When the Master of the Universe enters time and space for the purpose of redeeming humanity, His life and actions, His death and resurrection transcend the limits of this world so that the present fallen world is quite literally incapable of containing all that could be written about Him. The Gospels’ of Matthew and Mark mention that Yeshua would appear to the talmidim (disciples) in the Galilee following His resurrection (Mt. 28:7, 10, Mk. 16:7).
Matthew records one such appearance (Mt. 28:16-20), which occurs after the appearance recorded in the present chapter of Yochanan’s Gospel. 1After these things Yeshua[H] revealed (phaneroo[G]) Himself again to the talmidim[H] (disciples) at the Sea (yam[H]) of Tiberias[G] (from the Tiber [a river god], named for the Roman Emperor Tiberias), and He revealed (phaneroo[G]) Himself in this way: 2 Shimon[H] (Hears) K’fa[H] (Peter: rock), T’oma[H] (twin) who was called Didymus[G] (twofold), Netan’el[H] (Gift of God/The Judge, [Bar Tulmay: Covenant son of paths]) of Kana[H] (reed) in Galiyl[H] (Galilee, circuit) the sons of Zavdiy[H] (Zebedee, “My Bride Price” from zeved: dowry, endowment, gift [Yaakov/James & Yochanan/John]) and two others of His talmidim[H] (disciples) were together. “After these things” refers to the resurrection of the Messiah, His appearance to Miriyam (Mary of Magdala), and His two appearances to His disciples. There is no way to determine exactly how long after these events the present appearance takes place. We know that Yeshua continued to appear to the disciples (wider group of followers) for forty days [Acts 1:3] following His resurrection and ascended to the heavens ten days prior to Shavuot (Pentecost) and the outpouring of the Ruach HaKodesh (Holy Spirit) [Acts 2]. “Were together”, in expectation of seeing Yeshua again according to the message relayed by Miriyam Magdala and the other Miriyam,“Tell my brothers to go to the Galilee and there they will see Me.” (Matthew 28:7, 10). It is likely that they were in a familiar place, like the shore near K’far Nachum (Capernaum: Village of Comfort) where K’fa (Peter) lived. The present events took place over two days, the disciples decided to fish through the night (v.3). “the sons of Zavdiy[H]” are perhaps mentioned in order to bring the wider Gospel narrative in full circle (Mark 1:19-20). The meaning of their father’s name denotes prophetic foreknowledge of the One Who would pay the “Bride price” for His Bride. “two others of His talmidim[H]” These are thought to be Andrew and Philip; which is very likely, since they were both of Beit Tzaida (Bethsaida: House of hunting/fishing)[John 1:44], a city in the Galilee region not far from Yam Kinneret (lake Galilee). One year during my childhood (aged 10 years old) my Sabba (Grandfather) arranged to have the younger children in our community gather at the beach on yom sheniy (Monday) following Pesach (Passover). Earlier that same morning he took my brothers and I out in a small boat approximately 100 meters from shore where we waited with freshly caught fish on ice in a cooler. My Sabba had arranged for two women from our community to bring the young children and pre-teens to the beach to read the account of John 21. At a certain time, as the account was read to the youths, they looked up to see us returning to shore in my Sabba’s boat, it was my job to play K’fa (Peter), I dove over the side of the boat and rushed into shore to the excited cheers of the other young boys and girls of our youth group. In hind sight I was the best choice for K’fa (Peter), excitable and brash at times, my far more gracious brother David Ben Yehoshua (Philip), suited the role of Yochanan the contemplator and my youngest brother Israel Ben Yehoshua (Stephen) at the age of three or four years was probably busy trying to catch more fish off the back of the boat with no bait on his hook. Once the boat came ashore we unloaded the fish and made a coal fire on the beach to cook the fish over and share among the youth group. A wonderful kinetic memory attached to the history of our Messianic brothers, the first to believe. 3 Shimon[H] (Hears) K’fa[H] (Peter: rock) said to them, “I’m going fishing.” They said to him, “We’re also coming with you.” They went out and got into the boat immediately; and that night (nux[G], specifically midnight) they caught nothing. 4 But when the dawn (proia[G]) was now come (ginomai[G]), Yeshua[H] stood on the shore; yet the talmidim[H] (disciples) did not see, perceive (eido[G]) that it was Yeshua[H]. “I’m going fishing.” They said to him, “We’re also coming with you.” Our Jewish sages say that fishing is one of ten traditions that Joshua delivered to the children of Israel when he divided up the land to apportion it to each tribe as God had commanded: "that any man should be free to catch fish in the waters (or sea) of Tiberias; and he might fish with an hook only; but he might not spread a net, or place a ship there, except the children of the tribe to whom that sea belonged in their division.''-Maimonides. Hilch. Nezike Maramon, c. 5. sect. 3. Vid. Talmud Bavliy Bava Kama, fol. 81. 1. "in a place of running water no clean fish goes along with unclean fish, and lo, the sea of Tiberias is as running waters". -T. Hieros. Avoda Zara, fol. 42. 1. Sadly, some commentators, both Christian and Messianic in their revisionist need to impugn the character of the disciples rather than honour the integrity of these called out ones, say that by returning to fishing “Peter was going back to his old way of life having failed to understand the commission of Jesus (John 20:21)”. Utter nonsense! Peter and the six other disciples with him needed to eat, they knew how to fish, so they fished for food. It’s not rocket science. Furthermore, if we are to read anything into the fishing practice of the post resurrection lives of the disciples, it should be that the disciples continued to fish because it was a physical reminder to them of their new spiritual role as fishers of humanity, a fulfilment of Israel’s role as “a light to the nations” (Mt. 4:19). The same aforementioned commentators claim that the disciples caught nothing because they were fishing of their own strength. What garbage. It is far more likely that they caught nothing so that they would recognise the repeated miracle of Yeshua (Luke 5:3-7) and understand that it was truly the resurrected Messiah who was speaking to them from the shore. If commentators wish to impugn the character of the historical men and women of the Scriptures, let them do so with discernment and sober judgement or let them beware. The standard English translation “yet the disciples did not know that it was Jesus” only partially conveys the meaning of the text. The Greek “eido” means “to see”, both literal and cognitive sight is denoted, which adds an important dimension to the contextual meaning. They did “see (the man on the shore)” Yeshua but they did not “see (recognise)” Him. 5 So Yeshua[H] said to them, “Little children, infants (paidion[G]), you don’t have any fish to eat, do you?” They answered Him, “No.” “Yeshua[H] said to them, “Little children, infants (paidion[G]), you don’t have any fish to eat, do you?” In today’s society Yeshua’s words might be considered patronizing or even demeaning, unless spoken perhaps by a beloved father to a mature son. The language is intimate from the outset. Yeshua does not say, “Hey you out there” or “Hey, chaverim (friends)” or even “Shalom achim (brothers)”. But “little children, you don’t have any fish do you?” Perhaps their hearts began to stir as they heard these words, perhaps they recalled a previous mashal (parable) “If a son asks his father… for a fish will he give him a snake? (Mt. 7:69-11; Luke 11:11). 6 And He said to them, “Cast the net on the right-hand side of the boat, and you will discover (heurisko[G]).” So they cast, and then they were not able to pull it in because of the multitude of fish. “Cast the net on the right-hand side of the boat, and you will discover (heurisko[G]).” Discover what? Fish yes, but more than that, the Creator of fish, the resurrected King Messiah. “and then they were not able to pull it in because of the multitude of fish.” This had happened before by the command of Yeshua (Luke 5:5). 7 Therefore that talmid (disciple) whom Yeshua[H] loved completely (agapao[G]) said to K’fa[H] (Peter: rock), “It is the Lord (ho Kurios[G], Ha-Adon[H])!” So when Shimon[H] (Hears) K’fa[H] (Peter: rock) heard that it was the Lord (ho Kurios[G], Ha-Adon[H]), he put on his outer garment (for he was naked [gumnos[G]]), and without a second thought threw (ballo[G]) himself into the sea (yam[H]). Up to this point in His gospel Yochanan (John) the author has called himself “the disciple whom Yeshua loved as a dear friend (phileo[G])”, now he refers to himself as “the disciple whom Yeshua loved completely (agapao[G])”. This doesn’t mean that Yeshua’s love for John has changed but that John’s understanding of Yeshua’s love for him has changed. We note that it is the beloved disciple who first recognises Yeshua. It is Yochanan who first speaks the words “It is the Lord”, and Peter who abandons everything and dives into the water. The dynamic duo of revelation and participation. What a mighty example of brothers in unity focused on the King Messiah Yeshua to the glory of God. Remember, in the pre-Greco-Roman Hebrew world there was no word for theology, there was faith and action made echad (one) alone. Yeshua came to cause us to return to true faith and to reconcile us to God through His blood, placed on the heavenly altar for the remission of our sin. 8 But the other talmidim[H] (disciples) came in the little boat, for they were not far from the shore, but about 90 meters away, dragging the net of fish. 9 So when they got out on the land, they saw a coal (anthrakia[G]) fire made and fish[plural] (daggim[H]) placed on it, and bread (lechem[H]). There is a beautiful prophetic allegory in the disciples’ dragging of the multitude of fish. These were those who would bring the Gospel of Yeshua to the people of Israel and subsequently to the nations, being the light to the nations that Israel had been called to be, and the fishers of human beings that Yeshua had called them to be. Here they were dragging a net so full of fish it could not be brought into the boat but instead required several men to drag it to shore. A promise of the salvation to come. 10 Yeshua[H] said to them, “Bring some of the fish which you have just now caught.” 11 So Shimon[H] (Hears) K’fa[H] (Peter: rock) went up and dragged the net to land, full of large fish (daggim gedoliym[H]), 153; and although there were so many, the net was not torn. Peter doesn’t just bring “some of the fish”, he drags the entire net (probably with the help of the other disciples). This is a testimony to Peter’s character and the fact that he always sought to go above and beyond what was asked of him. It is perhaps also a prophetic testimony of his role in leadership among the early fathers of the body of faith. The fish were large as opposed to some of the smaller varieties found in the lake. This signifies the abundant goodness of God to His faithful children. The number “153” is significant but cannot be interpreted with certainty. It is unwise as some do, to use gematria (numerology) to determine the meaning of this number because there are many Hebrew words that when calculated have the sum 153. Nor is it tenable to conjecture metaphorical, scientific or mathematic meaning as some of the Gentile Church fathers of later centuries C.E. have. The reality is that we know only this for certain, it was a lot of big fish and it was a miracle that the net didn’t break. 12 Yeshua[H] said to them, “Come, have breakfast.” None of the talmidim[H] (disciples) dared (tolmao[G]) to ask Him, “Who are You?” seeing, perceiving (eido[G]) that it was the Lord.13 Yeshua[H] came and took the bread (ha-lechem[H]) and gave it to them, and the fish also. This text tells us at least two things plainly. There was something significantly different about Yeshua’s resurrected body and appearance that caused the disciples to be confused in the certain knowledge that it was Yeshua, or perhaps they were still trying to get their heads around the fact that Yeshua was resurrected and remained on earth, in the Land (Israel) with them. Second, they were certain that it was Yeshua and therefore didn’t dear to entertain the idea that it wasn’t by asking Him Who He was. Just as He had eaten with them at His first appearance to them corporately, so to here He passes around the food and (though the text does not state it explicitly) likely joined them in eating the fish and bread, just as He had eaten the fish at His previous appearance to them (Luke 24:42-43). For each of us who follow Yeshua the same words are said to us each morning, “Come have breakfast…” 14 This was now the third time that Yeshua[H] revealed Himself to the disciples, after He was raised from the dead. Yeshua’s first two appearances to the disciples are recorded in John 20. Yeshua reconciles Peter in Love (Verses 15-17): The three questions of love convey Yeshua’s forgiveness concerning the threefold denial of Peter (John 18:17, 25-27). 15 Now when they had finished breakfast, Yeshua[H] said to Shimon[H] (Hears) K’fa[H] (Peter: rock), “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me completely (agapao[G]) more than these?” He (Peter) said to Him (Yeshua), “Yes, Lord (ken Adon[H]); You see, perceive (eido[G]) that I love you as a dear friend (phileo[G]).” He (Yeshua) said to him (Peter), “feed (bosko[G]) My little lambs (arnion[G]).” Yeshua knew the answer to the question before He asked it of Peter. The question was for Peter’s sake. Peter was yet to understand the fullness of love that he would come to have for Yeshua. Therefore, Yeshua was proving Peter for his good, so that Peter might mature in love. Yeshua asks, “do you love Me completely (agapao[G]) more than these?” In order for Peter to lead the leaders of the redeemed community He must first be certain of his complete love for Yeshua (God with us), acknowledging Yeshua above all others, even his best friend John and the other dear disciples whom he has suffered with in spiritual brotherhood. Peter does not respond by saying “I love you completely (agapao)” but with the words, “You see that I love You as a dear friend (phileo).” Yeshua is helping Peter to understand that his responses to Yeshua show a need for growth in his love for Yeshua because it is Yeshua’s intention to assign Peter the role of leader of the full variety of sheep among the children of Israel (ethnic, religious, empirical, chosen) who are coming to faith, and over the sheep that are not of the sheepfold of Israel (Gentile believers are not Jews, spiritual Jews or otherwise, but are chosen uniquely according to their own identities to be members of the commonwealth of Israel, and to share in the promises of God. Share, not appropriate) whom Yeshua knew in advance (John 10:16). It will be Peter’s role to direct the growth and discipleship of the believers and therefore, requires him to submit more fully to the Yeshua in complete love (agapao). “feed (bosko[G]) My little lambs (arnion[G]).” In short, literally “feed the children who belong to Me”, and spiritually, “feed the new believers”. The first conclusion denotes “feeding” with God’s Word (Scripture, and Yeshua’s Living Word) for the “new believers” lambs. 16 He (Yeshua) said to him (Peter) again, a second time, “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me completely (agapao[G])?” He (Peter) said to Him (Yeshua), “Yes, Lord (ken Adon[H]); You see, perceive (eido[G]) that I love you as a dear friend (phileo[G]).” He (Yeshua) said to him (Peter), “Shepherd (poimaino[G]) My mature sheep (probation[G]).” Yeshua asks a second time, “do you love Me completely (agapao[G])?” Peter responds as before saying, “You see that I love You as a dear friend (phileo).” This indicates that Peter is at this point more concerned with being emphatic about his genuine love for Yeshua than he is in trying to understand why Yeshua is using specific terminology or teaching Peter in living mashal (parable). Yeshua says, “Shepherd (poimaino[G]) My mature sheep (probation[G]).” Formerly Yeshua had asked Peter to “feed” His lambs, a role that could be performed by a friend or employee. Now Yeshua asks Peter to become a Shepherd of His mature sheep, a role that would be trusted only to a member of the family. The Good Shepherd (Yeshua) is asking one of the sheep to become a shepherd in His (Yeshua’s) Name. 17 He (Yeshua) said to him (Peter) the third time, “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me as a dear friend (phileo[G])?” K’fa[H] (Peter: rock) was sorrowful, grief stricken (lupeo[G]) because He (Yeshua) had said to him (Peter) the third time, “Do you love Me as a dear friend (phileo[G])?” And he (Peter) said to Him, “My Lord (Adoniy[H]), You see, perceive (eido[G]) all things; You know (ginosko[G]) that I love You as a dear friend (phileo[G]).” Yeshua[H] said to him, “feed (bosko[G]) My mature sheep (probation[G]), [Aramaic alt. r’iy liy n’kavatiy[A] {shepherd my ewes[fem.]}]’. In His third question Yeshua is recorded as changing the word He uses for love to phileo (friendship). He says, “do you love Me as a dear friend (phileo[G])?” This is in response to Peter’s insistence and repeated use of the word for the love of friendship (phileo). It is as if Yeshua is providing Peter with the opportunity to see that true friendship will require sacrifice, which is the evidence of complete love (agapao). “K’fa[H] (Peter: rock) was sorrowful, grief stricken (lupeo[G]) because He (Yeshua) had said to him (Peter) the third time, “Do you love Me as a dear friend (phileo[G])?” We must be careful here to understand that the first two times Yeshua had asked Peter if “completely loved” (agapao) Him, but this time He asked if Peter “loved” Him “as a friend” (phileo). Peter notices the change in language and the challenge to his professed love of friendship and is sorrowful, not because he believes Yeshua doubts his love but because he realises that Yeshua is showing him that his failure to be a true friend by acknowledging his support for Yeshua when he was asked of his affiliation during the pre-trial (John 18:17, 25-27) requires repentance. Peter’s sorrow is repentant sorrow. Therefore, in repentance Peter says, “You see, perceive (eido[G]) all things; You know (ginosko[G]) that I love You as a dear friend (phileo[G]).” Meaning: “I know Who You are and that you not only see (eido) but also know (ginosko) all things including what is in my heart. You know that I want to go on from here exhibiting the love of a true friend toward you. I get that I have no right to expect Your trust having let you down so severely. I love You.” To which Yeshua responds: “feed (bosko[G]) My mature sheep (probation[G]), [Aramaic alt. r’iy liy n’kavatiy[A] {shepherd my ewes[fem.]}]’. In short: “I trust you with My flock, that’s how truly forgiven you are My dear friend.” “Feed My mature sheep” denotes the need to continue to feed the Word (Scripture and Living) to those who mature in the faith so as to keep them from falling away. Maturity is as susceptible, if not more so, to the temptation of sin, and the Word (food) of God is a guardian against the lies of the evil one. The Aramaic text uses the feminine “ewe” and means that the entire discussion sums up all members of the flock (community), children, men, and women. In other words, “feed My children, shepherd My men, feed My women,” “A human being does not live by bread alone, but by every word that comes from the mouth of the Lord.” -D’varim (Deuteronomy) 8:3 [Matthew 4:4] 18 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain I tell you, when you were young (neos, neoteros[G]), you used to put on your belt and walk wherever you wanted; but when you grow old (gerasko[G]), you will stretch out your hands and someone else will put your belt on you, and bring you where you don’t want to go.” 19 Now He (Yeshua) said this, indicating by what kind of death he (Peter) would glorify God (Elohiym[H]). And when He (Yeshua) had said this, He (Yeshua) said to him (Peter), “Follow, join, attend to (akoloutheo[G]) Me!” Early Church tradition says that Roman authorities sentenced Peter to death by crucifixion “with arms outstretched” at the time of the Great Fire of Rome in the year 64 CE. In accordance with the Apocryphal Acts of Peter (200 CE), he was crucified head down. Church history confirms Peter’s crucifixion at the hands of Rome (Eusebius Ecclesiastical History 1. 2. C 25.) 20 K’fa[H] (Peter: rock) turned around and saw the talmid (disciple) whom Yeshua[H] loved completely (agapao[G]) following—the one who also had leaned back on His (Yeshua’s) chest at the sacred meal (deipnon[G], Pesach Seder[H], Passover meal) and said, “My Lord (Adoniy[H]), who is the one who is betraying You?” 21 So K’fa[H] (Peter: rock), upon seeing him (the beloved disciple John), said to Yeshua[H], “My Lord (Adoniy[H]), and what about this man?” Peters concern for John was not the disgruntled complaint of a petulant child, as some foolish commentators suggest. Rather it was genuine concern for John’s inclusion in the work of leading Yeshua’s flock, and an interest in what type of sacrificial death he too would die. The context and explicit speech of Mark 10:38-39 indicates that both Yaakov (James) and Yochanan (John, the author of this Gospel) will drink the cup of sacrificial death that Yeshua was to drink. Church tradition says that John died in Ephesus (Polycrates, St Irenaeus). We must remember that Peter is in a post repentant state when he shows concern for John, he is still cherishing the emotional and spiritual relief of receiving Yeshua’s forgiveness and the role of shepherd. 22 Yeshua[H] said to him (Peter), “If I want him (John) to remain until I come, what is that to you? You join, attend to (akoloutheo[G]) Me!” 23 Therefore this account went out among the brothers, that that talmid[H] (disciple: John) would not die; yet Yeshua[H] did not say to him (Peter) that he (John) would not die, but, “If I want him (John) to remain until I come, what is that to you?” Yeshua reminds Peter that He had asked him “Do you love me completely, more than these?” It was kind of Peter to be concerned for John but it was not what was needed. Yeshua admonishes Peter to “Follow Me”. What is important is what Yeshua wants, and not what Peter wants. Verses 23 through 25 appear to be the work of someone close to John who completed the manuscript following John’s death. 24 This is the talmid[H] (disciple) who is testifying about these things and wrote these things, and we know that his testimony is absolutely true (alethes[G], emet[H]). 25 But there are also many other things which Yeshua[H] did, which, if they were written in detail, I expect that even the world itself could not contain the books that would be written. This last verse indicates that someone other than John recorded the last few words of John’s Gospel just as Joshua had completed the Torah following the death of Moses. Alternatively, John is simply adjusting his style of writing to include the early believers as corporate participants in the passing on of his Gospel. Once again emphasis is placed on the fact that this is a first-hand account of events from the mouth of the beloved disciple John. Reliable eyewitness testimony from a trustworthy witness. Historical fact. The purpose of this Gospel is to reveal Yeshua as the all existing promised Messiah and Redeemer of Israel, the Author and goal of the Torah, the Lamb of God, and the Creator of the Universe present with us (Imanu-El). Yochanan, the author has included only those things which are relevant to his message and thus has left out untold events of Yeshua’s life, some of which are alluded to in the other Gospels but many of which remain unrecorded. It is not mere hyperbole for the author to say “there are also many other things which Yeshua[H] did, which, if they were written in detail, I expect that even the world itself could not contain the books that would be written.” When the Master of the Universe enters time and space for the purpose of redeeming humanity, His life and actions, His death and resurrection transcend the limits of this world so that the present fallen world is quite literally incapable of containing all that could be written about Him. Copyright 2020 Yaakov Brown Therefore, out of love for them He tells them what they are about to do. Not to cause them distress but in order to let them know that knowing their betrayal beforehand He nonetheless loves them past present and future. Verses 14-15 read:
“14 He (The Holy Spirit) will glorify, cause to think, be of the opinion of (doxazo[G]) Me, for He will carry (lambano[G]) of Mine and will announce it, make it known (anaggello[G]) to you. 15 All individual and collective things (pas) as far as they extend (hosos[G]) and are held (echo[G]) by the Father (ho Pater[G], ha Av[H]) are Mine; therefore I said that He carries (lambano[G]) of Mine and will announce it, make it known (anaggello[G]) to you.” 16 “In a little (mikron[G]) while, indeed you will no longer see, look at, behold, be a spectator of (theoreo[G], tironiy[H]) Me; and anew (palin[G]) in a little (mikron[G]) while, indeed I will allow Myself to be seen (optanomai[G], techezoniy[H]).” Yeshua explains that His death is imminent, thus “In a little while”. His disciples will no longer look upon Him in the flesh because He will be in the tomb. This may be seen as a progression in that the majority of the disciples desert Him at Gan Shemenim (Gethsemane) while Peter and John remain, until Peter flees after being identified as one of Yeshua’s followers, leaving John to observe the remaining parts of Yeshua’s trial. Therefore, some of the disciples would not see Yeshua for a longer period of time than others. Ultimately, as I have already stated, Yeshua is referring to His death and interment and further His ascension following His resurrection. The Hebrew “me’at” meaning “in a short time, a little while” etc. denotes immediacy, as is seen by its use in Haggai 2:6 and elsewhere. The Greek palin can be translated “again” but is better translated here as “anew”, which denotes both a return and a rebirth (not reincarnation but born anew in this world). This refers to His resurrection and to His transformed body. Therefore, He is the firstborn from the dead (Col. 1:18; Rev. 1:5) and the first of many children (Rom. 8:29). His body which was perishable is made imperishable. He is not remade but made anew. This is consistent with Jewish belief in the resurrection of the body. We believe according to the Tanakh that we will rise physically at the last day and that the righteous will be transformed as metaphysical and everlasting beings. Our bodies do not cease to be material in the Olam Haba (World to come) rather they are sinless, body, mind, soul, physical and transcendent. While the standard English translation “and again in a little while you will see me” is technically correct because by making Himself seen Yeshua is providing the disciples the opportunity to see Him, it is nonetheless more accurate to translate “I will allow Myself to be seen”. This means that Yeshua will reveal the authority He has been given by the Father to both lay down His life and take it up again. Additionally, He will impart true sight to His disciples, allowing them to see Him for Who He really is in all His resurrected glory. Concerning the Messiah’s death and resurrection the prophet Hosea prophecies the perspective of the people who benefit from the redemptive act of God saying: “After two days will He revive us: in the third day He will raise us up, and we shall live in His sight.” -Hosea 6:2 KJV Therefore, Yeshua’s death and resurrection will also result in the resurrection of Israel, both physical and spiritual and will begin with His immediate disciples. Note that the text of Hosea says “we shall live in His sight” rather than “we will see Him”. This is consistent with Yeshua saying “I will allow Myself to be seen.” 17 Therefore, His talmidim[H] (mathetes[G], disciples, pupils) then said to one another, “What is this thing He is telling us, ‘A little (mikron[G], umik’tzat[H]) while, indeed you will not see, look at, behold, be a spectator of (theoreo[G], tironiy[H]) Me; and anew (palin[G]) in a little (mikron[G]) while, indeed I will allow Myself to be seen (optanomai[G], techezoniy[H])’; indeed, ‘because I go to the Father (Ho Pater[G], Ha Av[H])’?” The questioning of the disciples tells us that they were still unsure of the timeframe of the coming events and considered Yeshua’s words to be figurative and thus they were trying to understand Him figuratively and were coming up empty. The added phrase “because I go to the Father” refers to verse 10 and the work of the Holy Spirit that will result from Yeshua returning to the Father. This is not a reference to Yeshua’s location during death but to His ascension to the Father following the resurrection and the forty days of appearances to His wider body of disciples. Therefore, the disciples seem to be trying to understand the timeline. “Will He go to the Father first? Is He talking about dying? How does this all work out?” and so on. 18 Therefore, they were asking, “What is this that He says, ‘A little (mikron[G], k’tzat[H]) while’? We don’t see, perceive (eido[G]) what He’s talking about.” 19 Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) knew, had knowledge (ginosko[G], vayeida[H]) of what they wished to question Him about, and He said to them, “Are you discussing this together, that I said, ‘A little (mikron[G], k’tzat[H]) while, and you will not see, look at, behold, be a spectator of (theoreo[G], tironiy[H]) Me, and anew (palin[G]) in a little (mikron[G], k’tzat[H]) while, indeed I will allow Myself to be seen (optanomai[G], techezoniy[H])’? Yeshua is said to have knowledge of what the disciples were discussing among themselves. While it is possible He overheard them the inference of the text is that He knew this by way of Divine knowledge rather than by practical means. We note that the vision of the disciples is limited because it is based on physical sight (eido[G]), whereas the vision of Yeshua is metaphysical, transcendent and is an expression of Divine knowledge (ginosko[G], yeda[H]). The Talmud Bavliy Sanhedrin 93:2 says that the Messiah will have a discerning spirit concerning both men and things, according to Isaiah 11:3. 20 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, that you will mourn (klaio[G]) and wail (threneo[G]), but this world (ho de kosmos[G], ha olam[H]) will rejoice, be glad (chairo[G], yismach[H]); you will be made sorrowful (lupeo[G]), but your sorrow (lupe[G]) will become, receive being, begin to be (ginomai[G]) joy, gladness (chara[G], lesason[H]). 