leaders: “Rabbi Eli’ezer… said… ‘There was not a tribe in Israel which did not produce prophets…” (Sukkah 27b). However, because the tense of the Greek text allows for the meaning “no future prophet comes from the Galilee”, we must give the religious leaders the benefit of the doubt on this matter. “Each man journeyed to his house.” This does not mean that the people returned from the festival to their home villages but that those involved with the private meeting of the religious leaders and their servants returned to their homes in the city of Jerusalem. We know this because the eighth day Sh’mini Atzeret of Sukkot was yet to occur and the seventh day would not conclude until the following sundown according to the Biblical lunar calendar. Therefore, thousands remained in Jerusalem for the conclusion of the festival. Copyright 2020 Yaakov Brown In fact, theology in the traditional Christian Scholarship (Post the original Jewish Ecclesia: Messiah following Jews) sense, does not exist in the Messianic Hebrew faith, because to the Messianic Jew belief not acted on is unbelief. 1After (meta[G]) these (tauta[G]) words, essences, things (ha-devariym[H]) Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) was walking (peripateo[G], halakh[H]) in the land (b’eretz[H]) of the Galilee (ha-Galiyl[H], a circuit), for He was unwilling to walk (halokh[H]) in Judea (Ioudaia[G], b’Yehudah[H]) because the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking to kill Him (Yeshua[H, A]).
“After these things” Means after the making whole of the lame man on the Sabbath of Purim [John 5:5-16] (which will become poignant in verse 23), after the feeding of the 28,000 (5000 men) [John 6:1-15], after the sign of walking on water and calming the storm [John 6:16-21], after the profession of His identity as the true manna from the heavens [John 6:48-51] and the means of salvation for all who will believe… The Hebrew text of the Ha-Brit Ha-Chadashah (NT) says “Achar ha-devariym” After these words, essences, things… “Yeshua was walking” The Hebrew “halakh” means more than just “physical walking”, it means to walk with spiritual, religious, moral integrity according to the perfect practice of God’s word. In Judaism our “halakhah” the way we practically walk our faith is inseparable from our theology. In fact, theology in the traditional Christian Scholarship (Post the original Jewish Ecclesia: Messiah following Jews) sense, does not exist in the Messianic Hebrew faith, because to the Messianic Jew belief not acted on is unbelief (ref. the book of Yaakov [James]). Therefore, one could understand the text by way of remez (hint) drash (comparative teaching), to say “Yeshua’s halakhah was among the common Jewish people of the Galilee, for He was unwilling to practice the halakhah of religious hypocrites.” Regardless, the reason “Yeshua was not willing to walk in Judea” is clearly stated in the text, it was because the Judean religious leaders “wanted to kill Him”, and while it was His intention to go to the cross, He was determined that His death happen at the “opportune time.” We note that His life was not taken from Him by the authority of men but was given of Him by the authority of God (John 10:17-18). The sign/miracle that became the catalyst for the Religious leaders’ plan to kill Yeshua was the making whole of the man at Beit Chasda (House of kindness/practical love), because Yeshua had performed a miracle on the Sabbath (John 5:5-16). This is affirmed as we read on, in the discussion over Yeshua’s sanity and the hypocrisy of those who claim Moses as their guide and yet do not keep the Torah that Moses gave to them, albeit from God via Moses. How sadly ironic that the miracle which ignited such hatred toward Yeshua was performed in the House of Kindness by the Kindest man Who ever lived. “Because of this therefore the Judeans, religious Jews were seeking all the more to kill Him, because He not only was breaking the Shabbat, but also was calling the God His own Father, making Himself equal with the God.” -John 5:18 Author’s translation “for He was unwilling to walk in Judea because the Judeans, religious Jews, were seeking to kill Him.” We see here one of the many examples showing why it is foolish to translate the Greek Ioudaios as “Jews” in general. The context of this passage shows clearly that Yeshua was walking among Jews in the Galilee but did not walk among the Jews of the region of Judea because a group of religious Jews from Judea were intent on killing Him. Therefore, in the context of this passage all are Jews, some are Galileans, some Judeans, some religious, some secular, some of one sect, some of another, all Ioudaios but not all Ioudaios from the region of Ioudaia, though most made regular aliyah (going up) to Jerusalem in Judea for the three Regaliym (Pesach, Shavuot and Sukkot). It is the foolish general translational choice to equivocate all instances of Ioudaios, that has led to some of the most heinous anti-Semitic theology and action of the so called “Christian Church”. It shames the Name of Christ and has mislead countless people of genuine faith for millennia. 