Our identity in Messiah informs our actions. When our actions contradict our identity they are not cause for changing our identity, rather they are a sign that we have forgotten who we are. The misuse of something does not define it. Our actions do not define us, we define our actions. In Messiah we have become children of God. Our identity is firmly established in eternal blood. Introduction:
Psalm 51 is perhaps the most commonly known of the Tehillim (Psalms) of repentance is widely used, and forms a blueprint for the order of approach of a truly repentant believer. It is however, therefore, often decontextualised. It’s use as an order of repentance is admirable and should be encouraged, but without disregard for its context. Certain phrases from Psalm 51 have become popular mantras among believers, and for the most part are employed to godly effect. However, the decontextualization of these phrases has in some cases led to false or at very least misleading theological conclusions. One such phrase “Take not Thy Holy Spirit from me” has been sorely abused by some Christian theologians who wrongly conclude that this phrase conveys the possibility that one can lose one’s salvation. Something Scripture utterly refutes. God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah. “27 My sheep hear, listen to, receive My voice (sound), and I know them intimately, and they follow Me; 28 and I give to them life without end, and they will never be destroyed into the unbroken age; and no one will seize them out of My hand. 29 The Father, Who has given them to Me, is greater than all; and no one is able to seize out of the hand of the Father. 30 I and My Father we are one, a complex unity.” - John 10:27-30 (Author’s translation) Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14). “13 And you also were included in Messiah when you heard the message of truth, the good news of your salvation. When you believed, you were marked in Him with a seal, the promised Holy Spirit, 14 who is deposited as a guarantee of our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” -Ephesians 1:13-14 (Author’s translation) Therefore a contextual Hebraic understanding of this Psalm is much needed in order to clear up the misunderstandings which have resulted from the presumptive interpretation of certain mainstream Christian theologians. Tehillim (Psalms) 51: Author’s Translation (1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva. 1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression). 2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually. 4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge. 5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me. 7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice. 9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me. 11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me. 13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness. 15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in. 17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim. 19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves. A Summation of Tehillim (Psalms) 51:
Tehillim (Psalms) 51 Line Upon Line (1) (Lamnatzeiach) For the preeminent director. (Mizmor) A Psalm, melody (ledavid) of David [beloved], (2) when came (Natan) Nathan [giver] (Hanaviy) the prophet to him, after he had (ba el) gone in to (Bat-sheva) Bathsheba (daughter of seven, blessing, covenant). (1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva. It's unfortunate that the Christian tradition of numbering of the Psalms and the positioning of the introductory phrases prior to the main text (making them preamble, or a sort of supplementary title as is the case in many English translations) often detracts from the importance of the introduction. The introductory phrasing of the Psalms has a unique role as part of the whole and is deserving of its own numbering. While the Holy Spirit is the author of Scripture, the writers and their stories also inform the text and give it context. We should not brush over the introductory verses. The Jewish publications of English translations rightly number the introductory verses, giving them position within the Psalm’s whole and thus emphasising their unique role and importance. Therefore, I’ve added the Jewish numbering in brackets, knowing that the majority of our community are English speakers who are more familiar with the Gentile Christian system of numbering. “For the preeminent director” That is, the director over the priests assigned to the music worship service. This intimate Psalm of desperate repentance concerning David’s private sin was intended for use in public worship as both an individual and corporate cry of penitence. In repentance David exposes his sin and the grief he feels over his sinful state before the entire nation of Israel. A person of noble character is not only proved in right action but also in the way he repents of wrong action. For the disciple of Messiah there is no such thing as secret sin. Our identity in Messiah informs our actions. When our actions contradict our identity they are not cause for changing our identity, rather they are a sign that we have forgotten who we are. The misuse of something does not define it. Our actions do not define us, we define our actions. In Messiah we have become children of God. Our identity is firmly established in eternal blood. “A Psalm, melody of David” This Psalm was composed by David. “when came Nathan the prophet to him, after he had gone in to Bathsheba.” David composed this Psalm following the rebuke of God through Nathan the prophet concerning David’s adulterous act in going in to (having illicit sexual intercourse with) Bathsheba and his subsequent role in the murder of Uriyah [My light is YAH] Bathsheba’s husband, in an attempt to cover up his initial sexual sin (2 Samuel 12:1-25). We note that by his adulterous and murderous actions David sinned against God (v.4 [6]), the nation of Israel over whom he ruled as king (v.18 [20]), his own soul (1 Cor. 6:18-20), Bat-sheva (daughter of blessing), and therefore, against the blessing of God over his life, and against Uri-yah (my light is YAH), and therefore, David blinded himself to God’s light. Thus, for some time following the act of adultery, David was numb to the conviction of God’s Spirit. As evidenced in his need to receive the rebuke for his sin directly from Nathan the prophet, who spoke by the Holy Spirit. The composing of this Psalm is likely to have taken place while David besought the LORD regarding the life of the child that had been seeded by his adultery. A child that remains nameless in the text but is nonetheless a child of the daughter of blessing [Bat-sheva] (2 Samuel 12:16). 1 (3) (Choneiniy) Be gracious, pity, show favour to me, (Elohim) God, Judge, (kechasdekha) according to Your faithfulness, kindness, goodness; (kerov) According to the greatness, abundance, multitude of (rachameykha) Your womb, compassion, (mecheih) wipe [blot] out, obliterate, exterminate (fesha’ay) my rebellion, transgression. 1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression). Hebrew Poetic Groupings (emphasising meaning*): *Hebrew poetry uses repetition rather than rhyme. Synonyms are used to emphasize key points.