21 Whenever a woman is in labour she has sorrow, pain (lupe[G]), because her certain definite time, hour (hora[G]) has come; but when she gives birth to the child, she no longer remembers the pressing together, pressure, anguish, distress, travail (thlipsis[G]) because of the joy, gladness (chara[G], s’meichah[H]) that a child has been born into this world (ho kosmos[G], ha olam[H]). The familiar “Amen, amen” reminds us that what follows has been firmly established. The promise given is one of mourning, sorrow, and suffering while the fallen world rejoices. Nonetheless while this was specifically said concerning the immediate struggles of the disciples it is in principal a certain reality for all true believers. The good news is that the sorrow of the disciples will be turned into temporal joy (sasson[H]) and subsequently, following the travail of their labour for the Kingdom within the fallen world, into transcendent joy (simchah[H]). All this based on the foundation of the travail experienced by the Father in the Son as He gives birth to the true B’nay Elohim (Children of God). We note that the same Greek word used to convey the sorrow/pain of labour during the birth process also express the sorrow that the disciples will experience (lupe[G]). Yeshua is using a living mashal (example) to convey the metaphysical rebirth intrinsic to His resurrection. This is a complex teaching. The plain meaning likens the coming sorrow of the disciples to that of a woman giving birth and promises a joyous outcome of sound birth and new life that will cause them to forget their temporal sorrow/pain. At a deeper level the sorrow/pain of Yeshua, and indeed of the Father, in rebirthing the disciples, and by succession every believer, will inevitably lead to the greatest of joys in producing everlasting children of life. Put crassly, the womb of God will suffer the pain of birthing His predestined children through the blood of Messiah, and the outcome will be children of transcendent joy (simchah[H]) living eternal lives in God. 22 Therefore you too at the present time (nun[G]) have sorrow, pain, grief (lupe[G]); but anew, and returning (palin[G], ashuv[H]) I will allow Myself to be seen by you (optomai[G]), and your heart, inner being (kardia[G], leiv[H]) will rejoice exceedingly (chairo[G], sas[H]), and no one will carry away (airo[G]) or separate (apo[G]) your joy (chara[G], simchatchem[H]) from you. Yeshua acknowledges the present sorrow being experienced by the disciples as they struggle to understand while knowing deep down that all this is leading to His death and their disillusion. As is so often the case in Yeshua’s ministry He disregards His own anguish in order to minister to the anguish of others with selfless perfection. In the soil of their sorrow He plants the seed of hope. He is promising to return to them anew, revealing His true nature to them and filling their inner beings with exceedingly great and transcendent joy. Additionally He affirms that the joy He will impart to them will be immutably secure, no one in all creation under any circumstance will be able to take the joy of Yeshua in God from them. 23 In that day (hemera[G], vayom[H]) you will not question, request of, entreat, beg of (erotao[G]) Me concerning anything. Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, if you ask the Father (Ho Pater[G], HaAv[H]) for anything in My name (bishmiy[H]), He will give (yitein[H]) it to you. This is the culmination of the teaching begun in John 14:13. “In My Name” means “In My Character”, “In My Will”, “In My Identity”, “In My Purposes”, “In My eternal perspective” and so on. The prerequisite to receiving anything asked for in Yeshua’s Name is that the thing asked for is “In His will”, “According to His purposes” etc. The double amen denotes established truth and what follows affirms Yeshua’s teaching concerning prayer. We are to speak directly to the Father through the Son. This does not mean that we must tag “In Yeshua’s Name Amen” onto every prayer we pray as if the repetition of a mantra validates prayer. Rather, it means that in Yeshua and according to the Holy Spirit we are to pray to the Father God as sons and daughters. In this Yeshua is indicating the fact that He will be seated at the right hand of the Father and will no longer be present in material body on earth, until that day when He returns to reign. 13 These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. 14 This is the confidence which we have [a]before Him, that, if we ask anything according to His will, He hears us.15 And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him. -1 John 5:13-15 NASB 24 Until just this moment (arti[G]) you have asked, desired, begged (aiteo[G]) for nothing in My name (bishmiy[H]); ask, desire, beg (aiteo[G]) and you will receive, so that your joy (chara[G], simchat’chem[H]) may be made full (pleroo[G]). The disciples had not thought to ask things of Yeshua perhaps because they were constantly seeing Him work miraculous signs that they might have otherwise asked for but need not request because they were witnessing them as an outworking of Yeshua’s ministry. Therefore, now that Yeshua is about to leave He is instructing them to desire, ask, plead for the things of Him, so that they might continue to work as sent ones of the Kingdom and that in the receiving of the good things of God might see the salvation of many, that their joy might be made full. 25 “These things I have spoken to you using mashaliym [H] figurative, unusual language, parables (paroimia[G]); a certain definite time, hour (hora[G]) is coming when I will no longer speak to you in mashaliym [H] figurative, unusual language, parables (paroimia[G]), but will tell you frankly, plainly, devoid of ambiguity, fearlessly, unreservedly (parrhesia[G]) of the Father (Ho Pater[G], HaAv[H]). Yeshua has taught in mashalim (parables) for a reason. All that Yeshua revealed was conveyed in a progression so as to bring understanding to its fullness at the right time according to God’s redemptive purpose. Had Yeshua spoken plainly from the beginning His work might have been impeded. This would have been a form of disobedience toward God, something that the Messiah is incapable of. Now the definite time is at hand when He will reveal the Father to the disciples and ultimately to all who receive Yeshua as the King Messiah. 26 In that day (hemera[G], bayom[H]) you will ask, desire, beg (aiteo[G]) in My name (bishmiy[H]), and I do not say to you that I will request (erotao[G]) of the Father (Ho Pater[G], HaAv[H]) on your behalf; This is important, Yeshua is clear to teach that we are to pray in His Name to the Father. He emphatically states “I do not say to you that I will request of the Father on your behalf”. While it is true that Yeshua is One with the Father, and that He intercedes for us (Rom. 8:34), it is also true that Yeshua instructs us to pray to the Father. I do not pass judgement on those who pray “Jesus, please…” but I do ask, where does Yeshua instruct us to pray to Him? 27 for the Father (Ho Pater[G], HaAv[H]) Himself has familial love (phileo[G], Oheiv[H]) for you, because you have had familial love (phileo[G], ahav’tuniy[H]) for Me and have believed, trusted, been persuaded (pisteuo[G], v’he’eman’tem[H]) that I came forth from, beside, near (para[G]) the God (Ho Theos[H], kiy-meieit Elohiym[H]). It is hear that the disciples and all believers begin to understand just how awesome the work of Yeshua is. Through His life, ministry, death, resurrection and ascension Yeshua has made it possible for each one of us who receives Him and is reconciled to God to become part of God’s family. The text says that God has familial love (phileo[G]) for the disciples (and all who believe) because they (we) have chosen to have familial love (phileo[G]) for Yeshua and have trusted that He has come from the Father God. Therefore, with the Spirit of Messiah in us we cry “Abba, Father!” 28 I came forth from the Father (Ho Pater[G], HaAv[H]) and have come into the world (ho kosmos[G], ha olam[H]); anew (palin[G]) I am leaving the world (ho kosmos[G], ha olam[H]) and going to the Father (Ho Pater[G], HaAv[H]).” Yeshua had come into the world from the Father in order to perform the ultimate act of sacrificial love by shedding His blood for us. He was then anew to leave the fallen world and go to the Father so that His Spirit could be poured out on all who believe and thus spread the good news of God’s redemptive love throughout the world giving all an opportunity to receive salvation and eternal life. 29 His talmidim[H] (mathetes[G], disciples, pupils) responded saying, “We see, perceive (eido[G]) now You are speaking freely, plainly, frankly, without ambiguity (parrhesia[G]) and are not using a mashal[H] figure of speech (paroimia[G]). At this point the disciples claim to see and perceive what Yeshua is telling them. To them “leaving the world” meant death. Yeshua was plainly telling them that He was about to die, however what He meant by “going to the Father” was that He would ascend to the Father’s right hand following His resurrection from the dead. 30 Now we see, perceive (eido[G]) that You see, perceive (eido[G]) all things, each individually (pas[G]), and have no need for anyone to question You; because of this we believe, trust, are persuaded (pisteuo[G], na’amiyn[H]) that You came from God (Theos[G], Elohiym[H]).” In part this seems to have been triggered by Yeshua’s supernatural knowledge of their dilemma and the subsequent explanation concerning His having come from the Father and His need to return to the Father. However, what follows causes one to question how deep the disciples’ understanding was when they made this claim. 31 Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) answered them, “Do you just now at this moment (arti[G]) believe, trust (pisteuo[G], ta’amiynu[H])? Yeshua’s question, is intentionally ambiguous, it asks, “Is your faith simply in the moment or is it perpetual?” and, “After all you’ve seen and heard you just now worked it out?”. As is often the case when He addresses issues of faith and discipleship, Yeshua invokes sober self-examination in the hearts of His beloved disciples. There is a note of mild incredulity here, or is it sadness. With all they have seen and experienced of Him are they just now coming to true faith? Will their professed faith hold? The truth is that the fullness of their faith does not come until after His resurrection. 32 Behold, now, pay attention (Hineih[H]) a certain definite hour (hora[G]) is coming, and has come, for you to be scattered, each to his own, and to leave Me alone; and I am not alone, because the Father (Ho Pater[G], HaAv[H]) is with Me. Yeshua is alluding to the prophet Zechariah: “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.” -Zechariah 13:7 KJV Yeshua knows that the disciples genuinely mean what they have said, He also knows the frailty of humanity and that they will act in an entirely contrary way when He is arrested tried and crucified. Therefore, out of love for them He tells them what they are about to do. Not to cause them distress but in order to let them know that knowing their betrayal beforehand He nonetheless loves them past present and future. In other words: “I know you mean what you say, that you have believed in the father and have received me in faith, and I know that your frailty will cause you to abandon me. But don’t fall into utter disappear when that happens, remember what I’ve said, that I knew you would do these things and have loved you knowing it. I will not be alone, the Father is with Me.” 33 These things I have spoken to you, so that in Me you may have peace, wholeness, wellbeing (shalom[H]). In this world (ho kosmos[G], ha olam[H]) you have pressing together, travail, distress, troubles (thlipis[G]), nevertheless, be of good courage (tharseo[G]); I have conquered (nikao[G]) this world (ho kosmos[G], ha olam[H]).” Note that He informed His disciples of their coming abandoning of Him in order that they might have peace. The Greek thlipis links the pressing troubles that the disciples endure in this sin affected world to the birthing process described by way of mashal (figure) earlier in the chapter. Therefore, we read “In this world you will have temporary troubles, nevertheless, be of godly courage (only God is good); I have conquered this sin affected world.” Note the past tense “have conquered”. That which Yeshua is about to do He has already done outside of time and space. He will die and be raised transcendent and therefore transcends His temporal earthly life and ministry being God with God before the creation of the world (John 1). Thus, “I have conquered this world”. Note also that in conquering the fallen world He has defeated and conquered its temporal ruler Satan (Prince of the world) just as He said He had done earlier in this extended section of teaching and dialogue with His disciples (John 12:31). This means that the hold of Satanic power and the fallen nature is broken for all who would receive Yeshua and be reconciled to God. Therefore, in Messiah we sin when we forget who we are. For the child of God in Yeshua sin is the act (be it in thought or deed) of being who we are not. Copyright 2020 Yaakov Brown “Because you are children, God has sent forth the Spirit of His Son into our core being (heart), from where He is perpetually crying, “Abba! Father!”” -Galatians 4:6 (Author’s paraphrase) Introduction:
As in the case of the former chapters, this chapter continues the discourse that was begun in chapter 13 and follows the words of Yeshua, “and you will testify, bear witness also, because you have been with Me from the beginning, origin, head.” Meaning that the disciples will bear witness as a result of the receipt of the Holy Spirit Who is coming to empower them and that they are qualified to bear witness of the factual events of Yeshua’s ministry because they have literally been with Him from the beginning of His three year ministry throughout the land of (Roman occupied) first century C.E Israel. It is worth considering that the disciples are qualified by their relationship in Yeshua and not by the works they have done. They qualify based on their willingness to follow and their belief in Yeshua, and ultimately because He first chose them. 1“These utterances (laleo[G]) I have spoken to you so that there is not the least stumbling block (skandalizo[G]) before you. 2You will be made to be excluded from sacred assemblies (aposunagogos[G]), nevertheless coming is a certain definite season, hour (hora[G]) when everyone who kills you will think, be convinced (dokeo[G]) that he is doing a service in worship (latreia[G]) to the God (ho Theos[G], ha Elohiym[H]). What utterances? The utterances of the previous chapters, all of the things: the warning of their coming denial of Yeshua, His coming death, the fact that one from among them will betray Him, the need to honour one another as priests and the washing of feet, the cost of obedience and the guarding of the miztvot (commandments) of both the Father and the Son, the need to entirely love one another just as Yeshua has loved them, the need to abide in Yeshua Who is the Vine and receive the living spiritual waters that flow from Him, the knowledge that when the Vinedresser (the Father) cleans/prunes He does so for the purpose of increasing fruit, the promise that those who have hated Yeshua will also pursue the disciples with hatred but those who have honoured Yeshua will also honour the disciples, and the promise of a Helper like Yeshua (the Ruach HaKodesh/Holy Spirit) Who will come along side and remind them of the things of Yeshua bearing witness to and testifying of Yeshua for the purpose of giving glory to the Father God as His Kingdom is outworked through the disciples. We notice that Yeshua has imparted these words to the disciples so that they might not stumble in delusion, disbelief or become convinced of conspiracy theories and misdirection. Sadly many ancient first century Jews were lied to by their religious leaders concerning Yeshua’s resurrection, being told that His body was stolen from the tomb etc. The Talmud Bavliy goes to great lengths to discredit Yeshua, but in spite of this hundreds of thousands of Jews from the land and throughout the known world came to faith in Yeshua following His resurrection as a result of the outpouring of the Ruach HaKodesh (Holy Spirit) and the testimony of the disciples. The Greek text does not use the specific noun “Synagogue” but rather the Greek for public or sacred corporate assembly “aposunagogos”. It is therefore technically incorrect to translate “Synagogue” because it is understood in the modern world to refer to a building used for localized Jewish worship. This exclusion from sacred assembly is an escalation in the weight or degree of excommunication from the religious Jewish community of first century Israel. Earlier in John’s Gospel the parents of the man born blind are afraid of a lesser form of separation from the religious community [Niduiy](9:22; 12:42), but here the very real threat of being disallowed access to the Aliyot or Regalim (going up festivals of God)[Cherem, Shamata], which are specifically commanded to Israel, is the intended meaning. This would be received as horrific news to the observant disciples of Yeshua who saw how Yeshua also had venerated the Torah and the festival practices of Israel’s religious community, even to the extent of keeping many of the customs of the Mishnah (Oral Law). “nevertheless coming is a certain definite season, hour when everyone who kills you will think, be convinced that he is doing a service in worship to the God.” Stephen the first Messianic Jewish martyr was killed by men believing they were honouring God through their actions (Acts 7). Rav Shaul (Paul) prior to meeting Yeshua in a vision and repenting, made it his life’s work to seek out and put to death the Messianic Jewish “Heretics” (so called) [Acts 22:3-5]. 3 And these things they will do because they have not known, come to know (ginosko[G], loyodau[H]) the Father (ho Pater[G], ha Av[H]) or Me. 4 Nevertheless these utterances (laleo[G]) I have spoken to you, so that when their certain definite season, hour (hora[G]) comes, you may remember, call to mind, be mindful (mnemoneuo[G]) that I told you of them. I didn’t say these things to you from the beginning, origin, head (arche[G], umeirosh[H]), because I was with you. Yeshua has given all this knowledge to the disciples in order to properly prepare them for what is ahead. Like a truthful diagnosis regarding the results of testing in the case of a terminal illness, the words of the doctor who is both forthright and hopeful are the most effective in giving the patient the best hope of recovery. Yeshua’s words afford the disciples the opportunity to practice a hopeful realism that finds its foundation in the love of God through Yeshua. They have been promised a Helper, and will not be abandoned in the struggle that is to come. Yeshua did not tell them all these outcomes at the beginning because He was present to comfort them as His ministry unfolded. Now because He is going to the Father and there will be an interim period before the Ruach HaKodesh is poured out, He gives them full knowledge of what is to take place so as to tide them over. When the events take place the disciples will remember that Yeshua had imparted them knowledge of what was to take place and that they could trust that He spoke as One who speaks the end from the beginning and that therefore, the promises of fullness of Joy and everlasting life could also be trusted. Thus they would be comforted in the midst of their suffering. “The certain definite hour” is both the hour of their opponents’ rising against them (Luke 22:53) and the hour of apparent defeat (Yeshua’s crucifixion), which is in fact an hour of victory. 5 “Now moreover I am leading under, withdrawing, going (hupago[G]) to the advantage of, toward, near to (pros[G]) Him who sent Me; and none of you asks Me, ‘Where are You going?’ 6 But because I have spoken these utterances (laleo[G]) to you, sorrow (lupe[G]) has filled your heart, inner being (kardia[G], levav’chem[H]). The disciples, having a very real sense of Yeshua’s coming death are afraid to ask where He is going because they presume the answer is “Sheol”. Therefore, they are filled with sorrow at the prospect of loosing their beloved Rabbi and friend. 7 Nonetheless I tell you the immutable truth (ho aletheia[G], ha emet[H]), it is to your advantage that I go away; for if I do not go away, the Helper, One Who comes along side, Who pleads another’s cause, intercedes (parakletos[G]) would not come to you; but if I go, I will send Him to you. 8 And He, when He comes, will convict, refute, bring to light (elegcho[G]) the world (ho kosmos[G], ha olam[H]) concerning sin, missing the mark of God’s holiness, rebellion (hamartia[G], hacheit’[H]) and righteousness, acceptable condition before God (dikaiosune[G], v’hatzedek[H]) and concerning a separating, trial, selection, judgment (krisis[G], v’hamishpat[H]); The Ruach HaKodesh cannot come unless Yeshua goes away for at least two clear reasons. First, without Yeshua’s vicarious sacrifice the Ruach HaKodesh cannot dwell in the believer because uncovered sin is abhorrent to God and the manifestation of His holiness in the human being within the fallen world would mean instant death (as is the case with Ananias and Saphira [NT] and many others [OT]) and second, the Ruach HaKodesh is the Spirit of the father and the Son present within the believer. Thus the Father and the Son pour out the Spirit and He is received by the believer who has been purchased by the blood of the King Messiah. Therefore, the Son must be present with the Father in order to impart the Spirit to redeemed human beings. The Holy Spirit will convict the world of sin and reveal righteousness, pointing out the coming judgement against sin. This is why Yeshua said “Therefore I tell you, every sin and blasphemy will be forgiven human beings, but the blasphemy against the Spirit will not be forgiven. Whoever speaks a word against the Son of Man (Yeshua) will be forgiven, but whoever speaks continually against the Holy Spirit will not be forgiven either in this world or in the world to come.” (Matt. 12:31-32) Why? Because once Yeshua has ascended to the Father it will be the Ruach HaKodesh that ministers and convicts of sin as the Gospel is preached throughout the world and those who perpetually refuse Him (Holy Spirit) have no other means of redemption. Therefore, the blasphemy of the Holy Spirit is the perpetual choice to refuse God’s redemptive offer of love through Yeshua the King Messiah as presented to the human heart (core being) by the Holy Spirit of the Father and the Son. 9 concerning sin, missing the mark of God’s holiness, rebellion (hamartia[G], hacheit’[H]), because they do not believe, trust, have faith (pisteuo[G], he’emiynu[H]) in Me; 10 and concerning righteousness, acceptable condition before God (dikaiosune[G], hatzedek[H]), because I go to the Father (ho Pater[G], ha Av[H]) and you will no longer be able to observe, see (theoreo[G]) Me; 11 and concerning a separating, trial, selection, judgment (krisis[G], hamishpat[H]), because the ruler, prince of this world (sar haolam[G]) has been separated, judged (krino[G]). The Ruach HaKodesh will expose our disbelief in Yeshua. He will expose our lack of righteousness because the Righteous One will no longer be walking the earth but will be seated at the right hand of the Father. He will expose the defeat of Satan and the judgement of God concerning the eternal destiny of the Devil and his minions through the death, resurrection, and the glorious victory of Yeshua’s life giving Spirit. “Concerning sin, because they (fallen human beings) do not believe in Me” The mind of fallen humanity seeks to reduce sin to an excusable process of trial and error meant to train the life path of a human being. This lie is perpetuated in many esoteric eastern religions and new age western spiritual theosophy. Wilfully proud humanity hates the idea that we are guilty, wrong, self-harming in our actions and have therefore alienated ourselves from the Holy God. Of course, we have excelled in the belief that there is no God in spite of the evidence all around us. Thus we have rejected Yeshua, Who came to establish God’s loving redemptive plan for all who would receive Him. This is why the Ruach HaKodesh (Holy Spirit) has come, to expose the foolish delusion of the prideful human consciousness. “concerning righteousness, because I go to the Father and you no longer see Me” Meaning that the Holy Spirit will reveal the means of redemption and accessibility to righteousness through Yeshua Who will then be unseen in terms of His earthly ministry, being seated at the right hand of the Father where He intercedes on behalf of the redeemed (Romans 8:34; Hebrews 7:25;1 John 2:1) “concerning judgment, because the ruler of this world has been judged.” The Holy Spirit will reveal the fact that Satan has already been judged and found wanting and that his just punishment is imminent. This also means that because Satan is defeated as temporal ruler of the fallen world, the Holy Spirit has access to the very hearts of humanity in order to give everyone past, present and future (because the Spirit of God transcends time and space) the opportunity to either receive or reject God’s redemptive offer through Yeshua the King Messiah and Son of God. 12 “Still I (eti[G]) have much more (polus[G]) for you to hold (echo[G]), nevertheless you do not have the ability (power) to take it up with your hands, carry (bastazo[G]) it now. 13 But when He, the Spirit (ho pneuma[G], haRuach[H]) of the immutable truth (ho aletheia[G], ha emet[H]), comes, He will guide you into all the truth (ho aletheia[G], ha emet[H]); for He will not utter (laleo[G]) on His own initiative, but whatever He hears, He will speak; and He will announce, make known (anaggello[G]) to you what is to come. We note that Yeshua speaks to His disciples only so much as they can receive and comprehend at this point in their faith journey. There is a lesson here for every believer. Messiah in us brings us step by step through the journey of repentance and sanctification as He reveals to us daily the purposes of God in us. We are informed of yet another aspect of the Spirit’s nature and practice in relationship to us. He is the Spirit of Truth, just as Yeshua is the Truth. The Spirit speaks of the Father and the Son that which He hears from them and imparts the truth of God to the disciple (believer). What He discloses to the disciple concerns what is to come. This is exactly what an effective comforter and guide does in order to pre-empt panic that results from a lack of knowledge, the Spirit imparts spiritual knowledge and practical advice that will enable the disciple (believer) to cope with the hardships ahead. By explaining that the Ruach HaKodesh is the Spirit of Truth and thus intrinsically linking both Himself and the Father to the Spirit, and further asserting that the Spirit will guide the disciples in all truth and utter the very words which He hears from the Father and the Son, Yeshua is validating the then yet to be penned HaBrit HaChadashah (NT) which would be written by those to whom the Spirit of Truth would announced the word of the Living Word of God. Notice that the Holy Spirit does not “initiate” but that He conveys that which He hears. Just as the wind from a person’s mouth does not initiate the blowing out of a flame, so too the Holy Spirit does not initiate but rather proceeds from the mouth of God. Our rabbis have this to say concerning the guidance of the Ruach HaKodesh: "Rav Phinehas says, the Holy Spirit rested upon Joseph from his youth to the day of his death, and "guided him into all wisdom", as a shepherd leads his flock, according to Psalm 80:1” -Pirke Eliezer, c. 39. 14 He will glorify, cause to think, be of the opinion of (doxazo[G]) Me, for He will carry (lambano[G]) of Mine and will announce it, make it known (anaggello[G]) to you. 15 All individual and collective things (pas) as far as they extend (hosos[G]) and are held (echo[G]) by the Father (ho Pater[G], ha Av[H]) are Mine; therefore I said that He carries (lambano[G]) of Mine and will announce it, make it known (anaggello[G]) to you. The “He” in question is the Ruach HaKodesh. We now learn that the Holy Spirit’s role is to glorify Yeshua and to take from that which belongs to Yeshua and reveal it to the disciple (believer). Further, all that belongs to Yeshua He has received from the Father. Therefore, that which the Spirit conveys from Yeshua has also come from the Father. Thus, God is echad, HaAv, HaBen v’Ruach HaKodesh. The Father sends the Son and the Father and the Son send the Spirit and the Spirit cries out from within the believer back to the Father saying “Abba, Daddy, Av sheliy, My Father”. “Because you are children, God has sent forth the Spirit of His Son into our core being (heart), from where He is perpetually crying, “Abba! Father!”” -Galatians 4:6 (Author’s paraphrase) Copyright 2020 Yaakov Brown “Don’t let yourselves be anxious” does not mean “You must not be anxious” or “You will not be anxious” but “Don’t continue to be anxious”. Yeshua was anxious at times (John 13:21) and yet remained sinless (Hebrews 4:15). Therefore, it’s not a sin to be anxious, rather it is a sin to make anxiety your god. In those times when we are anxious we are afforded an opportunity to place our trust in God. When we do this we come to understand that the transcendent victorious Messiah suffers with us and will overcome in us. Introduction:
This chapter continues the discourse of the previous chapter and follows the troubling revelation that Yeshua will soon be denied by Kefa, and indeed by all His disciples, perhaps with the exception of Yochanan (John) the Gospel writer, who was known to the priestly court and therefore, was not challenged as to his allegiance while he sought to observe the illegal trial of Yeshua among the priests. Yehudah the betrayer has left, and while the disciples do not understand completely they do have a good general idea of what is about to take place. Therefore, they are distraught, anxious, afraid. Yeshua understands their emotional response because He has also experienced anxiety and turmoil regarding what lies before Him. The same Greek word tarasso used to describe Yeshua’s anxious emotional response in previous chapters is used here in Yeshua’s comforting of His disciples. He speaks as one who has experienced the full gambit of human emotion and ministers comfort as only the Comforter can. This is of great importance given that part of this chapter concerns the impartation of “another Comforter”, Ruach HaKodesh (the Holy Spirit). John 14 contains some of the most misquoted, mis-taught, misused and misapplied Scripture of the Brit HaChadashah (New Testament). Read carefully, dispense with hubris, recall the words already spoken by Yeshua, and receive Him as He is, Lord, Master, Teacher, the manifest Father, Imanu (With us) El (God). His message is offered universally but His salvation is exclusive. Only those who receive Him are reconciled to the Father. A bride cannot be married unless she accepts the proposal and says “I will”! 1“Don’t let yourselves be troubled, anxious, agitated (tarasso[G]) of the heart, core being (kardia[G], leiv[H]); believe, be persuaded, place confidence, trust (pisteuo[G], ha’amiynu[H]) in the midst of (eis[G]) the God (Ho Theos[G], BEilohim[H]), believe, be persuaded, place confidence, trust (pisteuo[G]) also in Me. “Don’t let yourselves be anxious” does not mean “You must not be anxious” or “You will not be anxious” but “Don’t continue to be anxious”. Yeshua was anxious at times (John 13:21) and yet remained sinless (Hebrews 4:15). Therefore, it’s not a sin to be anxious, rather it is a sin to make anxiety your god. In those times when we are anxious we are afforded an opportunity to place our trust in God. When we do this we come to understand that the transcendent victorious Messiah suffers with us and will overcome in us. Perhaps one of the most misused Scriptures of the New Testament with regard to anxiety is Philippians 4:6. The context of Philippians 4 regards ongoing rejoicing in the Lord (Philippians 4:4) and the importance of moderation over lust and gluttony. “Let your moderation be known among all people, the Lord is at hand.” (Philippians 4:5). Thus, the anxiety, or over thinking (merimnao[G]) of Philippians 4:6 is that which results from covetousness or lust for more, rather than that which results as a genuine emotional response to difficult circumstances. Therefore, we should read: “Don’t continue to be anxious for anything; but in everything through prayer (conversation with God) and seeking with thanksgiving let your requests be made known to God.” -Philippians 4:6 We note that “the peace of God that surpasses all understanding will guard the core being and mental wellbeing” of those who practice trusting God in their anxious state “through Messiah Yeshua!” (Philippians 4:7) We further note that the anxiety the disciples are experiencing in John 14:1 is of the core being (heart). Meaning that the very foundation of their belief system is being shaken. We can surmise that the disciples may still have held out hope for the reign of the King Messiah in their time, a mighty Warrior King come to destroy the Roman Empire and set Israel free from physical oppression. The idea that Yeshua might be betrayed and subsequently killed was one that shook their worldview to the core. Yeshua, knowing the turmoil His disciples were experiencing sought to reassure them that the stability of their core being was to be found in God the Father and the Son, and not in temporal physical redemption. Their trust was to be in the midst of God and in Yeshua even while they were experiencing anxiety and fear. 2 In the House (oikia[G], b’veiyt[H]) of My Father (Pater[G], Aviy[H]) are many (rabiym[H]) rooms, dwelling places (mone[G], m’dorot[H]); if it were not so, I would have told you; for I go to prepare a specific place (topos[G], makom[H]) for you (lachem[H] Pl.). For the Jew the House of God is none other than the Temple on Mt Moriah in Jerusalem, also known as Har Beit (Mountain House), and yes, the heavenly Temple from which the earthly Temple receives its design as a shadow of its heavenly counterpart. In addition to this the house of one’s father was that place where a first century Jewish groom would go and, with his father’s help build an extension on to the family home, a room or rooms where he would bring is wife to live following the wedding celebration. In first century Jewish tradition the groom would seal his betrothal to a bride with a bride price and then depart to his father’s home to make preparations for the coming wedding. The betrothal period usually spanned one year and once the room was added to the father’s house and all had been prepared with regard to income and ongoing provision the groom would return to the bride’s village at an unannounced time, usually at night, with lamps and music and rejoicing in order to receive his bride and return with her household to the father’s home for the wedding celebration and subsequent feasting. Therefore, the disciples understood “The House of My Father” to represent both the Temple of HaShem and a mashal (figure) concerning the common dwelling of an earthly Jewish father. When they heard Yeshua speak this way it must have invoked thoughts of the betrothal custom and thoughts of belonging in the Temple of God as priests, something that they had been cleansed for in the previous chapter (washing of the feet). Yeshua was assuring them of the priesthood He had conferred upon them and of their relationship to God as His bride. Something that Israel had understood from ancient times. It is important to understand that Yeshua says these words to the disciples. These words apply to all who believe only as an outworking of the fact that those who receive the disciple of Messiah receive Messiah. First and foremost these words intend something very specific. Yeshua has a particular dwelling and role in mind when He speaks of preparing a place for His disciples. The Disciples of Yeshua will one day judge the twelve tribes of Israel (Matt. 19:28). “You are those who have stood by Me in My trials; 29 and just as My Father has granted Me a kingdom, I grant you 30 that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel.” -Luke 22:28-30 NASB By extension these words apply to all who believe and bring comfort to those who place their trust in God and His Messiah Yeshua. We note that Yeshua has gone to prepare a specific place, room, for each one of us and has also gone to prepare a collective room which He and the Father have built to house all who believe as the culmination and perpetual outworking of Yeshua’s betrothal to the community of believers both Jew and Gentile. This does not negate God’s marriage to the ethnic religious Jewish people but rather fully fills it in that through Yeshua the entire remnant of Israel (ethnic religious, empirical, chosen) will be joined to Him after the fullness of the nations (Gentiles/non-Jews) have come to faith (Romans 11:25-29). Our rabbis share in common with Yeshua the belief in mansions/rooms prepared for the righteous in the Olam Haba (World to come): "says R. Isaack, how many מדורין על מדורין, "mansions upon mansions", are there for the righteous in that world? and the uppermost mansion of them all is the love of their Lord.'' -Zohar in Deut. fol. 113. 1. "in the world to come every righteous man shall have מדור, "a mansion", to himself.'' -Praefat ad Sepher Raziel, fol. 2. 1. Nishmat Chayim, fol. 26. 2. & 27. 1. 3 And provided (ean[G]) I transfer, carry over, lead over, depart (poreuomai[G]) and prepare a specific place (topos[G], makom[H]) for you, I will come again and join you (paralambano[G]) to Myself, in order that where I am, exist, am present, manifest (eimi ego[G]), you also will be. 4 And where I bring under, lead under, depart to (hupago[G]) you see, perceive (eido[G]) the way (ha-derek[H]).” “I will come again and join you to myself” This is the language of marriage, the uniting of groom and bride. Therefore, unless the groom goes and prepares the dwelling in the father’s house, there will be no room in which the marriage can be consummated, no promise of security for the bride. In terms of first century Jewish custom this would make the marriage a farce (which would have been considered abhorrent). Every marriage is consummated by the shedding of blood (the hymen of the bride), and is therefore a covenant entered into by the groom, which is received by the bride. Thus, Yeshua is joined to His bride by paying the bride price in His own blood and breaking the blood barrier (hymen) of death so that the womb of His wife might bear life. With regard to the ancient Jewish betrothal rite a Ketubah (marriage document) is given by the groom to the bride as a promise of His commitment to provide for her in every way, through food, housing, clothing, emotional, mental and physical security etc. It is worth noting that in the ancient rite the bride gives the groom no such document, her role is simply one of acceptance of the ketubah. This means that the responsibility for maintaining security for the bride is entirely that of the groom. In this we see the Gospel manifest. Salvation is reliant on Yeshua Himself in God alone, we receive this salvation through faith, acceptance, trust, not by our promising to provide security for Yeshua but in His promising to provide security for us. NB: For more information on how the ancient Jewish betrothal and marriage rites figuratively convey the Gospel please read my article on the subject: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/eternal-security-in-the-ancient-jewish-art-of-betrothal-marriage “And where I bring under, lead under, depart to, you see and perceive of the way.” The disciples do not yet fully understand or know (ginosko[G]) the way but they quite literally see and are beginning to perceive (eido[G]) Ha Derek (The Way). Yeshua is going toward the fulness of all things and ultimately toward the marriage between God and redeemed humanity. By dying on the cross, resurrecting and ascending and by returning, He is become the Way. 5 Toma[H] (Thomas, twin) said to Him, “Lord (Kurios[G], Adonay[H]), we do not see, perceive (eido[G]) where You are going, how are we able (dunamai[G]) to see, perceive (eido[G]) the way (ha-derek[H])?” 6 Yeshua[H A] (YHVH Saves, Joshua) said to him, “I am, I exist (ego eimi[G], Anochiy[H]) the way (ho hodos[G], ha-derek[H]), and the absolute truth (ho aletheia[G], ha-Emet[H]), and the life, living, perpetual existence (ho zoe[G], ha-chayiym[H]); no one comes to the Father (ho Pater[G], ha-Av[H]) except through Me. “Yeshua said to him, “I am, I exist, the way, and the absolute, truth, and the life, living, perpetual existence; no one comes to the Father except through Me.”” This is perhaps the most difficult declaration for unbelievers and universalists to accept. I have heard many who claim to be followers of Yeshua say that Messianic/Christian faith is one of inclusivity. They are tragically wrong. Our faith is the most exclusive faith in the world and as a true faith is the most despised. The Gospel welcomes all but the outworking of the same Gospel is exclusive. We believe with absolute faith that no one can be reconciled to right relationship with God except through Yeshua and we believe it based on Yeshua’s testimony. Anyone who denies this fact does so by the spirit of anti-Messiah (antichrist). There is but One Way to God and He is that One sent from God, Yeshua the King Messiah, Ha Derek. This is one of the reasons that the early Jewish followers of Yeshua were called by the Jewish sectarian name of Ha Derek (Acts 9:2) “Aniy haderek v’haemet v’hachayiym…” “Derek” the Hebrew word for “way” is used for the first time in Torah in Bereishit (Genesis) 3:24 to refer to “the way” that enables access to Eitz hachayiym (the Tree of Living). “So HaShem drove out the man (by extension humanity) and He placed at the east of the garden (of Eden) Kerubiym (Mighty Approachers of Blessing) and a flaming sword that turned in every direction to guard ha derek (the way) to Eitz hachayiym (the Tree of Living).” -Bereishit (Genesis) 3:24 [Authors translation] Note that following humanity’s choice to sin the Way (to sinless existence in the presence of God) is guarded by Mighty Approachers of Blessing, and a flaming sword. The Sword is a symbol of God’s Word and the Flame is a symbol of His Spirit. In the text of John 14 the Mightiest of all Approachers of Blessing (Yeshua) has come to give His disciples, Israel, and by extension all humanity, access to the Sword (Living Word/Yeshua) and the Flame (Holy Spirit) so that we might t’shuva return to God and dwell with Him forever. Thus, the Guardian of the Way has become the Way. Put simply in our decision to sin we lost access to perpetual living, the way to life was kept from us because the blood of animals was insufficient to atone for us perpetually, an all existing blood was required to atone for the sin and death that had been allowed to enter the creation. Therefore, Yeshua is saying that He is the Way and that by His eternal blood He will atone for us so that we might enter into perpetual living through Him. Throughout the Tanakh (OT) “Ha Derek” The Way of YHVH is presented as a path of righteousness lived out of love for God, a path that bears the fruit of obedience to His Torah. This is in part why Yeshua alludes to the fruit of keeping His commands (mitzvot) later in this chapter. “Emet” Truth is first mentioned in the Torah when Avraham’s servant Eliezer worships YHVH due to His Mercy and Truth. By walking in the way of YHVH Eliezer was Divinely led to his lord’s family and a bride for Itzchaak (Genesis 24:27). Truth and Mercy are intrinsically linked as attributes of God. "Moses and his law are the truth"; - Talmud Bavliy Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2. If the rabbis truly believe this then they must accept Yeshua Whom God announces to Moses, and Moses in turn records the words in the Torah (Devarim/Deut. 18:15-18). “Chayiym” Living (Life perpetual) is in the intense plural form and means “perpetual living” rather than life (singular) finite. Yeshua is not just saying He gives life but that He is the living essence of all things. He is life everlasting. Those who receive Him do not receive a life but living perpetual and eternal. The Hebrew chayah (life) is first used in the Torah in Genesis 1:20 where it is used in conjunction with the Hebrew nefesh (soul, person, creature, passion, mind, being). Therefore, there is an intrinsic connection between life and person, soul life in this world and perpetual life through relationship in the Olam Haba (world to come). Ultimately Yeshua is referring to a metaphysical (not non-physical but physical in a transcendent sense convergent with spirit) spiritual life described by the Tanakh (OT) as “the Spirit of YHVH”, “the Spirit of Wisdom”, “the Spirit of Understanding”, “the Spirit of Counsel”, “the Spirit of Might”, “the Spirit of Knowledge”, “the Spirit of the fear (awe) of YHVH” (Isaiah 11:2).That is, found in the attributes of the sevenfold Spirit of God (Rev. 1:4; 3:1). Subsequently the life lived in the Spirit of Yeshua is a life that produces the fruit of obedience and of love, joy, peace, kindness, goodness, faithfulness, humility and self-control (Galatians 5:22-23). 7 If you (plural) had known (ginosko[G], y’da’tem[H]) Me, you would have known My Father (Pater mou [G], Aviy[H]) also; from now on you know (ginosko[G], y’da’tem[H]) Him, and have seen, become acquainted with, experienced (horao[G]) Him.” In one sense Yeshua seems to be saying that if the disciples had properly accepted the guidance of the physical signs present in Yeshua, that they would have easily recognized that He was Imanu El (God with them), the Father. Now, Yeshua is empowering them to see in a transcendent way that He and the Father are echad (a complex unity). In this context the Greek “ginosko” infers relational knowledge learned through experience, acquaintance and seeing beyond a person’s physical being and into the heart (core being). In this case the person is Yeshua, Who is the Father God manifest with the disciples as the Son. 8 Philippos (friend of horses) said to Him (Yeshua), “Lord (Kurios[G], Adonay[H]), show us the Father (ho Pater[G], ha-Av[H]), and it will give us unfailing strength (arkeo[G]).” It’s clear from Philip’s response that he (and probably the disciples’ as a whole) was still not quite comprehending Yeshua. We note that Philip seeks a proof that will result in “unfailing strength”. Many of us seek irrefutable empirical proof of God even while God manifests His person right in front of us, and if God by His grace gives us an immutable evidence we none the less have a propensity for quickly forgetting it when our circumstances change. Yeshua has and will give His disciples irrefutable proof of His divinity and the redemptive purposes of God. However, doubt must remain while the fallen world remains because without doubt there is no faith. This is why Rav Shaul says “These three remain: faith, hope and love; and the greatest of these is love.” (1 Corinthians 13:13) Faith is needed only so long as we await the Olam Haba (world to come), and hope is needed only so long as we are looking forward to Messiah’s return and life in the Olam Haba. But Love is eternal, defined by God Himself, and therefore, in the Olam Haba we will love but we will no longer have need of faith and hope because we will be experiencing the fullness of all that we hoped for and placed our trust in. 9 Yeshua[H A] (YHVH Saves, Joshua) said to him, “I have been with you all this time, and yet you have not come to intimately know (ginosko[G]) Me, Philippos (friend of horses)? He who has seen, become acquainted with, experienced (horao[G]) Me has seen, become acquainted with, experienced (horao[G]) the Father (ho Pater[G], ha-Av[H]); how can you say, ‘Show us the Father (ho Pater[G], ha-Av[H])’? Essentially, while this may sound like a rebuke, it is in fact the equivalent of saying, “Philip, you disciples have been with Me and have observed My actions, witnessed My character, heard My words, and seen My signs. You already know that I and the Father are one. So why ask to see Him Whom you already see?” Speaking of Yeshua, Rav Shaul says: “For all the fullness of Deity lives bodily in Him, and in Him you have been filled to fullness. He is the head over every ruler and authority.” -Colossians 2:9-10 TLV 10 Do you not believe, trust (pisteuo[G], ma’amiyn[H]) that I am (Ego[G], Anochiy[H]) in the Father (ho Pater[G], v’Aviy[H]), and the Father (ho Pater[G], v’Aviy[H]) is in Me? The spoken words (rhema[G]) that I say to you I do not speak on My own initiative, but the Father (ho Pater[G], v’Aviy[H]) abiding in Me outworks His occupation, business (ergon[G]). Once again Yeshua explains that He speaks of the Father as One submitted to the Father. In short, anything asked in Yeshua’s Name is asked of the Father. Yeshua is God with us and thus, being that God cannot be outside of Himself, Yeshua submits Himself to the Father. 11 Believe, trust, be persuaded of (pisteuo[G], ha’amiynu[H]) Me that I am in the Father (ho Pater[G], v’Aviy[H]) and the Father (ho Pater[G], v’Aviy[H]) is in Me; otherwise believe, trust, be persuaded (pisteuo[G], ha’amiynu[H]) because of the outworking of the occupation, business (ho ergon[G]) itself. While it is true to say that the signs Yeshua performed point to His redemptive work, that is not entirely what He means when He says “otherwise believe, trust, be persuaded because of the outworking of the occupation, business itself.” For the full outworking regards the death, resurrection, and ascension which is yet to come (from the disciples’ perspective). It is not individual signs and wonders that Yeshua is exhorting them to be persuaded by but “the outworking of the occupation” of God Himself. 12 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, he who believes, trusts, is persuaded (pisteuo[G], ha’ma’amiyn[H]) in Me, the outworking of the occupation, business (ho ergon[G]) that I enact, he will enact also; and something greater (megas[G]) than these he will do; because I go to the Father (ho Pater[G], Aviy[H]). Far too many foolish Christian theologians and Bible teachers use this verse to support the claim that believers can do greater miraculous signs than Yeshua. Not only does this misrepresent the text and its context, it is also the height of hubris and is tantamount to blasphemy of the most vile kind. First of all, “No servant is greater than his Lord” (John 13:16; 15:20). Second, the text does NOT say that “the one who trusts in Me will do the works I do and will do works greater than these”, but “the one who trusts in Me will emulate My works and will do something greater than these works, because I go to the Father.” Note that the “something greater” is greater than works, miracles, signs, wonders. It is also qualified by the fact that Yeshua must first go to the Father. Before Yeshua ascended to the Father He gave His disciples this command: “go and make disciples of all nations, immersing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you…” -Matthew 28:19-20 (Author’s translation) Note that He did NOT say, “go and do greater miraculous signs than I have done…” To the contrary, the “something greater” Yeshua is referring to in John 14:12 is that which the miraculous signs He performed pointed to, that is, that He is the Way, the Truth and the Perpetual Living. Therefore, the “something greater” which the one who believes in Yeshua will do is to spread the Gospel to all nations. It is NOT to perform greater miracles. What good are miracles devoid of Salvation and discipleship? More importantly, temporal healing and signs will never be greater than eternal wholeness. The purpose of miracles is to point to Someone greater, and not to manifest something greater by our own hand. Our foolish modern Christian teachers have taught us that we are superheroes, while neglecting to remind us that superheroes are the progeny of Greek gods and are a modern reflection of ancient idolatry. Neither we nor the world have need of heroes. Our greatest need is a Saviour, Deliverer, Redeemer, and Righteous Ruler. If you want to participate in the “greater” thing, remind yourself that a servant is never greater than his Lord, and that the greatest gift of God is Yeshua the Miracle Maker, and not miracles themselves. 13 Whatever you ask in My Name (bishmiy[H]), that will I do, so that the Father (ho Pater[G], Ha-Av[H]) may be glorified, extoled, celebrated, praised (doxazo[G]) in the Son (ho uihos[G], bub’no[H]). 14 If you ask Me anything in My Name (bishmiy[H]), I will do it. Once again, this verse has been widely mis-taught and misused to validate ungodly prayer demands in place of godly prayer requests. The key to understanding this verse is to read and comprehend the first clause, “Whatever you ask IN MY NAME”. “In My Name” means “In My Character”, “In My Will”, “In My Identity”, “In My Purposes”, “In My eternal perspective” and so on. The prerequisite to receiving anything asked for in Yeshua’s Name is that the thing asked for is “In His will”, “According to His purposes” etc. Therefore, the foolish modern Christian practice of praying prayers like “We claim the healing over this brother in Jesus Name”, or “We demand a breakthrough for the finances of this Church in Jesus Name” and the affirmations that follow prayers such as these, “We have agreed in Jesus Name brother, He will do it according to His promise in John 14:13-14”, and so on, are often nothing more than sinful and presumptuous Pride! What is the purpose of asking things in His Name? “so that the Father may be glorified in the Son.” What if it is not to God’s glory to heal in certain circumstances? What if it is not God’s will to prosper a Church financially? What if suffering is sometimes the will of God? When we pray presumptuously in Yeshua’s Name we are committing blasphemy. When we demand that God heal we are not showing our faith but rather our pride, fear, and our temporal perspective. So what does it mean to “ask anything… in His Name”? It means, to ask His will, purpose, direction, and to pray accordingly together. And for what purpose? For temporal healing? For financial gain? For a show of faith? No! “so that the Father may be glorified in the Son.” I am NOT saying we should not pray for miraculous healing or for manifest signs that point people to salvation. To the contrary, I am saying we should pray for those miraculous healings and signs that are according to God’s will and for the purpose of glorifying the Father and the Son so that salvation might come to the lost and make way for the reconciliation of the children of God. Next time you pray, rather than making demands, try asking in humility; rather than presuming what God wants, try seeking His direction; rather than looking only to resolve the problems faced in temporal circumstances, try receiving God’s eternal perspective and walking in it. 15 “If you entirely love (agapao[G], ahav’tem[H]) Me, you will keep, guard (tishmoru[H]) My commandments (entole[G], mitzvotiy[H]). Some commentators attribute as many as 1,050 commands of the Brit HaChadashah (NT) to Yeshua (Dake’s ref. Bible). While some may be considered contextually as being specifically for Jewish believers, most are consistent with the moral law of the Torah which applies to all human beings. Therefore, believers are not saved through Yeshua in order to break the commandments (mitzvot) but are empowered by the Spirit of God to live out righteousness from within as those who are born of the goal of the Torah, that is Yeshua Himself. This is one of the many reasons that Yeshua refers to Himself as “the Way”. Put simply as an example, we are free but we are not free to murder. In Messiah Yeshua we are free to do anything except that which returns us to bondage. 16 And I (v’Aniy[H]) will ask the Father (ho Pater[G], Ha-Av[H]), and He will give you another Helper, Comforter, Consoler, one to stand alongside (Parakletos[G]), that He may abide, dwell, remain (meno[G]) with you forever, into the unending age (aion[G]); Note that God will give “another” Comforter. Meaning Yeshua is a Comforter (Menachem). Also, the Comforter that will stand alongside every believer will be with us forever. Interestingly the Pirke Avot says: פרקליט אחד, ενα παρακλητον,"one advocate", or "comforter"; and he that transgresses one command, gets for himself one accuser.'' -Pirke Abot, c. 4. sect. 11. 17 that is the Spirit, Breath, Wind (Ruach[H]) of absolute truth (aletheia[G], emet[H]), Whom the world cannot receive, because it does not see (theoreo[G]) Him or know (ginosko[G]) Him, but you know (ginosko[G]) Him because He abides, dwells, remains (meno[G]) with you and will be in you. The Spirit of God is at this time present with them in Yeshua but does not yet dwell within them. Therefore, “you know Him because He abides, dwells, remains with you and will be in you.” Only those who receive Yeshua can receive the Spirit of the Father and the Son. It’s worth noting that one of the names that our rabbis attribute to the King Messiah is Menachem (Comforter): “What is his (Messiah) name?... :His name is Menachem the son of Hezekiah, since it is written, ‘Because Menachem (a comforter) that could receive my soul, is far from me’ (Lamentations 1:16).” - Talmud Bavliy Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 2. 18 “I will not leave you fatherless, orphans, alone (orphanos[G]); I will come to you. It was customary among our rabbis to speak of the passing of righteous spiritual leaders as being like a father leaving orphans in his wake. Concerning Rabbi Simeon ben Yochai, Rav Aba and others have said: "woe to the world when thou shall go out of it, woe to the generation that shall be in the world when thou shall remove from them, וישתארון יתמין, "and they shall be left fatherless by thee".'' -Zohar in Num fol. 96. 3. & in Lev. fol. 42. 3. & in Exod. fol. 10. 3. & 28. 3. יתום, "fatherless by thee".'' -Midrash Hannealam in Zohar in Gen. fol. 65. 4. 19 After a short time the world (kosmos[G], haolam[H]) will no longer see (theoreo[G]) Me, but you will see (theoreo[G]) Me; because I live (zao[G], chay[H]), you will live (tichyun[H]) also. 20 In that day (hemera[G], bayom[H]) you will know (ginosko[G]) that I am in My Father (Aviy[H]), and that you are in Me, and I in you. Yeshua will leave them to die and rise again and thereafter to ascend to the right hand of the Father. However, He will not leave His followers as orphans devoid of a Father. To the contrary, while in His metaphysical resurrected body He will physically ascend to the Father and no longer be seen by those who do not know Him, however in the Spirit He will never leave or forsake His disciples because He and the Father will pour out the Spirit of the Father and the Son into the disciples (Acts 2). Therefore, those who receive Yeshua will always see Him in a spiritual sense, while those who reject Him will not see Him and will therefore despise His existence and identity. 21 He who has My commandments (entole[G], mitzvotay[H]) and guards, keeps (shomeir[H]) them is the one who entirely loves (agapao[G], ye’ehavaniy[H]) Me; and the one who entirely loves (agapao[G], v’ohaviy[H]) Me will be entirely loved (agapao[G], ahuv[H]) by My Father (Aviy[H]), and I will entirely love (agapao[G], ohaveihu[H]) that one and will appear to, declare, show, manifest (emphanizo[G]) Myself to that person.” The keeping of commandments that results from relationship with God in Yeshua is the evidence of love for Yeshua. We must be careful to note that Yeshua does not say “You must keep My commands in order to prove you love Me…” Rather, He says “He who has My commandments and guards, keeps them is the one who entirely loves Me.” The keeping of Yeshua’s commands is the evidence of love and not the purchase price. The former is faith that bears the fruit of works, whereas the latter is bondage through law keeping and vain religion. Righteous acts are the evidence of right relationship in God. They are not the means of attaining it. 22 Yehudah (praise: not Iscariot) said to Him, “My Lord (kurios[G], Adoniy[H]), what then has happened that You are going to appear to, declare, show, manifest (emphanizo[G]) Yourself to us and not to the world (ho kosmos[G], haolam[H])?” There were two disciples named Yehudah (Luke 6:16; Acts 1:13). The answer that follows declares what will happen in order for Yeshua to show Himself to the disciples and not to the world. Of course Yehudah’s question is worded correctly, though He could not possibly know it, for from the perspective of God what will happen has already happened. 23 Yeshua[H A] (YHVH Saves, Joshua) answered and said to him, “If anyone entirely loves (agapao[G], ye’ehavaniy[H]) Me, he will guard, keep (shomeir[H]) My word, essence, substance (logos[G], davar[H]); and My Father (Aviy[H]) will love (agapao[G], ye’ehav[H]) him, and We will come to him and make Our abode, dwelling (mone[G]) with him. Yeshua affirms that it is through right love relationship to Him that the fruit of keeping Yeshua’s substance (davar) will give evidence of revelation. Thus, the Father revealed in the Son will come with the Son and dwell, abide, tabernacle in the believer. “I will send you (the Ruach HaKodesh) from the Father” -Yeshua (John 15:26). 24 He who does not entirely love (agapao[G], ye’ehavaniy[H]) Me does not guard, keep (shomeir[H]) My words, essence, substance (logos[G], davar[H]); and the word essence, substance (logos[G], davar[H]) which you hear, receive, understand, act on (shematem[H]) is not Mine, but the Father’s Who sent Me. 25 “These things, words (dibartiy[H]) I have spoken to you while dwelling (meno[G]) with you. Once again it is love relationship that is key. To deny Yeshua’s offer of relationship will result in a failure to walk as Yeshua walked. Furthermore, to fail to receive right relationship in Yeshua is to fail to receive right relationship with God the Father because “the word essence, substance which you hear, receive, understand, act on is not Mine, but the Father’s Who sent Me.” 26 But the Helper, Comforter, Consoler, One who comes alongside (Parakletos[G]) Ruach HaKodesh[H] (the Holy [set apart] Spirit, Wind, Breath), Whom the Father (ho Pater[G], Ha-Av[H]) will send in My Name [character, identity, attributes etc.] (onoma[G], bishmiy[H]), He will teach (didasko[G]) you all (pas[G], kol[H]), and quietly bring to your remembrance (hupomimnēskō[G]) all that I said to you. We note that the role of the Ruach HaKodesh is to bring to remembrance the words of Yeshua. Therefore, while there is not a hierarchy in the Godhead in any earthly sense, there is an order to the Godhead. The Father sends the Son, the Father and the Son send the Spirit, the Spirit reveals the Son, the Son reveals the Father. 27 Peace, wholeness, wellbeing (eirene[G], shalom[H]) I leave with you; My peace, wholeness, wellbeing (eirene[G], shalom[H]) I give to you; I don’t give to you as the world (ho kosmos[G], haolam[H]) gives. Do not let your heart, inner being (leiv[H]) be troubled, anxious, agitated (tarasso[G]) nor let it be fearful, timid, afraid (deiliao[G]). Yeshua leaves Himself with them (the Spirit). His peace is given perpetually, therefore, He does not give temporarily as the fallen world gives. Yeshua’s gift of peace, wholeness and wellbeing is sinless and transcendent. All giving of the fallen world is temporary, decaying, doomed to die. Our rabbis teach that peace given must be returned: ליתן לו שלום, "to give him peace"; he shall prevent him with peace (i.e. salute him first), as it is said, "seek peace and pursue it"; but if he "gives" it to him, and he does not return it, he shall be called a robber.'' -Talmud Bavliy Beracot, fol. 6. 2. 28 You heard that I said to you, ‘I go away, and I will return (shuv[H]) to you.’ If you loved (ahavtem[H]) Me, you would have rejoiced (s’meichiym[H]) because I go to the Father (ho Pater[G], Ha-Av[H]), for the Father (ho Pater[G], Ha-Av[H]) is greater, larger (meizon[G], gadol[H]) than I. “If you loved Me” can be understood to refer to the fact that the love of the disciples for Him is yet to find its fullness in His death, resurrection, ascendance and the outpouring of the Spirit. “The Father is greater” in the sense that Yeshua as a human being and as God with us is within the Father. However, as I have said previously in another way, God is not divisible or subordinate. He is echad, One, Unique, Father, Son and Holy Spirit. 29 And now I have told you before it happens, so that when it happens, you may believe, have faith, trust, be persuaded (pisteuo[G], ta’amiynu[H]). 30 I will not speak much more with you, for the ruler, prince of this world (sar haolam[H]) is coming, and he has, holds, possesses nothing (echo[G]) in Me; Yeshua has privileged His disciples with the knowledge of the outcome of His death, resurrection and ascension prior to these events taking place in order that when they do take place the disciples might come to understand the meaning and purpose of them and bear witness to them. We note that while the disciples have been told that they will receive the Son and in doing so will receive the Father and the Spirit, the “prince of the fallen world” on the other hand neither has nor is able to possess anything in Yeshua. In other words, Satan is a footnote serving God’s purposes and has so wilfully rejected God as to have purchased for himself eternal damnation by his own choosing. This affirms the fact that those who don’t receive Yeshua are children of the prince of the fallen world. 31 but so that the world (ho kosmos[G], haolam[H]) may know, be aware of, understand (ginosko[G]) that I entirely love (agapao[G], oheiv[H]) the Father (ho Pater[G], Ha-Av[H]), I do exactly as the Father charged, commanded (entellomai[G]) Me. Get up, waken, rise (egeiro[G]) let us go from here. The last clause connects the Gospel of John with the other Gospels and their account of the Passover Seder and subsequent journey to Gethsemane. It is interesting to note that Yeshua continues to reveal Himself to the disciples over the next few chapters and that it is not until 18:1 that He is said to have gone with His disciples over the Kidron to the garden of Gethsemane. © Yaakov Brown 2020 Showing favour to one person does not detract from one’s love for another. Only when we allow the sin affected world to influence our thoughts are we driven to become jealous of the favour bestowed on others. As true followers of Yeshua we should rejoice when we see brothers and sisters honoured, regardless of whether honour is bestowed on us. Introduction:
It’s not uncommon for English translations of the Biblical text to place headers at the beginning of sections of the Bible that have what the translators or compilers consider to be a consistent or common theme. The title used by the NASB to introduce verses 21 through 38 of chapter 13 of John’s Gospel is “JESUS PREDICTS HIS DEATH”. One can see why this title might have been chosen, and from our position within time and space we can understand the chronological value of it, however, it misrepresents both Yeshua and Hebrew prophecy. Hebrew prophecy is that which is spoken into time and space from outside of time and space where it is already perfected. Therefore, the Hebrew prophet remembers the future. Yeshua, God with us, does not predict His death, rather He memorializes it. He has already seen it completed outside of time and space. Nor do the disciples benefit from this so called “prediction” at the time, because they do not understand what He is referring to. With these things in mind, let’s allow God’s Spirit to open our hearts and minds afresh and impart a fuller understanding of the nature and purpose of what follows. As we examine the following verses keep in mind the connection between the washing of the disciples’ feet and the priesthood, and the admonition to walk in the all existing Light, as well as the reference to betrayal by a close friend. “It’s certain, it’s certain, I say to you, the one who receives whomever I send receives Me; and the one who receives Me receives Him who sent Me.” -John 13:20 21 When Yeshua[H A] (YHVH Saves, Joshua) had said this, He became troubled, agitated (tarasso[G]) in the (ho[G]) Spirit (pneuma[G], b’ruacho[H]), and testified and said, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, indeed, that one who comes out from (ex[G]) you will betray Me, give Me into the hands of another (paradidomi[G]).” 22 The disciples (talmidim[H]) began to discern, look (blepo[G]) between one another, at a loss, embarrassed, in doubt (aporeo[G]) to know which one He was speaking of. We note that the Greek text says “He became troubled in the Spirit” rather than in “His spirit” as many English translations render it (the Hebrew text also mistranslates it as b’ruacho in His spirit). The reality is that the Spirit of God is the Spirit of the Father and the Son, and “his spirit” is effectively synonymous with “the Spirit”. Therefore, it’s important to note that the humanity of Yeshua is convergent with the Spirit of God and that the troubling of the Spirit is shared by the Father and the Son. This is why the author chose to say ho Pneuma “the Spirit”. The double “Amein” is once again establishing the certain outworking of God’s redemptive purpose even as it applies to allowing Satan to direct the betrayer Yehudah (Judas). We note that the betrayer “comes out from” meaning that he has determined to be separated from the disciples and their devotion to Yeshua. As one would expect the disciples are horrified at the thought that one of their own number might betray Yeshua. Thus, they were looking around the room trying to discern or perceive which of them might do such a thing. What is clear is that in spite of the questioning of Yochanan (the disciple whom Yeshua loved) and the dipping of the matzah which follows, none of the disciples seem to have any idea who is betraying Yeshua. In part this is because the meal is formal, and probably a Seder meal of some kind and therefore, has numerous dipping rituals that are shared among everybody making it difficult to determine which of the disciples Yeshua is referring to. 23 There was reclining on Yeshua’s[H A] (YHVH Saves, Joshua) breast one of His disciples (talmidim[H]), whom Yeshua[H A] (YHVH Saves, Joshua) loved. 24 So Shimon Kefa[H] (Simon: hears; Peter: Rock) gestured to him (the disciple), and said to him, “Find out from Him and tell us who He’s speaking of.” “Reclining” Is an indication that this was a Pesach Seder meal. One of the four questions of the Pesach Seder, asked during the Magid (telling) and called Mah Nishtanah in Hebrew, asks “On all other nights we eat either sitting or reclining, why on this night do we eat only reclining?” We know from rabbinic literature that the reclining was done toward the left: "lying down on the back, is not called הסיבה, ‘lying down’; and lying on the right side, is not called lying down.'' -Mishnah Beracot, c. 6. sect. 6. "they used to eat lying along, leaning on the left side, their feet to the ground, and every man on a single couch.'' -Gloss in Talmud Bavliy Beracot, fol. 46. 2. & Bartenora in Mishnah Beracot, c. 6. sect. 6. "when there were but two couches, the principal person lay first, and the second to him above him; and when there were three, the principal person lay in the middle, the second to him above him, and the third below him; and if he would talk with him, he raised himself upright, and sitting upright he talked with him; that is, as the gloss explains it, if the principal person was desirous to talk with him that was second to him, he must raise himself up from his lying down, and sit upright; for all the white he is leaning, he cannot talk with him, because he that is second to him, is behind the head of the principal person, and the face of the principal person is turned to the other side; and it is better for the second to sit below him, that he may hear his words, whilst he is leaning.'' -Talmud Bavliy Beracot, fol. 46. 2. The “disciple whom Yeshua loved” is obviously Yochanan (John) the author of the Gospel, who is writing in the third person and thus does not refer to himself by name (Ref. John 19:26-27; 21:20). This does not negate Yeshua’s love for all, nor His love for His immediate retinue. Rather, it shows that while God loves all equally, Yeshua, Who is also fully human has some friends who are closer than others and favours them in certain ways. Showing favour to one person does not detract from one’s love for another. Only when we allow the sin affected world to influence our thoughts are we driven to become jealous of the favour bestowed on others. As true followers of Yeshua we should rejoice when we see brothers and sisters honoured, regardless of whether honour is bestowed on us. Notice that Kefa (Peter) must gesture to Yochanan (John) in order to get his attention, and uses further non-verbal signals to indicate what he would like Yochanan to ask Yeshua. This denotes a close friendship between Yochanan and Kefa, given that there is obviously a certain innate understanding between them concerning certain gestures and facial expressions. Nor is Kefa upset that Yochanan gets to sit closer to Yeshua, he simply wants to know what’s going on because he loves Yeshua and all the other disciples present with him. 25 Therefore, as he (the disciple whom Yeshua loved) was leaning back on Yeshua’s[H A] (YHVH Saves, Joshua) breast, said to Him, “Lord (Kurios[G], Adonay[H]), who is it?” 26 Yeshua[H A] (YHVH Saves, Joshua) then answered, “It is he to whom I will give the dipped matzah (psomion[G]: small piece of bread).” So when He had dipped the matzah (psomion[G]: small piece of bread), He gave it to Yehudah[H] (Judah: praise) ben Shimon[H] (son of he hears) Ish Kariot[H] (a man of Keriot[H], A town in the south of Judah: Joshua 15:25). The Greek psomion means “small bit of bread”. From the Gospel accounts of Matthew 26:17, 23; Mark 14:1, 12, 20; and Luke 22:1, 7 we learn that the “small bit of bread” was unleavened bread, that is matzah: which is used in preparation for Pesach and eaten over the seven days of unleavened bread. This is yet another reason why it is highly likely that the meal in question is some form of pre-Passover Seder observance. It cannot be simply an ordinary meal as many Christian theologians insist because as we have previously discussed, the Greek deipnon denotes a formal meal (13:2). While Chapter 13 begins prior to Pesach proper, there is no way to determine a precise chronology following this except to say that these events took place before or on the eve of Passover at some point. This does not negate the possibility of a Seder, rather it informs us of the possibility that Passover practice in the first century during the Temple period may well have included multiple Seders and other varied traditions as pretext to the Temple Chagigah (a Pesach sacrificial practice of the first century Temple period). “He gave it to Yehudah” But not only to Yehudah. This practice of dipping and passing matzot included everyone at the table. The text does not say that Yeshua gave it only to Yehudah, nor does it say that He gave it first to Yehudah, just that He gave it to Yehudah after dipping it. The fact that all received this ritual food qualifies the confusion of the disciples as to what was happening even after the food was received by Yehudah and he left to betray Yeshua. It is obvious from the following verses that the disciples still had no idea that Yehudah would betray Yeshua. 27 After he had received the matzah (psomion[G]: small piece of bread) then entered (eiserchomai[G]) toward (eis[G]) him [Judas] the (ho[G]) Satan[H] (accuser, opposition). Therefore Yeshua[H A] (YHVH Saves, Joshua) said to him, “What you do, do quickly.” 28 Now no one of those reclining to dine (anakeimai[G]) knew (ginosko[G]) for what purpose He (Yeshua) had said this to him (Judas). We note that Satan did not enter into and possess Yehudah but that he “entered toward him”. God Who is just does not remove or allow the removal of a person’s freewill. Therefore, while Yehudah was influenced by and chose to be directed by Satan, he did so of his own freewill and not based on some kind of absolute possession of his will, mind, body, emotion, and being. If possession were the meaning, the text would both contradict the wealth of Scripture to the contrary and impugn the character of God. “13 When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; 14 but each person is tempted when they are dragged away by their own evil desire and enticed. 15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.” -Yaakov (James) 1:13-15 NIV As discussed previously, “no one of those reclining to dine knew” because the food was shared equally and from the same dipping bowl, in the same way hummus is shared on pita scooped from the same bowl. Yeshua offered dipped matzah to all present as part of the dining ritual. Therefore, every one of them was “one to whom” He gave dipped matzah. 29 For some were supposing, because Yehudah[H] (Judah: praise) had the money box (glossokomon[G]), that Yeshua[H A] (YHVH Saves, Joshua) was saying to him, “Buy the things we have need of for the festival (ha chag[H])”; or else, that he should give something to the poor. There are a number of arguments put forward against the idea that this meal is a Passover Seder or ritual meal of some kind. Some say that Halakhah prohibits financial transactions on the Sabbath or festivals and therefore, the disciples would not have thought Yehudah to be going to buy at Yeshua’s command because Yeshua would not command this on the Holy day. However, this is wrong for two reasons: first, oral law denying purchase of necessities at certain times was not yet codified, second, the text does not say that Yeshua instructed Yehudah to buy but that the disciples “supposed” that Yeshua had done so. Another argument against the idea that this is a Seder meal is that If Yehudah was thought to be purchasing supplies for the Passover, it was already too late to do so. However, Passover was the convergent point for the beginning of the days of unleavened bread which continued seven days and there were chol hamoed (intermediary days of the festival) on which Yehudah could have purchased goods for the remainder of the festival, had he been sent to do so. Therefore, again, this does not negate the possibility that this was a Passover Seder meal. On weighing the evidence for this being a Seder meal against the arguments against, and keeping in mind that the chronology of John’s Gospel is by no means systematic. It is my opinion that this was a Seder meal (either one of two or a single Seder prior to the day of the Chagigah offering). This fits best with the collected accounts of the Gospels and the time line of events leading up to Yeshua’s death and resurrection. 30 So after receiving the small piece of matzah Yehudah[H] (he) went out immediately; and it was night (v’laylah hayah[H]). 31 Therefore when he had gone out, Yeshua[H A] (YHVH Saves, Joshua) said, “Now is the Son of Man (Ben-ha’Adam[H]) glorified, magnified, clothed with splendour (doxazo[G]), and the God (v’haElohiym[H]) is glorified, magnified, clothed with splendour (doxazo[G]) in Him; “And it was night” is the counterpoint to the all existing Light alluded to in the previous chapter. Yehudah had chosen to walk in darkness rather than to walk in the all existing light of Yeshua. “Now is the Son of Man glorified” Yeshua used the Messianic title prophesied by Daniel to indicate that by allowing Yehudah to leave Yeshua had set in place the final stages of His journey to glory. Also, in a very real sense the transcendent resurrected Messiah Yeshua had already died and raised to glory, and thus “Now” (outside of time and space) both He and the Father were glorified. This qualifies the concept of the eternal present. 32 if the God is (Ho Theos[G], Ha Elohiym[H]) glorified, magnified, clothed with splendour (doxazo[G]) in Him, God (Ho Theos[G], Ha Elohiym[H]) will also glorify, magnify, clothe with splendour (doxazo[G]) Him in Himself, and will glorify, magnify, clothe with splendour (doxazo[G]) Him immediately. 33 Little children (Teknion[G], mikron[G], Banay hay’kariym[H]), I am with you a little while longer. You will seek Me; and as I said to the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), now I also say to you, ‘Where I am going, you cannot come.’ “Banay hay’kariym” is a term of endearment, as if speaking to one’s own precious progeny. Yeshua speaks as a Father to His disciples, because He speaks of the Father and the Father is echad with Yeshua. Elsewhere Yeshua says, “If you have seen Me you have seen the Father”(John 14:9). 34 A new (kainos[G]) injunction, command, mitzvah[H] (entole[G]) I give to you, that you entirely love (agapao[G], t’eihavu[H]) one another, even as I have entirely loved (agapao[G], ahavtiy[H]) you, that you also entirely love one another. 35 By this all men will know that you are My disciples (talmidim[H]), if you have love (agapao[G], te’ehavun[H]) for one another.” Some have said that this is not a new command. After all HaShem has said “Love your neighbour as yourself” Vayikra (Leviticus) 19:18. However, the context, source and application of Yeshua’s mitzvah (command) is unique and truly “new” in every sense of the word. Note that Yeshua is speaking to His disciples, who are now ritually washed as priests. While this command can be said to apply to all believers by extension, it does not in its original context apply to anyone other than the Jewish disciples of Yeshua present at the meal. This mitzvah, unlike the command to love one’s neighbour (which means that one should love all human beings), refers specifically to the love between disciples of Yeshua. Therefore, if it is to be applied by extension to the body of believers it must be applied as the love of one believer for another believer. Additionally it is qualified by the phrase “as I have entirely loved you”. No human being can love as Yeshua does unless that person is filled with the Spirit of Yeshua. Therefore, in order for the disciples to obey Yeshua’s mitzvah they will need to be filled with the Spirit of the Father and the Son. Of course that is exactly what happens at the subsequent Shavuot (Pentecost). Only when the disciples of Yeshua are filled with His Spirit will “all human beings know” that they are His disciples, and the same is true of us. Far too many believing communities neglect love for one another in favour of loving and helping those outside the community. The great irony is that Yeshua teaches that only by loving one another will the Gospel spread. In contradiction to Yeshua’s teaching we seek to love and do good for unbelievers at the expense of the love and good of our believing brothers and sisters and in doing so we fail to see the spread of the Gospel. Rather than allow our love for one another to overflow into the community we instead go into the wider unbelieving community while our believing communities dwindle, diminish and cease to exist. Therefore, in contradiction to Yeshua’s teaching we snuff out the Light of the Gospel in our communities, leaving them in darkness. If we desire to be effective in loving the unsaved we must first be effective in loving one another and that is only possible by the power of the Living Messiah in us, the Ruach HaKodesh (the Holy Spirit). For He has said “Entirely love one another, even as I have entirely loved you”! 36 Shimon Kefa[H] (Simon: hears; Peter: Rock) said to Him, “Lord “(Kurios[G], Adonay[H]), where are You going?” Yeshua[H A] (YHVH Saves, Joshua) answered, “Where I go, you cannot follow Me now; but you will follow later.” Yeshua is going to His death, resurrection, ascension, a place that Kefa (Peter) cannot follow Him to yet. But Kefa will follow Yeshua later. Church tradition says that Kefa was crucified upside down for his faith in Yeshua, refusing to be crucified upright because his Messiah Who was greater than he was crucified that way. 37 Kefa[H] (Peter: Rock) said to Him, “Lord “(Kurios[G], Adonay[H]), why can’t I follow You right now? I will lay down my life for You.” Kefa often gets a bad rap. He is a man of excitable passion and true faith, at times presumptuous and rash but none the less devout and genuine. When Kefa said this he meant it with all his heart. We should be so bold. 38 Yeshua[H A] (YHVH Saves, Joshua) answered, “Will you lay down your life for Me? Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, a rooster will not crow until you deny Me three times. Yeshua, knowing the end from the beginning and in the emotion and turmoil of His humanity is perhaps hurt by Kefa’s rash proclamation. I hear Yeshua’s words in response said with a sad resolve and without malice, “Will you really lay down your life for Me? Oh Kefa, it is an immutable fact that you will deny me three times while I’m on trial, all before the cock crows at the dawn of the new day. I’ve already seen it happen.” (Author’s paraphrase) © Yaakov Brown 2020 "The messenger of a man is as himself" - Talmud Bavliy. Beracot Introduction:
What follows is an extension of Yeshua’s teaching regarding Him being the all existing Light in which a disciple should walk (practice faith: halakhah). This is worth remembering in light of the ritual washing of feet (means of walking, halakhah) Yeshua now performs for His disciples. 1Moreover, before the Festival (chag[H]) of the Passover (ha-Pesach[H]:to pass over), Yeshua[H A] (YHVH Saves, Joshua), seeing, perceiving (eido[G]) that His certain definite time, fixed season, hour (hora[G]) had come, in which He would pass over (metabaino[G]) from this world (ho kosmos[G], ha-olam[H]) to the advantage of (pros[G]) the Father (ho Pater[G], Ha-Av[H]), having entirely loved (agapao[G], ahav[H]) those belonging to Him who were in the world (ho kosmos[G], ba-olam[H]), He entirely loved (agapao[G], aheivam[H]) them toward (eis[G]) the taxing goal (telos[G]). These events appear to take place the evening prior to Pesach (Passover) during the first of two possible Seders (ritual Passover meals) practiced by post exilic Jews in the first century CE. If this is not a Seder then the Seder accounts of the other Gospels must fit between the current passage and the arrest of Yeshua which soon follows. Regardless, the Greek text calls this a formal (deipnon[G]) meal, which seems to fit with the Seder theory. It is no coincidence that the Greek metabaino[G] means to “pass over”. Thus, Yeshua is about to become the figurative Pesach Lamb of Israel and pass over from this world into death and resurrection “to the advantage of the Father”, meaning in order to provide the means by which the Father might be reconciled to His children (humanity). In the case of Messiah “entirely loving” His disciples, His people ethnic Israel, He would now pretext the fulfilment of that love (death on a cross) by acting the role of the lowliest servant of the household. Thus, He entirely loved them with the taxing goal of their redemption in mind (His death and resurrection). 2 During the formal (evening) meal (deipnon[G]: probably one of two Passover Seders in the post exilic returned Jewish community of first century occupied [Roman] Israel), the devil (ho diabolos[G], ha Satan[H]: accuser, slanderer) having already put into the inner being, heart (ho kardia[G], ha-leiv[H]) of Yehudah[H] (Judah: praise) Ish Kariot[H] (a man of Keriot[H], A town in the south of Judah: Joshua 15:25), the son of Shimon[H] (heard), to betray Him (Yeshua), 3 Seeing, perceiving (eido[G]) that the Father (ho Pater[G], Ha-Av[H]) had given (natan[H]) all things (et ha-kol[H]) into His hands (b’yado[H]), and that He had originated (apo[G]) from God (Theos[G], Elohiym[H]) and was going back to God (Theos[G], Elohiym[H]), “The Father had given all things into His hands” tells us that Yeshua was completely free to choose whether He would go through with His mission. Elsewhere we read: “For this reason the Father loves Me, because I lay down My life, breath, soul existence so that I may take it up again. No one, nothing has taken it away from Me or separated Me from it, but I lay it down on My own initiative, in My Own power, by My Own choice. I have authority, power, choice to lay it down, and to take it up again. This commandment I received from My Father.” -Yochanan 10:17-18 4 He rose from the formal (evening) meal (deipnon[G]: probably one of two Passover Seders in the post exilic returned Jewish community of first century occupied [Roman] Israel), and put aside His garments, outer clothing (himation[G]); and taking a towel, He girded Himself. 5 Then He poured water (hudor[G], mayim[H]) into the basin (nipter[G]), and began to ritually wash (nipto[G]) the disciples’ (talmidim[H]) feet and to wipe them with the towel with which He was girded. In John’s Gospel Yeshua acts out the teaching that He is recorded as having given in the Gospel according to Mark 10:43-44. The Greek text uses the word nipto[G] which can refer to ritual washing. In the present context Yeshua rises from the dining table in order to wash the feet of His disciples. This means that the practical feet washing performed for guests entering the home had already occurred prior to the meal upon the arrival of Yeshua and His disciples. In short, their feet were already clean (of the dust of the road). Therefore, the correct translation is “began to ritually wash the disciples’ feet”. It is not by accident that the water is poured into a basin and Yeshua strips down to His undergarment, a seamless white garment like that of the priesthood of Israel. “Then the soldiers, when they had crucified Yeshua, took his garments and divided them into four pieces; and they also took his undergarment (chiton) which was seamless, woven from top to bottom entirely. Therefore they said among themselves, ‘Let’s not tear it, but instead cast dice to decide who gets it’.” -Yochanan 19:23 “17 Adonai spoke to Moses saying, 18 “You will also make a basin of bronze with a bronze stand for washing. You are to place it between the Tent of Meeting and the altar and put water in it. 19 Aaron and his sons are to wash their hands and their feet there. 20 Whenever they go into the Tent of Meeting or come near to the altar to minister, to present an offering made by fire in smoke to Adonai, they are to wash with water so that they do not die. 21 They are to wash their hands and their feet, so that they do not die. It is to be an eternal statute for them, to him and to his offspring throughout their generations.” -Shemot (Exodus) 30:17-21 TLV Yeshua is not only taking on the role of the lowliest servant of the household, as the Priest like Melkiy-tzedek (Psalm 110:4; Hebrews 5 through 7), He ritually washes the priests whom He has chosen to administer His Gospel when He ascends to the Father. Therefore, as is necessary before the priests approach the altar where His death will take place, He washes their feet as a symbol of their identity in Him and the role that they are to play in the events that follow. The text of Exodus 30:17-21 tells us that the ritual washing of the priests cleanses them for approaching the Holy God of Israel. This is one of the reasons for Yeshua’s dialogue with Kefa (Peter). 6 So He came to Shimon Kefa[H] (Simon: hears; Peter: Rock) who said to Him, “Adonay[H] (Kurios[G], Lord), do You wash my feet?” 7 Yeshua[H A] (YHVH Saves, Joshua) answered and said to him, “What I do you do not see, perceive, recognize (eido[G]) now, in this moment (arti[G]) but you will know it intimately (ginosko[G], yodeia[H]) hereafter.” It is interesting to note that Simon Peter’s name essentially means “He hears the Rock”. HaShem is the Rock of Israel, her place of strength and shelter, and His Son Yeshua is the physical manifestation of God as Rock. “The Ruach Adonai has spoken through me and His word is on my tongue. 3 The God of Israel has said, the Rock of Israel has spoken to me, ‘He who rules over men righteously, he who rules in the fear of God-- 4 he is like the light of the morning when the sun rises, a cloudless morning of glistening as grass springs from the earth.’” -2 Samuel 23:2-4 TLV Yeshua responds to Shimon Kefa by placing a marker in his mind that he is to recall later at such a time as is important for him to perceive of what Yeshua has done and the role that Simon Peter has been given in the outworking of God’s kingdom through Messiah Yeshua. 8 Kefa[H] (Peter: Rock) said to Him, “You will never wash my feet!” Yeshua[H A] (YHVH Saves, Joshua) answered him, “If I do not wash you, you have no part with Me.” 9 Shimon Kefa[H] (Simon: hears; Peter: Rock) said to Him, “Adonay[H] (Kurios[G], Lord), then wash not only my feet (rag’lay[H]), but also my hands (yaday[H]) and my head (roshiy[H]).” Kefa (Peter) protests because he does not want the Rabbi Whom he venerates, respects, and adores to lower himself to a place of dishonour and servitude. He may be brash but his heart is in the right place. However, Yeshua is focused on the time that is at hand and has no time for playacting Kefa’s misplaced zeal. Therefore, Yeshua is harsh with Kefa because of His deep love for this disciple. “Snap out of it son, this is for your good!” Kefa’s response is incredible, rather than be deterred he doesn’t skip a beat but says “Okay, I’m in boots and all!” Yeshua is washing feet because He has recently explained that those who desire to serve Him must become His disciples and walk (using their spiritual feet) in His Light. Kefa adds the symbolism of hands (actions) and head (leader, governor of the body), and Yeshua responds… 10 Yeshua[H A] (YHVH Saves, Joshua) said to him, “He who has bathed, washed the whole body (louo[G]) needs only to ritually wash (nipto[G]) his feet, moreover he is completely clean, pure (katharos[G]); and you are clean, pure (katharos[G]), but not all of you.” 11 For He saw (eido[G]) the one who was betraying Him; for this reason He said, “Not all of you are clean, pure (katharos[G]).” Yeshua explains that in Him His disciples are entirely clean and need only be reminded of the fact that in their transcendent state of salvation in Him they must, at least for a while, continue to walk their faith in the sin affected world as ones who have been redeemed (past, present, future) and are being sanctified (Hebrews 10:14). This mysterious tension between certain salvation and continued sanctification is explained further in Yochanan’s first letter: “5 Now this is the message we have heard from Him and announce to you—that God is light and in Him there is no darkness at all. 6 If we say we have fellowship with Him and keep walking in the darkness, we are lying and do not practice the truth. [a] 7 But if we walk in the light as He Himself is in the light, we have fellowship with one another and the blood of His Son Yeshua purifies us from all sin. 8 If we say we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness. [b] 10 If we say we have not sinned, we make Him a liar and His word is not in us.” -1 John 1:5-10 TLV “But not all” refers to Yehudah (Judas), who has clearly not placed his trust in Yeshua as King Messiah and is therefore intent on following the desires of his baser nature and has been enticed by the lies of the father of lies Satan. 12 So when He had ritually washed (nipto[G]) their feet, and taken His garments and reclined at the table again, He said to them, “Do you know (ginosko[G], hay’da’tem[H]) what I have done to you? 13 You call Me the Teacher (Moreh[H]) and the Lord (ho Kurios[G], Adon[H]); and [b]you are right, for I am (eimi[G]). 14 If I then, the Teacher (Moreh[H]) the lord (ho Kurios[G], Adon[H]), ritually washed (nipto[G]) your feet, you also ought to ritually wash (nipto[G]) one another’s feet. 15 For I gave you an example that you also should do as I did to you. Here Yeshua says “Do you ginosko (know)” rather than “Do you eido (perceive, see)”. This is because He is asking them if they have gained knowledge that will result in practice. The message is that as disciples of Yeshua they are to follow His example of service and to affirm one another in the priesthood they share in Him. This is pretexted by the Torah which says that the ethnic, religious, empirical Jewish people have been chosen as a nation of priests. Therefore, the Gospel and priesthood of Messiah continues to be first for the Jew. Yeshua is saying that the gifts and calling of God upon the ethnic Jewish people are irrevocable (Romans 1:16; 11:29). “and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” -Shemot (Exodus) 19:6 NASB Only then is the offer of priesthood in Messiah extended to the nations, not as usurpers of Israel’s rightful place but as participants in the faith (a spiritual relationship) of Abraham. The later does not negate the former, nor does it cause the former to cease. Therefore: “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvellous light;” -1 Peter 2:9 NASB 16 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, a bond servant (doulos[G]) is not greater than his master, nor is one who is sent greater than the one who sent him. 17 If you see, perceive, recognize (eido[G]) these things, you are blessed (well off) if you do them. The double amein reminds us once again of the firmly established truth of what follows. Yeshua admonishes His disciples to accept the sight He has imparted to them and see with spiritual clarity the King Messiah as their ever present Servant King and the Father as the Originator of Israel’s relationship to Himself. Yeshua’s disciples must remember that He is greater than they and has submitted Himself to His Master YHVH. Therefore, they should emulate their Master Yeshua for God’s glory. In doing so Yeshua promises them that they will experience true blessing as a result of their right actions in emulating Him. "R. Meir says, who is greatest, he that keeps, or he that is kept? from what is written in Psalm 91:11, he that is kept, is greater than he that keeps: says R. Judah, which is greatest, he that carries, or he that is carried? from what is written in Psalm 91:12, he that is carried, is greater than he that carries: says R. Simeon, from what is written, in Isaiah 6:8, הוי המשלח גדול מן המשתלח, "he that sends, is greater than he that is sent".'' - Bereshit Rabba, fol. 68. 1. “If you recognise these things blessed are you if you do them.” "he that learns but not to do", it would have been better for him, if he had never been created; and says R. Yochanan, he that learns but not to do, it would have been better for him if his placenta/membrane (secundine) had been turned upon his face, and he had never come into the world.'' - Hieros. Beracot, fol. 3. 2. 18 I don’t speak of all of you. I know the ones I have chosen; but that the Writing (graphe[G], ketviy[H]) may be fully filled, ‘He who eats My bread (lachmiy[H]) has lifted up his heel (akeiv[H]) upon Me.[Psalm 41:10(9)]’ “Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me. 10 But You, O Lord, be gracious to me and raise me up, That I may repay them. 11 By this I know that You are pleased with me, Because my enemy does not shout in triumph over me. 12 As for me, You uphold me in my integrity, And You set me in Your presence forever. 13 Blessed be the Lord, the God of Israel, From everlasting to everlasting. Amen and Amen.” -Psalm 41:9-13 NASB We note that the fullness which the Gospel writer is alluding to begins with betrayal but ends with the betrayed one held up in His integrity and set before God’s presence forever. “Lifted up his heel” is a Jewish idiom that means “He was inspired by his pride to do harm”. 19 From now on I am telling you before it comes to pass, so that when it does occur, you may believe, trust, be persuaded (pisteuo[G], v’he’emantem[H]) that I am (ego eimi[G]). “From now on” is an indication that Yeshua will no longer teach them in mashaliym (parables) but will speak in clear terms. Yet again the Greek phrase ego eimi reflects the Divine title “I AM”. Yeshua is placing yet another mental marker in the minds of the disciples so that when they see what is to come (His death, resurrection, and ascension), they might be certain of His Deity. 20 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, the one who receives whomever I send receives Me; and the one who receives Me receives Him who sent Me.” Again, the double amein establishes the truth of what follows. Those who receive the disciples and their message of Yeshua’s Gospel are, in a spiritual and transcendent way, receiving Yeshua Who will dwell in them by His Spirit, that is the Spirit of the Father and the Son. Subsequently those who will receive the messengers (disciples) sent by Yeshua will receive Yeshua Himself and in doing so will receive God the Father in perfect reconciliation and preordained eternal relationship. Of course, the opposite is also true. Those who reject those sent by Yeshua (His disciples, including modern believers) reject Yeshua and in turn reject the Father. This is especially true of those who reject Jewish believers who bring the message of the King Messiah Yeshua. של אדם כמותו ששלוחו "the messenger of a man is as himself". - Talmud Bavliy. Beracot, fol. 34. 2. Kiddushin, fol. 41. 9. & 42. 1. & 43. 1. Bava Metzia, fol. 96. 1. “Whoever claims to abide in Him must walk as Yeshua did!” -1 Yochanan (John) 2:6 © Yaakov Brown 2020 Unless we understand the origin of the Shavuot festival (approx. 1300 BCE), we will never properly understand the beginning of its fullness in the first century CE (Acts 2). Remember that the Goal of Shavuot, like the Goal of the Torah is Yeshua. And Yeshua’s Goal is to do the Father’s will reconciling the repentant to HaShem (God). Therefore, the true tikun olam is impossible without the redeeming work of the King Messiah at His first coming and the renewing work of the King Messiah upon His return. Introduction:
It’s not uncommon to hear Nicodemus being slighted by preachers, who claim he was a sneaky and cowardly Pharisee, ashamed to admit publicly that he believed in Yeshua. This is almost solely based on the present passage and the fact that Nicodemus came at night. Those same preachers, neglect to recognize the other instances in Scripture where Nicodemus proves himself to be more than willing to act on his faith in Yeshua (Yochanan/John 7:50-51, 19:49) As we examine the text of Yochanan (John) 3 and in particular 3:1-21, we must put aside any bigoted view we may have of the Pharisees. The Pharisees were the sect of Judaism that most identified with Yeshua’s teaching. They believed in the resurrection of the dead, in angels, demons, healing, signs and wonders. They hoped for a Great One—Rabbi, a Mashiyach—Messiah and King to redeem the people of Israel. It is far too easy (and anti-Semitic) to disregard all Pharisees as anti-Christs. With regard to their theological position, they were by far the closest of all the sects of first century Judaism to the teaching and actions of Messiah. So why did some of them oppose Him? Why does one preacher oppose another, though they both share the same message? It is because they sought glory for themselves rather than for the message. Nicodemus and his like-minded friends (Pharisees) sought the glory of God and found Messiah Yeshua. Next time you’re tempted to disparage the Pharisees, remember that you share their beliefs and take care. Joh 3:1 There was a man of the (Ho[G]) Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones), named Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) a ruler, officer (archon[G], ketziyn[H]) of the (Ho[G]) Judeans (Ioudaios[G], Ha-Yehudiym[H]): “Nakdiymon” The Pharisee with a Greek name meaning “Conqueror of the assembly”. The Talmudic etymology for his name is derived from a Hebrew root that suggests the meaning “One who holds back the sun”. Others see Nakdimon as a compound of two Hebrew words joined to mean “Innocent blood”. He was one of the ruling class of the Judean religious community, a Pharisee, and a member of the Sanhedrin (John 7:50), and as such a teacher of Israel (ethnic, religious, chosen, empirical). As a leader of Israel—that is part of the Sanhedrin (70 members, 70 being the Hebrew number for the nations)—he sought victory for his people from their physical and spiritual oppression. As a Jew he was a man of innocent blood. Thus there is a correlation to Yeshua’s description of Nathaniel, “a man in who there is no guile.” It is likely that the Nikodemos mentioned here (John 3:1) is the same Nakdimon ben Gurion who was brother to Josephus ben Gurion the first century Jewish historian and writer of the Wars and Antiquities of the Jews (Ganz Tzemach David, par. 1. fol. 25. 1. Shalshalet Hakabala, fol. 19. 1). Josephus writes in the first century CE (AD) of the historical events taking place in the Roman provinces of the middle east and in particular Roman occupied Israel, name Philistia by the Romans as a means of psychological warfare against and subjugation of the Jewish people. Nakdimon ben Gurion is also mentioned in the Talmud (a codified oral tradition of the Jewish religion). The Talmud, albeit codified much later in history, non the less offers its readers many viable historic accounts from the first century passed on as oral traditions, and later codified. Nakdimon ben Gurion was a contemporary of Rabbi Yochanan ben Zaccai of the Talmud, who also lived in first century Roman occupied Israel, right up until the destruction of the temple by the Romans in 70 CE (AD); both men are recorded as having been at a first century feast together, a celebration of the brit milah (circumcision) of the son of a common friend [Pirke Eliezer, c. 2. & Juchasin, fol. 23. 2]. Nakdimon was known to be exceedingly rich: the Babylonian Talmud names him as one of the three richest men in Jerusalem (T. Bab. Gittin, fol. 56. 1), a man who was able to sustain and maintain a city for a period of ten years (Midrash Kohelet, fol. 75. 4). The Brit Ha-Chadashah (NT) confirms that Nakdimon was very rich, recording that at the burial of the King Messiah, Nikodemos brought a great weight in costly myrrh and aloes to consecrate Yeshua’s body (John 19:39). As well as being rich he was also known as a righteous man. The Talmud tells an account of Nakdimon who, “On his way to the temple (House of Study) in Jerusalem to pray, had carpets laid out on the path before him which were to be left behind and given to the poor” (Ket. 66.b). Nakdimon ben Gurion, is said by historical Jewish tradition to have been an advisor/a counsellor in Jerusalem (Echa Rabbati, fol. 46. 3. Midrash Kohelet, fol. 75. 1). Which is clearly the case in John’s Gospel (John 7:32-50). Therefore, the Talmud is effectively confirming Nakdimon’s role as a member of the Sanhedrin (Jewish religious government). He was also known by the name Boni (T. Bab. Sanhedrin, fol. 43. 1; Ta’an 20.a). Jewish tradition records that Boni was one of the talmidim (disciples) of Yeshua (Echa Rabbati, fol. 49. 3). This is consistent with his actions following Yeshua’s death where he openly identified with Joseph of Arimathea, another of Yeshua’s disciples from the rich ruling class. It seems that as a result of Nakdimon’s open profession of faith in Yeshua following the resurrection, that poverty came upon him and his family. The Babylonian Talmud records that Rav Yochanan ben Zaccai saw the daughter of Nakdimon, having been reduced to extreme poverty, gleaning barley kernels from under the hooves of horses in the northern coastal city of Akko (T. Bab. Cetubot, fol. 66. 2). The name Boni may be related to the Greek Boanerges “Sons of Thunder”, or may simply mean “My son” or “The coming of me”, “My coming”. Based on Jewish legend, the Hebrew meaning of Nakdimon’s name is derived from nakdah meaning to shine forth. The legend tells of an occasion (T. Bab. Taanith, fol. 20. 1.) when Nakdimon, needing water for pilgrims for the purpose of ritual cleansing prior to a feast, made an agreement with a certain man to use the water from twelve wells and replace it by a certain day, or pay 297 kilos of silver for the water used. When the day came, the man demanded he be compensated either with the water, or the money. Therefore, Nakdimon went and prayed, and there was a torrential rain fall that filled the wells with water. However, the owner of the wells insisted that by the time the rain had ended the sun had set, and the appointed day was passed, and therefore, the money was still owed him. Nakdimon went and prayed again in the temple, and as a result of his prayer the sun turned back from setting, meaning that the appointed day had not ended and that the money was no longer owed to the lender. The Babylonian Talmud concludes the matter by saying: “His name was not Nakdimon but Boni, and he was called Nakdimon because on his account the sun was held back. The rabbis taught: ‘For the sake of each of only three men the sun nakdimah (nkdmh) was prevented/held back, and they are Moses, Joshua (T. Bab. Avoda Zara, fol. 25. 1), and Nakdimon ben Gurion.’” -Talmud Babylonia Ta’anith 3 Joh 3:2 The same (man) came to Yeshua[H, A] (Iesous[G], Jesus, Joshua) by night (noox[G], laylah[H]) and said to Him (Yeshua), “Rabbi (Rhabbi[G], Rabiy[H]: my great one) we know that you are a teacher (didaskalos[G], moreh[H]) come from God (Theos[G], Elohim[H]): for no man can do these signs, miracles (semeion[G], ha-otot[H]) that you do, unless the (Ho[G]) God (Theos[G], Ha-Elohim[H]) is with him.” “The same (man) came to Yeshua by night” Much has been made of these few simple words, almost all of it demeaning to Nakdimon. There are many possible answers as to why Nakdimon sought out Yeshua at night: • He may have wanted to converse with Yeshua on a deeper level than was possible among the crowds of Passover • Perhaps he wanted to keep his position in the Sanhedrin secure so that he could advocate for Yeshua along with the other Pharisees who believed in Him • It is possible that he had Yeshua’s safety in mind • Or that it was simply the coolest and most convenient time of the day in the Israeli spring The least convincing possibility is that he was a coward and cared only for his own betterment in the Sanhedrin and the ruling class of Israel. As I’ve explained, some have suggested that Nakdimon came by night so as not to be seen. While this is a possibility (John 12:42) but highly unlikely, it is equally possible and far more likely that Nakdimon had commitments during the day which included adjudicating disputes, teaching Torah and other practical tasks related to the rule of the Jewish community in Roman occupied Israel during the first century. Therefore, just as members of our own community must often arrange to meet after work hours in the evening, so too Nakdimon arranged to meet Yeshua at the end of the work day. When we assume the worst of righteous men, we prove ourselves unrighteous. It was also traditional for Jewish religious teachers to study Torah at night and in particular on the nights of the festivals of the Torah: "Rav Aba (Rabbi Abba) rose in the middle of the night, as did the rest of the companions, in order to study in the Torah (Instruction).” -Zohar in Exod. fol. 84. 1. “And it is often said of Rav Simeon ben Yoechal, and Ele’etzer his son, that they sat in the night and laboured in the Torah (Instruction); and it was reckoned very commendable so to do, and highly pleasing to God…” - Ib. fol. 8S. 2. in Lev. fol. 5. 3, 4. & 10. 1. & passim. “Whoever studies in the Torah (Instruction) in the night, the holy blessed God draws a thread of mercy upon him in the day:'' - T. Bab. Chagiga, fol. 12. 2. Avoda Zara, fol. 3. 2. Maimon. Hilch. Talmud Tora, c. 3. sect. 13. "Everyone that studies in the Torah (Instruction) in the night, the Shekinah (manifest glory of God) is over and with him.'' - T. Bab. Tamid. foi. 32. 2. For two reasons we know that Nakdimon didn’t come to Yeshua alone:
“Rabbi, we know that you are a teacher come from God: for no man can do these signs, that you do, unless the God is with him.” Nakdimon begins his conversation with Yeshua by stating that he and his compatriots believe Yeshua is from God. This amounts to an open admission of Yeshua’s Messianic status. Nakdimon believes and is seeking the mechanism for his belief. As evidence for their belief, Nakdimon calls to attention the signs (miracles) of Yeshua. He calls them signs because they are clear signs of the specific miraculous actions that the coming Messiah must perform as proof of His identity. Yeshua is about to preach to the choir here, only it’s a choir that has the sheet music but doesn’t know how to read it. “And he shall send them a saviour, and a Great One—Rabbi, and he shall deliver them.” Yeshayahu/Isaiah 19:20 Nakdimon calls Yeshua “My Great One”, while some may employ this title in flattery, it is clearly not the case with Nakdimon. Rather than come publicly with other Jewish religious leaders and taunt Yeshua, Nakdimon has come at night to dialogue with Him in a more intimate setting, proving his righteous character. Thus, when he uses the title Rabbi he shows respect for Yeshua. This is quickly backed up by Nakdimon’s acknowledgement of the evidence that Yeshua is a man of God, Who has shown this in a manifest and powerful way. None of this denotes doubt or disrespect. Although Nakdimon is a religious ruler who carries great authority, he non the less approaches Yeshua with humility and genuine questioning. Nakdimon’s questions are from the good inclination (yetzer ha-tov) showing that he seeks the truth with a teachable heart. The previous chapter concludes with mention of the many signs Yeshua did in Jerusalem during Passover (2:23). Some of the specific signs (miracles) He performed are recorded in the other Gospels, some are not. Regardless, it is to a wealth of signs in addition to the sign of water to wine and the destruction of the trading tables, that Nikodemos is referring. “you are a teacher come from God” One of the first century Jewish expectations of the Messiah was that He would be a teacher like Moses. “‘The teacher’, he is the King Messiah.'' - Maimon. Hilch. Melacim, c. 11. sect. 3. "O you children of Tziyon (Zion), rejoice and be glad in the word of the Lord your God, for He will return ‘your teacher’ to you.’'' -Targum Yonatan Joel 2:23 “No man can do these signs, that you do, unless the God is with him.” Even more prominent in the first century Messianic expectations of the Jewish people was the belief that the King Messiah would perform miraculous signs like those of Moses and Elijah. Joh 3:3 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered and said to him (Nikodemos), “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, if (ean[G]) one (tis[G]) is not (me[G], lo[H]) fathered, born (gennao[G]) from above (anothen[G], milmalah[H]), he cannot (ou[G]) have power, permission, ability to (dunamai[G]) see (eido[G], lirot[H]) the (Ho[G]) kingdom, dominion, rule, royal power, kingship (basileia[G], et-malchut[H]) of the (Ho[G]) God (Theos[G], Ha-Elohim[H]).” The repetition of the Amen is according to the Jewish literary devise an affirmation of that which has preceded and an assurance of that which is about to be revealed as something firmly established by God. Notice that Yeshua agrees with the assessment of Nakdimon and his fellow Pharisees. “Amen—of course true! You got that right!” Nakdimon had rightly assessed the divine origin of Messiah, he knew that Yeshua was from above. What he didn’t realize was that Yeshua had come so that Nakdimon and his friends could also be born anew through Yeshua, from above. “fathered, born from above” We note that the text is best translated “born from above” or “born anew”. The translation “born again” is misleading and can be easily misunderstood. The concept of one being spiritually born is not foreign to Judaism: “Shimon ben Lakish said, ‘…a proselyte (convert to Judaism) is like a newborn infant.’” - Talmud Babylonia. Yevamot 62 a. [Rabbi Yosi of the Talmud said the same (Yevamot 48 b.)] “If one is not fathered, born from above, he cannot have power, permission, ability to see the kingdom, dominion, rule, royal power, kingship of the God.” There are many facets to this teaching. Yeshua is in essence saying that the Kingdom of God cannot be attained through Torah observance. He is also saying that being born physically into the sin affected world is a death sentence unless one is born anew from above. In addition, He is alluding to the power (Spirit) of God required for one to walk perpetually in righteousness and thus into the Olam Haba (World to come). The “sight” Yeshua refers to is spiritual sight that can only be received from God by His Spirit and through His Son the King Messiah. All of this teaching is a direct affront to the teaching that says that repentance, Torah observance, mitzvot, petitioning and prayer can earn one entry into the Olam Haba. Therefore, unlike the rabbis of the Talmud, Yeshua does not teach that conversion to Judaism will birth one anew, but rather, that only salvation through the redemptive work of God will bring newness of life to the repentant. “Kingdom of the God” The equivalent Hebrew term is Malkut Shamayim “Kingdom of the Heavens” (Dan. 4:3; 1 Chr. 29:10-12), and implies God’s divine reign over the present world made new (rid of sin, evil etc). This is a more correct understanding than the traditional and (extra Biblical) Christian concept of a heaven in the clouds. To the contrary, by the tikun olam (repairing of the world) of God through the atoning blood of His Son Yeshua, the present world will be cleansed, restored, and renewed, and will transition to become the Olam Haba (world to come). This is well supported by both the Tanakh (OT) and the Brit Ha-Chadashah (NT). Joh 3:4 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) said to Him (Yeshua), “How, in what way (pos[G]) can a man (adam[H]) have power, permission, ability to (dunamai[G]) be fathered, born (gennao[G]) when he is old? He does not have power, permission, ability to (dunamai[G]) enter, return to (lashuv[H]) the womb (koilia[G], el-beten[H]) of his mother (meter[G], Imo[H]) of himself (autos[G]) a second (deuteros[G]) time, and be fathered, born (gennao[G], yivaleid[H])?” What surprises me most about this response from Nakdimon is that he hears a parable--mashal—from Yeshua, but instead of interpreting it as a parable he takes it literally. As “The teacher of Israel,” Nakdimon was familiar with using, listening to and interpreting metaphorical and allegorical parables and sayings. Why then did he jump straight passed the obvious metaphor and go with a literal interpretation of The Rabbi’s answer? I know in myself that I only do this when I am unable to absorb the consequences or perceived impossibility of what I know the answer to be. Perhaps Nakdimon could just not see how God might impart life renewal to Israel. By his question Nakdimon shows a limited understanding of the coming Kingdom of the Heavens (something he himself teaches others). His understanding sees the Kingdom of the heavens only in physical terms. Therefore, rather than consider the spiritual implications he instead asks how it is possible for a man to be made righteous through a renewed birth from a human mother. This is certainly in keeping with the miraculous nature of the signs of God through the Messiah, however, it misses the point entirely. We may see these things in retrospect, but be assured, had we been in the position of Nakdimon we too would have entirely missed the point. He asked his question in order to understand what might be possible and not in order to refute Yeshua’s teaching. Joh 3:5 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, if (ean[G]) one (tis[G]) is not (me[G], lo[H]) fathered, born (gennao[G]) out of (ek[G]) water (hudor[G], mayim[H]) and of the Spirit, breath, wind (Pneuma[G], Ruach[H]), he cannot have power, permission, ability to (dunamai[G]) enter, return to (lashuv[H]) the (Ho[G]) kingdom, dominion, rule, royal power, kingship (basileia[G], et-malchut[H]) of the (Ho[G]) God (Theos[G], Ha-Elohim[H]). Again, Yeshua doesn’t tell Nakdimon that he’s got it all wrong. He simply points to the first instance, being physical birth and affirms that both it and a spiritual renewal are necessary. All are born through the breaking water of the mother but something more is needed if we are to enter God’s Kingdom. We must be born of God’s Spirit, born anew, from above. We can also find in the words “water” and “Spirit” the tevilot immersions (baptisms) of both Yochanan (John) the Immerser (Baptist) and Yeshua. Water represents the tevilah (baptism) of repentance and The Spirit the tevilah (baptism) of Spirit and Fire from above. Without Yeshua’s tevilah (baptism) of death and His resurrection we are unable to receive the Spirit. In Him we have access to the mechanism for our Salvation, His very own Spirit, and the Spirit of the Father in us. God’s Spirit births in us the desire to repent--tishuvah—turn around, turn back to God. Then only through Messiah are we able to receive the fullness of the gift of the Holy Spirit who births us anew from above into a life reconciled to God. “Born out of water” As per the context denoted by the previous verse, born of water refers to the breaking of a mother’s waters at physical birth. It speaks of being born into this world (the sin affected creation). “And of the Spirit” Refers to being born anew, fathered by God through His Spirit. In the same way that physical birth breaks water and through blood brings new life into the present world, so too spiritual birth breaks the living waters of Messiah and through His blood atonement births anew the soul of a human being into the Olam Haba (world to come). Meaning that one’s entry into the Olam Haba (world to come) begins at the moment of being born anew in the Spirit through Messiah and continues through physical death into everlasting living. This is why Yeshua says: “I am the resurrection, and the life: he that believes in me, though he dies, yet shall he live: And whosoever lives and believes in me shall never die.” -Yeshua [Yochanan (John) 11:15-16] Joh 3:6 That which is fathered, born (gennao[G]) out of (ek[G]) the flesh, meat, body, sensuous nature (sarx[G], basar[H]) is flesh (sarx[G], basar[H]); and that which is fathered, born (gennao[G]) out of (ek[G]) the Spirit, breath, wind (Ho-Pneuma[G], Ha-Ruach[H]), is spirit (pneuma[G], ruach[H]). Nakdimon has an earthly understanding. Messiah wants to impart to him and his fellows an understanding from above. “But the natural man cannot receive the things of the Spirit of God: for they are foolishness to him: neither can he know them, because they are spiritually discerned.” -1 Corinthians 2:14 Joh 3:7 Don’t marvel, be in wonder (thaumazo[G]) that I said to you, you must, it is necessary (dei[G]) you (humas[G]) be fathered, born (gennao[G]) from above (anothen[G], milmalah[H]). Joh 3:8 The Spirit, wind, breath (Ho-Pneuma[G], Ha-Ruach[H]) blows where He (Hu[H]) intends, determines, desires, takes delight, sits (thelo[G], nosheiv[H]), Alt. Heb. [Yachepotz sham hu novsheiv[H], where the Spirit wants to blow there He sits], and you hear (akouo[G], tish’ma[H]) the sound, voice, language, of Him (phone[G], et-kolo[H]) of it, but cannot see, perceive, know, examine (eido[G], teida[H]) the place (pothen[G]) where (anah[H]) it He came from (ba[H]), and where it He (hu[H]) leads, goes (hupago[G], holeikh[H]): so it is with every individual (pas[G]) those the (ho[G]) fathered, born (gennao[G]) out of, from (ek[G], min[H]) the Spirit (Ho-Pneuma[G], Ha-Ruach[H]).” “You must be born anew from above” One born of the race of Ha-Adam the first man are born into the sin affected world due to the inherent nature of the sin choice of the first human beings. Therefore, to be born from above means to be delivered from the just consequences of the sin we commit as heirs to the sin affected world of the first man (Adam) and this redemption comes through the last Adam, that is, the King Messiah Yeshua: “For as in Adam all die, so in Messiah all will be made alive.” -1 Corinthians 15:22 “So it is written: ‘The first human Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 Being born anew from above is the work of God, it is not achieved through human labour—as is the case in the physical effort of birthing a child. We are not able to work our way toward or earn new birth by our own efforts. We are born anew through the mechanism of Messiah’s death and resurrection in the Spirit of God. In Greek the determiners regarding the Spirit are neuter but in Hebrew the Spirit is referred to as He. The metaphor of the wind (spirit, breathe) shows how the Holy Spirit, Who comes from above, moves in such a way as to be unrecognised by the spiritually blind. He comes from a place unknown to human understanding and goes to that place where He intends to abide, rest, sit; that is, within the believer through the redemptive work of Yeshua. The unbeliever comprehends the Holy Spirit in the same way that human beings consider the wind. That is, the wind comes up at times we least expect and often blows from a place we cannot determine, coming to rest on a land we may not have considered. Therefore, the origin, destination, and movements of the Holy Spirit are ordered from above and transcend human understanding until such a time as Yeshua, through His death, resurrection, and ascension, together with the Father, pours out the Holy Spirit without measure or restriction. Joh 3:9 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people) answered and said to Him (Yeshua), “How, in what way (pos[G]) are these things (kazot[H]) possible, able to be (dunamai[G]), come to pass, come into existence (ginomai[G])?” Nakdimon genuinely wants to know how these things can be made possible. As a righteous teacher of Israel he has desired her redemption and looked with great anticipation for the coming Kingdom of the Heavens. Once again, this is a question asked with a genuine desire to learn. As a teacher of such high standing, authority, and reputation, Nakdimon shows great humility in asking this of Yeshua. Joh 3:10 Yeshua[H, A] (Iesous[G], Jesus, Joshua) answered and said to him (Nikodemos), “You, (su[G]) you are (ei[G]) the (ho[G]) teacher (didaskalos[G]) of the (Ho[G]) Yisrael[H] (Israel), Alt. Heb. [Rav be’Yisrael[H], Great one in Israel], and these things (tauta[G], zot[H]) you haven’t learned, don’t know, are not intimately familiar with (ginosko[G], yodata[H])? Nakdimon still doesn’t understand and if we’re honest, neither do we. Fortunately it is not our own understanding that we are relying on, but rather, God’s understanding. Yeshua calls Nakdimon, “The teacher of Israel.” This indicates that Nakdimon had a very high position among the Rabbis of Israel. His coming to faith was strategic to the move of God through the leaders who later believed. “You are the teacher, Great one of Israel” From Yeshua’s words we can deduce that Nikodemos must have been one of the highest authorities among the Torah teachers of Israel at that time. He was afforded this position through his association with the Judean religious leaders and the ruling body of the Sanhedrin and was therefore a powerful figure in the ruling religious class of first century Israelites under the Roman occupation. His position is likely the reason that he had come to see Yeshua at night when he would be less likely to be noticed by the other members of the religious ruling class. Joh 3:11 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you (lakh[H] f.), We (hemon[G]) speak of that which we do know, see, perceive (eido[G]), and testify (martureo[G]) to that which we have seen with our eyes (horao[G]); and you won’t receive (lambano[G]) our testimony, witness (maturia[G]) Alt. Heb. [Kiy et asher-yodanu nedabeir ve’et asher-raiynu naiyd ve’atem lo tekabelu eiduteinu[H], For that which we know intimately we have spoken and that which we see we testify to, and you (plural) don’t accept us or that which we present]. “I say to you” Not just to Nikodemos but to all Israel: the Greek (you) is plural, and the Hebrew lakh (you) while singular is non the less feminine and infers the people of Israel rather than Nikodemos (who is male) alone. For this reason and because the plural “atem” (all of you) is used in the latter part of the verse, it seems likely that the disciples of Yeshua are included in this admonition. Therefore, “We” refers to God, Father, Son and Holy Spirit. After all, Yeshua speaks of things seen with the eyes that can only have been perceived by Him at this point in time. Those things being the things of the Spirit of God and not yet made known to human beings (including the disciples of Yeshua). Yeshua’s teaching (testimony, witness) concerning the need to be fathered from above acknowledges the Father God. His explanation of the need for this new birth to be accomplished by the Spirit, reveals the Holy Spirit of God. Finally, this teaching is being given to Israel (and humanity) by the King Messiah and true Teacher of Israel, the Son, Yeshua. The teaching of Yeshua in verse 3 through 10 expounds knowledge and personal experience that the disciples of Yeshua have not had, nor have they yet understood or seen these things. “We speak of that which we know and that which our eyes have seen” Some believe the “we” Yeshua is referring to is the unity of the God-head—Father, Son and Holy Spirit. Some think He is referring to Himself and His disciples, still others believe He is referring to the patriarchs and prophets of Israel. However, He cannot be speaking of the disciples, whose eyes have not yet seen the new birth of the Spirit, nor do they yet know the fullness of God’s redemptive work through Yeshua, the means by which a human being can be fathered by God, born of His Spirit. Nor do the patriarchs and prophets of Israel qualify, given that they only prophesied in part and placed their hope in what is unseen. Therefore, Yeshua says “We” referring to the Godhead, or the Godhead and the malakhim (Angelic Messengers) of God. Joh 3:12 If I have told you the (Ho[G]) earthly, terrestrial (epigeios[G], Ha-aretz[H]) things, and you don’t believe, trust, think them true (pisteuo[G], ma’amiyniym[H]), how will you believe, if I tell you of the (Ho[G]) things that exist in the heavens, that are of heavenly origin (epouranios[G], Ha-shamayim[H])? Yeshua is simply saying, “I’ve spoken to you in earthly metaphors and you people don’t get it. How do you hope to understand the literal reality of the heavenly things I tell you about?” The “earthly things” are explained in the previous verses and concern the progression from physical birth, through spiritual renewal and into the Olam Haba. Therefore, Yeshua does not make a separation between the physical and the spiritual as some suppose, rather the “earthly things” include spiritual things and are the explanation of a convergence between the present physical birth and the subsequent spiritual birth from above which Yeshua has spoken of. The teaching of Yeshua reveals the ultimate form of tikun olam (repairing of the world). The Scriptures clearly teach a renewed heavens and earth and a descending New Jerusalem at the end of the age. Thus, through Yeshua, God empowers His children to begin the work that will be filled in the return of the Messiah and the dwelling of God with humanity. We are admonished to remember that without the perpetual indwelling of the Holy Spirit we are incapable of participating in the true tikun olam. The religion that teaches we can repair the world by our own efforts is a religion of anti-Christ. Therefore, the true tikun olam is impossible without the redeeming work of the King Messiah at His first coming and the renewing work of the King Messiah upon His return. The Bible clearly teaches that we will spend eternity with God on the renewed earth under a renewed heavens and not in some Greco-Roman gnostic inspired heavenly kingdom in the sky. Joh 3:13 And no one, nothing, no man (oudeis[G], ve’iysh[H]) has ascended, gone up (anabaino[G], alah[H]) into (eis[G]) the (Ho[G]) heavens (ouranos[G], Ha-shamayim[H]), but He that descended (katabaino[G]) from the heavens (ouranos[G], Ha-shamayim[H]), the (Ho) Son (uihos[G], ben[H]) of the man, human being, humanity (Ho-anthropos[G], Ha-adam[H]) which came out from (ek[G]), is in the heavens (ba’shamayim[H]). Wait a minute, didn’t Enoch and Elijah ascend into the heavens? In fact they ascended only into the second heaven, and now await their return and subsequent death, for “it is appointed unto human beings to die once, and then the judgement”. The Messiah has come with revelation of God Himself, from the third heaven outside of time and space, whereas Elijah and Enoch were born first of water—natural birth. Messiah has always been God and has come down to be united in flesh, fully God and fully man. Regardless of the possible solutions to this conundrum, the point is that Yeshua is the only begotten, singular in kind Son of God and His is a unique and all-encompassing revelation of God with us (Immanuel). There is a correlation here between Yeshua’s words and the Torah. In fact it is likely that Yeshua is making a drash using the Torah: 11 “For this mitzvah that I am commanding you today is not too difficult for you, nor is it far off. 12 It is not in the heavens, that you should say, ‘Who will go up for us to the heavens and get it for us, and have us hear it so we may do it?’ 13 Nor is it across the sea, that you should say, ‘Who will cross over for us to the other side of the sea and get it for us, and have us hear it so we may do it?’ 14 No, the word is very near to you—in your mouth and in your heart, to do it.