Introduction:
After posting our intention to teach the Book of Yaakov at Beiyt Melekh I received comments like “sounds interesting”, “Is this an apocryphal book?”, and “I don’t see this book in my Bible, why are you teaching this extra-Biblical book?” etc. One of the tragedies of English translational tradition is that many modern English readers of the HaBrit HaChadashah (New Testament) are unable to see in the name of the Book of James (Yaakov) a connection to this very Hebrew, even ethnically and religiously specific book. This is of course allayed by the opening verses, however, even the opening address has proven incomprehensible to some scholars and church fathers who try to explain away the ethnic, religious specificity of the opening phrasing, and instead apply it to the Gentile Church. James is the Anglicized form of Iakobos, which is a transliteration into Greek of the Hebrew Yaakov, the English equivalent being Jacob. It’s likely that as is the case with other New Testament names shared in common with TaNaKh (OT) characters, the English translators were attempting to prevent confusion between historical figures separated by time but equally important in the meta-narrative of Scripture. Put simply, they wanted to avoid confusion between the Jacob of the Old Testament and Jacob the brother of Yeshua (Jesus). However, the confusion and disconnect that has resulted through the modification of names far out ways any perceived benefit in the attempt to mitigate mistaken identities between the covenants (Old and New). The line of a country song by Lyle Lovett comes to mind, “She wasn’t good, she just had good intentions…” I ask the reader (listener) to take a moment to consider how from the inception of the English translation of the Bible, the correct English equivalent naming of this New Testament book might have prevented a number of the misunderstandings the modern reader indulges based on the Anglicized title. This is also true of name modifications in other New Testament books. For example, using Jesus in place of Joshua, Jude in place of Judah and so on. Simple and intrinsic common ground is found instantaneously when we read the title of the present book of study as “Jacob”. We think straight away of the patriarch Jacob who became Israel and of his 12 sons who became the collective people of Israel, and of their descendants who remain to this day. We think of Jacob the brother of our King Messiah Yeshua (Jesus) and of his role in leading the early body of believers. And if we think these things our spirit is stirred to behold the continuity of the redemptive meta-narrative of Scripture and of the fact that God has never forsaken His covenant agreement to redeem the Jewish people in the King Messiah Yeshua. Nor has He abandoned us to an un-discipled future. We are therefore blessed by the correct naming of the book because even before we read it, we are afforded insight into its greater meaning. On the other hand, if we read the title of this book as “James”, we have already failed to understand one of the key themes of the writing contained within it. We may well glean basic spiritual principles but we glean them devoid of the foundation upon which they are articulated. Thank God that by His Spirit in Messiah He is come to purify the bride of Messiah in our days and to reconcile us in righteousness, both Jew and non-Jew. It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah. The Human Writer: It seems clear, beyond reasonable doubt that the human writer or dictator of the book of Yaakov was Yaakov (James) the brother of Yeshua (Jesus) [Matt. 13:55; John 7:2-5; 1 Co. 15:7; Gal. 1:19, 2:9; Acts 12:17, 15:13, 21:18; Jude 1:1]. Yaakov either wrote the text himself or in the tradition of ancient Scripture, dictated it to a scribe (this latter option puts death any issues over the high form of Greek used). The text is dated approximately 48 to 60 CE. Yaakov would have written it before his death in 62 CE (Ant. 20.9.1; Eusebius, Hist. Eccl. 2:23). Those who claim that Yaakov could not have written this work because of its high Greek expression, and his lowly Galilean upbringing, are unable to overcome the following obstacles: Four men in the New Testament have the name Yaakov (James). The author of this letter couldn’t have been the apostle Yaakov, who died too early to be its author in 44 CE. Nor could the remaining two men have authored the work due to their stature and unnamed influence in the early body of believers, given the author confidently names himself presuming that he is known by believers throughout the known world of the time. In defense of Yaakov’s Galilean upbringing, it is ludicrous to presume that he was uneducated simply because he was from a rural area. Those scholars who make this claim are committing the same sin of hubris attributed to certain members of the first century religious leaders of Jerusalem. They neglect to consider that by making this assertion concerning Yaakov, they are by inference also making the same assertion in regard to Yaakov’s brother Yeshua. Yaakov was one of several brothers of Yeshua and likely the eldest of Yeshua’s younger brothers (Matt. 13:55). Initially Yaakov did not place his belief in Yeshua and even challenged Him, misunderstanding Yeshua’s person and mission (John 7:2-5). However, Yaakov later became an important leader of the early body of Messianic Jews:
Recipients: It’s not just wrong to conclude that this work was initially written to Gentile Christians, it’s antisemitism. The writer makes clear that the work is written to “The twelve tribes of Israel dispersed abroad” (Yaakov 1:1). Furthermore, the Hebraisms employed by the writer firmly establish its intended recipients as a believing Jewish audience. The Greek equivalent Hebrew title for God “Kyrios Sabaoth”, meaning “YHVH Almighty” is used, as are numerous Hebraic idioms, mashaliym (parables), and rabbinical teaching techniques such as derashot (comparative teachings) etc. While it’s true that the spiritual principles of the work can be applied by all believers, it’s nonetheless clear that believing Jews were the intended first recipients. We add to this the understanding that not only was this letter written to believing Jews throughout the known world, but more specifically therefore, to believing Jews throughout the various localized bodies of believers within the Ecclesia who were at that time spread throughout the known world. In other words, when the work was distributed, it was given to various believing communities of Jews and Gentiles but was addressed specifically to the Jewish believers among them. In the modern “Church” this would be considered “non-inclusive, not nice, divisive”, and yet here we have a work inspired by the Holy Spirit that had a very specific purpose in strengthening the early Jewish believers within the wider body, which by that time was becoming predominantly Gentile. It's interesting to note that the early fathers of the faith chose to place the two books specifically written to Hebrew believers one after the other in the New Testament Canon (Hebrews and Yaakov). Themes:
Translation: My translation is a convergent one which uses the three primary languages of the New Testament: Greek (oldest manuscripts), Aramaic (next oldest manuscripts), and Hebrew (a relatively modern translation made from the Greek text). All three primary languages are intended to be understood from a Jewish religious-cultural perspective given that the human writers of the New Testament, including Luke, are clearly Jewish, just as the human writers of the TaNaKh (OT) in its entirety, are Jewish. God chose to reveal His Word through the people of Israel, ethnic, religious, empirical. This requires humility, both for Israel and for those Gentiles who have received God’s gift of salvation and discipleship in the King Messiah Yeshua (Jesus), Redeemer of Israel and Savior to the nations. In presenting the combined meaning of these three languages my goal is to show that our trust is in the inerrant Creator and His Spirit, Who inspires the text, and not in language or human writers. To make the claim that language (any language, including Hebrew) is authoritative or superior in and of itself is to practice idolatry. Scripture is inerrant because God is inerrant. Even the perceived scribal errors so often pointed out by scholars, are subject to God’s order and are therefore inspired. There is no scribal error in the original texts that does not affirm and or illuminate the plain meaning. Therefore, we trust YHVH and acknowledge that all things are subject to Him. Key: [G] = Greek [A] = Aramaic (added when it differs from or illuminates the Greek and Hebrew texts) [H] = Hebrew Yaakov 1:1-15 (Author’s convergent translation from Greek, Aramaic and Hebrew) 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting, differing, contending one is like the surging wave of the sea, agitated and tossed by the wind. 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. Yaakov 1:1-15 (Line upon line) 1 Yaakov[H] (follower), a bond servant (doulos[G], eved[H]) of God (Theos[G], Elohiym[H]) and of the Lord (kurios[G], Adoneiynu[H]) Yeshua[H] (YHVH is Salvation, Jesus) Mashiyach[H] (Christos[G], Messiah, anointed one), to the twelve off shoots, tribes (phule[G], hashevatiym[H]) which are dispersed abroad among the peoples (diaspora[G], b’am’me[A], shebagolah[H]), rejoice in peace (chairo[G], s’lam[A], lish'lom[H]). 1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. The writer names himself confidently, aware that he is known to the wider body of believers as both a leader of the Jerusalem council and the brother of Yeshua. Yaakov humbles himself as a “Servant who has bound himself willingly” to God and to “the LORD Yeshua the Messiah”. For Yaakov the brother of Yeshua this is a confession based on repentance , he has turned from his disbelief in Yeshua and has decided to submit to his older brother Yeshua’s person as both man and God with us, the promised King Messiah of Israel. Not only had Yaakov overcome familial pride of place as the next brother in line to the rule of his earthly family, he had also come to acknowledge that Yeshua is the manifest Word Essence and Substance (ha Davar emet) of God. Yaakov writes to his Jewish brothers and sisters dispersed throughout the known world and among the various bodies of believers in numerous cities and towns. We note that the great Rabbi Gamaliel, teacher of Rav Shaul (Paul the Apostle) [Acts 22:3] opens his epistle, which is recorded in the Talmud Bavliy in a similar way, writing: “To our brothers, inhabitants of the dispersion… great be your peace always.” -Rav Gamaliel, Talmud Bavliy, Sanhedrin 11.b Yaakov’s letter is specifically written to the “twelve tribes of Jacob (Israel) dispersed abroad among the Gentiles”. To say as some do, that the “twelve tribes of Israel” referred to by Yaakov are a reference to the Church, is to perpetuate the antisemitic and satanic lie of Successionist (Replacement) Theology. To you who say this, I say “Repent before it’s too late!” The conclusion to Yaakov’s greeting in Greek is not “greetings” as many mistranslate, but “rejoice!” The conclusion in both Aramaic and Hebrew is S’lam & Shalom, “peace, wholeness, wellbeing!” Working together the inspired languages remind the early Jewish believers to “rejoice in the peace, wholeness and well-being of the Prince of peace, wholeness and well-being.” Later in the text (v.4) the “well-constructed” nature of God’s peace is again alluded to. 2 Count (hēgeomai[G]) it all, individually and collectively (pas[G]), transcendent joy (chara[G], lesimchah[H]), brothers and sisters (adelphos[G], echay[H]) of mine (mou[G]), whenever (hotan[G]) trials (peirasmos[G]) continue to fall on you (peripiptō[G]) in a variety of ways, derivations, uncertainties (poikilos[G]), 3 knowing absolutely (ginōskō[G], sheyod’iym[H]) that the proving (dokimion[G]) of you all (humōn[G]) in the faith, belief, trust, assurance (ho pistis[G], emunat’chem[H]), is being performed, fully worked out, producing (katergazomai[G], liydeiy[H]) cheerful, continuing patience, endurance (hupomonē[G], savlanut[H]). 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. Yaakov tasks his fellow Jewish believers with numbering all their individual and collective experiences as transcendent joy in Messiah. Even their experiences of trial, in the many forms that trials come. These opening verses (v.2-3) address the trials of life in general as well as those trials faced by Jewish Messiah followers in particular. Whereas the latter verses which use the same Greek root refer to moral trials, specifically temptation to sin (v.13-15). In the counting of, paying close attention to, numbering, contemplating how God is outworking His perfect purposes in trials, the Jewish believers both individually and collectively are affirmed in “Knowing absolutely”. That is, having accepted the King Messiah, they have dispensed with the doubt of disbelief and view their trials as evidence of God’s redemptive purposes at work in their lives. This knowledge, which transcends mental prowess and is centred in the lev (core being), produces enduring patience because the Spirit of Messiah in them bears the fruit of limitless patience (1 Tim. 1:16). We note that there is an order to the maturing of the believer. Focusing on the person of Messiah in God precedes all else. Once focused we are able to see Messiah at work in all things and in all circumstances the evidence of God’s purposes becomes clear both within and beyond this fallen world. The unity of trust in Messiah and evidence in circumstances produces the fruit of cheerful and patient endurance. 