“Be gracious, pity, show favour to me, (Elohim) God, Judge” David, being convicted of sin does not run from God but toward Him. David is familiar with God’s character and appeals to His grace and favour. It’s important to note that David does not call on God using the Holy unpronounceable Name YHVH, which denotes mercy, rather he calls on God as Elohim the Judge of all. This is because David has become aware of the injustice of his actions and the rightful punishment he deserves in accordance with the moral standard set by God’s holiness. When on trial a repentant criminal asks the Judge (Elohim) for Mercy (YHVH). The repetition of Elohim (x5) in this Psalm points to the just nature of the Creator and inspires the necessary awe that must accompany repentance. The proper noun YHVH is not used even once in the entirety of this Psalm, while Adonay, the generic title meaning Lord, or Master, is used only once. “according to Your faithfulness, kindness, goodness” Knowing that God is faithful, good, and kind, David does not appeal only to the common grace of God which allows “the rain to fall upon the wicked and righteous alike”, he also appeals to the saving grace of God for the eternal forgiveness of sin. This is evidenced in the specificity of the confession of David (it is also pointed to by the introduction which places the context firmly in the aftermath of a particularly heinous sin act). “According to the greatness, abundance, multitude of Your womb, compassion,” In Hebrew this line is powerful. It’s a tragedy that English translations fail to convey it. The Hebrew “racham”, womb, is used metaphorically to denote mercy. Thus, both God’s womb (figuratively) and the mercy that it conveys, are the intended meaning. The use of the word “racham”, womb, is of great importance because in relationship to God it is the counterpoint to the womb of the human mother which exists in a sin affected world (v.5[7]). “wipe [blot] out, obliterate, exterminate my rebellion, transgression.” By the Spirit of God David shows that he has come to understand that all sin is the result of the idolatrous root “pasha”, rebellion. Further, David does not only request “kaparah” covering alone, but seeks “machah”, a complete and everlasting blotting out of his rebellion. Rebellion here is seen as the foundation for “chata”, missing the mark set by God’s holiness. Therefore, David is seeking salvation from his sin nature (a tendency toward the yetzer hara [evil inclination]), and not just forgiveness of the specific sin of adultery and the related sins that followed. 2 (4) (Herev kabeseiniy) Wash [by treading] me numerous times [thoroughly] (mei’avoniy) from my perversity, depravity (umechatatiy) and from my habitual sinful condition [missing the mark] (tahareniy) cleanse, purify me. 3 (5) For (fesha’ay) my rebellion (aniy eida) I acknowledge, (vechatatiy) and my habitual sin (negdiy tamiyd) is before me continually. 2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually. Hebrew Poetic Groupings (emphasising meaning):
“Wash [by treading] me numerous times [thoroughly] from my perversity, depravity and from my habitual sinful condition [missing the mark] cleanse, purify me.” “Wash me” acknowledges that David cannot wash himself clean of his sin. “Treading” means that the process of cleansing is violent and “Numerous times” acknowledges the need for the purification process to be ongoing within time and space. Three different Hebrew words are used to describe sin in these verses: a. avon (depravity) b. chata (habitual sin, missing the mark set by God’s holiness) c. pasha (rebellion). The former two are fruit of the sin of rebellion which is the progeny of idolatry. “For my rebellion I acknowledge,” Idolatry is the root of all sin (1 Tim. 6:10) and is manifest in rebellion. This is why in spite of the use of three different Hebrew words for sin within the first few verses, “pasha” meaning rebellion is mentioned as the primary cause and the root that must be acknowledged in order for it to be rooted out. Rebellion informs the habitual sin nature “yetzer hara”. “and my habitual sin is before me continually.” Those whose hearts are soft toward God cannot continue to function in peace while carrying the weight of unrepented sin. The Spirit of God plagues the mind and heart of the believer unto repentance and freedom. The grief of the Holy Spirit purposes sanctification in the believer. David is seeking freedom from what he knows to be fallen human nature, a tendency toward evil in spite of God’s goodness. He realises that as much as he loves God and desires right relationship in Him, he is unable to achieve reconciliation with God in his own strength. 4 (6) (Lecha) Against You, (levadecha) You only, (chatatiy) I have missed the mark, habitually sinned (vehara) and what is evil (be’eiyneycha) in Your sight (asiytiy) I have done, so that (titzdak) You are justified (bedavrecha) when You speak, (tizkeh) blameless, pure, translucent (ve’shafetecha) when You judge. 4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge. Hebrew Poetic Groupings (emphasising meaning):
“Against You, You only, I have missed the mark, habitually sinned” In God all things exist and have their being, therefore, all sin is ultimately against God alone. This does not negate David’s obligation to make restitution to the specific human beings affected by his sin, and to the nation he rules over, rather it addresses sin at its root as a systemic problem within fallen creation. “and what is evil in Your sight I have done,” In the same way that all sin is ultimately sin against God, all sin is seen by God. There is nowhere to hide from God’s just judgement. “You are justified when You speak, blameless, pure, translucent when You judge.” God’s nature qualifies Him as Judge over His creation. His judgement is pure, blameless, so much so that in terms of comparison to the seen created things it is described as being translucent, so pure as to be clear, see through, undefiled (Rom. 3:4; 3:25). 5 (7) (Hein) Behold, (beavon) in perversity (cholaltiy) I was brought forth, (uvecheitiy) and in sin (imiy) my mother (yachematniy) conceived me. 6 (8) (Hein) Behold, (emet) truth (chafatzta) You desire (vatuchot) in the innermost being, (uvesatum) and in the secret [close to the chest] place, (chochmah) wisdom (todiyeniy) You make known to me. 5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me. Hebrew Poetic Groupings (emphasising meaning):