2 Now the feast (Chag[H]) of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]), the Feast (Chag[H]) of Sukkot[H] (Shelters), was near. “Now the feast of the Judeans, religious Jews” Because all observant Jews (from all over Israel and not just from Judea) went up to this feast, the “Feast of the Judeans” here refers to a feast all Jews participated in. Once again, context is key to translation, interpretation and understanding. “The feast of Sukkot was near” Much time has passed since the end of chapter 6. The events of chapter seven begin some months later. The feast of Shavuot (Pentecost) has been skipped by the author and we now find ourselves nearing the end of the year at the time of the later harvest heading toward fall and winter. The author of the Gospel of John does not intend his Gospel to relay a blow by blow historical and chronologically detailed account like that of Luke. The theme of this Gospel regards the present deity of the Messiah and His redemptive purpose as the Lamb of God come to give Himself as a vicarious sacrifice for all who would receive Him. Thus, the next point in the revelation of the theme begins prior to Sukkot, that festival which prophecies the future dwelling of God with His redeemed creation. A sound understanding of the festival of Sukkot (Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-16) and its customs is key to a correct interpretation of John 7:37-39 and 8:12. The festival of Sukkot is the backdrop for John chapters 7 and 8. Sukkot begins 5 days after Yom Kippur (Day of Atonement) on the 15th of Tishri (Shabbat or seventh month of the Biblical lunar calendar). It is highly likely given Yeshua’s strict observance of the Torah, that He had gone up to Jerusalem for Yom Kippur and had returned to the Galilee for the 5 day interim period between Yom Kippur and Sukkot. He had every intention of going up for Sukkot, in His own timing (according to God’s timing). Sukkot is the festival of the later harvest and is full of completions: seven days, seventy sacrificial bulls etc. It has a long standing connection to the nations, from the time of the giving of the Torah in the presence of seventy elders, to the time of the prophet Zechariyah, and in the Talmud of rabbinical Judaism, and beyond. “16 Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Concerning the seventy bulls required by Numbers 29:12-34, which were to be sacrificed over the seven days of the festival of Sukkot, the Talmud Bavliy says: “Rabbi El’azar said, ‘To what do these seventy bulls correspond? To the seventy nations…” (Sukkah 55b) Based on the many correlations between the number seventy and the nations in the Torah, rabbinic tradition teaches that seventy is a number for the nations and that the seventy bulls sacrificed during Sukkot are meant as an atonement for the nations. Jewish Tradition and Practice During First Century CE Sukkot Celebrations at the Temple in Jerusalem: Apart from the continued Torah instructed practice of dwelling, sleeping, eating and drinking, in temporary shelters, first century Jews practiced various other rites during Sukkot in Jerusalem each year. The waving of the four species or Lulav (still practiced today) made up of branches of palm tree, myrtle, and willow, bound up together in a bundle. These were carried in the right hand, with an etrog (citron native to Israel) in the left. The lulav is waved three times first toward the east, then south, east, north, toward the heavens and then toward the lower regions and brought back to rest over the heart of the worshipper. This signifies that God is Creator and sustains of all things. In the first century the priests walked around the altar once, with the lulav in their hands, saying the words "Hoshana Save now, I plead to You, O Lord, O Lord I plead to You, send now prosperity" (Psalm 118:25): and on the seventh day, they went around the altar seven times (Mishnah. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23). There were great Menorah-like four branched candles stands in the Temple precinct. At sundown on the first day of the feast, they went down to the court of the women where golden candlesticks had been erected, and at the head of them four golden basins, and four ladders to every candlestick, and four young priests had four pitchers of oil, that held a hundred and twenty logs (an ancient measure of oil), which they put into each basin. Wicks were made from the old breeches and girdles of the priests, and it was these oil soaked wicks that the priests would light. There was not a court in Jerusalem which was not lit up with that light, and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise, which continued for the following six nights (Mishnah. Succah, c. 5. sect 2, 3, 4; Maimon. ib. c. 8. sect. 12.). On every day of the festival water was drawn from the pool of Siloach (sent), and was poured along with wine upon the altar as a libation offering, which was celebrated with great rejoicing (simchateinu). During the illumination in the court of the women, many instruments were employed such as harps, psalteries, cymbals, and two priests with trumpets, who sounded them when they were given the signal, and on every day, as they brought water from the pool of Siloach to the altar, they sounded with trumpets, and shouted; the great "Hallel" (Psalms 136), was sung all the eight days (Mishnah. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3). The whole festival was one of great rejoicing, according to Leviticus 23:40. 3 Therefore His brothers (achiym[H]) said to Him (Yeshua), “Leave here and go into the region of Judea (Ioudaia[G], b’Yehudah[H]), so that Your disciples (talmidim[H]) also may see Your works, deeds (ergon[G], ha-ma’asiym[H]) which You are doing, making (oseh[H]). It seems clear that Yeshua had many disciples outside His intimate retinue and that many of them were not always with Him but were Judean Jews who often spent time in Judea among the religious community there. The suggestion of Yeshua’s biological brothers is a practical one, and in and of itself is not wrong. 