4 And let the cheerful endurance, patience (ho de hupomonē[G], vehasavlanut[H]) work (ergon[G]) to perfect, complete, construct well, have result, echo in you (teleios, echo[G], sheleimah[H]) in order that (hina[G]) you may be (es[G]) brought to the perpetual goal, perfection, completion, being well-constructed, (teleios[G], sheleimiym[H]) and made whole, innocent (holoklēros[G], utemiymiym[H]), lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance] (en mēdeis leipō[G], kol-davar[H]). 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. The perfecting or completing of the patient endurance of the believer is said to be a perpetual action within time and space that echoes so as to be heard, witnessed, received by others and results in a rhythm of wholeness within the believer. The work of the Holy Spirit in us causes us to become well-constructed where we were in disarray and falling apart. He repairs and makes whole that which was damaged in us and returns us to innocence. We enter into a lifestyle that transcends this world while walking in it. We find that when others see us as lacking a great deal, we are in fact lacking nothing. Those who have Messiah Yeshua and are reconciled to God through His blood have received their role as sons and daughters of the King of the universe and are therefore heirs to all things in God. If then we have access to everything in God, we lack nothing. We note that the ancient Aramaic affirms what the Hebrew says “not lacking in all word, essence, substance (kol-davar)”. The Hebrew text is saying that having been redeemed by God through Yeshua we do not lack Yeshua, Who is the Davar, Word, Essence, Substance by which all creation is held together, in Whom all things exist and have their being (John 1; Col. 1:16-17). Therefore, it’s because we do not lack Yeshua that we are able to patiently endure in innocence. 5 But if certain ones (tis[G], veiysh[H]) of you leave behind (leipō[G]) wisdom (sophia[G], chochmah[H]), let him ask (aiteō[G]) being near in proximity (para[G]) from God (Theos[G], meiElohiym[H]), the giver (ho didōmi[G], ha-notein[H]) to all individually and collectively (pas[G], lakol[H]) abundantly, liberally, generously (haplōs[G], bin’diyvah[H]) and without reproach, defamation, chiding, bearing His teeth, deceit (oneidezō[G], hona’at[H]); and words, things, essences, substances (devariym[H]) will be given (didōmi[G], vetinatein[H]) to that person (autos[G], lo[H]). 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. We note that godly wisdom is essential. Not the wisdom of intellectual learning or that gleaned from life experiences, but the wisdom that emanates from God’s Spirit at work in us. This verse is directed at certain ones among the Jewish believers who lack such wisdom. The advice given is that in faith they should request the divine gift of wisdom from God, Who is eager to give such wisdom to His beloved children. They need not be afraid that God their Father will bear His teeth at them for asking or deceive them, because it is not in His character to do so. Thus, they can ask with confidence in Messiah for the wisdom present at the creation of the world in the mouth of the Word Essence Yeshua (Prov. 8:1-4, 22-31). We note that it is the words, essences, substances (devariym, pl. of davar [logos]) that God gives to the one who asks. Simply put, God will give the one who asks the manifest words of Yeshua, from Whom wisdom comes. “15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB 6 Also (de[G]) he must ask earnestly (aiteō[G]) in faith, trust, having been persuaded (pistis[G], be’emunah[H]), without even one (mēdeis[G]) doubt, differing, contention (diakrinō[G], safeik[H]), for the doubting, differing, contending one (diakrinō[G], safeik[H]) is like (eikō[G]) the surging wave (kludōn[G]) of the sea (Thalassa[G], hayam[H]), agitated (anemizō[G]) and tossed (rhipizō[G]) by the wind (baruach[H]). 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting one is like the surging wave of the sea, agitated and tossed by the wind. The doubt being spoken of hear is not the doubt that is the counterpoint to faith, after all, within the fallen world faith cannot exist without doubt, rather it is the doubt that is defined as being in direct opposition to the will of God as heard in response to asking of God. The Greek “diakrino” translated as “doubt” means “to differ, contend”. Put as a simple question and answer conversation between the believer and God we could understand its use as follows: “God, we need provision of food for our community,” ‘I will give you food tomorrow in the form of quail and bread from heaven’, “No you won’t!” The doubter in this context is like a student who asks his trusted teacher for an answer to a difficult question, and upon receiving the answer, doesn’t like what he hears and responds, “No, that’s not right!” Furthermore, the student continues to oppose his teachers instruction. Therefore, we could read “For the disagreeable one who contends with God after receiving an answer to his request…should not expect that he will receive anything…” We note that Rav Shaul (Paul) uses similar imagery in his letter to the Ephesians: “14 [a]As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of people, by craftiness [b]in deceitful scheming;” -Ephesians 4:14 NASB Likewise John’s gospel informs us that if we have had an opportunity to receive the Messiah but have chosen to refuse Him, we stand condemned already. “16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 Yaakov challenges the believer to cry out for wisdom and when it’s given, to receive it without objection. “For if you cry out for insight, And [a]raise your voice for understanding; 4 If you seek her as silver And search for her as for hidden treasures; 5 Then you will understand the fear of the Lord, And discover the knowledge of God. 6 For the Lord gives wisdom; From His mouth come knowledge and understanding.” -Proverbs 2:3-6 NASB 7 For that person (vehaiysh[H]) should not expect (oiomai[G]) that he will receive (lambanō[G]) anything, word, essence, substance (tis[G], davar[H]) from the Lord (ho Kurios[G], mei’eit YHVH[H]), 8 Such a person is (anēr[G], iysh[H]) two-spirited [double minded] (dipsuchos[G]), unstable, inconstant, restless (akatastatos[G]) in all, [individual and collective] (pas[G], bekhol[H]) his (autos[G]) ways, roads, paths (ho hodos[G], derakhayv[H]). 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. The person who wants to argue with God’s answer to their request has proven their lack of true faith and should not expect to receive what they have asked for. Why? Because they have refused to receive it. Their doubt is not uncertainty, rather, as I have explained, their doubt is defined as rejection of God’s answer. The person in question is sitting on the fence. An Agnostic, neither believing or disbelieving. By inference Yaakov calls this person a disbeliever. The person in question is undecided in all areas of their life, in every path they take, in every decision they make, not listening to and walking in the direction of God but refusing His directives and doubting Him at every turn. The Midrash on Psalm 119:46 describes the double minded who are tossed around as being like those “who grasp the rope at both ends”, who choose both God (YHVH) and Ba’al (Chief Canaanite deity) [1 Kings 18:21], and therefore fail to obtain salvation. 9 Now the brother or sister (ho adelphos[G], ha-ach[H]) who is low, depressed, humble, cast down (tapeinos[G], hashapeil[H]) is to rejoice, praise (kauchaomai[G], yithaleil[H]) in his elevated position (hupsos[G], beromamuto[H]); 10 and the wealthy (plousios[G]) person in his lowly, humble, depressed, cast down position (tapeinōsis[G]) because like a flowering (anthos[G]) garden (chortos[G]) he will pass away (parerchomai[G]). 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. Yaakov now turns to a distinct but related matter. There is a connection between the double minded person blown about by the wind and the person who takes pride in their high position and worldly wealth. It’s the humble, even depressed and down trodden believer who should rejoice because God lifts up the humble (Psa. 147:6; Yaakov. 4:10). However, the one who is in a high position, being self-reliant and self-assured should consider himself lowly, humbled, depressed, because the temporal things he has placed his trust in will fade away like a seasonal garden, along with his very life. 11 For the sun (hēlios[G], hashemesh[H]) rises with its burning heat (kausōn[G]) and dries up (xērainō[G]) the garden (chortos[G]); and its flowers (anthos[G]) drop off (ekpiptō[G]) and the beauty [grace] (euprepeia[G]) of its face (prosōpon[G]) perishes (apollumi[G]); in this way (houtō[G]) also the wealthy person (plousios[G]), in the midst of his pursuits (poreia[G]), will be extinguished (marainō[G]). 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. The Sun in this mashal (parable) or drash (comparative teaching), is the greater power, a metaphor for God, and the garden along with its flowering plants are a metaphor for humanity. We note that it’s not wealth that is the problem but the pursuit of it. The pursuit of wealth is the love of mammon[G] (worldly things), and is therefore idolatry (1 Tim. 6:10). 12 Blessed, happy (makarios[G], ashreiy[H]) is a person (anēr[G], ha iysh[H]) who patiently endures (hupomenō[G]) under proofing, trial (peirasmos[G]); for once he has been accepted (dokimos[G]), he will receive the crown, moulded wreath (stephanos[G], ateret[H]) of life (zōē[G], hachayiym[H]) which the Lord (ho Kurios[G], YHVH[H]) has promised (epaggellō[G]) to those who love Him entirely (agapaō autos[G], leohavayv[H]). 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. For the follower of Yeshua blessing and happiness are measured in a transcendent way that is counter intuitive in this fallen world. In the believer patient endurance under trial produces blessing and happiness that go beyond circumstances. The one who endures by trusting in God is accepted and given a wreath (a Greco-Roman laurel given to a victorious athlete or military leader) of victory pertaining to life everlasting. This is promised to those who love God entirely. What does it mean to love God entirely? It means simply to listen to and do what He has commanded (John 14:15-31). When we place our belief in the Son we are accepted by the Father. The Hebrew text rightly understands the Greek Ho Kurios to refer to YHVH. 13 No one is to say when he is tempted (peirazō[G], ha-menuseh[H]), “I am being tempted (peirazō[G], menuseh[H]) by God (Theos[G], HaElohiym[H])”; for God (Theos[G], HaElohiym[H]) cannot be tempted (apeirastos[G], menuseh[H]) by evil, that which is worthless (kakos[G], bara[H]), and He Himself does not tempt (peirazō[G], yenaseh[H]) anyone. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. In this verse the Greek verb translated “tempted” refers specifically to temptations that test a person’s moral strength. God defines good, He cannot sin, lie, tempt etc. Therefore, while He allows human beings to choose whether they will give in to their fallen nature or resist it in Messiah, He Himself does not tempt, nor can He be tempted by evil. Additionally, it’s impossible to tempt the Creator of the universe in Whom all things exist. What could He be tempted with? Power? Wealth? Dominion? Those who claim that God is tempting them are impugning God’s character. It’s an act of blasphemy. In claiming that God is tempting them they are looking for an excuse for their wilful sin response to trial and or temptation. After committing sin I have often caught myself thinking, “What’s wrong with me?” This is an attempt to excuse myself. I am essentially saying, “I couldn’t help it, it’s in my nature.” This is a lie. We can help it, despite the fact that we have an evil inclination as human beings as followers of Yeshua, Messiah in us gives us the strength to resist evil by His Spirit. The question is not “What’s wrong with me?” I know what’s wrong with me. The question I should ask is “Why did I sin?” For the Messiah follower the answer is “Because in that moment you forgot who you are in Messiah. Repent, refocus, be the Messiah essential you. As Messiah followers, when we sin, we are deceiving ourselves into becoming that which we are not. In Messiah we have already passed from death into life everlasting (John 5:24). Put simply, when a Messiah follower sins he is acting against his nature (Messiah in him), whereas when a disbeliever sins he is acting according to his nature (yetzer ha-ra, evil inclination). 14 But each one is tempted (peirazō[G], yenuseh[H]) when he is under (hupo[G]) his own (idios[G]) lustful desires (epithumia[G], bata’avat[H]) being dragged away (exelkō[G]) and entrapped (deleazō[G]). 