“Behold, in perversity I was brought forth, and in sin my mother conceived me.” We note that both this verse and the following verse begin with the Hebrew “Hein”, pay attention, now, listen up! None of the many and varied attempts to impugn the character of David’s parents hold up to critique, nor do any of the suppositions regarding practical reasons for any perceived prenatal sin of David. David was born of legitimately married parents and in accordance with pure sexual conduct. We note that elsewhere David acknowledges “I sinned” (4 [6]), but here he speaks of being conceived and brought forth from the womb in a general environment of depravity (avon) and habitual sin (chata). Therefore, this verse speaks of the sin affected creation, the world in which David was conceived and birthed. It is an acknowledgement that not only has “sin entered the world… and death through it” (Rom. 5:12) but also that “all have sinned and fallen short of the glory of God”(Rom. 3:23). In short, David was not conceived in a sinful sex act, nor did his pre-conscious inception sin, but he was conceived and born into a sin affected world. Thus, “in perversity (a society prone to sin) I was brought forth, and in sin (a world where the habitual missing of the mark set by God’s holiness is the norm) my mother conceived me.” “Behold, truth You desire in the innermost being, and in the secret [close to the chest] place, wisdom You make known to me.” Where the former verse says “Behold, all have sinned”, this verse says “Behold, God desires to reconcile all to himself”, making Himself known through the redeeming work of His son our King Messiah Yeshua. “The secret place close to the chest” denotes divine intimacy. 7 (9) (Techate’einiy) Purge me (ve’eizot) with hyssop, (ve’ethar) and I will be clean; (techabeseiniy) wash [tread] me, (umisheleg albiyn) and I will be whiter than snow. 8 (10) (Tashmiyeiniy) Make me hear, listen, obey (sason) joy (vesimshah) and transcendent gladness; (tageilenah atzamot dikita) may the bones, self, substance You have broken rejoice. 7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice. Hebrew Poetic Groupings (emphasising meaning):
“Purge me with hyssop, and I will be clean” Ancient tribes of the Levant are thought to have used Hyssop as a cure for digestive and intestinal problems, infection of the airways, poor circulation, skin problems, and other conditions. While its use in the healing of these conditions is not supported by empirical scientific data, it nonetheless gives context regarding the symbolism being employed by Scripture. The Torah refers to hyssop three times in relation to cleansing:
In all three instances Messiah Yeshua and His substitutionary atoning blood sacrifice as Lamb of God is prefigured. Messiah the Pesach Lamb (1 Cor. 5:7): Exodus 12 details the redemption of life of the first born sons of Israel purchased by the blood of the Pesach lamb, which is painted on the door frames of Israel’s homes using a branch of hyssop. The meaning is clear, the blood of the lamb redeems the lives of Israel’s first born. Messiah the Reconciler of Community (2 Cor. 5:18): Leviticus 14 details the process of the ritual cleansing of a leper. The Torah infers that sin as a present entity which causes all disease, suffering and death, and is therefore, ultimately the cause of leprosy, though this does not mean that an individual’s personal sin is necessarily the cause of his leprosy, or any other disease for that matter. We note that the inclusion of hyssop in these purification rites for leprosy, is just one aspect of the process. In addition to the hyssop, two birds are used, one sacrificed and one set free. After the rites are performed and the leper has shaved and washed, he may enter the camp of Israel but must remain outside his family tent for seven days, at which point a lamb is offered as a trespass offering and its blood placed on the right ear (hearing, understanding), the right thumb (actions, strength) and the big toe of the right foot (balance, direction, the way we walk). This is done as a symbolic gesture showing the desired restoration of the entire soul of the leper who has been cleansed. The ultimate goal of these rites is to reconcile the leper, who has been an outcast (having been outside the camp of Israel), to the community of Israel and to the Mishkan (Tent of meeting) where Israel worships God. Therefore, the goal is to reconcile the leper to God Himself (both symbolically and literally). Messiah the Resurrection and the Life [Who Separates the Redeemed unto God] (John 11:25): Numbers 19 details the cleansing rites of the ashes of the Red Heifer and the water of separation and purification. The combined ashes and water are used for the ritual separation and purification of one who has touched a dead body. Death is the result of sin and the touching of the dead body a reminder of the fruit of all sin. Therefore the sacrificial ashes of the Red Heifer and the water of separation are symbolic of cleansing the living of the touch of death, a living metaphor of resurrection and eternal life. In summation, David is calling on every cleansing, redemptive and life giving aspect of these three instances of the use of the hyssop and the atoning blood it carries, which is painted upon Israel, as a symbol of atonement (both individual Israelites and Israel as a community). “wash [tread] me, and I will be whiter than snow” These words of David used in personal repentance and given for use in corporate repentance (v.0 [1]) are later employed by Isaiah as an admonishment to the people of Israel. ‘“Come now, and let us debate your case,” Says the Lord, “Though your sins are as scarlet, They shall become as white as snow; Though they are red like crimson, They shall be like wool.”’ -Yishayahu (Isaiah) 1:18 NASB “Make me hear, listen, obey joy and transcendent gladness” As a result of God’s redemptive work in Messiah Yeshua and through His substitutionary blood, David’s ears are opened to the transcendent joy of God. A joy and practice of gladness in God’s spirit that is applied through obedience through Salvation (Yeshua). “may the bones, self, substance You have broken rejoice” In context the plain meaning here is that of transformation of the broken sin affected human soul into the transcendent rejoicing, redeemed person of eternity. God has brought David to a point of brokenness and repentance in order to redeem him and bring him into life everlasting, an outcome of great rejoicing. “The light of the eyes rejoices the heart: a good report makes the bones healthy.” -Mishlei (Proverbs) 15:30 9 (11) (Hasteir) Hide, conceal (Paneycha) Your face [gaze] (mechata’ay) from my habitual sins, missing the mark (vechol-avontay) and all my depraved deeds (mecheh) wipe [blot] out, exterminate, obliterate. 10 (12) (Leiv tahor) A heart, core being, centre of purity (bera-liy) create [from scratch] in me, (Elohim) God, Judge, (veruach nachon chadeish) and a new, right, willing, free, steadfast spirit (bekirbiy) within me. 9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me. Hebrew Poetic Groupings (emphasising meaning):