4 For no one does anything, word (davar[H]) in secret (kruptos[G], seiter[H]) when he himself seeks to be known (l’hivodeia[H]) publicly, become famous. If You’re going to do these things, show Yourself to the world (kosmos[G], ha-olam[H]).” “no one does anything in secret when, he himself seeks to be known publicly.” Initially the suggestion of Yeshua’s brothers may have been well meaning, a desire to see Yeshua succeed in His role as a great teacher of Israel. However, their disbelief alluded to in the following verse illuminates their true motivation. Like so many others of their generation and like so many human beings throughout the generations, the thought of failing to promote one’s gifts in order to form a mass following seemed ludicrous to them. We are guilty of the same idolatrous sin today: Mega Churches, Media promotion of certain faith leaders, buildings, empires, mass followings, and all contrary to the ministry of Messiah Yeshua. Our motivation has been self-promoting idolatry, whereas Yeshua’s motivation was to walk according to the redemptive purposes of God and in full obedience to the Father regardless of what that meant for His own reputation and well-being. “Secret, hidden” The use of the Greek kruptos, meaning “secret, hidden, concealed” is poignant, given that Yeshua had explained earlier (some months past, but directly precedent to this chapter) that He is the “true bread from the heavens”( John 6:48-51), the manna that had been hidden, kept secret, concealed from the eyes of the Jewish people up to this point in history. Yeshua is the hidden manna in that He can be seen only by those who receive Him. He has no need of popularity because His intent is not to please the public but to honour God His Father. Modern believers would do well to emulate Him. “The one who has an ear, let that one hear what the Spirit says to the body of believers. To that one who overcomes, to that person I will give some of the hidden, secret, concealed (krupto) manna (bread from the heavens), and I will give that person a white stone, and a new name written on the stone which no one knows but the one who receives it.’” -Yeshua’s Revelation to Yochanan 2:17 5 For not even His brothers (achiym[H]) were believing in Him, thought Him true, were persuaded of Him, had faith in Him, trusted Him (pisteuo[G], he’emiynu[H]). Yeshua’s brothers are named in the Gospels of Matthew and Mark as: Yaakov, Yosef, Yehudah, and Shimon. These were sons of Miriyam (Mary) and Yosef (Joseph), Yeshua’s biological mother and earthly but not biological father (Matt.13:55-56; Mark. 6:3). “A stranger I have become to my brothers and a foreigner to the children of My mother…” -Tehilim (Psalms) 69:8 Author’s translation It’s important to note that the disbelief of Yeshua’s brothers did not persist after His death and resurrection. We know for certain that Yaakov became not only a believer in Yeshua but also a leader of the early Messianic Jewish sect (The Way) [Acts. 2:17, 15:13, 21:18, Galatians. 1:19, 2:9, 12]. He is also the most likely author of the book of Yaakov (James) included in the Ha-Brit Ha-Chadashah (NT). Another brother Yehudah is thought to be the author of the NT book of Yehudah (Jude). 6 So Yeshua[H] said to them, “The true measure, opportune time for Me (ho kairos[G]) is not yet here, but your true measure, opportune time (ho kairos[G]) is all the time, any time, always now (pantote[G]). In other words, pursuing popularity, self-promotion and idolatry are always the go to for those who are spiritually blind. In and of itself fame is not wrong, the Scriptures tell us that because HaShem was “with Joshua, and his fame spread throughout the land” (Joshua 6:27), but when the pursuit of fame seeks to promote self rather than the Gospel, or worse, in place of the Gospel, it becomes idolatry. 7 The world (kosmos[G], ha-olam[H]) can’t hate you, but it hates Me because I testify (meiiyd[H]) of it, that its deeds are perpetual, intense, multiples of evil (raiym[H]). The sin affected people of this world love those who tell them what they want to hear, but those who challenge sin and teach the need for sacrifice and repentance are hated by this world. Why? Because our evil actions are perpetual, so much so that evil has become the norm. Therefore, when our long held beliefs are challenged we do what all sin affected people do, we become defensive and attack the one who has exposed the lie of our existence. 8 Go up to the feast (Chag[H]) yourselves; I do not go up to this feast (Chag[H]) because the true measure, opportune time for Me (ho kairos[G]) has not yet (oupo[G]) fully come (pleroo[G]).” 9 Having said these things to them, He stayed in the Galilee (ba’Galiyl[H], b’Galeela[A]). Notice that Yeshua’s brothers were religiously observant Jews who had clearly planned to make aliyah (going up) for the Regaliym Festival of Sukkot (Shelters). Both the context and the grammar tell us that Yeshua was not saying that He wouldn’t go at all, rather He was saying that He would come at the appropriate time. The present tense of the Greek is better translated as “I’m not presently going up”. 10 But when His brothers (achiym[H]) had gone up to the festival (Chag[H]), then He Himself also made aliyah[H] (went up), not openly (b’gelya[A]), but in secret, hidden, concealed (kruptos[G]). 11 So the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) were seeking Him at the feast (Chag[H]) and were saying, “Where is He?” Yeshua had always intended to attend. It is likely that He followed soon after His brothers and arrived in time for the beginning of the feast so as to make His chagigah or sacrifice according to first century practice. The journey from the Galilee to Jerusalem was approximately 3 days by foot, with stops to rest each evening). However, the Mishnah allows for the sacrifice to be made at another point during the festival (Mishnah. Chagiga, c. 1. sect. 6. Maimon. Hilch. Chagiga, c. 2. sect. 4, 5, 6, 7). Therefore, regardless of when He went up, He non the less kept the Torah requirement, as was His custom. The anger of the Religious leaders was such that they were actively searching for Yeshua at the festival. However, we note that they at very least considered Yeshua an observant Jew, or else why were they looking for Him at the feast? 12 There was much murmuring, grumbling, secret displeasure (goggusmos[G]) among the crowds concerning Him (Yeshua[H]); some were saying, “He is a good man”; others were saying, “No, on the contrary, He causes people to go astray (planao[G]).” 