15 Then when the lusting (ho epithumia[G]) has conceived (sullambanō[G]), it gives birth (tiktō[G]) to sin, missing the mark set by God’s holiness (hamartia[G], cheit[H]); and sin (hamartia[G], ve’hacheit[H]), when it reaches its goal (apoteleō[G]), brings forth (apokueō[G]) the specific death (Thanatos[G], et ha-mavet[H]). 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. When we give in to temptation we have no one to blame but ourselves. Note that not only does Yaakov say that we should not blame God for our tempting, He also by inference says that we cannot blame Satan either. We give into sin when we wilfully choose to entertain temptation. For example, when a man looks at a woman and finds her figure attractive, he is not sinning, but if he is them tempted to think of having sexual relations with her he has a choice to make. If he chooses to turn away and seek the mind of Messiah he will avoid sin, however, if he chooses to dwell on thoughts of defiling that woman he sins. In this scenario it is the man who is responsible for his response to temptation. Likewise, when a woman hears a rumour from a friend, she is tempted to remember the details and pass it on to another friend, at this point she has a choice to make. If she decides to keep the rumour to herself and determines not to pass it on she has resisted temptation, however, if she gives in to the desire to gossip and passes on that information to others she sins. She is responsible for her decision in the face of temptation. God will hold each of us to account for our decisions regarding temptation. At the judgement we will not be able to say “The Devil made me do it”, or “It’s because I have a fallen nature” etc. The three stages in the progression of sin alluded to here: desire, sin, and death (v.15), reflect the temptations of both Eve (Gen. 3:6-22) and king David (2 Samuel 11:2-17). When temptation is entertained it becomes sin, a missing of the mark set by God’s holiness. When sin is manifest it produces death. When we practice a lifestyle of entertaining temptation and choosing to sin, numbing ourselves and choosing to be wilfully unrepentant, we will inevitably suffer the ultimate end of perpetual sin, that is the second death. This is why the Greek text very specifically says “and sin, when it reaches its goal, brings forth the specific death.” The writer is speaking of the second death, eternal torment (Matt. 10:28; Luke 12:5; Rev. 2:11, 20:6, 14, 21:8). The Good News is that in Messiah Yeshua we have been redeemed and are being sanctified so that overcoming in Him we need not fear the second death (Heb. 10:14). Sin gives birth to death, but “In outworking His will God the Father gave birth to us by Yeshua the word (Davar/Logos) of truth, so that we would be made into a certain type of first fruits among His creatures.” (v.18) “the person who overcomes shall not be hurt by the second death.” -Revelation 2:11 16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 NASB Copyright 2022 Yaakov Brown “You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Yaakov 3:1-18 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our members, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. Yaakov 3:1-18 (Line upon line) 1 Not many (polus[G], rabiym[H]) of you should seek to become teachers, masters, instructors with doctorates (didaskalos[G], lemoriym[H]), my brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), see, perceive, view to know (eidō[G], yad’tem[H]) that we who are teachers will receive (lambanō[G]) a greater, stricter (megas[G]) judgment (krima[G], hadiyn[H]). 2 For in many (polus[G]) ways all, absolutely (hapas[G]) stumble, fall, offend (ptaiō[G]). If any certain one (tis[G]) does not stumble in word, essence, substance (logos[G], bedibor[H]), he is a perfect, complete (teleios[G], mushlam[H]) man, person (aner[G], iysh[H]), strengthened (dunatos[G]) to bridle, rein in, direct, guide (chalinagōgeō[G]) the whole (holos[G], lechol[H]) body (soma[G], gufo[H]) as well (kai[G]). 1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. Simply put, if we take on the responsibility as rabbis, teachers, shepherds, of passing on the teaching of God’s word in Messiah, we must do so with considered accuracy. We must also accept that we will be assessed in a more detailed way. This warning is meant as a call to take care with the instruction we give to those who look to us for godly council. Everyone who teaches Scripture to others should pause to consider this first verse of Yaakov 3. Pause, consider the awesome God Who inspires all Scripture and then proceed to teach with fear and trembling. It has not been for a lack of access to Scripture that the body of believers has fallen into error but for a lack of sober judgement and awe in approaching interpretation. Yeshua said to the learned men of the first century “You are in error because you do not know the Scriptures or the power of God.” (Matt. 22:29). His hearers were the most well-read theologians of the time, many of them had learned the Scriptures verbatim from early childhood, and yet Yeshua says they “don’t know the Scriptures or the power of God”. They failed to properly comprehend the Scriptures because devoid of the Holy Spirit (Power, Strength) of God no one can understand the Ketuvim[H], Writings, Scriptures. Many among the body of believers who seek training as leaders and teachers today attend tertiary institutions that teach people to critique, stand in judgement over God’s Word and to question everything except their own evil motivations. These institutions cannot teach the power of God because the Ruach HaKodesh (Holy Spirit) is not taught but given. He is given of the Father and the Son and must either be received or rejected. He is the teacher. Those who reject Him in favour of pursuing fallen human intellectual understanding end in error. Thus, worldwide, the body of believers has been poisoned by false teachers, those who sit in judgement over Scripture rather than allowing themselves to be judged by Scripture. They lord their false understanding over uneducated communities, leading many astray. Their judgement will be great and the result terrifying. Those of us who teach Scripture have been given a sacred and terrifying responsibility. Anyone who does not teach the Scriptures with fear and trembling places both themselves and their hearers in grave danger. We note that there is a drash (comparative teaching) to be made between the words of Yaakov and the words of Yeshua. “The Power (Strength)” of God mentioned in Yeshua’s words is a reference to the manifest strength of the Ruach HaKodesh (Holy Spirit). The Greek dunamis meaning “strength, power, ability”. Yaakov says “If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” Therefore, we understand that the unity of God’s Spirit and Word bears the fruit of self-control, the Spirit being the Director of a “complete” person’s entire body. Yeshua is the ultimate example to us of one Who “does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” With respect to the body of believers (Ecclesia[G]) over whom Yeshua is head, He is able to direct us so that we might be reined in when we walk to close to the edge of a cliff. 3 Now, behold, pay attention (idou[G], hineih[H]) we put the bits (chalinos[G]) into the horses’ (hasusiym[H]) mouths so that they will trust, be persuaded by (peithō[G]) us, we turn, direct (metagō[G]) their whole (holos[G]) body (soma[G], gufo[H]) as well (kai[G]). 4 Now, behold, pay attention, (idou[G], hineih[H]) Look at the ships (ploion[G]) too: though they are so large (gedolot[H]) and are driven by fierce winds (beruach azah[H]), they are turned, directed (metagō[G]) by a very small (elachistos[G]) rudder (pēdalion[G]) wherever the violent motion (hormē[G]) of the one who makes straight, governs, the pilot, (euthunō[G]) wills, determines (boulomai[G]). 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. The tongue is like a bit or a rudder, these tools are used by a rider and pilot respectively, neither of them in and of themselves are able to direct anything. The tongue is a neutral muscle until such a time as it is directed. The tongue, like a rudder, is small but powerful, with disproportionate control over the whole body. Like a rapidly spreading fire a small lie can destroy a nation. “You love all devouring words, you deceitful tongue.” -Psalm 52:4 “Where there is no wood, the fire goes out: so too where there is no talebearer, the strife ceases.” -Proverbs 26:20 We note that with regard to the analogy of the bit in the horses’ mouths, while “obey” is a valid translation of the Greek peithō, “trust, be persuaded” are equally valid. In the context of what Yaakov is saying and given the ship analogy that follows, “trust, persuaded by” is a better translation. The rider may at times yank hard on the reins, for example, when the horse is careening toward a cliff edge. It is because the horse trusts the rider that he responds to the guidance of the reins and when the horse is overwhelmed or frightened and runs aimlessly as a result, the fierce strength of the rider and the sharp, hard yanking on the reins brings the horse back into focus. Therefore, trust and discipline are being taught. When the Messiah follower loses his way and is headed for danger, Messiah yanks on the reins. It may be painful, but we trust that it is for our good. The ship rudder analogy affirms the meaning of the horse and bridle analogy. Using two analogies in succession like this reflects the ancient Hebrew poetic mechanism of repetition. The Greek text is sometimes euphemism in translation, and usually reads something like “directed by a small rudder whenever the will of the ship captain determines.” The context describes a very large ship blown by fierce winds and the Greek text describes the ship captain’s response in directing the rudder as being equally fierce “violent” hormē[G]. A better translations being “directed by a very small rudder wherever the violent motion of the one who makes straight, determines.” Therefore, the ship captain does more than “will” the change in direction, he makes a violent motion with the rudder in order to force the ship in the right direction and thus ensure the safety of the crew. This teaching of Yaakov first and foremost uses Yeshua as the primary example. Yeshua in one sense is the Rider, the Captain. We receive His bridle in trust and are directed accordingly, sometimes gently, sometimes forcefully, but always for our good. Likewise as Captain Yeshua directs us through the violent storms of life in the fallen world. At times this means that He violently pulls or pushes on the rudder in order to secure our spiritual safety and direct us in sanctification. Secondly, as disciples of Yeshua filled by His Spirit we are to participate in the bridling of our beings, the guiding of our bodies, and given the context, in particular, we are to rein in, direct, guide our speech. 5 Thus also the tongue (ho glōssa[G], halashon[H]) is a small (mikros[G]) member, part (melos[G]), and it boasts greatly (megalaucheō[G], gadol[H]). Now, behold, pay attention, see (idou[G], hineih[H]) how a great (hēlikos[G]) forest, large amount of wood matter (hulē[G]) is kindled (anaptō[G]) into an inferno by a small (oligos[G]) flame (pur[G], iesh[H])! 6 And the tongue (ho glōssa[G], halashon[H]) is a fire, flame, (pur[G], iesh[H]) the world (ho kosmos[G], haolam[H]) of the unrighteousness, iniquity, injustice, poor judgement (ho adikia[G]); the tongue (ho glōssa[G], halashon[H]) is set among (kathistēmi[G]) our member’s, parts, (melos[G]) as that which stains, defiles (spiloō[G]) the whole body (holos ho soma[G], et-kol-haguf[H]) and sets ablaze (phlogizō[G]) the wheel, course, perpetual direction (trochos[G]) of the life (ho genesis[G]), and is set ablaze (phlogizō[G], be’eish[H]) by Gehinnom[H] (geenna[G]). 