“Hide, conceal Your face [gaze] from my habitual sins, missing the mark” How is it possible for any deeds to be hidden from the all-knowing, all-seeing God of creation? The answer is in the following clause… “all my depraved deeds wipe [blot] out, exterminate, obliterate.” God alone has the ability to blot out sin. He created the possibility of sin knowing that love could not exist without freewill. However, In Himself He manifested the obliteration of sin and death before the creation of the worlds. “The Lamb slain before the foundation of the world” (1 Peter 1:19-20; Revelation 13:8). We note that in addition to the metanarrative of redemption, these verses also convey David’s desire for intimate connection with His Creator. David is aptly named “beloved”, a man after God’s own heart. God’s desire being to reconcile humanity to Himself. “A heart, core being, centre of purity” The Hebrew “Lev”, Heart, is the convergent centre of being rather than the seat of emotion. The seat of emotion in Hebrew thought is the gut or lower abdomen. It is not pure emotions David is asking for but a state of being that can only be received from God. Purity of the entire being, a purity created by God alone, at its convergent centre of human existence. “create [from scratch] in me, Elohim, God, Judge,” The Hebrew “bera-liy” from the root “bara” refers to a type of creation that only God can enact. Ex Nihilo (from nothing). In this case it refers to a transforming work that changes the stony heart of sin affected man into the soft heart of an eternally redeemed new creation through Messiah Yeshua the King. David is requesting the saving work of Messiah 1000 years before Yeshua’s birth into time and space. “Therefore, if anyone is in Messiah that one is a new creation; the old has gone; behold, the new has come.” -2 Corinthians 5:27 “and a new, right, willing, free, steadfast spirit within me.” While the Hebrew can be rendered “renew”, and in one sense the believer is constantly being renewed of spirit, the better and more literal translation is “and a new spirit within me”. Once again David, speaking by the Spirit prophecies the work of Yeshua which will give every believer, past, present and future, unbroken access to the present filling of the Holy Spirit. The Holy Spirit being the “new Spirit” that transforms the fallen spirit of the sin affected human being. 11 (13) (Al-tashliycheiy) Not, never (won’t) cast me away (milefaneycha) from Your face (position of intimacy face to face), (veruach kadshecha) and the Spirit of Your holiness (al-tikach) not, never (won’t) snatch from me. 12 (14) (Hashivah) The turning (liy) of me is (seson) the joy (yishecha) of Your salvation, (v’ruach) and a spirit (nediyvah) willing, noble and generous (tismecheniy) uphold in me. 11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me. Hebrew Poetic Groupings (emphasising meaning):
“Not, Never (won’t) cast me away from Your face (position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me.” The Hebrew can be translated “Don’t cast me away…” and “don’t take Your Holy Spirit”. However, it is just as accurate to render it “Won’t cast me away” and “won’t take Your Spirit of holiness”. The latter being more consistent with the context and goal of the Psalm. David is describing what will happen following the transformation of his soul and not as some wrongly interpret, inferring that somehow the salvation established by God’s blood could ever be reversed by human weakness. A curse on that lie! David is once again affirming prophetically that God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah (John 10:27-30). Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14). “The turning of me is the joy of Your salvation,” This is the literal reading of the Hebrew text and conveys the meaning that the receipt of God’s offer of salvation by a repentant human being is the joy of God’s Salvation (Yeshua). In short, the transcendent joy of salvation is the convergence of the joy of God and the joy of the soul transformed in God through Messiah Yeshua. “a spirit willing, noble and generous uphold in me.” The continued security of David’s salvation and the indwelling of God’s Holy Spirit is upheld by God. God upholds the redeemed. The redeemed do not uphold themselves. 13 (15) (Alamedah) I will teach (foshe’iym) rebels [wrongdoers] (Deracheycha) Your way, (vechataiym) and sinners [those who miss the mark] (eilecha) toward You (yashuvu) will turn. 14 (16) (Hatziyleiniy) Deliver [snatch away] me (midamiym) from the guilt of bloodshed, (Elohiym) God, [Judge] (Eloheiy) God [Judge] (teshuatiy) of my salvation; (teranein leshoniy) My tongue will overcome with a cry, proclaiming the joy found (tzidkatecha) in Your righteousness. 13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness. Hebrew Poetic Groupings (emphasising meaning):
“I will teach rebels [wrongdoers] Your way, and sinners [those who miss the mark] toward You will turn.” Because You have saved me, says David, I will share the Good News of how you offer salvation to all those willing to repent. As a result many will turn to God and enter eternal life through the King Messiah Yeshua. “Deliver [snatch away] me from the guilt of bloodshed, Elohim, God, [Judge] Eloheiy God [Judge] of my salvation;” David acknowledges that his rightful punishment for the murder of Uriyah is death. Therefore, he asks of a repentant heart to be delivered from the temporal death that should be meted out in punishment (something God has already established for him in mercy). David has now also been delivered from eternal death through his acceptance of God’s redemptive work in Messiah (the resurrected and transcendent Messiah unbound by time and space). David makes his request to Elohim the Judge and God of Yeshua (Salvation), Who is God with us. “ My tongue will overcome with a cry, proclaiming the joy found in Your righteousness.” The mourning of David’s repentant mouth will overcome in God’s redemptive provision and proclaim the joy found in God’s righteousness. 15 (17) (Adonay) Lord, (sefatay tiftach) open my lips, (upiy) and my mouth (yagid) will make known (tehilatecha) Your praise. 16 (18) For (lo-tachpotz) You don’t take pleasure in (zevach) a sacrifice, (ve’eteinah) and the giving (olah) of a whole burnt offering You (lo) do not (tirtzah) take pleasure in. 15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in. Hebrew Poetic Groupings (emphasising meaning):