13 Yet no one was speaking openly of Him for fear of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]). The people of Israel were undecided as to whether Yeshua was a good, even truly prophetic figure or a heretic. Some spoke quietly against Him, others spoke quietly in His favour, but such was the power of the religious leaders that none spoke publicly concerning Him for fear of religious persecution or being “Put out of the synagogue”. 14 But when it was now the middle (alt. chol ha-moediym[H] intermediary days) of the feast (Chag[H]) Yeshua[H] (Jesus) went up into the Temple (hieron[G], ha-Mikdash[H]), and began to teach. Some date this Sukkot festival to the year 29 CE, the definitive middle of the festival being at the convergence of yom shiyshiy and the beginning of the only weekly Shabbat of the festival. If this dating is correct the ministry years of Yeshua spanned 27-30 CE. “…into the Mikdash (temple)” means inside the Temple area itself, and does not refer to the outer court of the Gentiles which is not considered part of the Temple proper. In other words, at the time of these events Yeshua’s teaching was made available only to Jews. 15 the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]) marvelled, were astonished, admired His teaching (thaumazo[G]) saying, “How has this man become knowledgeable, learned in sacred things, having never been educated?” “How has this man become knowledgeable, learned in sacred things, having never been educated?” In other words, “How is this hick from the Kinneret (Galilee) able to clearly articulate Jewish halakhic teaching without ever having attended a yeshivah or studied under a famous rabbi or scholar?” Interestingly the Talmud acknowledges that Yeshua was taught by the great Rabbi Yehoshua Ben Peracyah, the chief teacher of his day (Sanhedrin 107b, Sotah 47a). However, that is utter nonsense, given that the rabbi in question lived a hundred years earlier. Still, the point is that Jewish tradition does not record Yeshua as being ignorant of religious training and knowledge. 16 So Yeshua[H] answered them and said, “My teaching is not Mine, but His who sent Me (sholkhiy[H]). 17 If anyone is willing to do His will, that one will know of the teaching, whether it is of the God (ho Theos[G], Elohiym[H]) or whether I speak (adabeir[H]) from Myself. In reality Yeshua’s learning, knowledge, and application were in this world but not of it. His wisdom and practice are from above, the impartation of the Father God. His teaching, perpetual, sacred and transcendent. “…whether it is of the God or whether I speak from Myself.” The beautiful irony here is that in either case the teaching is of God. 18 He who speaks from himself seeks, craves, demands (zeteo[G]) his own judgement, opinion, view, glory (doxa[G], k’vod[H]); but He who is seeking the judgement, opinion, view, glory (doxa[G], k’vod[H]) of the One who sent Him, He is true, faithful, trustworthy (alethes[G], ne’eman[H]), and there is no injustice, unrighteousness (adikia[G]) in Him. Note the intrinsic connection between judgement (discernment, view) and glory (honour). This link between judgement and glory bears fruit in verse 24 where Yeshua challenges the false judgement/glory of His hearers. 19 “Didn’t Moshe[H] (drawn out) give (natan[H]) you the Instruction (Ha-Torah[H]), and yet none among you does, acts out (oseh[H]) the Instruction (Ha-Torah[H])? Why do you seek to kill Me?” In fact Moses gave Israel the Instruction of God, the author and goal of that Instruction being Yeshua Himself. The religious Jewish community of the first century were proud of their connection to the Torah and Moses, and yet they did not do what the Torah required. This is true of so many people of faith today. We are aware of what we should do but non the less act in a contrary fashion. Yeshua is not exposing their inaction but their hypocrisy. 20 The crowd answered, “You have an evil spirit, demon, divinity, god (daimonion[G], sheid[H])! Who seeks to kill You?” In modern terms, “You’re a demonized psycho, a sicko, crazy person…” 21 Yeshua[H] answered them, “I did (poieo[G]) one (echad[H]) deed, work (ergon[G]) and you all admire, marvel (thaumazo[G]). The work Yeshua speaks of is recorded in John 5:5-16, and concerns the making whole of the lame man at the pool of Beit Chasda on the Shabbat of Purim now some months prior. John 5:18 quite literally says that the religious Jewish leaders “sought to kill” Yeshua because of this miraculous sign performed on the Shabbat. Thus, what follows concerns actions that are permissible by first century Jewish halakhah on the Shabbat, even when they contradict the Shabbat commandment. 22 For this reason Moshe[H] (drawn out) has given (natan[H]) you circumcision (ha-miylah[H]) [not because it’s from Moses, but from the fathers (ha-Avot[H], Avraham, Yitzchak, Yaakov)], and on the Sabbath (Ha-Shabbat[H]) you circumcise (tamulu[H]) a man. “Moses has given you circumcision” Leviticus 12:3 “…not because it’s from Moses, but from the fathers” God originally gave the commandment of circumcision to Avraham in Genesis 17:1-27, which he carried out on Yitzchak in Genesis 21:4, and it was perpetuated by Yitzchak and Yaakov respectively. This occurred centuries prior to the command given through Moses, which was a reiteration of the original command. "we do not circumcise because Abraham our father, on whom be peace, circumcised himself and his household, but because the holy blessed God commanded us by Moses, that we should be circumcised, as Abraham our father was circumcised.'' -Maimon. in Mishnah. Cholin, c. 7. sect. 6. 