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our member’s, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. The specific tongue in question here is the tongue that gives in to temptation (as explained in chapter 1), and is therefore used to direct our entire being toward evil. Because the tongue speaks forth that which is in the heart its words are the evidence of things kept deep within. If our hearts (core being) are given over to wickedness then our words will perpetuate that wickedness and we will act accordingly. Yeshua warned that what comes out of a man’s mouth is what defiles him. (Matthew 15:19-20) One might say that in contrast to the Messiah, Whose tongue directs the body (Ecclesia, body of believers) toward perfection, our tongues have the potential to damage and defile the body (Ecclesia, body of believers). It's important to note that Gehinnom is spoken of as existing concurrently and as the ignition source for the corruptible fire that dances on the tongue when it is used by the yetzer ha-ra (evil inclination). Therefore the place to which Yaakov is referring (which, at that time was understood by the rabbi’s to be the holding place for the wicked, a section of sheol, Hebrew for underworld [not grave, the Hebrew for grave is Kever]), was believed to have existed for some time, probably having had its inception before the creation of humanity (that is after the fall of haSatan, the accuser). We should also remember that Jewish tradition speaks of the Torah descending like tongues of fire. There is a fire born of truth and a fire born of evil. Truth is a fire that cleanses all in its path, evil is a fire that scars, damages, defiles and destroys all in its path. Truth is so hot that it has the power to transform the fuel it consumes, evil is only hot enough to deform the fuel it uses. In the first century C.E. Geiy Ben Hinnom[H] “The valley of Hinnom” located close to the city of Jerusalem, was used as a valley of refuse, it was constantly burning. It was and is associated to the idolatrous worship of false gods and demons and the sacrificing of children. Thus, very early in the development of Biblical Judaism (prior to 400 B.C.E.) it became a metaphor for the perpetual torment of that part of Sheol (holding place of the departed, NOT the grave [kever[H]]) where the wicked await judgement. It was so firmly established as its own uniquely defined part of the afterlife that it was given a name by the rabbis of Judaism, “Gehinnom.” Yeshua understood and taught Gehinnom as a spiritual location following death where the departed wicked are tormented (Matt. 10:28; 2 Peter 2:4). Gehinnom is the prejudgement location of the wilfully unredeemed (Luke 16:19-31) whereas the lake of fire is the post judgement and eternal location of the wilfully unredeemed wicked (Matt. 13:42, 18:8, 25:41, 46; Mark 9:47-48; 2 Thess. 1:8-9; Rev. 19:20; 20:10-15; 21:8). Many false teachers and heretics seek to confuse believers by misusing these very different and unique terms (Sheol, Kever, Gehinnom, Gehenna, hell, hades, lake of fire, eternal torment etc.) in an attempt to disempower and reduce Gehinnom and the lake of fire to nothing more than metaphorical warnings devoid of eternal consequence. Those who teach that there is no eternal punishment for the unrepentant wicked are liars, children of Satan. Scripture explicitly teaches the very real and eternal consequences of a refusal to accept God’s redemptive offer in Yeshua the King Messiah. It is an outright lie to say, as some do, that Judaism holds no belief in hell. Our ancient rabbis teach prolifically on the subject of Gehinnom and in certain aspects of their theology are in agreement with the teaching of Yeshua. However, while many of our Talmudic rabbis rightly understand Gehinnom as a temporary place, they gravely misunderstand it to be a sort of purgatory intended to purify the wicked, it is not. Ironically this so called “Jewish” idea is born of the influence of Hellenistic paganism and is not based on Torah, Nevi’im, Ketuvim (Hebrew Scripture, OT). In short, Biblical Judaism informs and affirms the New Testament teaching concerning both Gehinnom (temporal) and the lake of fire (everlasting). “And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” (Isaiah 5:20). What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.” -Sotah 41b, 14 Talmud, William Davidson Edition Regardless of the rabbinical Jewish view, we are not subject to it but to the Word of God. The Scripture teaches that at the resurrection all will rise and be judged and the wicked will be thrown into the lake of fire with Satan and his servants, their torment rising day and night forever (Rev. 20:10). Given that this takes place after the judgement, it cannot as some wrongly teach imply a temporal application of the phrasing “Day and night” or the term “forever”. There is no time in eternity. The question "Why would a loving God send people to eternal damnation?" presumes that eternal damnation is evidence of a lack of love, it is not. Evil is determined to propagate itself eternally. Therefore, the problem of evil requires a solution that is eternally effective. Being angry at God for coming up with that solution is itself an act of evil. Sadly, after decades of enlightenment we have learned to question everything except the motivation for our questions. Are we surprised then to find that our questions defeat themselves? We shake a fist at God, and accuse Him of injustice, and He says, "I see you're angry, you shake your fist at Me, I will open up My fist and nail it to a tree". God doesn't send people to eternal damnation. He offers those headed there salvation through the sacrificial substitutionary death of His Son the King Messiah Yeshua. 7 For every species of wild beasts (thērion[G]) and birds (peteinon[G]), of reptiles (herpeton[G]) and creatures of the sea (enalios[G], vehayam[H]), is tamed, restrained (damazō[G]) and has been tamed, restrained (damazō[G]) by human beings (anthrōpinos[G], ha’adam[H]). 8 But the tongue (ho glōssa[G], halashon[H]) not one person can tame, restrain (damazō[G]); a constantly unstable (akatastatos[G]) evil (kakos[G], lara’ah[H]), full (mestos[G]) of deadly poison, rust (ios thanatēphoros[G], chamat hamavet[H]). 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. As stated previously, no one can tame the tongue, that is, no one except the man mentioned in verse 2 (the man who does not stumble in anything He says but has power over all of His being). This of course is Messiah Yeshua. It is fallen humanity’s tongue “lashon hara” (tongue of evil) that is an evil thing, not the physical muscle but the physical muscle informed by the yetzer hara “evil inclination” and misused for evil purpose. 9 With it we bless, praise (eulogeō[G], nevareikh[H]) the Lord (ho kurios[G], Adon[H]), God (Theos[G], et-haElohiym[H]) and Father (pater[G], Avinu[H]), and with it we curse (kataraomai[G], nekaleil[H]) people (anthrōpinos[G], ha’anashiym[H]), who have been made in the likeness (homoiōsis[G], betzelem[H]) of God (Theos[G], Elohiym[H]); 10 from the same mouth (stoma[G], mipeh echad[H]) proceed (exerchomai[G]) blessing (eulogia[G], berachah[H]) and cursing (katara[G], ukalalah[H]). My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), these things should not be. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. Yaakov clarifies his position by identifying the motivation or intention behind the tongue’s use: firstly it is used correctly to bless God but incorrectly for cursing human beings made in God’s image. Therefore it is Messiah in us that steers the rudder of the tongue toward blessing and the evil inclination or fallen nature that is at work in the misuse of the tongue. The royal commandment or royal Torah mentioned in Chapter 2 of Yaakov’s book is here, reaffirmed as central to right action. One who blesses God with his tongue and then turns to his neighbour and curses him, has effectively blessed and cursed God in the same breathe. On the other hand, the one in whom the Son of God resides, calls out blessing with Messiah’s voice (and we cry Abba, through the spirit of son-ship) and from the same root turns and blesses his neighbour. This is born of Messiah, as opposed to the misuse of the tongue which is born of Gehinnom/ha-Satan when submitted to the evil inclination (yetzer hara). 11 Does a spring (pēgē[G], hamaeyan[H]) produce out of the same opening sweet, fresh (glukus[G], metukiym[H]) and bitter (pikros[G], umariym[H]) water? 12 Can a fig tree (sukē[G], hayuchal eitz[H]), My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), bear olives (elaia[G], zeiytiym[H]), or a vine (ampelos[G], hatuchal hagefen[H]) bear figs (sukon[G], te’einiym[H])? So it is that (houtō[G]) no (oudeis[G]) spring (pēgē[G], maeyan[H]) can yield both (poieō[G]) salt (halukos[G], meluchiym[H]) water (hudōr [G]) and sweat, fresh water (glukus[G], umetukiym[H]). 13 Who among you is wise (Sophos[G], chacham[H]) and understanding, well learned, knowledgeable (epistēmōn[G], venavon[H])? Let him show (deiknuō[G]) by his good (kalos[G], hatovah[H]) conversation (anastrophē[G]) his works, actions (ergon[G], ma’asayv[H]) in a gentle disposition (prautēs[G], beanevat[H]) of wisdom (Sophia[G], hachachmah[H]). 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. With reference to the spring we are reminded that it is from the source that the spring produces either fresh or bitter water. The fresh spring is born of a pure source, some might say it is of the heavens, while the bitter spring is born of an unclean source (deep within the earth, a metaphor for Gehinnom). Our tongues must be guided by the pure life giving water of God’s Son, which comes from above. He guides us, we do not direct Him. With regard to the fruit analogy the believer is to be known by the appropriate healthy fruit. In the same way that it is contrary to the nature of a fig tree to bear olives, it is contrary to the nature of the born from above believer to bear false witness, lie, slander, curse that which is good etc. We note that good or godly conversation is considered right action. Yaakov affirms pure core faith that bears the fruit of our humble Messiah. 14 And if you have bitter (pikros[G], marah[H]) jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) in your hearts (kardia[G], bilevavechem[H]), do not rejoice (katakauchaomai[G], tithalalu[H]) and lie (pseudomai[G]) against the truth (alētheia[G], baemet[H]). 15 This kind of wisdom (Sophia[G], hachachmah[H]) is not that which descends (katerchomai[G]) from above (anōthen[G]), but is earthly (epigeios[G], hacheled[H]), sensual (psuchikos[G], vehayeitzer[H]), demonic (daimoniōdēs[G], vehasheidiym[H]). 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. If the source of your words is evil, don’t think you will be able to delude others by attempting to twist the truth with lies. Again, it is from a man’s heart (core being) that he speaks. Pretentious false wisdom doesn't come from God but from the convergent forces of the yetzer hara evil inclination and the demonic, be it by influence or possession. Much of the philosophy of Yaakov’s day seemed wise on the surface but was soon exposed as Gnostic, ungodly and deceptive. It is interesting to note that the Zohar refers to the wisdom of the Egyptians as Chochmah tata’ah “Wisdom from below”, inferior wisdom (Zohar 1:91b:3). 16 For where jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) exist, there is confusion, disorder (akatastasia[G]) and every kind (pas[G], vechol-ma’aseh[H]) of evil (phaulos[G], ra[H]) thing, work, practice (pragma[G]). 17 But the wisdom (Sophia[G], hachachmah[H]) from above (anōthen[G]) is first (prōton[G]) pure/clear (hagnos[G]), then peace-filled (eirēnikos[G], ohevet shalom[H]), gentle/moderate/patient (epieikēs[G]), reasonable/receptive/easy to entreat (eupeithēs[G]), full of mercy (eleos[G], rachamiym[H]) and good (agathos[G]) fruits (karpos[G], up’riy tov[H]), impartial/devoid of favouritism (adiakritos[G]), free of hypocrisy (anupokritos[G]). 18 And the fruit (karpos[G], up’riy [H]) of righteousness, right action (dikaiosunē[G], hatzedakah[H]) is sown (speirō[G]) in peace (eirēnē[G], beshalom[H]) by those who make/do (poieō[G], leoseiy[H]) peace (eirēnē[G], hashalom[H]). 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. “You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Selfish ambition is idolatry and when fuelled by jealousy it produces disharmony and abominable actions. Jealousy was the catalyst for Satan’s desire to usurp God’s authority. All sin is a form of idolatry and like Gehinnom it sets the tongue on fire. God is a God of symmetry and order, of harmony, unity and reconciliation. Satan on the other hand seeks to divide, taint, separate, defile and breed disharmony. The wisdom that comes from God is pure (like the freshwater of the previous analogy), peaceful, it doesn't seek to divide, it is kind, not nasty, listens to reason rather than jumping to conclusions. Therefore, the previous chapter’s admonition to be quick to listen, slow to anger and slow to speak. The wisdom from above prefers mercy over judgment (as alluded to in the previous chapter), thus it produces the fruit of mercy which is reconciliation and unity (the opposite of disharmony). Again Yaakov reminds his readers that hypocrisy and partiality are the fruit of a misused tongue and a jealous, self-glorifying heart (core being). Finally, the tongue that Messiah directs will be a platform for peaceful reconciliatory words that when sown into the lives of others will produce a harvest of right action both in the life of the speaker and in the lives of those who receive the Word. “Peace makers who sow in peace will reap a harvest of righteousness, right action.” Notice that the text doesn't say, “Peacemakers will reap a harvest of righteousness.” Simply being a peacemaker is not enough, anyone can, by their own inclination, attempt to make peace. This does not always produce a righteous outcome. The peace process in the Middle East is a perfect example of this. The Scriptures remind us that, “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” (Jeremiah 6:14) Only peacemakers who sow in Shalom, will reap a harvest of righteousness, that is, a truly peace-filled outcome. Peace Himself is the key here. The Peace we sow in is Messiah Yeshua, Sar Shalom—the Prince of Peace. © 2022 Yaakov Brown Concerning faith and right action: what God has made one, let no man separate. Yaakov 2:1-26 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua Messiah the glory. 