[a] 15 “See, I have set before you today life and good, and death and evil. 16 What I am commanding you today is to love Adonai your God, to walk in His ways, and to keep His mitzvot, statutes and ordinances. Then you will live and multiply, and Adonai your God will bless you in the land you are going in to possess. 17 But if your heart turns away and you do not listen, but are drawn away and bow down to other gods and worship them, 18 I tell you today that you will certainly perish! You will not prolong your days on the land, where you are about to cross over the Jordan to go in to possess.” -Deuteronomy 30:11-18 TLV This is consistent with what follows regarding both the redemption of the believer and the judgement and condemnation of those who refuse to believe. “The words of Agur son of Jakeh-- an oracle this man declared to Ithiel, to Ithiel and to Ucal: “Surely I am more stupid than any man and do not have a man’s understanding. I have not learned wisdom, nor have I knowledge of the Holy One. Who has gone up into heaven, and come down?[a] Who has gathered the wind in the palm of His hand? Who has wrapped the waters in a cloak? Who has established all the ends of the earth? What is his name and what is the name of His son—if you know?” -Proverbs 30:1-4 TLV Joh 3:14 And according to (kathosas[G]) Moses (Moshe[H]: drawn out one) lifting up the serpent (Ho-ophis[G], Ha-nachash[H]) in the wilderness, solitary, desolate place (eremos[G], bamidbar[H]: ba [in the] mi [from] dabar [word, essence]), in this same manner (houto[G]) it is necessary (dei[G]) that the Son (Ho-uihos[G], Ha-ben[H]) of the man, human being, humanity (Ho-anthropos[G], Ha-adam[H]) be lifted up: The snake (Ha-Satan) was the one who enticed humanity and Israel into disobedience and is also the constant accuser and tormentor of Israel and humanity. By looking to this symbol of sin, disobedience, fear and offence each Israelite was admitting their sin and recognizing that only God could save them from destruction. In the same way we must look upon Him who became sin for us (that is, took on the punishment we rightly deserve), in this simple action of turning--tishuvah—our heads to gaze upon the execution tree of the Messiah, upon His tortured body and unfathomable sacrifice, we are born anew in His Spirit, poured out without measure upon those who will simply acknowledge His Kingship. It is here, that in a very real sense, we are living both within and outside of time and space. There is a parallel universe, but it is not the sum of science fiction and quantum physics. “Look to Me, and be saved, all the ends of the land: for I am God, and there is none other.” -Isaiah 45:22 The Targum Yonatan translation of Numbers 21:8 is incredible: "and Moses made a serpent of brass, and put it upon a high place; and it was, when a serpent had bitten any man, and he looked to the serpent of brass, and directed his heart, to the name of the word of the Lord, he lived.'' Jewish tradition attributes healing of both the body and spirit, the entire soul, to those who looked upon the seraph (serpent): "as soon as they said, ‘we have sinned’, immediately their iniquity was expiated; and they had the good news brought them ‘of the healing of the soul’, as it is written, ‘make thee a seraph’; and he does not say a serpent; and this is it: ‘and it shall come to pass, that every one that is bitten, when he looked upon it, shall live’, ‘through the healing of the soul:'' - Tzeror Hammor, fol. 123. 2. The Targum also likens the King Messiah to a flying serpent: "the Messiah shall come forth from Jesse's children's children; and his works shall be among you as a "flying serpent.'' -Isaiah 14:29 (Targum) As does the Zohar: "other serpent of life" - Zohar in Gen fol. 36. 2. "holy serpent" - Tikkun Zohar in Jetzira, p. 134. Joh 3:15 That whosoever, any individual who (pas[G], kol[H]) believes, trusts in, is convinced of (pisteuo[G], hama’amiyn[H]) Him should not perish (appolumi[G], lo yovad[H]), but have everlasting living (zoe aionios[G], chayeiy olam[H]).” The belief that receives Messiah has by receipt, already entered everlasting living and is assured of eternal security and redemption from the just destruction that awaits those who refuse God’s loving offer. The Greek appolumi translated “perish, die” etc. means “be ruined, destroyed, lost” in perpetuity. Therefore, to continue to be ruined, to continue to be lost, to continue to be destroyed. It does not allow for the false teaching of Annihilationism, which is contradicted by a wealth of other Scripture including but not limited to: “Then He will also say to those on the left, ‘Go away from Me, you cursed ones, into the everlasting fire which has been prepared for the devil and his angels.” -Matthew 25:41 TLV “Sinners in Zion are afraid. Trembling has seized the godless: “Who among us can live with the consuming fire?” “Who among us can live with everlasting burnings?” -Isaiah 33:14 TLV “13 The sea gave up the dead that were in it, and death and Sheol gave up the dead in them. Then they were each judged, each one of them, according to their deeds.14 Then death and Sheol were thrown into the lake of fire. This is the second death—the lake of fire. 15 And if anyone was not found written in the Book of Life, he was thrown into the lake of fire.” -Revelation 20:13-15 TLV Joh 3:16 In this way (houto[G]) because (gar[G], kiy[H]) the God (Ho Theos[G], Ha Elohim[H]) so morally, intimately and truly loved (agape[G], Ahavah[H]) the world (Ha-kosmos[G], et Ha-olam[H]), Alt. Heb. [Kiy-ahavah rabah ahav ha-Elohim et Ha-olam[H], because with love that is great, all surpassing, the God loved the world], insomuch that (hoste[G]) He gave (didomi[G], natan[H]) His One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) the Son (Ho-uihos[G], Ha-ben), that whosoever, any individual who (pas[G], kol[H]) believes, trusts in, is convinced of (pisteuo[G], hama’amiyn[H]) Him should not perish (apollumi[G], lo yovad[H]), but have, hold onto (echo[G]) everlasting living (zoe aionios[G], chayeiy olam[H]). Clearly God desires that every human being come into right relationship with Him. He is holy, loving, merciful, compassionate, self-sacrificing (literally sacrificing Himself in Messiah), and just. Elsewhere we read, “The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9 The Gospel message is presented in a concise form within this verse and its subsequent counterpart:
Joh 3:17 For the God (Ho Theos[G], Ha Elohim[H]) did not order, appoint, send (apostello[G], shalach[H]) His the Son (Ho-uihos[G], Ha-ben[H]) into the world (Ha-kosmos[G], et Ha-olam[H]) in order to (hinah[G]) separate, condemn, put asunder (krino[G]) the world (Ha-kosmos[G], et Ha-olam[H]); but that the world through, by, in, with Him (the Son, Yeshua) might be saved, kept safe, rescued from destruction (sozo[G], yivasha[H]). Through His redemptive plan God sought to reconcile Creation to Himself. He did not send the Messiah Yeshua in an attempt to punish His creation with punitive aforethought, rather, as a loving Father He sent Yeshua to save. Perpetual condemnation must result against those who refuse salvation as a logical outworking of the consequences of sin. God does not send people to everlasting torment, to the contrary, they choose to go there. Joh 3:18 The believer (pisteuo[G], Ha-ma’amiyn[H]) in, on, toward, for (eis[G]) Him is not separated, condemned, put asunder (krino[G]): but the disbeliever, one who has chosen disbelief (me pisteuo[G], lo-ya’amiyn[H]) is separated, condemned, put asunder (krino[G]) already, because he has not believed, trusted in, become convinced of (pisteuo[G], hama’amiyn[H]) the name (Ho onoma[G], Be’sheim[H]) of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Ha-Yachiyd[H]) the Son (Ho-uihos[G], Ha-ben[H]) of the God (Ho Theos[G], Ha Elohim[H]). This means our belief in Him has put condemnation behind us, as it is written elsewhere: “There is therefore now no condemnation to them which are in Messiah Jesus, who walk not after the flesh, but after the Spirit.” Romans 8:1 “Those who do not believe are condemned already, because they have not believed in the name of the only Son of God.” The statement “condemned already,” is qualified by, “because they have chosen not to believe in the name of the only Son of God.” Because God is just, all must be presented with the opportunity to receive redemption through the One True Son of God and His saving work, and must then wilfully choose to reject Him, only then does anyone stand condemned. Joh 3:19 And this is the condemnation, separation, judgement, just decision (krisis[G]) Alt. Heb. [Ve’zeh hu hadiyn[H], And this is His judgement], it is because (hoti[G]) the light (Ho-phos[G], Ha-Or[H]) is come into the world (Ha-kosmos[G], el Ha-olam[H]), and people, the children of Adam (agapao[G], uv’neiy ha-adam[H]) preferred, loved (mallon[G], Ahavu[H]) the darkness (Ho-skotos[G], ha-choshekh[H]) over the light (Ho-phos[G], Ha-Or[H]), because of their evil, (poneros[G], raiym[H]) actions, business, art, accomplishments (ergon[G], ma’asheiyhem[H]). The judgment of God is just, because He has offered light to those living in darkness. Many, having seen the true light of God, Yeshua, have chosen to remain in darkness. Those who are determined to do what is wicked are unwilling to have their deeds exposed, though they are aware of their need the thought of dwelling in perpetual light is abhorrent to them, they have truly become sons and daughters of the evil one, children of darkness. Joh 3:20 For every one, whosoever, any individual who (pas[G], kol[H]) does, practices (prasso[G]) what is evil, bad, wicked, mean, easy (phaulos[G]) hates, detests (miseo[G]) the light (Ho-phos[G], Ha-Or[H]), nor do they come near to the light, so that they won’t be convicted (elegcho[G]) for their actions. Those who act wickedly often do so in darkness and are ashamed for their deeds to be brought into the light. “And have no fellowship with the unfruitful works of darkness, but rather expose them.” -Ephesians 5:11 It is interesting to note that the Greek phaulos which refers to wicked deeds can also be translated as easy deeds. It is easier to give in to the dark inclination than it is to repair the world. Therefore, God sent the King Messiah Yeshua so that we might be afforded the strength of His Spirit in order to do what is hard, and to live in the Light. All that is hidden will be brought into the Light. Joh 3:21 But he that does the truth (altheia[G], ha-emet[H]) comes to the light (Ho-phos[G], Ha-Or[H]), so that his actions, business, art, accomplishments (ergon[G], ma’asheiyhem[H]) may be made manifest, visible (phaneroo[G]), because they are performed (ergazomai[G]) in God (en Theos[G], Bei-Elohim[H]). Those who see their need for light have already been motivated by the Spirit of God to begin to do what is true, thus they welcome the opportunity to dwell in that light perpetually. Thus their deeds have been done in God. That is, their salvation comes, not by their works but through the work of the Spirit and the sacrifice of Messiah. We are saved by grace through faith (Eph.2:8). God chose us and in response, we have received Him. Condemnation is found in the simple act of refusing to be chosen. Joh 3:22 After these things Yeshua[H] and His disciples (Talmidim[H]) came into the land of Judaea (Yehudah[H]); and there he remained with them, and immersed (baptizo[G], yitbol [H] [tevilah[H]]). We known from John 4:2 that it was not Yeshua but His disciples who performed the immersions. The immersion attributed to Yeshua is the immersion he makes possible. Simply put, His immersion teaching was manifest in practical terms via the participation of His talmidim. Joh 3:23 And Yochanan[H] (John the Baptist, YHVH gracious giver) was also immersing (baptizo[G], yitbol [H] [tevilah[H]]) in Aeiynon[H] (Ayin[H]eye, spring; Yonah[H], dove; Ain-Yon[A] “Spring/Eye of a Dove”) near to the Salim, because there was much (polus[G], le’rav[H]) water (hudor[G], mayim[H]) there: and they came, and were immersed (baptizo[G], yitaveilu[H] [tevilah[H]]). “Aeiynon” The proposed location of Aenon is on the west side of the Jordan river close to a natural spring and near the ancient town of Salim (Not to be confused with Salem, a synonym for Jerusalem). Aenon is approximately 95 km north east of Jerusalem (20 hrs. walk). Being located near a natural spring meant an abundance of water and large pools suitable for ritual immersion known as tevilah. As explained in a previous article, the gathered waters used for immersion are known as mikveh. This location is on the opposite side of the Jordan river from where Yochanan had been immersing. Both the Hebrew and Aramaic names for this location mean “Spring/Eye of a Dove”. This of course correlates to Yochanan identifying Yeshua as the One upon Whom the Spirit will descend like a dove (John.1:32-33). It is significant that there is a physical spring near to the location and that a spring is a source of mayim chayim (living waters from a pure source). Thus, the eye of the earth bears witness to the King Messiah and reveals Him and His living waters to the eye of the believer. “and they came, and were immersed” The “they” consisted of Jews from many sects and regions, including those from the ruling Judean religious class, as alluded to in the following verse. Joh 3:24 For Yochanan[H] (John the Baptist) had not yet been cast into prison (Beit ha-sohar[H]). The author’s initial Jewish audience would have been aware of the chronology of events and the imprisonment of Yochanan the Immerser, thus Yochanan the Gospel writer clarifies the chronology for the reader by showing that these events took place prior to Yochanan the Immerser’s imprisonment. This is an illuminating portion because John’s Gospel is the only Gospel that shows Yeshua and Yochanan the Immerser’s ministries overlapping. Joh 3:25 Then a debate (zetesis[G]) arose between some of Yochanan’s[H] (John the Baptist) disciples (mathetes[G] , talmidim[H]) and some Judeans Alt. Aram. [a Judean[A]] (Ioudaios[G], Yehudiym[H], Yihudaya[A]) about purifying, ritual cleansing (katharismos[H], ha-taharah[H]). “Some Judeans/A Judean” While other English translations misrepresent both the Greek and Hebrew text, I have chosen not to render “the Jews” or “the Judeans” because neither the Greek or Hebrew texts use the definite article “The”. Therefore, “a debate arose between some of Yochanan’s disciples and some Judeans” or, as the Aramaic text renders, “a question had arisen between one of Yochanan’s disciples and a Judean”. There were differences in the ritual washing practices of various sects of first century Judaism. Added to this was the focus that Yochanan placed on immersion as an act of repentance and the further teaching of Yeshua that would eventually identify immersion with death and resurrection in addition to its many other facets. The debate that arose in this case must have initially related to the emphasis Yochanan had placed on repentance, and then progressed to a dialogue over the aspects of Yeshua’s immersion teaching that seemed to add to the teaching of Yochanan (The Immerser) [v.26]. The fact that this debate was concerning “ritual purification”, a concept that has its roots in Torah observance (Lev.14:8), tells us that the immersion of Yeshua given to the disciples (Matt. 28:19) is firmly rooted in a Torah instructed practice. The immersion of Yeshua is a reframing of that immersion which already existed within Biblical Judaism and not an entirely new immersion (Christian Baptism). Therefore, so called “Christian Baptism” is the progeny of the marriage between Torah and Living Word (Yeshua). Joh 3:26 And they came to Yochanan[H] (John the Baptist), and said to him, “Rabbi (Rav, great one, teacher) He (Yeshua) that was with you beyond the Yarden (Jordan, descender), the one you bore witness to, behold, the same man immerses, performs tevilah[H], and all come to him (Yeshua).” “Rabbi” This is the one exception in the New Testament where someone other than Yeshua is called Rabbi. In all other places the title is used of Yeshua or is explained by Yeshua. I misspoke in a former article where I failed to state this exception. The disciples of Yochanan, perhaps along with those debating immersion, came to Yochanan the Immerser concerned that Yeshua might be taking followers from Yochanan the Immerser. Joh 3:27 Yochanan[H] (John the Baptist) answered and said, “A man can receive nothing, Alt. Heb. [lo-yuchol iysh lachat davar[H], none among all men can take anything], except it be given (didomi[G], nitan[H]) him from the heavens (Ho-ouranos[G], Ha-shamayim[H]). Sadly, in modern religious practice (both in Christianity and Judaism), many religious leaders are intent on making a name for themselves and their respective theologies and practices. Yochanan the Immerser seeks no glory for himself but instead explains to his disciples the simple truth that all things are given by God for a purpose and in keeping with a person’s identity and calling in life. Therefore, there is no need for jealousy concerning the success of others when one’s focus is entirely on pointing to and acknowledging God and His redemptive purpose. Yochanan’s practice stood in opposition to that of the rabbis, who said: "It is not lawful for a disciple to teach the constitutions, or sentences of the law, before his master; but must be twelve miles distant from him, as the camp of Israel… a disciple that teaches before, or in the presence of his master, is guilty of death” - T. Hieros. Sheviith, fol. 37. 3. Joh 3:28 You yourselves bear me witness (martureo[G]), that I said, I am not the Christ, Anointed One (Ho-Christos[G], Ha-Mashiach[H]), but that I am sent, ordered, appointed (apostello[G], shaluach[H]) before Him. Yochanan reminds his listeners that he has been very clear to point them beyond himself to the King Messiah. He reiterates his proclamation that “I am not the Christ!” Yochanan is not the Messiah but he has been appointed by God as a shaliach sent one who is to come before the Messiah and point Israel to Him. Yochanan is the epitome of humility, in many ways he is the Brit Chadashah’s (NT) Moses. Oh that the leaders of our religious communities would take a leaf from Yochanan’s book and chose to point to Yeshua rather than to themselves (I include myself in this admonishment). Joh 3:29 He that has, holds (echo[G]) the bride, betrothed (numphe[G], Ha-Kalah[H]) is the bridegroom (numphios[G], Ha-Chatan[H]): but the friend (philos[G]) of the bridegroom (numphios[G]), which stands and hears (akouo[G], shomeia[H]) Him, rejoices (chara[G], samoach[H]) greatly (chairo[G], yismach[H]) because of the voice (phone[G], kol[H]) of the bridegroom: this my joy (chara[G], simchatiy[H]) therefore is filled up, brimming with peace, wholeness, wellbeing, perfected, made secure (pleroo[G], sheleimah[H], from shalem, related to shalom). The bridegroom imagery is firmly established in the writings of Israel’s prophets and is a prophetic vision of one who celebrates and rejoices over his bride. God Himself is likened to the bridegroom: “As a young man marries a young woman, so will your Builder marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you.” -Isaiah 62:5 NIV This bridegroom imagery is connected to the recently celebrated wedding in Cana and to the Jewish idea of an eschatological banquet at the end of the age, when joy and abundance will be manifest in the promised Messianic age, the Olam Haba (world to come)[Isa. 25:6-8; Exek. 34:17-30]. Allusions to the Messianic Banquet also occur in later rabbinic literature (Babylonian Talmud Sanh. 96-99). Joh 3:30 He must increase, grow larger and larger (auxano[G], gadeil[H]), but I must decrease, subtracting and subtracting (elattoo[G], chasor[H]). No greater statement of humility has ever been spoken by a prophet of Hashem. Thus Yeshua says elsewhere, “Amen, I tell you, among those born of women there has not risen anyone greater than Yochanan the Immerser…” (Matt.11:11a). Yochanan could only point to the One Who would open the way to the Olam Haba. Whereas Yeshua was and is the Creator, the means of entry, and the One Who sustains the Olam Haba (world to come). Joh 3:31 He that comes (Ha-ba[H]) from above, from the beginning (anothen[G]) is above (epano[G]) every individual (pas[G]): he that is of the earth (meieretz[H]) is earthly, and speaks (dabeir[H]) of the earth (meieretz[H]): He that comes from the heavens (Ho-ouranos[G], mi-shamayim[H]) is above (epano[G], na’aleh[H]) every individual (pas[G], col[H]). Yochanan’s testimony of the person of Yeshua is impeccable. Yeshua is from above, from the beginning of all things, and is above every created thing while being submissive toward God the Father. On the other hand, Yochanan speaks from an earthly (albeit God inspired) perspective and therefore sees himself as subordinate to the One Who is from above. Joh 3:32 And what He (Who is from above) has seen with His eyes, perceived (horao[G], ra’ah[H]) and heard (akouo[G], shama[H]) that He testifies (martureo[G], yaiyd[H]); and no one receives (lambano[G]) His testimony (maturia[G], eiduto[H]). “What He has seen” recalls the words of Yeshua, “We testify” (v.11), and is further proof that Yeshua was speaking of the Godhead. “and no one receives His testimony” Yochanan prophecies the rejection that Yeshua will face from those who refuse the testimony He brings from above. On the other hand the text says “no one receives His testimony” in the present tense, meaning it is yet to be received by some. Joh 3:33 He that has received (lambano[G]) His testimony (maturia[G], eiduto[H]) has secured His seal, double sealed (sphragizo[G], chatom chatam[H]) showing that the God (Ho-Theos[G], Ha-Elohim[H]) is true (alethes[G], emet[H]). The one who receives the testimony of Yeshua has been double sealed in that because he has believed Yeshua (God with us) he has also shown his belief in God and is therefore safe in Messiah, in God (John 14:20). A double seal is a figure for that which is unbreakable. "the seal of the blessed God is truth" - T. Hieros. Sanhedrin, fol. 18. 1. & T. Bab. Sanhedrin, fol. 64. 1. & Yoma, fol. 69. 2. Joh 3:34 For He Whom the God (Ho-Theos[G], Elohim[H]) has sent, appointed, ordered (apostello[G], shelachu[H]) speaks (yadabeir[H]) the utterances, words (rhema[G], divreiy[H]) of the God (Ho-Theos[G], Ha-Elohim[H]): Who (God) does not give out a limited measure of the Spirit (Ho-pneuma[G], Ha-Ruach[H]). Judaism had understood up to this point that the Holy Spirit was only ever given in measure: "Says R. Joden bar R. Simeon, even the waters which descend from above are not given, but, "in measure".--Says R. Acha, even the Holy Spirit, which dwells upon the prophets, does not dwell, but "in weight".'' - Vajikra Rabba, sect. 15. fol. 157. 3. The sent Word speaks the Word of the God. It is the Word (Yeshua) Who is given authority in the Father to pour out the Spirit without measure, something that has never happened in Israel before. This is prophetic of the outpouring of the Spirit at Shavuot (Pentecost) 50 days after the resurrection of Yeshua (Isa.44:3; Joel 2:28; Acts 2). Joh 3:35 The Father (Ho-pater[G], Ha-Av[H]) loves (ohev[H]) His Son (et-beno[H]), and the all, everything, every individual (pas[G], ve’et-kol[H]) has been given (didomi[G], natan[H]) into His hand (be’yado[H]). Having revealed the promised outpouring of the Holy Spirit, Yochanan now speaks of the Father having given all creation into the hands of the Son. Thus the Godhead is revealed in complex unity. Yeshua has been given authority because it is through Him (a man, Who is also God) that humanity and creation are to be redeemed. Yeshua in turn will submit both Himself and all of the renewed creation to the Father. “When all things are subjected to Him, then the Son will also make Himself subject to the One who subjected all things to Him, so that God may be all in all.” -1 Corinthians 15:28 Joh 3:36 He (all) that believes, trusts, is persuaded of, places his confidence (pisteuo[G], kol-hama’amiyn[H]) in, on, with, for the Son (Ho-uihos[G], Ha-ben[H]) has, holds (echo[G]) everlasting living (zoe aionios[G], chayeiy olam[H]): and he that does not believe, is apathetic toward (apeitheo[G]) the Son (Ho-uihos[G], Ha-ben[H]) shall not see, or be seen by (optanomai[G]) life, living (zoe[G], chayim[H]); because (kiy[H]) the wrath, anger (orge[G]) of the God (Ho-Theos[G], Ha-Elohim[H]) abides, remains, sits (meno[G], yishkon[H]) on, by, before, against, over (epi[G], alayv[H]) him. A Midrash speaks of the King Messiah, the Latter Redeemer: “whosoever believes in him shall live; but he that believes not in him shall go to the nations of the world, and they shall kill him.'' - Midrash Ruth, fol. 33. 2. “The one that believes, in the Son holds everlasting living” We note that the one who believes in the Son Yeshua “holds” present tense, “everlasting living”. The one who believes has already entered everlasting living, a form of living that death has no hold over. “The one that does not believe, who is apathetic toward the Son shall not see, or be seen by living because the wrath of the God remains on that one.” Many today are happy to talk about redemption but are unwilling to speak of consequences for those who refuse redemption. The Gospel is clear in its affirmation of the just judgement of God. His wrath is (present tense) on all who have had the opportunity to receive His Son but have rejected Him and refused God’s loving offer of sacrificial atonement. As long as one resists God that one stands condemned, judged. However, in the moment that that same one choses to receive the Son and return to God, that one enters everlasting living. Thus, as I stated previously, God does not send people to eternal punishment, to the contrary, those who go to that place have chosen it through a perpetual refusal of Gods love, grace and mercy. This kind of persistent refusal of God’s mercy is elsewhere called the blaspheming of the Holy Spirit (Matt.12:30-32). Copyright 2019 Yaakov Brown Yochanan writes as a common fisherman seeing the world through galaxy stained glasses. Introduction: The purpose of this introduction is not to debate the many theories as to authorship, dating, theological intent and historical record or lack thereof, but rather to offer a single collation of the most reasonable answers to these questions relative to spiritual guidance, textual evidence and current scholarship. In addition, I will seek to refute modern scholarship where it has either disregarded the Jewish mind (as in the case of some Modern Christian Scholarship) or has sought to label the text of Yochanan “Anti-Semitic” (as in the case of some Modern Jewish Commentators and a number of liberal Christian scholars). Author: Compilation of the complete manuscript and scribal transmission aside, the author of this scroll is almost certainly Yochanan (John) the Shaliach (Apostle, sent one) and Talmid (Disciple) of Yeshua (Jesus) the King Messiah. Yochanan was present and instrumental in the development of the early body of Jewish believers in Yeshua, “the disciple whom Yeshua loved” (13:23; 19:26; 20:2; 21:7, 20, 24). He was the son of Zebedee (Mark 1:19-10), and is also the most likely choice for authorship of the 1st through 3rd letters of John and the Revelation of Yeshua given to John: making him a significant contributor to the collected works of the Brit HaChadashah (New Testament). Yochanan (John) is not mentioned by name in this work (Nor in the 1st through 3rd Letters of John, where the author is simply referred to as “The Elder”), which would be natural if he were the author but entirely inexplicable were he not the author. This fact alone refutes all the other theoretical assumptions made to the contrary. The author had an intimate knowledge of Jewish life, religious custom (7:22), and popular Messianic expectation (1:21; 7:40-42), and obviously had first-hand experience of the uneasy relationship between the Jews (Judeans) and Samaritans of the first century CE (AD) [Chap. 4]. In addition to this the author shows his familiarity with locations in first century Israel (Under Roman occupation), such as Bethany (11:18) and Cana (a village which is not referred to in any earlier historical documentation) [2:1; 21:2]). Specific details in the account of this Gospel are evidence of an eye witness (12:3 etc.), and early writers such as Irenaeus (140-203 AD) and Tertullian (150-222 AD) claim that Yochanan (John) is the author. The author of the Gospel according to Yochanan (John) clearly sees the writings of the prophets Ezekiel, Zechariah and Daniel as significant, and seems to place some emphasis on the reunification of the Northern and Southern tribes under God’s chosen King (Ezekiel 37:16; John 10:16). Other themes from Ezekiel include the Good Shepherd delivering Israel from the neglectful shepherds (Ezekiel 34:1-31; John 10:11), and the “Son of Man” instructing God’s Spirit to come and resurrect the people of Israel (Ezekiel 37:9-10; John 16:7). The frequent use of transliterated Aramaic and Hebrew terms is evidence of the Hebrew thought patterns and Jewish religious understanding of the author. While the text comes to us in Greek, the lingua franca, common tongue of the business world of the first century, it is none the less written by a Jew (an Israelite) who thinks as a Jew living under the oppression of Roman occupation and not as a Hellenized Jew of compromised alliances (as was the case with the historian Josephus). With this in mind, and although there is no physical evidence to date (no preserved Hebrew or Aramaic manuscripts that date earlier than the Greek texts), it is possible that there were earlier manuscripts of Yochanan’s Gospel recorded in Hebrew and Aramaic. Regardless, the Greek text is inspired and trustworthy and does not work against Hebrew thought but rather illuminates it in the same way that the Greek Septuigant illuminates the Hebrew Tanakh. We trust in the infallibility of God with regard to Scripture and its codification and not in the fallibility of men or their subjective debates over the reliability of Scripture. Our text is reliable because God is reliable. Date: While the traditional view places the dating of this Gospel at the latter part of the first century (after 85 AD), I am inclined to disagree for a number of reasons. Clement of Alexandria who died approx. 