23 If a male receives circumcision (timol[H]) on the Sabbath (Ha-Shabbat[H]) so that the Instruction (Torah[H]) of Moshe[H] will not be broken, are you angry with Me because I made an entire human being (anthropos[G]) sound, whole, fully restored (hugies[G]) on the Sabbath (Ha-Shabbat[H])? The Torah commands that a Jewish male be circumcised on the eight day (Gen. 17:12; Lev. 12:3), however, it also prohibits work on the Shabbat (Exodus 20:9-10, 23:12, 31:14-15, 34:21; Lev. 23:3; Deut. 5:12-14 etc.) Therefore, if the eighth day of a new born male’s life falls on a Shabbat there is a practical conflict. It is clear from the text that the halakhah of the first century Judean Jews under these circumstances was to practice circumcision on the Shabbat. The Talmud tractate Shabbat 128b-137b records this halakhic practice for posterity. Therefore, that which Yeshua referred to was a well-known and accepted halakhic practice. Yeshua was not denying its validity, rather He was using it as an example so as to expose the hypocrisy of His accusers. Yeshua is using a form of reasoning which in Judaism is called kal ve’chomer or a light and heavy argument. He is essentially saying, “You permit the breaking of the Shabbat in order to circumcise, how much more important is it to make a person whole on the Shabbat?” Jewish tradition agrees with Yeshua’s reasoning. The Talmud Bavliy sites the principle that saving a life suspends the Shabbat: “Rabbi El’azar answered, ‘If circumcision. Which involves only one of the 248 human body parts, suspends Shabbat, how much more must [healing] the whole body suspend Shabbat.” -Talmud Bavliy Yoma 85b "…the preservation of the soul life, suspends the Shabbat…” -Talmud. Bavliy. Shabbat, fol. 132. 1. Put simply, a suffering person cannot rest, therefore, in order for the suffering person to keep the Shabbat that person must first be made whole. After all, Shabbat means “Seventh, blessing, stop, rest, pause, completion, wholeness, sound construction and transcendent peace.” 24 Do not separate, select, prefer, determine, judge (krino[G], tish’petu[H]) according to sight, seeing, appearance (opsis[G], lemareih[H]), but, instead by righteous, innocent, faultless observation (dikaios[G], tzedek[H]) separate, distinguish, make just, right judgment, alt. conclude justly (krisis[G], mishpat[H]).” This verse challenges the false sight of the religious Jewish leaders and those among the crowd who oppose Yeshua’s teaching. He brings to summation the idea seeded in verse 18 concerning the intrinsic connection between judgement and glory, as a means of challenging His hearers to choose a different way of looking at, perceiving, judging, accessing things. If they were to follow His advice they would receive Him and His teaching and find redemption. Every modern believer is promptly challenged to do away with the foolish, decontextualized popular pseudo Christian phrase, “Don’t judge”. While it is true that Scripture indicates elsewhere that we are not in any position to condemn others or pass judgement on them, it is certainly not true that we should not judge. A lack of judgement results in sin. Rather, we are instructed to judge well, truly, rightly, based on Godly sight born of the righteousness purchased for us in Messiah. Therefore, “Stop judging by mere appearances and make a truly just judgement.” Copyright 2020 Yaakov Brown “Do not think that I came to abolish the Torah (Instruction) or the Prophets; I did not come to abolish but to fill.” -Mattitiyahu/Matthew 5:17 Introduction:
Simchat Torah is a celebration of the Torah (Instruction [Five books of Moses]). It occurs at the convergence point where the yearly Torah cycle both reaches its goal and with unbroken continuity, begins again. The service begins with the regular Torah liturgy followed by the aliyah (Going up) of the Chatan Torah (Groom of the Torah). This person is selected for the privilege of reading the last portion (Parashat V’zot Ha-Berachah D’varim [words]/Deut. 33:1-34:12) of the Torah (Instruction) for the end of the yearly Torah cycle. At the completion of the reading of the last Torah portion, “Parashat V’zot Ha-Berachah” (And this is the Blessing), the following is shouted by the community: “Chazak! Chazak! V’nitchazeik” [Be strong! Be strong! And may we be strengthened] The Torah scroll is then rolled out and back to the beginning, and the Chatan Bereishit (Groom of the beginning) reads the first portion of the Torah (Bereishit Genesis 1:1-6:8) to begin the next yearly Torah cycle. This Torah portion is named, “Bereishit” (Beginning). Messiah Yeshua, the Author and Goal of the Torah Messiah Yeshua (Jesus) is the Chatan Torah [Groom of the Torah] (He is the Author and the essence [D’var] of the Torah and fills the Torah with purpose, making the Word [D’var] of God echad [Complex unity]). Yeshua is also the goal of the Torah (Romans 10:4), and the Chatan Bereishit [Groom of the Beginning] (John 1:1); within time and space, He is the Alpha and Omega, eternal, the Aleph and Tav, the beginning and the goal, and at the same time, He is without beginning or end because He transcends time and space, having existed before the beginning and continuing to exist beyond the conclusion of time and space. Yeshua is the perfect Jew, having faultlessly kept the Torah. He is the only Jew ever to have achieved this. He is also God with us, “Immanuel” according to the prophet (Yishaiyahu/Isaiah 7:14). Contrary to the misteaching of some of the fathers of the Christian faith, Yeshua did not end the Torah in the sense that an end is the finish or conclusion of a matter, rather Yeshua is the end in the sense that He is the goal of the Torah. In fact, as we have already stated, He is both the Author and the Goal of the Torah. Mattitiyahu/Matthew 5:17 “Do not think that I came to abolish the Torah (Instruction) or the Prophets; I did not come to abolish but to fill.” Yochanan/John 1:1-5, 14 “In the beginning was the Word (HB. D’var, GK. Logos, AR. Memra), and the Word was with Elohim (God), and the Word was Elohim (God). He was in the beginning with Elohim (God). All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness cannot comprehend or overcome it… And the Word was made flesh, and dwelt (In the Sukkah of human form, housing the glory of the Father, as was the role of the Mishkhan in the desert) among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth.” * For the celebration of the combined holiday of Shmini Atzeret/Simchat Torah, it is traditional to throw candy and make honeyed foods for the children to remind them that God’s word is sweet like honey from the honey cone (Tehilim/Psalm 119:102-103). What the Bible says about The Word Tehilim/Psalm 119:102-103 “I have not turned aside from Your ordinances, for You Yourself have taught me. How sweet are Your words (emrah: from emer, answers) to my taste! Yes, sweeter than honey to my mouth!” Ivrim/Hebrews 4:12 “For the word (HB. D’var, GK. Logos, AR. Memra) of God is living and active and sharper than any two-edged sword, and piercing as far as the division of nefesh (soul) and ruach (spirit), of both joints and marrow, and able to judge the thoughts and intentions of the lev (inner being, heart).” Tehilim/Psalm 119:9-11 “How can a young man keep his way pure? By keeping it according to Your Word (D’var). With all my heart I have sought You; Do not let me wander from Your commandments. Your word (emrah: from emer, answers) I have treasured in my heart, that I may not sin against You.” Tehilim/Psalm 119:105 “Your Word (D’var) is a lamp to my feet and a light to my path.” Mattitiyahu/Matthew 4:4 “But He (Yeshua) answered and said, “It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD (HB. kol motza: everything that goes forth GK. Rhema: utterance, speech) THAT PROCEEDS OUT OF THE MOUTH OF GOD [Deut. 8:3]’” Simchat Torah Service 1.) Chatan Torah / Groom of the Torah Parashat V’zot Ha-Berachah Deuteronomy 33:1-34:12, Revelation 22:12-21 “Chazak! Chazak! V’nitchazeik” [Be strong! Be strong! And may we be strengthened] Invitation for favourite readings 2.) Chatan Bereishit / Groom of the beginning Parashat Bereishit Genesis 1:1-6:8, John 1:1-5, 14 3.) Torah procession, seven times around the shul. 4.) Birkat Cohanim © 2017 Yaakov Brown A trickling troop walks straight after troubled judgement, wrestling, weary, seeing and hearing, are joined by praise and paid wages, exalted in judgement over the sheep to whom HaShem adds. Introduction:
Yaakov has wrestled with God and humanity and has overcome, not in his own strength but through the gracious undeserved favour of God’s blessing. Having been blessed by the Man Who is God with us, Yaakov has been given the name Yisrael (He who overcomes in God). Now, just as Avraham looked up and saw, so too Yaakov/Yisrael looks up and sees his brother Esav approaching, and with the certain knowledge that God is with him, he prepares his family and goes out to meet Esav. 33:1 And Ya’akov (Follows after the heel) lifted up his eyes, and looked, and, hinei (behold, wow, truly, at once), Esav (Hairy) came, and with him arba me’ot ish (four hundred men). And he divided the yeladim (Children) unto Leah (Weary) and unto Rachel (Ewe), and unto the two shefachot (Servants). We ask, “Is it Yaakov or Yisrael who lifts up his eyes?” In fact he will continue to be seen from two distinct perspectives. From the perspective of the Man Who is the Malakh (Messenger, Angel) of HaShem and God with us, Yaakov will hence forth always be seen complete, redeemed and whole as Yisrael (Overcomes in Elohiym). However, in the working out of that journey of completion within time and space, the readers of the Torah look upon Yaakov, the man who yet struggles while his eternal identity is being refined by God. 2 And he (Yaakov) put the shefachot (maid servants) and their yeladim (Children) rishonah (At the first, in front), and Leah and her yeladim (Children) acharonim (behind them), and Rachel and Yosef acharonim (behind them). The order of the wives and children denotes their standing in the family structure and does not mean that Yaakov was using the former as shields for the latter. If Esav had intended to wipe Yaakov out he would have attacked all of Yaakov’s retinue, in which case the order that they approached would have made little difference. The wives and children approached Esav as follows:
A trickling troop walks straight after troubled judgement, wrestling, weary, seeing and hearing, are joined by praise and paid their wages, exalted in judgement over the sheep to whom HaShem adds. 3 And he (Yaakov) passed over ’p’neihem before faces, and bowed to the earth/land/ ground sheva pe’amim seven times (like a beat or a stroke), until he came near to achiv (his brother). Why seven times? The p’shat (plain meaning) of the bowing down reveals Yaakov’s complete humility and reconciliatory intention. The significance of the Hebrew number seven, which means fullness, completion, rest, adds weight to the symbolic nature of Yaakov’s actions. He is not worshipping but placating. Nor is he repenting for wrong doing. After all, as we have already established in the previous chapters, Yaakov received the blessing that was rightfully his. Nowhere in this account does Yaakov admit to having taken what didn’t belong to him, nor does he confess to deceiving Esav. To the contrary, he is seeking to appease his brother Esav, who had formerly vowed to murder him (Gen 27:41, Gen 32:12). 4 And Esav ran to meet him, and embraced him, and fell on his tzavar (neck), and kissed him; and they wept. The Greek text of the Septuagint does not contain the word, “kissed” and the Hebrew vayishakeihu, translated as kissed has special dot pointings over every character to indicate that the latter scribes were possibly uncertain as to whether it should be included. Other views propose that the special pointing indicates an unusual meaning for the Hebrew word. Certain rabbinical commentary has suggested that the reason for the markings is that Esav’s kiss was disingenuous, while others affirm his desire for true reconciliation. 