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good Name by which you have been called? 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions, and I will show you my faith by my works, actions.” 19 You believe that the God is one, well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. Yaakov 2:1-26 (Line upon line) 1 My brothers and sisters, fellow Jews[see 1:1] (adelphos mou[G], achay[H]), do not (me[G]) in partiality, favouritism, respect of persons (prosōpolēpsias[G]) hold (echo[G]) the faith, belief, persuasion, trust (ho pistis[G], be’emunat[H]) in the Lord (ho kurios[G], Adoneinu[H]) Yeshua[H] (Iesous[G], Joshua, Jesus: YHVH Saves) Messiah (Christos[G], HaMashiyach[H], Anointed One) the glory (ho doxa[G]). 1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua[H] Messiah the glory. Put simply, “As Jews and followers of Yeshua, Who is God with us (Imanu El), the glory of God in us, don’t practice favouritism. In particular, show no favouritism when new people, Jews and Gentiles alike, come into your Messianic Jewish Synagogue.” (v.2-3) Yaakov continues to address the Messianic Jewish community of the first century Diaspora. He begins this portion with a reminder that halakhah (the way we walk) in Messiah is lit with Yeshua’s Glory. Therefore we are to walk as people who are aware of our own identity. We are Talmidim (students) of our Glorious Messiah, having been shown favour we are to reject the practice of favouritism. The key to right action, that is, present halakhah, is the very nature of Messiah Himself. The Jewish writer of the Book to the Hebrews gives us a beautiful glimpse into the vast glory of the Mashiyach (Messiah) when he writes: “Ha-Ben (the Son) is the radiance of HaShem’s (YHVH’s) glory and the exact representation of His being, sustaining all things by His powerful Davar (Word, Essence, Substance).” – Book to the Hebrews 1:3 (Author’s Translation) We further notice that the previous (1:17-18, 23-25) metaphor promoting reflected glory is alluded to by way of inference in the latter part of the first verse of the present chapter “Messiah the glory”. Yaakov is writing to Messiah following Jews living in Jewish communities throughout the known world. At this time (approx. 40 – 50 C.E.) they continued to worship in synagogues which were attended by a believing Jewish majority and by Gentile God fearers who prior to the coming of Yeshua and the Messianic Jewish faith were allowed to attend synagogue meetings only as standing guests at the open entry way to the synagogue. They could listen to and observe proceedings, but could not enter and sit among Jewish worshippers. Also at this time Jewish believers were still struggling with the idea that Gentiles could be included in the redemptive work of God (Acts 10:28). Therefore, riches and poverty were just one aspect of the problem of partiality (favouritism). In part there was a righteous motivation for excluding Gentiles, who were perceived to be pagans practicing lifestyles contrary to the Torah and therefore were a danger to the spiritual health of the Jewish community. However, Biblical Judaism has always taught Israel not to act with partiality. “17 You are not to recognize faces with partiality in judgment; you shall hear the small and the great alike. You are not to be afraid of any person, for the judgment is God’s…” -D’varim/Deuteronomy 1:17 2 For if a person (anēr[G], iysh[H]) enters your synagogue (synagoge[G], l’veiyt hakeneset[H]) wearing a gold ring (chrusodaktulios[G], zahav al yado[H]), dressed in white, clean (lampros[G]) clothes, and a poor person, a beggar (ptōchos[G]) in shabby, dirty (rhuparos[G]) clothes also comes in, 3 and you gaze at the face of (epiblepō[G], poniym[H]) the one who is wearing the white, clean (lampros[G]) clothes, and say, “You sit here it’s a good (kalōs[G], tava’at[H]) spot,” and you say to the poor person, beggar (ptōchos[G]), “You stand (histēmi[G]) over there, or sit down (kathēmai[G]) by my footstool (hupopodion[G], rag’lay[H]),” 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” The Greek synagoge appears 57 times in the HaBriyt HaChadashah “New Testament” and is only once used to describe a non-Jewish assembly (Rev. 2:9). It is therefore unacceptable that the majority of English translations of the present text render synagoge[G] as “assembly, gathering, meeting” etc. This clouds the meaning and is at its core an antisemitic translational choice. Translators have attempted to make this very Jewish book of Yaakov sound more universal by hiding Jewish specific terms beneath generic terminology. It is important to understand that this letter was being written to functioning Messianic synagogues throughout the Diaspora sometime between 40 and 50 C.E. That means that the Messiah following Jewish communities in question were predominantly Messianic Jews joined by a small number of Gentiles (unconverted observers of 1st Century Judaism), and that the Jewish majority continued to worship as Jews in a traditional Jewish way within the revelation of Messiah Yeshua. We note that in this scenario the beggar in shabby clothing is being assigned either a standing position at or outside the door to the synagogue, or a seat on the floor. The former was once reserved for the “God fearing” Gentile (unconverted observer of 1st Century Judaism) and the latter for the lower class of Jew. However, In Messiah not only were the lower class Jews elevated, the Gentiles were now welcome to enter and be seated within the believing Jewish community. Ancient Jewish law concerning the equal treatment of rich and poor alike in judiciary matters is sighted by Maimonides: "Two adversaries (in a dispute with each other), if one of them is clothed with precious garments, goodly apparel, and the other is clothed with, vile clothing, (the judge) says to the honorable (wealthy) person, ‘either clothe him (the poor person) as you are clothed, while you contend with him, or be clothed as he is, so that you may be alike, on an equal footing.’'' -Maimonides on Hilchot Sanhedrin, c. 21. sect. 2. Further, with regard to social position as it applied to matters of law Maimonides sites the Talmud Bavliy: "One shall not sit, and another stand, but both shall stand; but if the Sanhedrin, or court, are pleased to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.'' - Maimonides ib. sect. 3. vid. Talmud Bavliy Shebuot, fol. 30. 1. 4 Are you not then making separations, showing partiality (diakrinō[G]) among yourselves, and making (ginomai[G]) yourselves judges (kritēs[G], shoftiym[H]) with thoughts (dialogismos[G]) of evil, intentional harm (ponēros[G], resha[H])? 5 Listen, hear, comprehend, understand (shimu[H]) my completely loved brothers and sisters, fellow Jews (adelphos agapētos[G], achay ahuvay[H]): did the God (ho Theos[G], Elohiym[H]) not select (eklegomai[G]) the poor, beggar (ptōchos[G]) of this world (kosmos toutou[G], haolam[H]) to be rich (plousios[G]) in faith, trust, persuasion, belief (pistis[G], Emunah[H]) and heirs (klēronomos[G]) of the kingdom (ho basileia[G], hamalchut[H]) which He announced, promised (epaggellō[G], hivtiyach[H]) to those who love Him completely, fully (ha agapaō autos[G], leohavayv[H])? 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? We note that it is not distinctions but separations among the Jewish believing community that are being addressed. The primary issue is wrong motivations (yetzer hara) and the passing of judgement based on outward appearances. Yeshua had commanded His disciples to stop judging by mere appearances and make right judgements (John 7:24). Yaakov is not instructing the Jewish believers not to judge but instead not to make false judgements. When we judge by appearances we are submitting our judgement to the sin affected reality of this temporary world, whereas when we judge according to God’s Spirit we are distinguishing between the temporal and the eternal and choosing the eternal (2 Cor. 4:18). Yaakov is reminding his fellow Messiah following dispersed countrymen that their understanding of what obedience to the Torah (Instruction) requires had always included just treatment of all people within the Jewish community. This is not a foreign practice to his readers, it had simply become a neglected one within the Jewish communities of the Diaspora. Why? Because they had adopted, or syncretised pagan Hellenistic practices. “Do not pervert justice or show partiality—undue favour for one over another. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent.” -D’varim/Deuteronomy 16:19 The real issue being addressed here is the motive of the human core (heart) that is the point from which all the parts of our being emanate rather than the heart in opposition to the mind. Perhaps money was needed for the running of the synagogue, the purchase of Torah scrolls etc.? Whatever the reason for showing favouritism, the Torah clearly instructs against the practice. “did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief…” We note that the text does not say “God chose the poor to be rich”, but “God chose the poor to be rich in faith.” The false Prosperity Gospel misses the point. What good are temporal riches that dull the faith of a person? God wills prosperity for the believer in Himself, but He does not will our temporal material prosperity except that it be utilised in the furthering of His Kingdom. “What good does it do a person to gain the entire world but loose his soul?” (Mk. 8:36; Matt. 16:26) The materially poor are rich in faith because they are devoid of the distraction of temporal riches. Those who are materially poor are inclined toward trusting God because they have nothing and no one but God to place their trust in. Therefore, material poverty can act as a vehicle for spiritual prosperity. “The meek will inherit the land and enjoy peace and prosperity.” - Tehillim/Psalm 37:11 “Blessing comes from God for the poor in spirit, for theirs is the kingdom of Heaven.” – Mattitiyahu/Matthew 5:3 As I have said, Yaakov admonishes his hearers to “Look not to what is seen but to what is unseen, for what is seen is temporary, but what is unseen is everlasting” (2 Cor. 4:18). In particular Yaakov is using phrasing that speaks to the 1st Century Jewish view of the Gentiles. He is employing specific terminology. For example ancient Jewish commentary refers to aniy Yisrael “the poor of Israel” as being distinct from aniy olam “the poor of the world”*. The “world” was seen as synonymous with “goyim” nations, pagans. Therefore, in one sense “the poor of this world” is understood by Yaakov’s hearers as referring to the Gentiles who are both poor in respect to physical wealth and in respect to spiritual health. This makes the teaching somewhat offensive to the early Jewish believers which is why Yaakov has prepared them by saying “Be quick to listen and slow to anger” (1:19-20). *Talmud Bavliy. Gittin, fol. 30. 1. & Bava Batra, fol. 10. 2. “The Kingdom which He promised to those who love Him fully.” The receiving of the Kingdom is simple, it is given to those who love Him fully. Do you love Him (God) fully, in Messiah? Then the Kingdom is given to you. Devoid of Messiah Yeshua we are all poor, lacking, dressed in filth. 6 But you have despised, dishonoured (atimazō[G]) the poor person (ptōchos[G]). Is it not the rich (plousios[G]) who oppress, exercise harsh control over (katadunasteuō[G]) you and drag (helkuō[G]) you before (eis[G]) judgement seats (kritērion[H], levateiy mishpat[H])? 7 Do they not blaspheme, speak evil of (blasphēmeō[G]) the good (kalos[G], hatovah[H]) name (onoma[G], HaShem[H]) by which you have been called (epikaleomai[G], hanikra aleiychem[H])? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good name by which you have been called? Put concisely, don’t do to fellow believers of any ethnicity what is being done to you by non-believers. The foolish false choice posed by various Christian theologians, Hebrew Roots and Messianic writers asking “To Whom does ‘the good name’ refer?” is ludicrous. First because God is One and second because nothing could be further from Hebraic practice than a refusal to accept both interpretations as valid. Ultimatums are contrary to Biblical Hebrew thought. Scripture shines a light on cause and effect and God speaks clearly concerning action and consequence, practice and outcomes, whereas ultimatums are the domain of fallen humanity. The early Jewish believers were being taken to court on false charges by both rich Gentiles who hated them because of their association to YHVH, El Elohay Yisrael (the God of Israel v.5) and by rich rabbinical Jews who hated them due to their association with Yeshua HaMashiyach (Jesus the King Messiah v.1). So, in response to the false choice posed by Christian and Messianic Scholars alike “Which Name is being referred to, YHVH or Jesus?” we respond, “Yes!” “The good Name” is YHVH (v.5), Yeshua (v.1), Elohiym, El Elyon, El Shaddai, El Gibor, Adonay Yireh, Adonay Shalom, Sar shalom, Imanu-El… Adonay Eloheinu Adonay echad (God is One)! 8 If, however, you are being filled with (teleō[G]), the Kingly (basilikos[G], hamalchut[H]) Torat[H]/specific law/instruction (nomos[G]) according to the Writings/Scripture (graphe[G], Ketuvim/kakatuv[H]), “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good (kalōs[G], heiytavtem[H]). 