216 AD, claimed that John wrote his Gospel to supplement the other Gospels (Eusebius, Ecclesiastical History 6,14.7). It is suggested therefore, that John’s Gospel relied on the manuscripts of the other Gospels and was written at a later date. Some have also argued that the theology of John is more developed than that of the other three Gospels. It seems clear however from a reading of John’s Gospel, that he wrote quite independently from the other Gospel writers, while supplementing their accounts with his own unique eye witness account of the events of Yeshua’s life and ministry. This does not contradict the words of Clement, rather it simply concludes an earlier dating for the writing of John’s Gospel. To say that John’s developed theology is proof of a late writing is ridiculous, given that Paul the Apostle exhibits equally developed theology in his letter to the Roman body of believers, a work that is confidently dated 57 AD. Additionally, John 5:2 states that there “is (present tense) a pool near the sheep gate”, meaning that the Gospel must have been written prior to 70 AD and the destruction of Jerusalem. Therefore, I conclude that the Gospel of John must have been written sometime between 50 and 70 CE (AD). Audience: Many and varied original recipients for the Gospel of John have been suggested. Some say it was intended in part as a polemic against Gnosticism and those who put undue emphasis on the ministry of John the Baptist, others say that it was written in order to promote unity between the Jews and the Samaritans, still others that it was intended for a variety of Israelite groups within the Judean region. While some say that it was intended for Greek believers. It seems probable that John’s Gospel, while intended for all believers (Jews, Samaritans, Greeks etc.) was originally written for John’s own Jewish people both in the land of Israel and throughout the Diaspora. The use of the very specific “Ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. Additionally, John emphasizes the fact that Yeshua is an Ioudaios Judean, unlike Matthew, Mark and Luke, who all focus on the fact that Yeshua is a Galilean. We add to this the detailed typography and unique locations mentioned in John’s Gospel, which speak to a group of people well familiar with the land, rather than a wider audience of non-Jewish origin. He also uses numerous Aramaic and Hebrew terms in transliteration, which he explains by way of translation, almost as an afterthought. With these things in mind, much of the contention regarding accusations of anti-Semitism within this Gospel is resolved. After all, when speaking to one’s own people concerning one’s own people, one is obligated to call things as they are and not to hide the flaws which are apparent within the humanity of one’s tribe, culture and religion. Therefore, in the same way that it is wrong for an American of European descent to tell jokes at the expense of an African American, while entirely appropriate for an African American to tell a self-deprecating joke about African American’s, so it is with John’s Gospel, where he both praises his Jewish people and their intrinsic relationship to their own Messiah Yeshua (A Jew), while also rebuking their disbelief. The ancient prophets of Israel were tasked with the very same thing, to draw a line between the believing remnant and the apostate community. In this regard John is no different from any of the prophets of Israel, nor for that matter from Moses himself. Therefore, if John’s Gospel is anti-Semitic, so is the entire Tanakh (Hebrew Bible, OT). Style, Purpose & Emphasis: John’s Gospel is quite different from the other Gospels in a number of ways. He does not follow a literal chronology of events but uses a more transcendent Hebraic mode of writing that relies on cosmological ideas and emotive expression. There is something almost poetic about John’s account that makes it read like a divine romance set in a very tactile, physical dimension. He writes like a man seeing the world through galaxy stained glasses. The author seems to favour a connection between the ministry of Yeshua (The Word made flesh) and that of the prophets Ezekiel, Zechariah and Daniel. This is seen in both the actions of Yeshua and His fulfilling of certain elements of the prophecies of these three prophets of God. It is therefore wise to read John’s account with the prophecies of Ezekiel, Zechariah and Daniel in mind. John bridges the perceived gap between spiritual and physical realities in a very Hebraic way. The consciousness of John’s Gospel is held in the tension between time and space and the God of the universe Who lives beyond time and space but in Whom all things exist. John has not bowed to the Greco-Roman need for a point a and point b directed by a beginning and a conclusion, rather he sees the “kingdom” and its opposition “the world (fallen)” as a story of beginning and goal, birth and re-birth, not in an eastern esoteric transient impersonal way but in a redemptive, permanent, perpetuity. In laymen’s terms, he does not promote the idea of multiple lives (reincarnation) but that of one life renewed (the rebirth of the present incarnation). This in fact means that John’s thinking begins and then, begins again in Messiah Yeshua the Son of God, God with us, the Word-Essence that holds the universe together. Beginning with the divinity of Messiah as the Devar (Word, Essence, Matter, Thing), pre-existing, the author goes on to expound the mystery of the manifest human nature of that same divine essence and the convergence of heavenly power and earthly frailty. John introduces Yeshua as the “Son of God” and emphasizes the signs of Yeshua’s ministry (2:11) along with Yeshua’s professed goal of finishing His Father’s work of redemption (4:34). God’s Own kavod (Glory) is made manifest in the person of Yeshua (10:30; 14:9). The “I AM” statements of Yeshua in the book of John, echo God’s proclamation concerning Himself (Exodus 3:14; John 6:35; 8:12; 8:58; 9:5; 10:7, 9, 14; 11:25; 14:6; 15:1, 5). At the same time Yeshua is the Servant of God Who acts with absolute humility, coming as the substitutionary Lamb Who takes away the sins of the World. Many have sought to posit extra-Biblical reasons for the writing of John’s Gospel, but the author himself expresses his motivation succinctly and clearly: “But these things have been written so that you may believe that Yeshua is Mashiach Ben-Elohim, and that by believing you may have life in His name.” -John 20:31 Tree of Life Version (TLV) NB: My translation of the text seeks to combine the Greek, Hebrew and Aramaic versions of John’s Gospel into one cohesive English translation. I have used the Greek text as the primary, the Hebrew as secondary, and have noted the Aramaic only where there is a discernible difference between it and the Hebrew text. [G] = Greek [H] = Hebrew [A] = Aramaic [TH] = Talmudic Hebrew [RA] = Pre and Post 1st Century Rabbinical Aramaic Joh 1:1 In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. Joh 1:2 The same was in the beginning with the God. Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishes the existence of the Word prior to all of the created order. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century CE (AD) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 CE/AD): "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). Joh 1:3 All things, individually, collectively (Pas[G]) the everything (Ha-col[H]) were made, came into existence (Ginomai[G]) through (Dia[G]) Him, upon His hand (Al-yadayv[H]); and without, apart from, separate from (Khoris[G]) Him not one thing was made, came into existence (Ginomai[G]) that has been made (exists). The subject of this verse is the Word Himself, Whom we know to be Yeshua the King Messiah (John 1:14-18). Once again. This idea was not entirely foreign to first century Judaism: "and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27 "and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22 "the eternal God is an habitation, by whose word the world was made.” -Onkelos "yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13 “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV Joh 1:4 In Him was life, soul existence (Zoe[G]) living (Chayim[H]); and the life, living was the light (Ho-Phos[G], Ha-Or[H]) of the human being, humanity, mankind (Anthropos[G]). Alt. Hebrew trans. To the children of the Adam (Livneiy ha-adam[H]). “In Him was life, soul existence, living”. Not just Chai “life” but Chayim “Living” “and the life, living was the light to the children of Adam” Therefore, the last Adam (Yeshua) is also the Word which spoke the light that gives the first Adam and his progeny life. “So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 NIV Light is frequently employed in representing the manifest presence of God (Isa. 2:5; Ps. 257:1; 36:9). Later in Yochanan’s Gospel account Yeshua says of Himself “I am the Light of the world” (John 8:12; 9:5). Genesis 1:3 reads “And commanded (vayomeir), Elohim, ‘Be light (Or)’, and light (Or) was:” This verse begins a literary rhythm that uses a trifold pattern to convey the process of creation and the way it continues to unfold in our daily lives. 1. God commands (Vayomeir) 2. God Sees/Observes (Vai’re: from ra’ah) 3. God Proclaims/Calls/Names (Vayikra) God commands creation, He sees that it is good and He gives all created entities unique names and roles in the order of the universe. From the view of humanity, God has created us in love, observes us with pleasure and imparts to each of us a unique and fulfilling identity and purpose in Him. The light which is commanded in Genesis 1:3 is essential to the remainder of creation. Yochanan understands this light (Or) to be the product of the Father through the Word (Davar, Yeshua), it illuminates the formless and empty elements and acts to ignite both the inanimate matter and the living souls which are to come. Genesis goes on to say: “And saw, Elohim, the light (Or), that it was good, and made a distinction, Elohim, between the light (Or) and the darkness (choshekh):” -Genesis 1:4 (Author’s translation) Before distinguishing between light and darkness, God sees that the light is good. The light is a representation of all that is good. Distinctions are made throughout the creative processes of God. In Hebrew thought the distinguishing of things is not the same as the separation of things. Darkness is not the absence of light, rather it is a creation of The Light of God: “If I say, ‘surely the choshekh (darkness) shall cover me’; even the layla (night, spiralling darkness) shall be Or (light) surrounding me.” –Psalm 139:11 (Author’s translation) Joh 1:5 And the light (Ho-Phos[G], Ha-Or[H]) shines in darkness (Bachoshekh[H]); and the darkness cannot comprehended, lay hold of, take possession of, overcome (Katalambano[G]) it. In one sense the Light that emanates from the mouth of God in the Word of Yeshua at the beginning of creation, as it pertains to God with us (Yeshua), is the ignition present in the creation of darkness, making darkness subject to the Light of God. Therefore, the order of creation illuminates (no pun intended) the nature of light and darkness. Yochanan uses this imagery here to make a drash (comparative teaching) concerning good and evil, light representing good and the true knowledge of God, and darkness, representing evil and ignorance toward God. The conclusion is that ignorance toward God can neither understand nor overcome the light (true knowledge) of God and His redemptive purposes for humanity and creation as a whole through the Light Bearer (Creator) and Redeemer, the King Messiah Yeshua. Joh 1:6 It came to pass that there was a man sent (Apostello[G], Shaluach[H]) from God (Theos[G], Elohim[H]), whose name was Yochanan[H] (John the Baptist, YHVH gracious giver). Joh 1:7 The same man came to testify, to bear witness of the Light (Ho-Phos[G], Ha-Or[H]), in order that all, individually, collectively (Pas[G]) the whole (Ha-col[H]) through Him, by the means of Him, by His hand (Dia[G], N’haymen[A]), might believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]). The author of this Gospel, having begun at the beginning of all things, now presents the forerunner who will declare the coming of the King Messiah and the fulfilment of all things (as it were). Jews (Israelites) had been looking forward to the coming of Elijah as the one who would hail the coming King Messiah (Malachi 4:5). Seemingly unbeknownst to the Jews of Israel in John’s generation, Yochanan the Immerser had come in the spirit of Elijah (Mark 9:12-13; Luke 1:11-17) to do that very thing. The man Yochanan (The Baptist) is “sent from God”. This is the premise for Yochanan’s later statement “but He (God) that sent me to immerse with water, the same (God) said to me, ‘Upon Whom you shall see the Spirit descending and remaining on Him, the same is He Who immerses with the Holy Spirit.’”(John 1:33) Yochanan is given the title “the Baptist” in order to distinguish him from the writer of John’s Gospel, Yochanan the talmid (disciple) of Yeshua. The term Baptist from the Greek baptizo is a reference to the Jewish mikveh (ritual pool or body of water) practice of tevilah (immersion), a full immersion in a ritual pool or body of water symbolizing purification. With regard to the theological baggage associated with baptism, sprinkling etc. It is better to understand Yochanan as Yochanan the Immerser. The baptisms he performed for those who came to him in repentance toward God would never have involved sprinkling, this is a Greco-Roman Gentile Church syncretistic practice that muddies the waters (pun intended) of true full immersion baptism, or in Hebrew tevilah. Yochanan the Immerser is also known to secular history via the writings of Josephus (Antiquities of the Jews 18:116-119). “in order that all, individually, collectively, the whole, through Him (The Light), might believe” The nearest subject is “the Light” that John the Immerser had come to bear witness to. Therefore, it is through the Light of Yeshua that human beings will come to believe. Verse 6-8 are pre-text for the historical/spiritual narrative concerning Yochanan the Immerser’s ministry described in verses 19-34. Rabbinic literature calls the promised Messiah by the name “Light.” "light is his name"; as it is said in Daniel 2:22 and the light dwelleth with him;” - Echa Rabbati, fol. 50. 2. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), the Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) describes the Logos, (Word), as light, and calls Him the “intelligible light; the universal light, the most perfect light;” Philo even goes so far as to depict Him as full of divine light; and says, “He (Logos) is called the sun.” Meaning that with regard to created light (metaphorically speaking), the Logos is the brightest of all light. Joh 1:8 He (John the Baptist) was not that Light, but was sent to bear witness of the Light. Joh 1:9 That was the Light (Ho-Phos[G], Ha-Or[H]) by nature, true (Ho Alethinos[G], Ha-amitiy[H]), which gives light, illuminates (Photizo[G], Ha-mei’ir[H]) everyone individually, collectively (Pas[G]) the whole of (Ha-col[H]) humanity (Anthropos[G], l’col-adam[H]) that comes into the world (Kosmos[G], Ha-Olam[H]). “He (John the Baptist) was not that Light, but was sent to bear witness of the Light.” The author of John’s Gospel goes to great pains to be very specific about his subjects and their respective roles. The Light brings redemption but Yochanan is not the Light, rather he is the promised forerunner of Malachi 4:5, who is “sent to bear witness of (to) the Light.” “That was the Light by nature, true, which gives light, illuminates everyone individually, collectively the whole of humanity, that comes into the world”. The Light, that by its very nature carries the truth that emanates from God, is the same light mentioned previously, being the giver of light and life to every human being that comes into the world (affected by sin and death), has also Himself, come into the world in order to illuminate the darkness of the ignorant sinful minds of human beings and deliver those who would receive Him from the darkness of perpetual death. Joh 1:10 He was in the world (Kosmos[G], Ha-Olam[H]), and the world was made by, through (Dia[G]) Him, and the world did not know Him. Joh 1:11 He came to His own things (Idio[G] neuter), those things of Him (Shelo[H]) and His own (Idios[G] masc.), those which were for Him (Asher lo[H]) did not receive Him. “the world (kosmos) was made through Him, and the world (kosmos) did not know Him.” The word Kosmos is used in two ways. It is used of creation as a whole, and more specifically in regard to sin affected humanity and the fallen creation which has been in darkness (ignorant). The Light comes into the world He created but the world He created has been affected by sin and death as a result of the freewill decision of humanity, for freewill is that which makes a love relationship between Creator and creation possible. "and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27 "and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22 "the eternal God is an habitation, by whose word the world was made.” -Onkelos "yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13 “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV “He came to His own things, those things of Him and His own, those which were for Him did not receive Him.” Firstly, verse 10 explains the need for the neuter use of Idio (own things) in the present verse by speaking of all creation, kosmos in general: Secondly, while it is true that Yeshua was rejected by some of His own tribe (The Jews), it is also true that every human being is “His own”, something that is made clear by John 1:4 “In Him was life, soul existence; and the life was the light To the children of the Adam”. It is not true to say (as many Jewish Scholars and not a small number of Liberal Gentile Christian Scholars falsely assert) that this is an intentional plot tool for setting up the Jewish people in general as the enemies of Yeshua. Given the fact that Yeshua and His disciples were all Jews, and that thousands of Jews believed in and followed Him, it is ludicrous to say that the Gospel writers, or specifically the writer of the Gospel of John were anti-Semitic. As I stated previously, it is simply a case of context and proper qualification. Yochanan the disciple and author of John’s Gospel felt secure as a Jew in both honouring the Jewish people of his day while also rebuking those who acted in a manner contrary to the Torah and the good news of the King Messiah Yeshua. As I have already said, this makes Yochanan’s Gospel and ministry no different from that of Israel’s prophets, none of whom have ever been called anti-Semitic for making the same accusations and refutations that Yochanan makes in his Gospel account. “You Samaritans worship what you do not know; we worship what we do know, for salvation is from Ho Ioudaios the Jews (Plural).” -Yeshua (John 4:22) Joh 1:12 But as many as received Him, to them He gave power (of choice), liberty (freedom) of doing, authority (Exousia[G]) to become offspring (children) of God (Teknon Theos[G], Baniym Leilohim[H]), even to them that believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]) on (in) His name (Onoma[G] Proper Noun, B’shmo[H]): “But as many as received Him, to them He gave power to become offspring (children) of God.” Notice the counterpoint to John 1:4 “to the children of Adam”. All human beings are children of creation (Adam), but in a saving and eternal sense, only those who receive the light of the Creator, the King Messiah Yeshua, can become “B’nai Elohim” children of God. “B’nai Elohim” then is a spiritual designation. In fact we read from the beginning of the Torah of two distinct groups of people, “B’nai Elohim” the sons of God (God worshippers) and “Banot Ha-Adam” the daughters of men (those who rejected God) [Genesis 6:4]. Therefore, while it is true, as the Bible teaches, that we are all children of God with regard to creation (Acts 17:28; Genesis 1:26-27; James 3:9), only those who receive Yeshua become children of God with regard to salvation and everlasting life. “to them that believe on (in) His name” In the ancient world a person’s name was more than just a title, it was representative of character, nature, action, integrity, and honour, or the lack thereof. In the case of Yeshua (YHVH Saves), belief in His Name is continued trust in His person made evident in right action. Filling out a commitment card at an evangelistic rally, may be an indication of one’s desire to believe in His Name, but it does not, in and of itself constitute “belief in His Name”. The “Sinners prayer” mentality of the modern evangelical Church must change and come in line with the Biblical text! Joh 1:13 Which were born, not of blood, nor of the desire (Thelema[G]) of the flesh (Sarx[G]), nor of the desire, sex drive of man, but Fathered (Gennao[G]) of God (Theos[G], Elohim[H]). Those who become children of God through Yeshua have been “born again” of God’s Spirit. Therefore, while they are born initially of the flesh, they are born again of the same life giving Spirit that created their flesh. Flesh which they had previously given over to death through sin. Yeshua explains this very thing to Nicodemus: “Yeshua replied, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can see the kingdom of Elohim unless they are born again.’ ‘How can someone be born when they’re old?’ Nakdimon asked. ‘Surely they can’t enter a second time into their mother’s womb to be born!’ Yeshua answered, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can enter the kingdom of Elohim unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.’” -John 3:3-6 (Authors translation) Joh 1:14 And (Kai[G]) the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Miltha[A]) became flesh (Sarx[G]), and dwelt, made His home (Skenoo[G], Shakhan[H]) among us, and we beheld his glory, brightness, splendour, judgement, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH]), the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth). “the Word, Essence, Substance, became flesh, human, and dwelt among us” This is a paradox only to the Gnostics and their modern pseudo learned progeny. If the Word is the very substance that makes up all things, then His becoming flesh is simply His birth into that which exists of Him and in Him. It is not the case that spirit is good and matter is evil, rather, the Creator is good and the created chose evil, both the created spirits (Satan, demons etc.) and the created flesh (humanity). Therefore, nothing makes more sense than that the Creator of all things, Who loves His creation sacrificially, would give of His essence, enter the sin affected creation and lay down His life for her. After all, two foundational aspects of love are freewill and sacrifice. We note that the Word “Shakhan” dwelt, tabernacled among us, is an allusion to the Mishkan (Tent of Meeting, Tabernacle [Exodus 25:9]) and the dwelling of the divine presence (Kavod HaShem, Shekhinah) with the Jewish people as they travelled from Egyptian bondage to freedom in the promised land. “and we beheld his glory, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH])” This is yet another allusion to the manifest presence of God seen on the Tent of Meeting (Exodus 16:10) in the desert and in the Temple of Solomon at its inauguration (1 Kings 8:10-12). “the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth).” We note that Yeshua (The Word, the Light), is singular in kind. He is of the Father in that being God with us He carries the attributes and character of the Father in submission to the Father. Thus, Yeshua is full of grace and truth. In order to become flesh, Yeshua had to give up the glory He had with the Father before the world existed (John 17:5). “He emptied himself, laid aside His privileges, taking the very nature of bond servant, being made in human likeness.” (Philippians 2:7, Author’s translation) “For what the Torah couldn’t do, in that it was weakened through the flesh, Elohim did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,” -Romans 8:3 Author’s translation “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 NASB Therefore, it is God the Word Who became flesh and not Yeshua the man who became a god! “For in Him (Yeshua) all the fullness of deity dwells in bodily form,” Colossians 2:9 The Tanakh (OT) is full of instances of God appearing in human form, to Abraham (Gen. 18), Jacob (Gen. 32:24-33), Moses (Ex. 3), Joshua (Josh. 5:13-6:5), the people of Israel (Judges 2:1-5, Gideon (Judges 6:11-24), and to Manoah and his wife the parents of Samson (Judges 13:2-23). In all of these portions of Scripture, Elohim (God), YHVH (Adonai), and Ha-Malakh Elohim (The Messenger [Angel] of God) are used interchangeably and in some cases YHVH or Elohim is spoken of as a man (iysh). Therefore, the Tanakh (OT) teaches that the all-powerful, all knowing, all sufficient God of creation is able, if He chooses, to appear as a man. In other words, the idea that God might manifest Himself as a man to redeem His people is a very Jewish one. Our rabbis have tried to exclude Jewish followers of Messiah Yeshua by adding theological statements to our traditions and prayers in order to make it difficult for Jews who follow Yeshua to remain in the Jewish community. One such example is the thirteenth statement of Rambam’s creed, the third article of which reads: “I believe with perfect faith that the Creator, blessed be His Name, is not a body, that He is free from all material properties, and has no form whatsoever.” This statement contradicts the Tanakh, as I have just proven, however, in another sense, a Messiah following Jew can agree that God the Father can be seen in this statement without negating God the Son as a manifestation of the invisible immutable God YHVH. Other rabbis, such as Meir Loeb Ben Yechiel Michael and Menachem Mendel Schneerson, have come extremely close to explicitly affirming the idea of incarnation. They have certainly agreed with the idea implicitly in their writings and teachings. Joh 1:15 Yochanan (John the Baptist) bore witness of Him, and cried, saying, “This was He of Whom I spoke, He that comes after me is preferred, ranked before (Emprosthen[G]) me: He existed (Ginomai[G]) first (Protos[G] first in time or place in any succession of things) before I was (Liy Hayah[H]).” “Him” The subject is the manifest Word become flesh. It is this person, Who is God with us to Whom Yochanan is referring. The Word through Whom Yochanan was created is now entering creation following Yochanan. Thus, Yochanan is second to the first Who comes after him. Joh 1:16 And of His fulness we have all received, and grace (Charis[G], Chesed[H]) in place of grace. Joh 1:17 For the Law, Torah[H] (Nomos[G]) was given through (Dia[G]) Moshe[H] (Moses), the grace (Charis[G], Chesed[H]) and the truth (Aletheia[G], Emet[H]) came through (Dia[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) the Messiah (Christos[G] Anointed One, Mashiach[H]). “Grace in place of grace” means, common grace (the grace that allows the created order to continue for a time in spite of the fact that it is sin affected) is being both preceded and superseded by saving grace (the grace made possible through the substitutionary sacrifice and resurrection of the King Messiah Yeshua). We note that in spite of the fact that the majority of English translations read “The Law was given by Moses BUT grace and truth…” The Greek word “dia” is better translated “through” rather than “by”, and more importantly, there is no “but” in the Greek text! When read correctly the Torah given by God through Moses is the Instruction that directs the people of Israel toward the Chesed (grace) [Rom. 10:4] that comes through the promised King Messiah, the Living Word (Ha-Devar). Thus, it is Messiah Who writes the Torah on the hearts of believing Israel (ethnic, religious, chosen) [Jer. 31:33]. Therefore, it is not “Torah was but now grace is”, rather it is “Torah reveals the redemptive purpose and Messiah fills that purpose with grace”. The Torah (Law) has never been the opposite of grace (as many Christian theologians claim), this is utter nonsense. The opposite of Law is lawlessness and the opposite of grace is the lack of grace. Therefore, The Author of the Torah (The Word, Yeshua) sent the Torah through Moses (Drawn out), so as to draw out the children of God from among the wicked and point them to the One Who provides salvation by grace through faith in Him. From his treatment of the Torah, Moses and the patriarchs, it is clear that the author of the Gospel account of John is sufficiently comfortable (as a Jew) with the continued importance of Torah as it is illuminated in Yeshua the King Messiah. Joh 1:18 No one has seen the God (Ho-Theos[G], Ha-Elohim[H]) at any time; [Hebrew Alt. Et Ha-Elohim lo ra’ah iysh meiolam[H]: The definitive God, has not been seen by any human (man) from the world] the One (Yichiydaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) Son [Hebrew Alt. Ha-Ben Ha-yachiyd[H]: the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known] . “No one has seen the God at any time;” Many have seen God in part [Exodus 33:19-23; Isaiah 6:1; Exodus 24:9-11], but none have ever seen Him in the fullness of His glory. The fullness of God’s person and glory is what Exodus 33:20 is speaking of: “And (God) said, ‘You cannot see My face, for no one can see Me and live.” Therefore, God reveals Himself through His Son Yeshua, the Word, Who is YHVH with us: "the word of the Lord God said, ‘lo, the man whom I created, the only one in my world, even as I am, the only one, in the highest heavens.’” -Genesis 3:22 Targum Yerushalayim "there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, ‘and he shall declare him’.” R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2. Philo speaks of the “Logos” saying “He (logos) has come and declared Him (God)” De nominum mutat. p. 1047. “the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known].” There can be no doubt that the author of John’s Gospel is plainly stating that Yeshua is God with us. He writes “The only Son, God the Being, Who is in the bosom of the Father (God), He has declared, told of Him (The Father).” We note the beautiful imagery of the only begotten Son Who has dwelt in the chest of God the Father, within the folds of the Father’s garment as it were, and now unfolds the garment of God and reveals the Father to creation. It is worth noting that the title “Son of God” is sometimes applied to Israel’s kings in the Tanakh (OT), this is particularly evident in Psalm 2:6-9: “I have set up My king upon Zion, My holy mountain.” 