“Adonay, open my lips, and my mouth will make known Your praise.” The more intimate title “Adonay” is used only here in Psalm 51. It follows David’s confession, genuine repentance, receipt of God’s judgement and mercy, and his commitment to being upheld in God’s Spirit. Having been transformed from a child of humanity (ben adam) into a child of God (ben Elohim) through Messiah, David now uses the intimate title “Lord”. God accepts and takes pleasure in the praises of a truly repentant mouth. “For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in.” This must be understood contextually and weighed against the pleasure that God clearly takes in the sacrifices and offerings of verse 19 (21). Some time had passed between David’s adulterous act with Bathsheba, his plotting to kill Uriyah, the death of Uriyah and the receipt of the prophet Nathan’s rebuke from God. In the interim David likely offered sacrifices and whole burnt offerings in accordance with his custom of keeping Torah. However, they were the sacrifices and offerings of a man who was attempting to hide his sin and at one point even plotting to commit greater sin (Uriyah’s murder). Thus, they were the sacrifices and offerings of a hypocrite, sacrifices that God takes no pleasure in, nor do the unrepentant find merit in them. 17 (19) (Zevacheiy) The sacrifices of (Elohiym) God, Judge, (ruach nishbarah) are a broken spirit; (leiv) a heart (nishbar) broken (venidkeh) and contrite (Elohiym) God, Judge, (lo tivzeh) You will not despise. 18 (20) (Heiytiyvah) Do good (virtzoncha) in Your favor (et Tziyon) to the Zion [parched land]; (tivneh) build (chomot) the walls (yerushalayim) of Jerusalem. 17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim. Hebrew Poetic Groupings (emphasising meaning):
“The sacrifices of Elohim, God, Judge, are a broken spirit; a heart broken and contrite Elohim, God, Judge, You will not despise.” David returns here to using Elohim (Judge) because in showing the difference between vain sacrifices and true sacrifices David is recalling his heinous sin in offering sacrifices while planning murder. However, the Merciful (YHVH) Judge (Elohim) has shown David that He accepts the sacrifices of a broken (repentant) spirit, a broken (repentant) and contrite (mournfully grieved) heart (core being). These sacrifices offered by David have been accepted by God, Elohim has not despised them but has instead welcomed David as a son through the blood of His own Son the King Messiah Yeshua. “Do good in Your favor to the Zion [parched land]; build the walls of Jerusalem.” David, as King over Israel, realises that his sin has not only affected him, Bathsheba, Uriyah, their households and neighbours, but also all of Israel, both in the hearing of it and by way of the practical and spiritual ramifications (repentance does not always negate the practical outcomes of sin in this temporary world). As head of the people David carries authority over the nation. Therefore, by defiling his own head (authority over his body) he has defiled the entire nation. Thus, David asks God’s favour upon Israel, her land and her people (Tziyon denotes both), and asks that God build walls (both physical and spiritual) of Flooding Peace (Jerusalem). We note that through God’s grace and mercy Tziyon, parched land, receives Yerushalayim, floods of peace. 19 (21) Then (tachpotz) You will delight (zivcheiy-tzedek) in sacrifices of righteousness, (olah) burnt offering (vecholiyl) and whole burnt offering; (Ya’alu al mizbachacha) They will ascend, offering upon Your altar (pariym) calves. 19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves. Hebrew Poetic Groupings (emphasising meaning):
“Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering” A truly repentant people are able to offer sacrifices prescribed by Torah in righteousness. Sacrifices that will be accepted. Iben Ezra and Kimkhi suggest that the “olah” sacrifice, burnt offering, refers to the daily sacrifice and the additional ones of various beasts and birds (Lev. 1), while the “choliyl”, whole burnt offering refers specifically to the meat offering of the priests which was to be completely consumed (Lev. 6:22). Therefore, both the people of Israel who in repentance brought their sacrifices to the priests, and the repentant priests who received their portion from the people as representatives of the people, and subsequently offered them before God, are represented here together in a corporate repentant practice of sacrifice and offering before HaShem (YHVH). “They will ascend, offering upon Your altar calves.” 150 years after this psalm was composed this same imagery is employed by Hosea the prophet 14:2 (750-722 BCE) “Take with you words, and turn to the YHVH (Mercy): say unto Him, ‘Take away all iniquity, and receive us graciously: so will we render the (pariym) calves (sacrifices) of our lips.” Therefore, Hosea connects the imagery of the Torah prescribed sacrificing of calves to the figurative application used by David in this Psalm, as being “the sacrifices of repentant lips”. All of this points to the heavenly Mishkan (Tent of meeting) and the transcendent altar of God upon which no earthly animal may be sacrificed. The altar which has been sprinkled with Messiah’s eternal blood for the redemption of all who repent (Hebrews 13), always firstly and continually for the Jewish people and also continually for the nations (Rom. 1:16). Applying the Principles of the Summation of Tehillim (Psalms) 51:
From the summation of this Psalm we can glean an order of repentance and reconciliation, and employ it in practice for working out our faith in Yeshua with fear, awe and trembling before God, Who has made us immutably secure.