9 But if you show partiality, favouritism (prosōpolēpteō[G]), you are committing (ergazomai[G]) sin, missing the mark set by God’s holiness (hamartia[G]) and are rebuked, convicted (elegchō[G]) by the Torah[H]/Law (ho nomos[G], haTorah[H]) as Torah/law breakers (parabatēs[G]). 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. “If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture” We must first take note of the specificity of Yaakov’s language regarding “law”. In this verse he speaks of a particular “Kingly” or “Royal” nomos[G]/torat[H] that is found in the fullness of the TaNaKh, or Ketuvim (Writings, Hebrew Bible). By quoting the very specific law (torat, a part of the Torah) “You shall love your neighbour as yourself” (Le. 19:18), Yaakov is passing on the teaching of His brother Yeshua the Messiah, Who summed up the Torah of Moses and the Prophets this way: 36 “Teacher, which is the great commandment in the Torah?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the head and great commandment. 39 The second is like it, ‘You shall love your neighbour as yourself.’ 40 Upon these two commandments hang the entire Torah and hanevi’im.” -Mattitiyahu (Matthew) 22:36-40 Yaakov calls the summation of Yeshua’s teaching on the Torah and the Prophets the “Kingly Torah”, as distinct from the Torah of Moses. As I have explained previously, while aspects of the Torah of Moses are present as part of the whole of the “Kingly Torah, Torah Perfected, Torah of Freedom”, the clear distinctions made by both Yaakov and Rav Shaul, based on the teaching of Yeshua, mean that we cannot simplistically understand Torah in these verses to refer to the Torah of Moses except when it is clearly qualified as it is in verse 9 where the Greek reads “ho nomos” the Torah. In verses 8-9 Yaakov speaks to those Jews called in Yeshua to act in accordance with the Kingly Torah of Yeshua and to recognize their hypocrisy in the face of both the Kingly Torah and the Torah of Moses. Parts of the Torah of Moses will pass away, but nothing of the Kingly Torah of Yeshua will ever pass away. Yaakov’s audience is Jewish, when they hear “torat” they understand a singular aspect of the Torah, and when they hear the words “ha Torah” at the end of verse 9 they recognize the Torah of Moses. Yaakov then, is linking the Kingly Torah of God’s Messiah with the Torah of Moses while making a clear distinction between the two. Therefore the Kingly Torah as understood through the lens of the pivotal verse, “Love your neighbour as yourself,” thus creating a unity of belief and action born in the freedom of Messiah’s teaching. The point being that Yaakov is not inventing a new kind of Torah, he is revealing the Torah filled with Messiah and driven by the Ruach ha-Kodesh (Holy Spirit). As I have explained, there are parts of the Torah of Moses which will become obsolete at the point of final judgment and our entry into the Olam Haba (world to come), but as Messiah himself has said, “I tell you truly, until heaven and earth pass away not one minor or major mark will disappear from the Torah until all things are accomplished.” – Mattitiyahu/Matthew 5:18 “Zayit Ra’anan says… ‘The Holy One, blessed be He, says, “you sin in this world because the yetzer hara (evil inclination) governs you; but in the Olam haba (world to come), I will take it (yetzer ha-ra) away from you;” as it is said in Ezekiel 36:26 “I will take away the stony heart out of your flesh and give you a heart of flesh.”’” – Midrash Yalkut Shim’oni (medieval) When we abide in the Kingly Torah within Messiah we do well, recognizing the discipline and instruction of God. On the other hand, when we give in to the yetzer ha-ra “fallen inclination”, we cloud our ability to see the Kingly Torah (which brings liberty). When we wilfully break the Torah we deceive ourselves and are in danger of believing the lie that we are no longer secure. The irony here is that in showing favouritism we are endanger of believing that at some point we could lose God’s favour. Therefore, we must show others the favour that God has shown us in Messiah. “You shalt not avenge, nor bear any grudge against the children of your people (Israel), and you shall love your neighbour as yourself: I am YHVH.” -Leviticus 19:18 We note that “You shall love your neighbour as yourself” is the second clause in the commandment being quoted by Yaakov. The commandment begins by saying “You shalt not avenge, nor bear any grudge against the children of your people (Israel)”. Therefore, Yaakov is addressing the problem of early Jewish believers discriminating not only against the poor and bedraggled but also against Gentile believers. “Owe no person anything, but to love one another: for those who love one another have fully filled the Torah.” -Rav shaul: Letter to the Roman Believers 13:8 Those who are focused on the Messiah and as a result love others as themselves are fully filling the Torah of Moses, whereas those focused on attempting to fully observe the Torah of Moses are continually failing to do so. With regard to Torah there is no “try”, there is only “Do” and “Do not”. How much better then to request that God manifest Himself in me through Yeshua, than to seek to reach Him through the delusional claim of Torah observance. 10 For whoever keeps, guards (tēreō[G]) the entire (holos[G]) Torah[H]/Law (nomos[G]), yet stumbles, falls, offends (ptaiō[G]) in one (heis[G]), has become guilty, subject (enochos[G]) of all, individually and collectively (pas[G]). 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself (ginomai[G]) a breaker (parabatēs[G]) of the Torah[H]/Law (nomos[G]). 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. Given the context this teaching says, “If you’re keeping most of the laws of the Torah but are breaking the Kingly law to love your neighbour as yourself, then the Torah exposes your guilt and you come under the judgement of the entire Torah.” Those who claim that Yaakov teaches Torah Observance are delusional. He is in fact teaching that Torah Observance (with the exception of Yeshua) is impossible. This is consistent with what Yaakov says in Acts 15. The early Jewish Fathers of the Body of believers agreed that Torah Observance was not incumbent on the Gentile believers. Those demanding that Gentile believers be circumcised were silenced by Rav Shaul (Paul), Yaakov, and Kefa (Peter). It is important to note that the two commandments mentioned here by Yaakov are to do with the love of one’s neighbour. It is often the case that as we journey with God we begin to become complacent. On a historical level the physical separation of the Messianic Jews in the Diaspora from the Jews of Israel was a living metaphor for their journey away from right action. When we become complacent in our faith we can fall into the trap of considering some commandments more important than others, thus we justify sinful action based on a sort of sin hierarchy where murder is bad but lusting after my neighbour’s wife is just what men are prone to do. Yaakov reminds his Jewish brothers and sisters that when we say to God, “I’ll keep most of your commandments but I don’t agree with this one, so I’ll just ignore it,” we are already guilty. As I have already stated, in more general terms Yaakov is teaching the one who says, “I am a Torah keeper” that such a statement is lie and thus breaks Torah. With the exception of Yeshua no one can claim to be a Torah keeper. I am obligated to add a further warning concerning a grave mis-teaching within the modern Messianic movement which makes Torah Observance an object of worship: Those who teach the lie "Obeying Torah is the fruit of salvation" mis-qualify both Torah and salvation. "Messiah is the goal of Torah" unto works of righteousness. Torah observance is not the goal, end, or fruit of Messiah. If it were, Messiah would be subject to Torah, but instead He is the Author and Goal of it. It is not Torah observance that is the fruit of the redeemed but right action. Ezekiel 36:26-27 explains that by the Spirit of Life (Holy Spirit) in Messiah Yeshua (Rom.8:2), we are empowered to act according to His (YHVH) prescribed (בְּקִרְבְּכֶם) way of living and according to His judgements (מִשְׁפָּטַי). Torah is not mentioned. Why? Because observance of the Torah of Moses is not the goal, end, or fruit. Thus we are "set free from the Torah of sin and death (the result of a failure to observe the unkeepable Mosaic Torah)" [Rom.8:2]. Peter (Rav Kefa) explains that no one can "bear" the "burden" of Torah observance (Acts 15:10). Yaakov (James) and the early Jewish Fathers of the body of faith along with Peter, agreed that therefore Gentile believers should not be taught Torah observance but to simply refrain from all forms of idolatry in accordance with the universally moral commandments of God (10 commandments minus Shabbat, which is a sign on ethnic Israel, the Jews [Ex.31:16-17]) Peter said this as a Spirit filled Messiah follower, not as an unsaved pre-Messianic Jew. Therefore, Peter and the early Jewish Fathers of the Body of believers agree that Torah observance is not the fruit of salvation. We add to this the teaching of Yeshua, Rav Shaul, and the Kohen (probably Barnabas) who wrote the Book to the Hebrews: Rom. 3:20; 4:14; 4:15; 5:20; 6:14; 7:1-13; 8:2-3, 1 Cor. 15:56, 2 Cor. 3:7; 3:9; 3:10; 3:12; 3:14-17, Gal. 2:16; 2:19; 2:21; 3:1;3:10; 3:11-12; 3:13; 3:16 & 19, (ref. Matt. 11:12-13, Luke 16:16), Gal. 3:21; 3:23; 4:24; Eph. 2:15, Phlp. 3:4-8; 1 Tim. 1:8 (Torah was made for the unrighteous, not for the righteous.) 1 Tim. 1:9-10; Heb. 7:18-19; 8:7-8; 8:13; 10:1. It is wrong to say that “Torah is done away with”, it is equally wrong to say that “Torah observance is the goal, end, fruit” or otherwise. When using "Torah" as a proper noun we speak in general terms that lack the nuisance of the wider definition. This is why the writers of the HaBrit HaChadashah (NT) often use qualifying terms in relationship to Torah (Instruction). "because through Messiah Yeshua the Torah* of the Spirit of life (Torah of Messiah) has set you free from the Torah* of sin and death. (Result of the failure to keep the unkeepable Torah of Moses)" -Romans 8:2 So called "Messianics" need to stop arguing over the keeping of days and the obeying of laws and return to the Person of Messiah Yeshua in God. No one will stand at the judgement and be able to use Torah observance as a means of redemption. If we claim to be Torah observant we make ourselves to be liars. As I have said, with regard to Torah there is no "try", there is “do” and “do not”. No human being (with the exception of the King Messiah) can keep the Torah perfectly. I do not keep the Torah, rather the Torah perfected of the Spirit of life keeps me in Messiah Yeshua. Those in the so called "Messianic" movement who claim to be Torah observant are lying. They are idolaters of the worst kind because in focusing on Torah they have turned their backs on the Author of it. It is for freedom that Messiah has set us free! *The word Torah must be qualified 12 So speak (laleō[G], davru[H]), and so do (poieō[G]), as those who are to be judged (krino[G]) by the Torah[H]/law (nomos[G], Torah[H]) of freedom, liberty (eleutheria[G], shel cheirut[H]). 13 For judgment (krisis[G], badiyn[H]) devoid of mercy (me eleos[G], eiyn rachamiym[H]) will be shown to one who has shown no mercy (me eleos[G], nahag rachamiym[H]); the mercy (eleos[G], harachamiym[H]) rejoices against, is glorious over, triumphs over, perpetually boasts against (katakauchaomai[G]) the judgment (krisis[G], hadiyn[H]). 14 What does it profit (ophelos[G]), my brothers and sisters, fellow Jews (mou adelphos[G], achay[H]) if someone says he has faith, trust, belief, persuasion (pistis[G], emunah[H]), but he has no works, actions (me ergon[G])? Can faith, trust, belief, persuasion (pistis[G], emunah[H]) save (sōzō[G], lehoshiyo[H]) him? 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? Yaakov admonishes his Jewish brothers and sisters who follow Messiah Yeshua to speak and act as those being judged, not by the Torah of Moses but by the Torah of Liberty. The wonderful result of accepting God’s mercy is that we will in turn show mercy to others, thus “Mercy triumphs over judgment” (that is mercy triumphs over a judgment of condemnation). Mercy triumphs in the judgment that brings discipline and freedom, thus we have the Torah of Messiah that brings Liberty. There are those who are uncomfortable with the plain Greek text saying “can faith save him?” They add to it translating “can that faith save him”. There is no need to add “that” to the text. One who is convinced that his faith need not be acted on does not accept the saving faith of Yeshua and therefore cannot be saved by faith. More to the point, faith cannot save, rather the Messiah Yeshua in Whom we place true faith, He is the Saviour. Thus Messiah in us outworks faith through us. We act righteously because we have received the nature of Messiah. Here Yaakov is speaking of a divisive faith, a faith that compartmentalizes life. The action of a pumping heart is the proof that a man is alive, when the heart ceases its action the body is dead. The predisposition of the Holy Spirit Who lives in us, is to help those in need, in order to fail to help the destitute we must first resist the Ruach ha-Kodesh, for a believer this is known as grieving (not blaspheming) the Spirit. The conclusion then is this, isolated faith is dead. In a believer however, the failure to act causes conviction of spirit and therefore revives the body. It is as if the heart has lost its rhythm temporarily for lack of vigour and then the Spirit pulls out the shock panels and gives us a jump start. 