7 I will declare the decree of Adonai. He said to me: “You are My Son-- today I have become Your Father.[a] 8 Ask Me, and I will give the nations as Your inheritance, and the far reaches of the earth as Your possession. 9 You shall break the nations with an iron scepter.[b] You shall dash them in pieces like a potter’s jar.”[c] -Psalm 2:6-9 TLV Joh 1:19 And this is the testimony, evidence, record (Marturia[G], Eiduto[H] witness) of Yochanan[H] (John the Baptist), when the Judeans (Ho Ioudaios[G], Jews from the religious ruling class, Ha-Yehudiym[H]) sent priests (Hiereus[G],Kohaniym[H]) and Levites (Leuites[G], Levi’iym[H]) from Yerushalayim (Flood of Peace, Jerusalem) to ask him (John the Baptist), “Who are you?” As stated in my introduction, the author of the Gospel according to John uses the Greek “ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), which seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. In the present verse the use of the definite article “Ho” with “Ioudaiois” is further qualified by the distinct groups within the religious community of Jerusalem, who are directly connected to the Temple Cult and functioning at various levels in the hierarchy of the Levitical priesthood. The “Kohaniym” being priests who were directly involved in sacrificial practices, while the more general title “Levi’iym” refers to those appointed to mundane Temple service within the tribe of Levi. Given that the Sanhedrin (in particular the Pharisaic sect, but also the Sadducees) under the High Priest, had the authority to send these messengers (Priests, Levites), the author can only be using “Ho Ioudaios” to refer to the Leading Religious Authorities in Jerusalem and not to Judeans or Jews in general. Particularly because neither the priests nor the Levites were of the tribe of Judah, and yet those that govern them are referred to as Jews. The point is, everyone involved in this narrative is a Jew, John included. Therefore, the dialogue is between Jews over religious matters and not a record of some imagined conflict between Messiah followers and their Jewish brethren. John the Baptist had an intrinsic connection to the Levitical priesthood through his father Zechariah who was of the clan of Abijah (Luke 1; 1 Chronicles 24). John’s father Zechariah was a descendent of the sons of Aaron and may well have been a rightful heir to the High Priesthood at a time in Israel’s history under Roman occupation when the priesthood of Israel had been bought and paid for by her oppressors, meaning that both Caiaphas and Annas were illegitimate High Priests. With this in mind it seems natural that the religious ruling class and priesthood in Jerusalem would be very interested in John’s ministry. They may well have heard of the miracle of John’s conception and the visions of his father. They came to enquire on behalf of those who feared that the rightful Shepherd of Israel may be coming to expose their apostasy. At the same time there were those among them who genuinely sought the reconciliation of Israel to God and eagerly awaited the prophet Elijah and the coming of the King Messiah. Therefore, John the Baptist was being questioned by both insidious and hopeful men alike. Joh 1:20 And he (John the Baptist) conceded, professed, agreed (Homologeo[G], unified speech/word), and denied not; but conceded, professed, agreed “I am not the Messiah (Christ, Ho-Christos[G], Ha-Mashiach[H]).” Joh 1:21 And they asked him, “What then? Are you Eliyahu[H] (Elijah, My God YHVH is He)?” And he said, “I am not.” “Are you that prophet (Ho-Prophetes[G], Ha-Navi[H])?” And he answered, “No.” “And he (John the Baptist) conceded, agreed and denied not; but conceded, agreed ‘I am not the Messiah’” Yochanan the Immerser knew what the Judean party had come to ask, this is why the text says that he conceded, agreed to speak to the contrary of their assumption. The author wants no confusion, Yochanan the Immerser is not the Messiah. “Homologeo” is a compound word made up of the words homo (together) and logos (Word). Therefore John is in agreement with the Logos (Yeshua) in answering the priests and Levites. “And they asked him, “What then? Are you Elijah?” And he said, “I am not.” According to Malachi 4:5, the Jewish people believed that Elijah (Who had not died) would come as a forerunner to declare the coming of the King Messiah and the great and fearful day of the Lord. “‘Are you that prophet?’ And he answered, ‘No.’” That is the “prophet like me” who Moses spoke of, Whom the people of Israel must listen to and obey (Deut. 18:15, 18). Joh 1:22 Then they said to him (John the Baptist), “Who are you? That we may give an answer to them that sent us. What do you say about yourself?” Joh 1:23 He (John the Baptist) said, “I am the voice (Phone[G], Kol[H]) of one crying (Boao[G], Korei[H]) in the wilderness (Eremos[G], Bamidbar[H] Ba-in and mi-from davar-the Word), Make straight the way (Hodos[G], Derech[H]) of the Lord (Kurios[G], YHVH[H]),” speaks Yishayahu[H] (Isaiah, YHVH He has saved) the prophet (Ho-Prophetes[G], Ha-Navi[H]) [Isaiah 40:3]. Yochanan the Immerser was certain of his role and calling and answered without fear using the words of the prophet Isaiah 40:3: “A voice of one calling: ‘In the wilderness prepare the way for the YHVH; make straight in the desert a way for our Elohim.’” We note that Yochanan the Immerser saw himself as making way for YHVH Himself. This is yet another implicit acknowledgement of the deity of Yeshua. Joh 1:24 And they which were sent were of the Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones). Joh 1:25 And they asked him (John the Baptist), and said to him, “Why do you immerse (Baptizo[G], Tebiyl[H]) then, if you are not the Messiah [Christ] (Ho-Christos[G], Ha-Mashiach[H]), nor Eliyahu[H] (Elijah), neither that prophet (Prophetes[G], Ha-Navi[H])? The Pharisees, like John and Yeshua, believed in the resurrection of the dead, angels and demons, healing and miracles, the coming Messiah and His Messianic Reign. They looked eagerly forward to salvation from their Roman oppressors and the glorious reign of Israel’s promised King. They also practised ritual immersion as part of their religious rites and clearly understood immersion as a practise which both Elijah and the King Messiah would emphasize as a symbol of purification and the sanctifying of the people of Israel in order that they might be made spiritually clean for the Messianic reign. Josephus Flavius, a Jewish historian who played both sides of the first century conflict between Rome and the Jewish people, was hired by the Roman Emperor to write the history of Rome’s conquests in the occupied territory of Israel, Judea and Samaria. Josephus records an agreement made between Queen Alexandra of Jerusalem and the Leaders of the Pharisaic sect approximately 141 – 67 BCE: “Under Queen Alexandra of Jerusalem the Pharisees became the administrators of all public affairs so as to be empowered to banish and readmit who they pleased, as well as to loose and bind.” -Josephus, Jewish Wars 1:5:2 Joh 1:26 Yochanan (John the Baptist) answered them, saying, “I immerse (Baptizo[G], Tebiyl[H]) with water: but there is one standing among you, Whom you don’t know; Joh 1:27 It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie. “Yochanan (John the Baptist) answered them, saying, ‘I immerse with water: but there is one standing among you, Whom you don’t know;’” Therefore, Yeshua was standing among them (the Pharisees). This is something that many overlook. If Yeshua was standing among the Pharisees, then it is very likely that He dressed as they did and was not noticeably different in appearance to them. As mentioned previously, much of His teaching corresponded to Pharisaic belief. For all intents and purposes, Yeshua was a Pharisee. However, although Yeshua stood among the group of Pharisees, and may even have walked with them from Yerushalayim to meet Yochanan the Immerser, they neither recognised Him as important nor knew Him as the King Messiah, Logos, Only begotten Son of God, and therefore, the words of Yochanan “Whom you don’t know”. “It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie.” Yochanan reiterates his previous statement in order to explain to them why it is that they don’t recognize or know Yeshua. It is because they don’t understand or know Him as the “Word Who was with God and Who was God”. In the true humility of a prophet of God, Yochanan boldly announces that he is not even worthy to remove the sandals of the One of Whom he speaks. In other words, “With regard to this One, I am not even worthy to perform the job of the lowliest household servant (that of removing sandals and washing the feet of guests).” Joh 1:28 All (Kol[H]) These things were done in Beth-Anya[A] Bethany (House of Answering) beyond Yarden (Jordan, descender, the river) where Yochanan[H] (YHVH is gracious, John the Baptist) was immersing (Baptizo[G], Tebiyl[H]). It is incredible to think that all the answers Yochanan had given the messengers of the Judeans, the Pharisees, were given to them in a village named “House of answering”, and that he was proclaiming One Who had descended from the heavens in a region named “descender”. This Bethany was not the home town of Lazarus, which was situated near Jerusalem but was a different village beyond the Jordan under the rule of Phillip the Tetrarch. Joh 1:29 The next day Yochanan[H] (John the Baptist) saw Yeshua[H] (Iesous[G], Jesus, Joshua) coming to him, and said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Amnos[G], Sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H]) Who takes away, carries away, raises up, causes to cease (Airo[G]) the sin, missing the mark, error, violation, offence (Hamartia[G], Chata’t[H]) of the world (Ho-Kosmos[G], Ha-Olam[H]).” Yochanan the Immerser likens Yeshua to the main sacrificial animal of the Temple sacrificial rites, and in particular the animal most associated to the substitutionary sin offering. At the same time Yochanan is alluding to the Pesach (Passover) lamb, and its blood covering over the houses of Israel during the plague of the death of the firstborn in Egypt (1 Cor. 5:7). Additionally the figure of the lamb connects Yeshua to the Suffering Servant passage in Isaiah 53 (Acts 8:32), and in relation to His death on the tree He is like the “lamb without a defect or blemish” (1 Peter 1:19) as required by the Torah (Exodus 12:5; Lev. 1:3, 10; 9:3; 23:12). In the book of Revelation Yeshua is referred to as the Lamb 29 times. Finally, the Ram that took Isaac’s place on the altar of Mt Moriah was born a lamb, who would one day lay down his life for the people of Israel (Jacob being still in his father’s body [by way of seed] at the time that Isaac was saved from death). It is worth noting that God had always intended to give of His person, His only Son, as the vicarious (substation) sacrifice for the sins of humanity (1 Cor. 15:3; Hebrews 7). Joh 1:30 This is He of Whom I said, “After me comes a man Who is before, in front of (Emprosthen[G]) me: for He was before me. Joh 1:31 And I knew Him not: but in order (Hina[G]) that He should be made manifest, visible, known (Phaneru[G]) to Israel (Yisrael[H]), therefore I am come immersing (Baptizo[G], Tebiyl[H]) with water. NB: Verses 30-34 record Yochanan’s account of those events detailed in Matt. 3:11-17; Mar. 1:7-11 and Luk. 3:15-17; 21-22. “And I knew Him not”? Luke’s Gospel shows clearly that Yochanan (The Baptist) and Yeshua were second cousins (Luke 1:34-45). Therefore, when Yochanan (The Baptist) says “I knew Him not” he means, “I did not properly know or understand the divine character of my cousin, thus it was as if I didn’t know Him at all…” “but in order that He should be made known to Israel, therefore I am come immersing with water.” We note that Yochanan the Immerser sees his role as one coming to immerse Jews with water as a symbolic precursor to them receiving and “knowing” the King Messiah Yeshua, Whom Yochanan would immerse, at which time the Holy Spirit would be manifest in a wondrous sign of Yeshua’s identity as God with us. Notice, that like Yeshua, Yochanan’s ministry was first and foremost for the ethnic, religious, chosen people of Israel, the Jews. Yeshua Himself said, “I have come only for the lost sheep of Israel (ethnic, religious, chosen).” And the Father had said, “The days are coming,” declares HaShem (YHVH), ‘when I will make a new covenant with the people of Yisrael and with the people of Yehudah.’” (Jeremiah 31:31) Joh 1:32 And Yochanan[H] (John the Baptist) bore witness (Martureo[G]), saying (lego[G] from logos), “I saw the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending from the heavens like a dove, and it abode with, remained (Meno[G]) upon Him.” John bears witness with his “lego” speech, of the “Logos” speech of God and His unity with the “Pneuma” Spirit, Wind, Breathe of God. The symbolism of the dove as it reflects the Spirit of God and the institution of peace, is seen throughout the Tanakh (OT) [Gen.8; Psa. 68:13; SOS. 2:14; Isaiah 60:8]. In relationship to the Messiah’s immersion by Yochanan, the story of the deliverance of Noah and his family through the flood and the receipt of the dove at its conclusion is intrinsically connected (1 Peter 3:20). The Flood, the crossing of Red Sea, the crossing of the Jordan river, are all immersions that deliver into that which is promised by God. Joh 1:33 And I knew Him not: but He that sent me to immerse (Baptizo[G], Tebiyl[H]) with water, the same said to me, “Upon Whom you shall see the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending, and remaining, abiding with (on) Him, the same is He Who immerses (Baptizo[G], Tebiyl[H]) with the Holy Spirit, Wind, Breathe (Pneuma-Hagios[G], Ruach Ha-Kodesh[H]). Yochanan the Immerser reiterates his lack of fullness of knowledge of Who Yeshua truly was in all His glory. It is essential to Yochanan’s testimony that he proclaims the Word of the One Who sent him, that is God Himself. “there was a man sent from God, whose name was Yochanan” -John 1:6 Joh 1:34 And I saw, and bear witness (Martureo[G]) that this is the Son of the God (Ho-Uihos Ho-Theos[G], Ben-Ha-Elohim[H]). Joh 1:35 Again the next day after that Yochanan[H] (John the Baptist) stood, alongside two of his disciples (Talmidim[H]); Joh 1:36 And looking upon Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves) as He (Yeshua[H]) walked, he (John the Baptist) said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Ho-Amnos[G], Ha-sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H])!” “The Son of God” is a Messianic title: In Biblical Judaism a man is always identified as the son (ben) of his father. Thus, there is an intrinsic link between father and son. The Hebrew ben (son) can also mean “descendant” or “having the characteristics of.” We note that Yeshua is not called “a son of God”, or “one of the sons of God” as the term is applied more generally in the Tanakh [OT] (Gen. 6:2, 4; Ex. 4:22-23; Psalms. 82:6; Hos. 11:1; ) and NT (Gal. 4:6): rather, He is called “The Son of God”. This makes the title unique and applicable to Him alone. It is also the reason the religious leaders considered the title blasphemous (John 10:33-36). However, it is also apparent that the religious leaders of Yeshua’s day considered the title “The Son of God” to be a Messianic title: “The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” -Matthew 26:63 As did Yeshua’s disciples: “Simon Peter answered, “You are the Messiah, the Son of the living God.”-Matthew 16:16 “the Lamb of the God” As is always the case in Hebrew literature, the doubling of this statement firmly establishes the identity of the Messiah as sacrificial Lamb. Joh 1:37 And the two disciples (Talmidim[H]) heard him speak, and they Followed, joined, attended to, accompanied (Akoloutheo[G]) Yeshua[H][A] (Iesous[G], Jesus, Joshua, YHVH Saves). Joh 1:38 Then Yeshua[H] [A] turned, and saw them following, and said to them, “What, which, Who (Tis[G]) do you seek?” They said to Him, Rabbi[H], [Rhabbi[G], Raban[A]] (which is to say, being interpreted, Teacher,) where do you dwell, abide, remain (Meno[G])?” Rabbi appears 15 times in its transliterated form in the Greek New testament and with the exception of Matthew 23:7-10 where Yeshua discusses the word, it is only used of Yeshua Himself. Rabbi comes from the Hebrew “Rav” meaning great, or great one. A literal translation of Rabbi would be “My Great One”. However, it seems that by the first century the title Rabbi had become synonymous in religious circles with Teacher, or Master. A title of respect. Joh 1:39 He said to them, “Come and see.” They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour (16:00). Joh 1:40 One of the two who heard Yochanan[H] (John the Baptist) speak, and followed Him, was Andreas[G] (Andrew: manly) Simon Petros[G] (Simon Peter's, Shimon[H] [heard] Keefa[A] [Rock]) brother. The unnamed disciple is thought to be Yochanan the disciple of Yeshua and likely author of this Gospel. This is consistent with his use of the phrase “disciple whom Yeshua loved” in reference to himself. Joh 1:41 He (Andrew) first (immediately) found his own brother Simon (Shimon[H]), and said to him, “We have found the Messiah (Messias[G], Mashiach[H], Anointed) which is, being interpreted, the Christos[G] (Christ). The Greek Messias transliterates the Aramaic Mashicha and or the Hebrew Mashiach. It is found in John 4:25 and 4:29 but nowhere else in the New Testament. This makes John’s Gospel the one most likely to have had a Hebrew or Aramaic original manuscript. The fact that Andrew was so excited to tell Peter that they had found the Messiah denotes the popular Messianic expectation of the time. Joh 1:42 And he (Andrew) brought him (Simon Peter) to Yeshua[H][A] (Iesous[G]). And when Yeshua[H][A] (Iesous[G]) saw him, He said, “You are Shimon[H] (Simon) the son of Yonah[H] (Ioannes[G], Jonah): You shall be called Kephas[G] (Keefa, [A] Stone, Rock), which is by interpretation, a stone, rock. The poetic irony of Simon Peter’s identity is not lost on the Hebrew mind. He is Shimon (hears) Keefa (Rock) the son of Yonah (Dove). He is one who hears the Rock (HaShem) and is born of the Spirit (Dove). Joh 1:43 The day following Yeshua[H][A] (Iesous[G]) would go forth into the Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake harp, region) and found Philip (Philipos[G]) lover of horses), and said to him, “Follow, join, attend to, accompany (Akoloutheo[G]) Me (become My Talmid[H] disciple).” Philip, like many other Jews born in Roman occupied Israel (first century AD) had a Hellenised (Greek) common name. Joh 1:44 Now Philip was of Bethsaida (Beit Tzayda[H]), the city of Andrew and Peter. Joh 1:45 Philip found Nathanael (Netanel[H], Given of God) [Natanel[H] Bar[A] Talmay[A][H], Son of Talmay (ridge, accumulation)Mtt.10:3], and said to him, We have found him, of whom Moshe[H] (Drawn out, Moses) in the Torah[H] (Instruction, Nomos[G], law), and the prophets (Ho-Prophetes[G], Ha-Nevi’iym[H]) did write, Yeshua[H][A] (Iesous[G]) the son of Yosef[H] (YHVH Adds, Joseph) of Nazareth (Nazaret[G], Natzerat[H], netzer[H] [shoot] zara[H] [sown]). Bethsaida was a small fishing village on the west shore of lake Galilee. “of whom Moses in the Torah and the prophets did write,” “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him.” -Deuteronomy 18:15-18 NIV “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Messiah, who has been appointed for you—even Yeshua. 21 Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from their people.’” -Acts 3:19-23 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.” -Daniel 7:13 Exodus 12:46 Deuteronomy 18:15-18 Isaiah 49:7; 50:6;53:5-7, 9-10, 12 Psalms 2:7; 16:10-11; 22:8-9, 16-17 41:9; 68:19 69:22 110:1; 118:22 Micah 4:14 Zechariah 11:12-13; 13:7Daniel 7:13; 9:24-26 Nazareth is interpreted a number of ways, but given Matthew’s assertion that Isaiah 11:1; 53:2 and Zechariah 3:8; 6:12 are prophetic of the promised shoot (netzer) coming from Jesse, being from Nazareth the first century village, it seems likely that the compound proper noun Nazareth is made up of the Hebrew words netzer (shoot) and zara (sown). It makes sense that the sower of the seed of the Gospel is the shoot of Jesse, the promised Servant King Messiah, Who, in sowing, will reap many shoots. Joh 1:46 And Nathanael (Netanel[H], Given of God) said unto Him (Yeshua[H] [A]), “Can any good thing come out of Nazareth (Nazaret[G], Natzerat[H])? Philip said to Him, Come and see. Joh 1:47 Yeshua[H] [A] saw Nathanael (Netanel[H]) coming to Him, and said of him (Nathanael), “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) a true (Alethos[G]), objective truth, Emet[H], absolute truth) Israelite (Israelites[G], descendant of Jacob, a Jew), in whom is no deceit, fraud (dolos[G], Mirmah[H])! Nazareth was not known for Torah scholarship or religious devotion of the standard expected among the religious elite in Jerusalem and surrounding areas. It was considered a town of commoners and less than desirable uneducated people. It is in fact as filthy and uninviting today as it may have been in the first century. However, Yeshua was brought up in Nazareth, and being God with us, keeping in mind that “Only God is good”, the answer to Nathanael’s question is to be a resounding, “Good Himself comes out from Nazareth”. “Behold, a true Israelite, in whom is no deceit!” Yeshua seems to be making a complex drash (comparative teaching), from the story of Jacob the patriarch and ultimate Israelite (Gen. 32:28-29; 27:35); who deceived his father in order to gain what was rightfully his. Nathanael is clearly a man of devotion to God and the study of Torah, a man of integrity and genuine faith. We note that in describing Nathanael Yeshua did not use the term Yehudi or Ioudaioi (Judean, Jew) but Israelites, the Greek transliteration of Israelite (all the tribes, who are now known as Jews). Therefore, it is clear that Yeshua made a distinction between the ruling religious class and their followers, the Ioudaioi (often translated as Jews but better translated depending on context as “Judeans”, or “Jewish religious leaders”) and the wider body of Israel (12 tribes). Based on this fact there are many places in the New Testament and particularly in the Gospel of John where it is not correct to translate Ioudaioi into modern English as “Jew”, because today the term Jew refers to all Israelites, ethnic, religious, empirical and is therefore an inaccurate conveyance of the first century meaning of Ioudaioi. Joh 1:48 Nathanael (Netanel[H]) said to Him (Yeshua[H] [A]). “From where do you know me?” Yeshua[H] [A] answered and said to him, “Before Philip called you, when you were under the fig tree (Suke[G]), I saw, perceived, inspected, examined (Eido[G]) you.” The fig tree was a location for rabbinical study (In part due to the shade it provided). It was also a symbol of Israel’s spiritual fruitfulness, and is later cursed by Yeshua (Mark 11:12-25; Matthew 21:18–22). While it is true that Yeshua had allowed Himself to be limited with regard to His manifest divinity, it is also true that by the Holy Spirit He was able to function in time and space as if He were also beyond time and space. He saw Nathanael in a location and time that He (Yeshua) had not been physically present in. Therefore, while Yeshua was fully man, He clearly maintained certain aspects of deity that transcended the abilities of those born of humanity alone. We note that Yeshua not only saw Nathanael before meeting him, He also examined Nathanael’s heart (core being) and saw him devoid of guile. Joh 1:49 Nathanael (Netanel[H]) answered and said to Him, “Rabbi[H], [Rhabbi[G], Raban[A]], You are the Son of God (Ho-Uihos ho-Theos[G], Ben Ha-Elohim[H]); You are the King (Ho-Basileus[G], Ha-Melekh[H]) of Israel (Yisrael[H]).” Nathanael says “My Great One, You are the Son of God, You are the King of Israel!” On the back of having doubted Philip’s news, Nathanael now undone by the intimate majesty of Yeshua, boldly speaks all the Messianic titles that come to his mind. He has anticipated this great day for the entirety of his life of study and devotion. Nathanael is in awe. Joh 1:50 Yeshua[H] [A] answered and said to him, “Because I said to you, I saw, perceived, inspected, examined (Eido[G]) you under the fig tree, you believe. You shall see perceive, inspect, examine (Eido[G]) greater things than these.” This could be a statement or a question. “Now you believe?”, or “Now you believe!”, and “You shall see greater things…” In fact, you shall come to understand that I am the gateway into the Olam Haba world to come, the stairway that makes God accessible to fallen humanity. Joh 1:51 And He (Yeshua[H] [A]) said to him (Nathanael), Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, from this point onward you shall see the heavens open, and the Malakhim[H] Messengers (angels) of the God (Ho-Theo[G]s, Ha-Elohim[H]) ascending and descending upon the Son of man (Ho-Uihos Ho-anthropos[G], Ha-Ben Ha-adam[H]). The doubling of the Greek transliteration of the Hebrew “Amein” denotes the Hebrew practice of affirmation used in the Tanakh (OT) and the firm establishment of what is about to be said. The description relating to the Messengers (Angels) of God ascending and descending on the Son of Man is an allusion to the prophetic vision of Jacob when he lay sleeping on the stone/rock in Ha-Makum in the Place (Temple Mount) having made his way there via Beit El (Bethel)[Genesis 28:10-19]. This redemptive vision was a foreshadowing of the salvation that God would provide for all who would receive the King Messiah, Who is prefigured in the stairway/ladder of Jacob’s dream. “Son of Man” as explained previously, “Son of man” is a Messianic title taken from the prophets Ezekiel and Daniel (Bar Enosh). Yeshua frequently uses this title of Himself (Matt. 8:20; 9:6; 10:23; 11:19; John 3:13-14; 4:50; 5:27; 6:27 etc.). He fully identifies as human, while also being the unique Messianic heavenly Son of Man of Daniel 7:13-14, the ideal man, the last Adam, the Kinsmen Redeemer of the people of Israel and all humanity. “So then, just as sin came into the world through one man and death through sin, in the same way death spread to all men because all sinned. 13 For up until the Torah, sin was in the world; but sin does not count as sin when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in a manner similar to the violation of Adam, who is a pattern of the One to come.15 But the gracious gift is not like the transgression. For if many died because of the transgression of one man, how much more did the grace of God overflow to many through the gift of one Man—Yeshua the Messiah. 16 Moreover, the gift is not like what happened through the one who sinned. For on the one hand, the judgment from one violation resulted in condemnation; but on the other hand, the gracious gift following many transgressions resulted in justification. [a] 17 For if by the one man’s transgression, death reigned through the one,[b] how much more shall those who receive the overflow of grace and the gift of righteousness reign in life through the One, Messiah Yeshua.18 So then, through the transgression of one, condemnation came to all men; likewise, through the righteousness of one came righteousness of life to all men. 19 For just as through the disobedience of one man, many were made sinners, so also through the obedience of one man, many will be set right forever.[c]20 Now the Torah came in so that transgression might increase. But where sin increased, grace overflowed even more— 21 so that just as sin reigned in death, so also grace might reign through righteousness, to eternal life through Messiah Yeshua our Lord.” -Romans 5:12-21 TLV Appendix: A definition of each of the two modes of predominant thought addressed by a Messianic theological discussion: Mode a. Greco-Roman Thought Greco-Roman thought is informed by Greco-Roman gods, which have been devised by men. Therefore, Greco-Roman thought is man teaching himself delusion. It is largely limited to a chronological view of the world Alpha (A) to Omega (Z), start (of both gods and humanity) and finish (of both gods and humanity). Greco-Roman thought inevitably points to man's deification and death. Mode b. Biblical Hebrew Thought Biblical Hebrew thought is informed by the God (all existing) of Israel (ethnic, religious, empirical, chosen), this mode of thought having been adopted via Israel's receiving of God's written word (Torah, Prophets, Writings, New Testament) by the inspiration and revelation of His Spirit. It is perpetual in understanding, seeing a beginning for humanity at the hands of the pre-existing, everlasting Creator God of Israel. Thus the Biblical Hebrew view thinks in terms of Aleph [A] (The Word, Yeshua) creation's beginning, and the goal toward Whom humanity is directed, Tav [Z] (The Messiah, Yeshua), Who has presented to all, not an end but a new beginning. Thus Biblical Hebrew thought is God teaching man the truth about Himself and about humanity's purpose, nature and need of redemption. Therefore, Biblical Hebrew thought points to the Messiah (God with us), resulting in the worship of the One true God (The God of Israel) and in perpetual Living (eternal life). MESSIANIC JEWISH THOUGHT DIFFERS FROM GRECO-ROMAN THOUGHT IN THE FOLLOWING WAYS:
Lit. Word – HaShem (YHVH) “The Word (Devar) HaShem (YHVH) came to him (Abram)…” Gen. 15:4 “The Word (Devar) HaShem (YHVH) came to Shemuel…” 1 Samuel 15:10 “In that night the Word (Devar) HaShem (YHVH) came to Natan…” 2 Samuel 7:4 “The Word (Devar) HaShem (YHVH) came to him (Eliyahu)…” 1 Kings 17:2 And so on, and so on… The phrase, “The Word of The Lord” occurs some 347 times in the Bible (OT: 328 NT:19). The phrase, “The Word of the Lord came to…” occurs 132 times in the Bible (All in the Tanakh [OT]). It is most often written in Hebrew as pictured above. It reads literally as “Word YHVH”. In the Tanakh (OT) the Word YHVH comes to Israel’s Prophets. He (The Word) comes and goes throughout the historical narrative of the Tanakh. John 1 explains that in the first century CE (AD), the Word YHVH came, not just to Miriam (Mary) and Yosef (Joseph), but to all the people of Israel, this time, in the flesh, born a Jew. The Word Himself says, “I have come only for the lost sheep of Israel”(Matt. 15:24). “These twelve Yeshua sent forth, and commanded them, saying, ‘Don’t go into the way of the Gentiles, and don’t enter into any city of the Samaritans: But go rather to the lost sheep of the house of Israel.” -Matthew 19:5-6 This does not mean that the Gospel would not later be offered to the Gentiles. However, it does mean that the disciples, including John, the author of the Gospel of John, had a mandate to act first in sharing the Gospel with Israel (ethnic, religious, chosen, empirical). Based on this point alone, all the Gospels, written by the disciples of Yeshua must be considered to have been intended firstly for the Jewish audience and only secondarily for Gentiles. © 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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