5 And he (Esav) lifted up his eyes, and saw the nashim (wives) and the yeladim (children); and said, “Who are those with you?” And he (Yaakov) said, the yeladim which Elohiym has graciously given your eved (servant). Yaakov seems to be hedging his answer. He doesn’t mention his wives and refers to the children in general terms and with emphasis on their origin being from Elohiym. He also reaffirms his humble status as Esav’s eved (servant). Although Yaakov knows that God has made Esav and his descendants the servants of Israel. 6 Then the shefachot (maid servants) came near, they and their yeladim (children), and they bowed themselves. 7 And Leah also with her yeladim came near, and bowed themselves; and after came Yosef near and Rachel, and they bowed themselves. It’s worth noting that the maid servants and Leah both approach in front of their children in a protective manner but Yosef (YHVH adds) comes before his mother, denoting that even as a young boy he had a sense of his future role as a protector and redeemer of Israel. This also acts as a poetic reconciling of the fact that YHVH has added all that have come before this meeting and that he will add all that will come after it. 8 And he (Esav) said, “Who are all these machaneh (host) which I met?” And he (Yaakov) said, “These are to find chen (grace, favour) in the eyes of adoni (my lord). The servants of Yaakov have already explained the meaning of the droves to Esav, making his question somewhat dubious. However, Yaakov names Esav “My lord” and reasserts his desire to find favour (not forgiveness) in Esav’s eyes. 9 And Esav said, “I have enough, achi (my brother); keep that which you have for yourself.” This seems to be a generous offer but culturally speaking may well simply be the banter of etiquette rather than a genuine refusal. However, Esav does use the more intimate term achi (My brother) rather than ach (brother). 10 And Ya’akov said, “No, now, if I have found chen (grace) in your eyes, then receive my minchah tribute at my yad (hand) based on these gifts I have seen your face, as though seeing the p’nei Elohiym (the face of G-d) vatirtzeini (and you have been appeased by me). The reason Yaakov uses the phrase, “P’nei Elohiym” and thus connects the present meeting with the wrestling of the previous chapter, is that he wants to acknowledge that just as he had seen God’s face and lived, he has now seen his brother’s face and lived. Thus he is in literal fulfilment of the meaning of the wrestling match and his subsequent new name. In the case of the Man Who was God, Yaakov has lived through God’s grace and in the present instance it is through the provisions God has graciously given him that he has been able to appease (not pay back) Esav. In both cases Yaakov was sure he should have died and in both cases God provides for his redemption. 11 take up, now, bir’chati my blessing which has come to you; because Elohiym (Judge) has dealt graciously with me, and because yesh li khol (there is to me everything, my needs are met). And he (Yaakov) pressed him (Esav), and he (Esav) accepted. These words show Yaakov’s gracious and humble character in that they impart to Esav the overflow of the blessing Yaakov has received from God. “Take now my blessing which has come to you.” Note also that although Yaakov has given over a generous portion from his flocks and herds, he none the less says, “yesh li khol” I have everything. This everything is more than just human relationships, children, physical wealth and status. It is the realization that through humility and blessing God has purchased Yaakov an eternal home. HaShem is everything and in Him all things exist and move and have their being. 12 And he (Esav) said, Nise’ah (let us take our journey), and let us go, I will go next to you. 13 And he (Yaakov) said unto him (Esav), “Adoni (My lord) know that the yeladim (Children) are tender and the nursing tzon (small animals of the herds) and bakar (cattle) are upon me; and if men should overdrive them yom echad (in one day), all the tzon (small animals of the herds) will die. 14 Let now adoni (my lord), pass over before his eved (servant); and I will lead on slowly, according to the pace of the drove that goes before me and the pace the yeladim are able to endure, until I come unto adoni at Seiyr.” 15 And Esav said, “Let me now leave with you some of ha-am (the people) that are with me. And he (Yaakov) said, “Why do that? Let me find chen (grace, favour) in the eyes of adoni.” 16 So Esav returned that day on his derech walking to Seiyr. We must ask why Esav felt the need to leave men with Yaakov. This has an ominous tone to it that suggests his mistrust of his brother had not subsided and that his appeasement may not last. Therefore, Yaakov again employs the title my lord and offers a reasonable excuse for remaining. Yaakov may or may not have intended to eventually travel to Seiyr. Regardless, it seems his concern was with keeping to his calling to return to the land which the God of Beit-El had called him back to. He clearly had no intention of joining his brother. Yaakov knew that God had called him and his descendants to be set apart and had instructed Yaakov to return to the land of K’naan (Israel). Therefore, it’s likely that this is the primary reason for his using delay tactics with Esav. 17 And Ya’akov journeyed to Sukkot (shelters), and built a bayit (house), and made sukkot (shelters) for his mikneh (herds); therefore the shem (name) of ha-makom (the place) is called Sukkot (shelters). It is interesting that Yaakov built a bayit (house) for himself rather than a temporary dwelling (sukkah). The building of a house is more permanent, and yet he had not finished his wandering. Of course, the Hebrew bayit (home) may simply denote the fact that he had settled and made a home for himself. The name of the city Sukkot seems prophetic of the future festival of HaShem and its connection to the wanderings of the people of Israel. 