15 If a brother (adelphos[G], ach[H]) or sister (adelphē[G], achot[H]) is naked (gumnos[G]) and lacks (leipō[G]) daily (ephēmeros[G]) food, bread (lechem[H]) 16 and any one (tis[G]) of you says to them, “Go (hupagō[G]) in peace, wholeness, wellbeing (eirēnē[G], leshalom[H]), be warmed (thermainō[G]) and be filled (chortazō[G]),” yet you don’t give (didōmi[G]) them the things they need (epitēdeios[G]) for their body (sōma[G]), what use is that (ophelos[G], mah hoaltem[H])? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? “is naked and lacks daily bread” “Give us today our daily bread” is part of the formula of Tefilat haTalmidim “The Disciples Prayer” taught by Yeshua the King Messiah (Matt. 6:9-13). Here Yaakov reminds his hearers that in relationship through Messiah they are to participate in godly acts of provision. What fool, having prayed “Give us today our daily bread”, then sends his believing brother or sister away without bread for the day? “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? To wish a fellow believer, in this case a fellow Jewish believer “Peace, wholeness, and wellbeing”, knowing that they are distressed, incomplete, unwell, and having the means to give them peace, wholeness and wellbeing, is an abhorrent act of rebellion against the specific Kingly Torah command “You shall love your neighbour as yourself!” 17 In the same way, faith, trust, belief, persuasion (pistis[G], ha’emunah[H]) also, if it has no works, actions, deeds (ergon[G]) is dead, necrotic (nekros[G], meitah[H]) being alone, separate, apart (kata heautou[G], ). 18 But someone might say, “You have faith (pistis[G], emunah[H]) and I have works, actions (ergon[G], ma’asiym[H]); show me your faith (pistis[G], emunah[H]) without the works, actions (ergon[G]), and I will show you my faith (pistis[G], emunah[H]) by my works, actions (ergon[G]).” 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions and I will show you my faith by my works, actions.” Yaakov is not saying “I will show you my faith by my Torah observance”, a curse on that idea! The works, actions in question are right actions, otherwise known as righteousness. Yaakov is saying “The evidence of my faith is in the right actions that proceed from it”. It is not Torah observance that produces Yaakov’s right actions but faith in Messiah that produces them. This is a foundational doctrine of the Messianic Faith that has been abused by far too many so called “Messianic” teachers who promote the false doctrine of “Torah Observance” in contradiction of the teaching of Yaakov, Yochanan and Rav Shaul. The Hebraic back and forth of Yaakov’s work is a reflection of Yeshua’s teaching style, and is in turn reflected in Rav Shaul’s works. It was and remains a strong rabbinical technique that acts to expose flawed or self-defeating thinking (circular logic). Like a heart that doesn’t pump blood, faith without action is dead. The words, “faith by itself without right action is dead,” are a precursor to the final words of this portion of Yaakov. It is important to note that faith in unity with right action is life. The blood, the heart and the oxygen are all required in order to unify the living body. It’s as if Yaakov were saying “Show me life in a heart that doesn’t beat and I will show you life in my beating heart!” “Really?” Says Yaakov, with incredulity. “You’re able to exhibit faith without acting righteously? Okay, but I will exhibit faith by acting in unity with the Holy Spirit.” Faith, being unseen cannot be seen except in action. Therefore, the one who fails to act proves himself faithless. Faith devoid of right action is not only a corpse, it is a necrotic, stinking corpse. Ironically, faith without the evidence of right action produces a spiritual stench in the nostrils of the faithful. 19 You believe (pisteuō[G]) that the God (ho Theos[G], haElohiym[H]) is one (heis[G], echad[H]) well done (poieō kalōs[G]); the demons (ho daimonion[G], hasheidiym[H]) also believe (pisteuō[G]), and shudder, tremble, stiffen, are horrified (phrissō[G]). 20 Now (de[G]) are you willing to know, act on the knowledge (ginōskō[G]), you vain, empty (kenos[G]) person (anthrōpos[G], iysh[H]), that faith, trust, belief, persuasion (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is barren, dead, necrotic (nekros[G], akarah[H])? 19 You believe that the God is one well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? Many, lacking knowledge of ancient Biblical Jewish practice, and indeed of Jewish practice in general, fail to understand just how harsh these words of Yaakov are, even beyond their apparent abruptness. Yaakov is pulling out the big guns. One can see why prior to this he had instructed his hearers to be quick to listen and slow to anger (1:19-20). Yaakov is quite literally quoting the Shema in the present verse. “You say, ‘Shema (hear, listen, perceive and understand), Oh Israel, the LORD our God, the LORD is Echad (One, a unity).’ Be’seder, okay, good for you, so you recite the Shema three times a day, mazel tov (Congratulations)! The demons know the words of the Shema also, they believe that God is One, and it scares the crap out of them. You see, belief is subject to inclination. If your inclination is evil (yetzer ha-ra) then your belief is redundant. Further to the insult, the Greek kenos (empty, vain) interprets the Hebrew/Aramaic Raka, Reyka used in Matthew 5:22. This is yet another example of how context and motivation affect the interpretation and application of Scripture. Yeshua teaches that no one should call another by the term Raka from a motivation of willing death on them. However, in the context of Yaakov’s writing, describing a foolish person as a fool is a valid application of Biblical doctrine. 21 Was our father (Avinu[H]) Avraham[H] not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) when he bore, lead, offered (anapherō[G]) up his son Yitzchak[H] (Isaac) on the altar (thusiastērion[G], haMizbeach[H])? 22 You see that faith, trust, belief, persuasion (pistis[G], haemunah[H]) together (sunergeō[G]) with his works, actions (ergon[G], ma’asiym[H]), and as a result of the works, actions (ergon[G], ma’asiym[H]), faith, trust, belief, persuasion (pistis[G], emunah[H]) was made perfect, fully filled, made whole, well-constructed (teleioō[G], hush’lemah[H]). 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. Yaakov is not saying that Avraham was justified by actions alone but that his right actions were evidence of his faith and thus he was justified. This is affirmed by verse 22. Notice that Avraham’s actions were born of faith. Right action is the fruit of faith, the evidence of healthy roots, and just as a fruit tree is imperfect without fruit, so faith without right action is barren. Yaakov uses the word complete/full/perfect, here in unity with the word One/echad from the previous verses. He is showing that God, Who is One, Completes or makes One, faith and action. “In faith, trust, assurance, belief Avraham, when he was examined, proved, brought up Yitzchak [Isaac], and the one who had received the promises was offering up his only son;” -Hebrews 11:17 (Author’s translation) 23 and the Scripture, TaNaKh (Torah, Prophets, Writings), [Hebrew Bible] (ho graphē[G], hakatuv[H]) was fulfilled (plēroō[G]) which says, “And Avraham believed, agreed with (pisteuō[G], vayamein[H]) God (Theos[G], Elohiym[H]), and it was counted (logizomai[G]) to him as righteousness, charity, practical love (dikaiosunē[G], tzedakah[H]), [Gen. 15:6]” and he was called a friend (philos[G]) of God (Theos[G], Elohiym[H]). 24 You see, perceive (horaō[G]) therefore, now truly (toinun[G]) that a person is justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) and not by faith (pistis[G], emunah[H]) alone (monon[G]). 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. So, Avraham’s faith/belief/trust, was credited to him as right action. Now we see right action as the recompense/payment/credit/reward of right faith/trust/belief. The declaration of a man’s righteousness is made by those who observe his right action, while the right action itself is the declaration of right faith. 25 In the same way, was Rachav[H] the prostitute (pornē[G]) not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) also when she allowed entry to (hupodechomai[G]) the messengers, angels (aggelos[G], malakhiym[H]) and sent them out by another way? 26 For just as the body (sōma[G], shehaguf[H]) without the spirit (pneuma[G], ruach[H]) is dead (nekros[G], meit[H]), so also faith (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is dead (nekros[G], meitah[H]). 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. “And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.” -Joshua 2:1 “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” -Hebrews 11:31 It was Rahab’s faith in the God of Israel that motivated her to act to save her children and protect her family. She rightly believed that God was able to destroy the city of Jericho. Therefore her genuine faith bore the fruit of right action. Finally, “Just as the body without the spirit is dead, so to faith without right action is dead.” The spirit and faith correlate to one another and the body and action are also a pair. From this we can conclude that both these combinations (faith and works as well as spirit and body) become unclean when separated. To a Jew a dead body (according to the Torah) is unclean, so Yaakov is making a startling, even defiling insinuation. “If your faith lacks right action you are spiritually unclean and if your actions lack true faith then your actions are unclean. I know you’ve been living in the Diaspora among Greeks for some time now but don’t be misled by Greek philosophy,” says Yaakov, “they seek to divide and conquer, or have you forgotten that we Jews understand life as a unity, a functioning being of many parts, all interconnected. ‘Shema Yisrael, Adonai, Elohaynu, Adonai echad!’” “the body without the spirit is dead.” This is a known Jewish saying, recorded in Ohel Moed, fol. 15. 1. “Therefore we conclude that a person is justified by faith without the works of the Torah.” -Romans 3:28 When we place this teaching of Yaakov alongside that of Rav Shaul we see that Yaakov is emphasising the right action born of faith as being “works”. He is not saying that Torah observance is the right action but that right action is evidence of the Kingly Torah taught by Messiah, which is at work in the believer. Torah observance is motivated by human effort whereas right action results from relationship, that relationship being offered by God and received by the believer. Thus, Avraham first believed God and subsequently offered up his son Isaac. Note that the Torah was yet to be given to Israel at the point of Avraham’s belief and right action. Therefore, Avraham was not seeking to observe Torah but rather to respond to God in righteousness, thus Avraham’s unified faith in action was credited to him as righteousness. In Messiah Yeshua there is no separation of faith and works. There are faith-works and there is working-faith. When Shaul/Paul says, “You are saved by faith alone, and not by works, that no one might boast,” he is rebuking boasting (which is work without faith). We are better to understand Paul this way, “It is by faith unified that you are saved and not by works (deeds devoid of faith) so that no one should boast about having earned their own right standing with God.” Shaul is definitely not contradicting Yaakov, a man whose authority he both submitted to and respected. On the contrary, Shaul affirms Yaakov’s teaching. Of course this should come as no surprise, given that the Ruach ha-Kodesh inspired the words of both men. I will conclude this way, concerning faith and right action: what God has made one, let no man separate. © 2022 Yaakov Brown The misuse of a symbol does not define it. It simply illuminates the motivation of the user. Questions for consideration:
1. What is the origin of the Star of David? Firstly it is important to understand that Jews do not call the symbol in question the Star of David. This is a name given to it because of its association with the Jewish people. Jews call this symbol “Magen David”, literally, “Shield of David”. Secondly, many Christian conspiracy theorists use this symbol to support their theory that Jews as a whole practice witchcraft and are the enemies of God. They say that because the Mekubbalim (Practitioners of Kabbalah) and Freemason movements use this symbol, that it is therefore a symbol of Satan, and that those who use it are subject to him. Hitler was able to use this same underlying anti-Semitic bias to vilify and literally label the Jewish people with the so called Star of David during the Second World War. If you were to search the internet, you would find numerous results alluding to the Star of David as being an occult symbol. Those who lack discernment, consider these articles to convey the truth, they fail to understand that the internet, like the library and the universal visual media, is a place of information and that truth and information are not synonymous. Thirdly, those who see the Star of David as being an occult symbol often attach power to it. Making it a type of occult talisman. This is the result of poor theology that attaches spiritual power to inanimate objects. In both Biblical Judaism and Christianity this is known as witchcraft. Each of these perspectives form a firm foundation for anti-Semitism and anti-Zionism (synonymous terms). So what is the origin of this symbol? The short answer is, “Nobody can be certain”. A number of ancient eastern cultures used this symbol, all for different reasons and all understanding it in different ways. There is no explicit evidence showing why, how or what this symbol was used for within ancient Judaism. There are in fact only positive and negative explanations based on legend and these are propagated by conjecture alone. The earliest piece of archaeological evidence to date, linking the Magen David to the Jewish people, is a carving on an ancient 6th Century BCE (approx. 550 years prior to the birth of Messiah) Synagogue in northern Israel. The carving depicts a victorious Babylonian ruler and a defeated king of Judah with a Magen David above his head. We can only guess at its meaning, however, it is clearly not representing an amulet that holds spiritual power to defeat Israel’s enemies and is therefore unlikely to have been used as a means of practicing witchcraft or as a symbol representing occult belief. What is more likely is that in keeping with some of the rabbinical explanations, it is a symbol of God’s relationship to Israel and His present protection over Israel’s continued existence, even in the face of defeat and subjugation. While it is true that practitioners of Kabbalah used this symbol, this was not until the teaching of Kabbalah emerged in the 12th century CE, some seventeen hundred and fifty years after the earliest Jewish connection to the symbol. It is also true that the symbol was subsequently used by Christian sects and Freemasons. However, the misuse of a symbol does not determine its meaning. For example, candles are used in a séance, should we not use candles? The cross was used for hundreds of years in relation to ancient idolatrous worship practices, long before the birth of Messiah, does that mean the cross is an occult symbol? The Freemasons misuse the Holy Name YHVH in their pictograms and symbolism, are we therefore not to continue to write God’s Holy name in our Torah scrolls? A curse on the idea! When we think this way we are allowing ourselves to come under bondage. We become superstitious and ironically, practitioners of the same witchcraft we accuse others of. There are a wide range of rabbinical explanations regarding the Magen David and its meaning: Some say that it was the symbol that adorned the shields of David’s army, others that it represents God’s relationship to humanity, one triangle pointing up representing man’s desire to connect with God and the other triangle pointing down showing God’s desire to connect with humanity. There are those who see the twelve tribes represented in the twelve lines that make up the border of the shape and those who see the six points as representing the six flames of the menorah with the centre space representing the seventh central flame. Still others, the Mekubbalim (Followers of Kabbalah) attribute mystical power to the symbol, however there is no explicit historical or archaeological support for this claim. So what do we know for certain about the so called “Star of David”?
2. Is there Biblical support for the rabbinical method of Bible interpretation known as PaRDeS? Firstly, PaRDeS is an acronym that describes the traditional rabbinical method of interpretation. P = P’shat (Surface: Plain meaning), R = Remez (Hint), D = Drash (Inquire: Comparative), S = Sod (Secret: Mystery). All subsequent interpretations are subject to the plain meaning. The word Pardes means Orchard or Garden and is a reference to paradise. Secondly, there is no explicit Biblical instruction that gives a schematic for Bible interpretation. Those who claim therefore that Christianity’s Greco-Roman Schematic detailing exegesis, hermeneutics etc., is divinely appointed but that the rabbinical schematic of PaRDeS is not, are being intellectually dishonest. It is equally foolish to claim that textual criticism is more trustworthy than the traditional rabbinical method. It is the Torah that critiques us and not the other way around. So, is there any implicit support for the rabbinical method within the texts of the Bible? The P’shat or plain meaning is self-explanatory. There is no need to explain to a reader that the book means what it says. Therefore, there is no need to show evidence from the Bible that God intends for us to take it at face value relative to context, figurative, poetic and metaphorical language. The first mention of the practice of examining the Scriptures in an exegetical way is in the book of Ezra the scribe.
The root “Darash (Drash)” is used specifically in relation to the Torah and therefore describes a practice of interpretation and an intention to walk according to that interpretation and teach it to others. This is the perfect example of what it means to make a Drash, or comparative teaching. As Jews who follow Yeshua, we should look to Him and His disciples for evidence of the use of rabbinical interpretive method. If He doesn’t teach using the PaRDeS method, then why would we? Let’s take a look at just a few of the many New Testament examples of PaRDeS found in the book of Matthew. As stated earlier, every part of Scripture has a plain meaning, therefore P’shat is the basis for the subsequent methods of interpretation. Remez (Hint) Matthew 2:15 - "Out of Egypt I called my son." This is a quote from Hosea 11:1 and is being applied to Yeshua by Matthew. If we read it to refer to the p’shat (plain meaning) of Hosea 11:1, we must interpret it to refer to Israel. However, Matthew, the disciple of Yeshua, divinely inspired by God, interprets it as a remez (hint) which is alluding to the Messiah King as God’s Son. This is just one of many examples of Matthew’s use of remez. D'rash (Inquire) Matthew 18:18 - "... Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." This verse taken literally and out of context is often used by Christians to demand that spiritual powers submit to them. However, within the context of Matthew 18:14-18 the p’shat (plain meaning) refers to the practical application of principals concerning those who are sinning within the body of believers. Thus the plain meaning indicates a d'rash (comparative teaching) concerning the binding and loosing of our own actions according to Halakhah the way we walk (Yet another rabbinical teaching that Yeshua and His disciples applied to daily life). Sod (Mystery) Matthew 26:28 - "Then He took the cup, gave thanks and offered it to them saying, Drink from it all of you, This is my blood ..." If the figurative language here were taken literally it would not only violate the Torah commandment against consuming blood, but along with other verses concerning the eating of Yeshua's flesh (John 6:51-56), could be understood as teaching cannibalism. Yeshua explains to His disciples that it is the Spirit that produces the deeper understanding (John 6:63), and that His words are spirit and life. This is evidence of a sod (mystery) that cannot be gleaned from the p’shat (plain meaning) of the text. A concept that is illuminated through spiritual revelation alone and by no other means. This particular sod (Mystery) would be fully revealed following His death and resurrection. So what can we conclude?
3. Can a Jewish person determine their tribe based on the month of their birth? Firstly, no human being can determine their ethnicity or blood lineage based on the date of their birth. This idea is in fact an occult concept attached to Astrology. In order for this to be viable, every member of a certain tribe would have to be born in the same month. My brothers and I are born in March, July and August respectively and yet are all descended from the same tribe of Israel. Likewise our children are all born in different months and yet are descended from the same tribe within Israel. What can be determined by our birth date is the Torah portion read on the Shabbat closest to our birth. My Torah portion is Pinchas (Numbers 25:10-30:1). As is customary, I chanted this portion at my bar-mitzvah in honour of its relationship to my birth. This method of assigning Torah portions is related to the modern annual Torah cycle, however the Torah cycle of the first century CE was triannual and therefore divided differently and assigned accordingly. Thus there is no connection here to tribal affiliation. 4. I have heard the name Yahashua used, what does it mean? Firstly, this name and names like it are prolifically used, by ill-informed Messianic Gentile Bible teachers. They are a vain attempt to unite the Holy Name with the Name of Yeshua. However, in doing so they are in fact desecrating both names. Linguistically speaking the combining of the names YHVH and YeSHuA is equivalent to the combining of the English names JaCoB and JuLia, and concluding that the name for the unified couple must be JauLCoBia. Utter nonsense! Yahshua/Yahashuah: A number of modern bible teachers and Christian/Messianic/Hebrew Roots leaders claim that the name Yahshua/Yahashuah is the correct pronunciation of the Holy Name and or the name of the Messiah and the Holy Name combined. This name is said to combine the names YHVH and Yeshua/Yehoshua (Jesus). I can only surmise that these individuals have no real understanding of the Hebrew language. Each of the Hebrew proper nouns in question has an entirely different 3 Character Hebrew root form: YHH verses YSA. They are therefore incompatible linguistically speaking. Add to this that the vav in Yeshua is a vowel marker and the vav in YHVH is a consonant and we are even further from any possibility of a legitimate argument for combining the two names. The Hebrew language does not allow for the contraction of these names, it is linguistically incorrect to join them and it makes a mockery of both names to do so. In fact, the real root of this teaching regarding the so called divine name Yahashua is not the Holy Spirit but the spirit of occult. It is an attempt by the enemy Ha-Satan to defile the minds and mouths of followers of Messiah. Yahshuah (Yahashuah): The blasphemous name, “Yahshuah,” was originally found in the works of Athanasius Kirchner, Johann Baptist Grossschedel (1619), a Jesuit Christian Occultist. It is also found in subsequent esoteric/occult sources from the Renaissance period. Yahshua: The blasphemous name, “Yahshua,” is the progeny of the more recent Sacred Name movement. The English spelling Yahshua originates at least as early as 1950 from associated teachings dated as early as the 1930’s. This is a misguided attempt to unify the names Yeshua and YHVH, without due consideration being given to the linguistic nature of this contraction. The irony is that in attempting to show Yeshua as divine by uniting His name with YHVH, they have in fact impugned His nature as the fully G-d and fully man Messiah of Israel. As I have said previously, Hebrew linguistics do not allow for the combining of the unrelated Hebrew nouns “YeSuA” and “YHVH”, therefore, "Yahshua" is a nonsense. Furthermore, this name is not attested to in antiquity or Scripture, unlike the names “Elohiym”, “YHVH”, "Yehoshua" (Joshua) and Yeshua (Jesus). The Sacred name cult teaches that the use of the name, “Yahshua,”—which is in fact a nonsense and not a name at all—will aid a person’s salvation. This is in direct contradiction to the teachings of Scripture and makes the use of this blasphemous name a form of witchcraft. A secret knowledge of a sacred name used as a tool for our salvation can only be motivated by our own efforts to save ourselves, it spits in the face of grace and denies the power of Yeshua’s saving sacrificial death. Worse still, those who use it often consider themselves, “The true Church,” thus denying the salvation of numerous other Christians throughout the world. Any effort we view as being necessary on our part for earning salvation is a deception which teaches works based salvation and therefore contradicts the Gospel of Messiah. “For by grace you are saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any human being should boast.” –Ephesians 2:8-9 In conclusion I give this warning to those who are using these names and teaching others to do the same: ”You shalt not take the name (Ha-Shem) of the L-rd (יהוה) your G-d in vain; for the L-rd (יהוה)will not hold him guiltless that takes His name in vain.” –Shemot/Exodus 20:7 © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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