18 And Ya’akov came in/to shaleim (wholeness, safety, peace, completeness) a city of Shechem (Back, shoulder), which is in eretz Kena’an (land of Canaan), when he came from Padan Aram (field of exaltation); and encamped before the city. 19 And he (Yaakov) bought a chelkat hasadeh (piece of land), where he had pitched there his ohel (tent), from the yad (hand) of the Bnei (sons) of Chamor (Male Ass) Avi (father) Shechem (Back, shoulder), for a hundred pieces of kesitah (a currency). The purchase of this parcel of land is one of three where the Torah vouches for Israel’s legitimate right of ownership. This is affirmed by the use of a common and uncontested currency. The other places are: The cave at Machpelah, brought by Avraham, and the site of the Temple, purchased by King David. 20 And he erected there a Mizbe’ach (Altar, from zabach: shed blood, slaughter, kill), and called it El Elohei Yisrael (God the God/Judge of Israel: one who overcomes in God). As we have learned previously, an altar, when unqualified by other terms, is by nature an altar of blood sacrifice (zabach). Therefore, we can infer from the text that Yaakov also offered a sacrifice there, acknowledging through the shedding of blood that HaShem is El Elohei Yisrael. In doing so Yaakov takes ownership of his new name and the land that is attached to it. © Yaakov Brown 2017 When I camp with Dad He provides everything I need. Sukkot Reflection
Sukkot texts: Exodus 23:16; Leviticus 23:34-43; Deuteronomy 16:13-15; 1 Kings 8:2, 65; Matthew 17:1-4; Zechariah 14:16-19; Ezekiel 37:26-28; John 7:1-10, 37-39, 8:12-20; Revelation 21:22-23; Sukkot (Temporary dwellings) is rich with symbolism and filled with potential for spiritual growth. Often we teach numerous aspects and principles, illuminations and halakhic principles based on the variety of kinetic practices that make up our observance of this feast of feasts. However, many only read about Sukkot, theorize over it, wonder at its prophetic significance and debate its purpose. In doing so the joy of remembrance is lost to the business of theology, resulting in the rotten fruit of human understanding rather than the joyous (simchah) fruit of HaShem’s Spirit. Within the discipline of Yom Kippur (The fast) I find myself guilty of sin and am delighted at the sound of the Shofar (The voice of the Messiah Yeshua) in which I find a confirmation of the forgiveness I’ve received through His substitutional sacrifice. It’s in the practice of fasting that my soul is afflicted for good. The same is true of our Sukkot joy. It’s not in study alone but in the kinetic worship practice of Sukkot that we truly behold the light of Messiah as He illuminates the purposes of HaShem to us. It’s in the act of constructing my sukkah that I become aware of the present Messiah, the ultimate ushpizin (guest) building alongside me. I consider His formerly frail earthly body and His eternally strong resurrected body and am reminded that this sukkah is temporary but the future sukkah it represents is eternal and unshakable. I feel the rough hands of the builder (Hebrews 11:9-10) as He guides the nails and selects the palm branches for the roof. He speaks to my nefesh (soul), that central part of me that I chose to afflict five days prior as I fasted for Yom Kippur, He suggests that I look through the openings in the ceiling of the sukkah toward the stars. I’m filled with eternal hope, as I observe the messengers of HaShem gliding through space and time on their way to visit my temporary shelter. “Look”, says Moshe, “Understand”, says Eliyahu, “the Kingdom of G-d has come” (Matthew 17:1-4). As I wave the lulav (willow, myrtle, palm and citron: the wave offering), I treasure the work of G-d at every point of the compass, and in the heavens above and sheol below. The fragrance of the citron inspires zest for life, its shape, purity of heart and the palm branch celebrates the coming King. Ruth (The Gentile believer) lights the festive candles of observance and remembrance and the light breaks out in supernatural awe as the Mashiyach speaks: “I am the light for the world! The one who follows me, will not walk in darkness. You will have the light that gives life” –Yochanan/John 8:12 As the seven days begin I ask, “Yeshua, is Abba here?” It’s not Yeshua but the Father who answers from behind me, beside me, above me, beneath me and within me, “I’m here my son, I’m well pleased in you.” The temporary sukkah and the world itself evaporates. I am standing in the Olam Habah (World to come) alongside me are many brothers and sisters, G-d and His Messiah are the light of this incomparable hope, seven days have become forever, a complex unity of life eternal, I no longer need to prepare my camping gear, when I camp with Dad He provides everything I need. “On that day the branch (Messiah) of Hashem will be beautiful and glorious; and the fruit of the land will be the pride and splendour of Israel’s remnant. 3 Those left in Zion and remaining in Yerushalayim will be called set apart, and everyone in Yerushalayim written down for life… HaShem will create upon every dwelling place of Mount Zion and over those who assemble there a smoking cloud by day and a shining, flaming fire by night; for the Glory will be over everything like a chuppah (Wedding canopy). A sukkah will give shade by day from the heat; it will also provide refuge and cover from storm and rain.” –Yishaiyahu/Isaiah 4:2-6 “And I heard a loud voice from the throne saying, ‘Look! G-d’s dwelling place is now among humanity, and He will dwell with them. They will be His people, and G-d Himself will be with them and be their G-d.’” –Revelation 21:3 © 2015 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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