“5 This is the message we have heard from Him and announce to you, that Elohim the Judge is Light, and in Him there is no darkness. 6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 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 Yeshua His Son cleanses us from all sin. 8 If we say that 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 just, to forgive us our sins and cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar and His word is not in us.” -1 Yochanan (John) 1:5-10 (Author’s translation) Copyright 2022 Yaakov Brown By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. Introduction:
Chapter 4 continues the exposition of Psalm 95:7-11, and makes a drash (comparative teaching) using the term “rest” as a simile for “Shabbat”, with the purpose of revealing the present, ongoing, and coming eternal rest (Shabbat) of God, which has been established from the beginning of creation. That rest being present in the Kingdom of God manifest within time and space unto the goal and the convergence of the Olam Haba [world to come] (what many Christians often refer to as Heaven: a misnomer given Rev. 21:1-3). The Shabbat in question is that Shabbat which is both established in the seventh day of the creation week and proceeds the cosmic week that follows the week of creation. The weekly Shabbat observed by the people of Israel (descendants of Jacob) is a shadow of the eternal Shabbat, in the same way that the earthly Temple is a shadow of heavenly things (Heb. 8:4-5). Shabbat, from the Hebrew root sheva (7, blessing, rest, sit), and related to the Hebrew word shevet (sit, dwell, settle) reflects the fullness of the attributes of God’s nature, His rest and blessing (Isaiah 6:1-5). Therefore, In God through Messiah the eternal Shabbat (rest) has existed from the foundation of the world and thus, from our view within time and space, the temporal rest of the promised land which Joshua lead Israel into (Joshua 1:13) is preceded and superseded by the eternal rest of God through Yeshua. This is consistent with the theme of Messiah’s superiority, His all-existing nature. Yeshua is Lord of the Shabbat (not just the temporal weekly Shabbat but also of the transcendent Shabbat reflected in it. This teaching does not do away with the observance of the weekly Shabbat by the Jewish believer (ethnic descendant of Jacob), rather it illuminates the weekly Shabbat as a reminder of the rest experienced by creation in the beginning, and acts as a foretaste of the eternal Shabbat which already exists and will swallow up the present sin affected creation with fire (judgement) and renewal (2 Peter 3:10). It’s important at this point to remind the reader that the audience of this work are late first century Jewish followers of Yeshua the King Messiah, and that their understanding sees all that is being taught in relationship to God’s continued redemptive purposes and His immutable promises to Israel, the blood descendants of Jacob. They are faced with properly understanding the nature of the passing earthly shadows of the heavens (the role of Torah, priesthood, sacrificial system, priestly practice, and Shabbat). Note that the earthly shadows are passing, neither obligatory nor permanent. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 3 being: 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. Which rest did the disobedient among the generation leaving Egypt not enter? ““Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV The rest being used as an example is the rest obtained by God’s gift of the promised land Eretz Yisrael. If we fail to keep this in mind we will fail to understand the remainder of the teaching. BOOK TO THE HEBREWS Chapter 4 (Author’s translation) 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to have] come short, fallen behind. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. 10 For the one who has entered His rest has himself also rested, restrained from his works, as the God did from His. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. 16 Therefore let us come freely with boldness, confidently to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. HEBREWS 4 (line upon line) 1 Fear (phobeō[G]) therefore (oun[G]), lest while a promise (epaggelia[G], ha’havtacha[H]) remains [is to come] (lavo[H]) of entering (eiserchomai[G]) into (eis[G]) His (autos[G]) rest (katapausis[G], menuchato[H]), any one of you [souls](lenafsheinu[H]) may seem [be thought] (dokeō[G]) to have come short, fallen behind (hustereō[G]). 2 For (kai[G]), indeed (gar[G]) we have had good news preached (euaggelizō[G], vesra tovah[H]) to us, just as they also did; but the word, essence (logos[G], hadavar[H]) they heard (sham’u hem[H]) did not benefit (ōpheleō[G]) them, because they were not united, mixed, tempered together (sugkerannumi[G]) with those who in faith (pistis[G], be’emunat[H]) heard, listened, received, understood (akouō[G]). 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to] have come short, fallen behind. “Fear therefore” The Jewish believers of the first century are admonished to have holy fear of God because the generation of their ancestors who disobeyed God in the desert “were not able to enter because of unbelief.” In short, “fear God and avoid unbelief”. “lest while a promise remains of entering into His rest, any one of you [souls] may seem to have come short, fallen behind.” While the promise of entering His (God’s) rest remains, continues to be accessible to the Jewish believers (meaning unto the goal of time and space), we must be careful not to fall short of it through unbelief. While the original temporal rest of the promised land offered by God through Joshua (Joshua 1:13) had been entered into by some (Joshua, Caleb and their families along with the subsequent generation born of the disobedient), even some of those who received this Book to the Hebrews (Jewish believers still living in the land of Israel prior to 70 C.E), it was nonetheless always to be a temporal shadow of the eternal land promised to Israel (part of the world to come), entry to which continues to be offered to the descendants of Jacob through the final Joshua, Yeshua the King Messiah. The writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (eretz Yisrael) [ref. Joshua 1:13], now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the temporal rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space. Not that Israel will fail to possess the land promised to her by God as an everlasting possession (Gen. 15), but that she will possess that land renewed, recreated, everlasting, in the Olam Haba (world to come). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua at God’s instruction was pointing to the transcendent and eternal, metaphysical, spiritual, rest of God established in creation and fully filled in the renewed creation. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. “For, indeed we have had good news preached to us, just as they also did;” The good news/Gospel (euaggelizō[G], vesra tovah[H]) the generation escaping Egypt had received was in historical context, the news of the promised rest of God in the promised land of Israel (Joshua 1:13). However, it was also the transcendent good news of Messiah, Who, resurrected and unbound by time and space has made salvation available to all, regardless of their position within the limitations of chronology. That Good News made evident in the delivering of the snake bitten through gazing upon the defeated snake held up on a bronse stake by Moses the drawn out one (Num. 21). Therefore, “we have had good news preached to us, just as they also did;” makes the Good News/Gospel of Yeshua the King Messiah available to every generation. Anything else denies God’s justice and impugns His character, for in a certain place Messiah has said “No one comes to the Father (God) except through Me” (John 14:6). From the first man Adam until the last human to be born prior to the goal (end) of the present created order, all are offered an opportunity of redemption and eternal life by the just God of creation through the Last Adam (Yeshua) [1 Cor. 15:45]. “The word they heard did not benefit them because they were not united, together with those who in faith heard, listened” Not because they were entirely devoid of faith of any kind, but because they were not united in faith with those who truly listened to the voice of God (specifically Joshua & Caleb: Num. 13:30-14:10). In short, faith alone is not enough, faith grows in relationship and is proved in action (Yaakov [James] 2:14-25). The emphasis is on the need for each believer to be strengthened by the community of faith. This is pretext to the explicit allusion to the same idea recorded later in the Book to the Hebrews. “And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” -Hebrews 10:24-25 NIV 3 For we who have believed, trusted, committed (pisteuō[G], hama’amiyniym[H]) enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), just as He has said, “As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] although His works (ergon[G]) were finished from the foundation (katabolē[G], behivaseid[H]) of the world, earth and heavens (kosmos[G], eretz veshamayim[H]). 4 For He has said (ereō[G]) somewhere about (peri[G]) the seventh day (hebdomos[G], al yom hashviyiy[H]): “And God (Theos[G], Elohiym[H]) rested, sat down (katapauō[G], vayishbot[H]) on the seventh day (bayom hashviyiy[H]) from all (mekol[H]) His works (ergon[G], melachto[H])” [Gen. 2:2]; 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. Psalms 95, requoted here, was sung during the weekly Shabbat services in the Temple and remains part of the weekly Shabbat liturgy in the synagogue to this day. The writer’s Jewish audience understand the intrinsic connection between this Psalm and the weekly Shabbat. In the same way that entering into the physical rest of the land of Canaan demanded faith in God’s promise, so too entry into the eternal rest through salvation in Messiah demands faith as an ongoing commitment to walking with Yeshua in God. “we who have believed, trusted, committed, enter His rest…” Those of us who believe and are committed to Yeshua in God have begun and are continuing to “enter His rest”. The text is in the present continuous sense, meaning that it is an ongoing process. It’s important to remember that belief (faith, trust) births action and action is the reciprocating child of belief. One who believes that action is incumbent upon him is in bondage to himself, but the one whose actions are born of his belief is free. Nothing free ever comes from obligation. “His works were finished from the foundation of the world, earth and heavens.” The eternal Shabbat established in God has been present and offered to humanity from the foundation of creation. His rest is already a reality for those willing to receive it. “His rest” means that the rest in question belongs to and is in God. It is made available to humanity (always first for the Jew and also always for the Gentile ref. Rom. 1:16) through Yeshua the King Messiah. The rest God calls us to is not “our rest” but “His rest”. The rest in question is present in the receipt of salvation, discipleship, future Messianic age and the Olam Haba (world to come) as a complex unity. It is all these and no single separated part of the sum. Rav Kattina teaches that the six millennia of world history will be followed by a millennium of Shabbat, the Messianic age (Sanhedrin 97a). In Biblical Hebrew thought 1000 is symbolic of eternity or perpetuity. Therefore, Jewish tradition affirms the eternal nature of the Shabbat rest of the Olam Haba (world to come). 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; Once again the writer does not quote chapter and verse. Rather he alludes to a text that is well known and presumes the audience will be familiar with it. The Hebrew text of Genesis 2:2 literally says that God “sat down on the seventh day”. In very simple and profound terms, to receive the good news of Yeshua is to sit in immutable rest and security with God (the YHVH Merciful Elohiym Judge). 5 and again in this place (uvamakom hazeh[H]), “‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalms 95:11] 6 Because (epei[G]) therefore (oun[G]), it remains (apoleipō[G]) for some to enter (eiserchomai[G]) it, and those who before (proteron[G]) had good news preached (euaggelizō[G], vesra tovah[H]) to them failed to enter (eiserchomai[G]) because of disobedience, apathy, (apeitheia[G]) 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, “Those who before” Are those of the generation that came out of Egypt. Therefore, the generation that escaped Egypt also were given the euaggelizo Good News (as previously explained) but with the exception of Joshua and Caleb and their families, that generation rejected the Good News through disobedience and apathy. The generation escaping Egypt was given the Torah at Sinai and with it the weekly Shabbat sign of distinction commanded to ethnic Israelites (Exodus 31:16-17). Following this, while numerous acts of disobedience contributed, nonetheless one single act of disobedience prevented the disbelieving of that generation from entering the rest of the promised land (Joshua 1:13). It was their refusal of the euaggelizo Good News/Gospel spoken by Joshua (& Caleb) concerning the promised land. Joshua being a type in both name and action for the future King Messiah Who would lead Israel into the eternal promised land (Olam Haba). Note that the disobedient who failed to enter the rest were weekly Shabbat keepers. Once again, the writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (Eretz Yisrael), now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space, albeit in the eternal land (Israel [chosen, ethnic] will have the promised land Ertez Yisrael in the world to come, but it will be renewed/recreated undefiled). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua son of Nun, at God’s instruction, was pointing to the transcendent and eternal, metaphysical, spiritual rest of God established in creation. This is evidenced by the continuing invitation of Psalms 95:7-8. 7 He again (palin[G]) determined (horizo[G]) a certain (tis[G]) day (hemera[G]), “Today,” (sēmeron[G], hayom[H]) saying (lego[G]) through David[H] (Beloved) after (meta[G]) so long (tosoutos[G]) a time (chronos[G]) just as has been said before, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), Do not (me[G]) harden (sklērunō[G]) your hearts.” [Psalms 95:7-8] 8 For if Yeshua/Yehoshua[H] (Iesous[G] Joshua: YHVH Saves) had given them rest (katapauō[G]), he would not have spoken of another (allos[G]) day (hemera[G]) after that. 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] “Today” Meaning both David’s time and the time of the writing of the Book to the Hebrews. King David lived centuries after Joshua. Therefore, the settlement of Canaan by Joshua, Caleb and the generation following those who were disobedient, did not fully fill the promise of rest. That promise being one of eternal rest in the recreated promised land within the Olam Haba (world to come). The everlasting nature of the Shabbat rest of God is further illuminated by Yeshua the King Messiah: “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” -Matthew 22:31-32 ESV “if you hear His voice” Does not mean “if the message is spoken to you” but “if, once the message has been spoken to you, you choose to hear, listen, receive, understand…” “Do not harden your hearts” These words are spoken to soft hearts as a warning against hardening. “Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings [shalom] to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).” -Talmud Bavliy Sanhedrin 98a 17 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. The Greek Iesous meaning Yeshua is used here to refer to Joshua son of Nun and not to Yeshua the Messiah. Yehoshua or its shortened form Yeshua was a common name among Jews of every period, being that Joshua is a hero of Biblical Jewish faith whose name means YHVH is salvation. Because the writer of Hebrews was writing to first century Jewish believers he need not clarify which Yeshua he is speaking of. Those who received this work understood the context of the Scripture which the writer was expounding. Where the King Messiah is meant a qualifying title or description is included, as is the case later in this chapter, where He is called Yeshua the Son of God (v.14). If those of the generation of Joshua had entered the rest being spoken of, David would not have had to speak of another day called “today”. 9 Consequently, there remains (apoleipō[G]) a Shabbat[H] [rest, sitting, blessing] (sabbatismos[G]) for the people (laos[G], le’am[H]) of God (Theos[G], Elohiym[H]). 10 For the one who has entered (eiserchomai[G]) His rest (katapausis[G], menuchato[H]) has himself also rested, restrained (katapauō[G]) from his own (autos[G]) works (ergon[G]), as the God (ho Theos[G], Elohiym[H]) did from His. 11 Therefore let’s be diligently labouring (spoudazō[G]) to enter (eiserchomai[G]) that rest (katapausis[G]), so that no one will fall (piptō[G]) according to the same example, pattern (hupodeigma[G]) of disobedience, apathy, (apeitheia[G]). 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. “there remains a Shabbat” First, this verse speaks of “a Shabbat” and not “the Shabbat (weekly)”. Shabbat can refer to the weekly Shabbat, or to any of the high days of the Biblical festivals. Thus, Israel has many Shabbatot (sabbaths). What’s more, Shabbat literally means “rest” (those foolish Messianics who claim the word “rest” is not present in the text of Heb. 4:9, clearly don’t understand the Hebrew language, Biblical or otherwise). Had the writer intended to convey the weekly Shabbat as being the Shabbat that remains he would have used the definite article and called it “the Shabbat”. The Shabbat that remains cannot be the weekly Shabbat observed in the sin affected creation. That weekly Shabbat will not remain, because eternity is a perpetual Shabbat and not a temporary break in the sin affected weekly rhythm of the present order. Further still, the disobedient generation who did not enter the rest that remains, were weekly Shabbat keepers (as per Sinai and the giving of Torah). Therefore, to claim that the Shabbat being spoken of here is the weekly Shabbat is to diminish the promise and make it worthless. The idea that the Shabbat rest of God that remains is everlasting is consistent with ancient Jewish writings. Qumran’s 4QShirShabba describes the heavenly host celebrating the transcendent heavenly Shabbat. Likewise Mishnah Tamid 7:4 describes the Messianic age as an eternal Shabbat. Neither of which are the weekly Shabbat, which is not more than a shadow of the heavenly Shabbat. Weekly Shabbat keeping is of benefit only if it is observed in freedom out of love and acknowledged as a “sign” between God and the ethnic descendants of Jacob. If you keep the Shabbat out of obligation you have failed to obey the commandment. Obligation is hard work, there is no rest in obligation (Shemot [Exodus] 31:16-17, Galatians 5:1). “for the people of God” In the context of the Book to the Hebrews “the people of God” are the Jewish people, in particular the Messiah following Jews of the first century C.E. (the recipients of this work). The Hebrew descriptor “People of God” alludes to the ethnic descendants of Jacob (Judges 40:2; 2 Samuel 14:13). The Greek “laos” used here in the Book to the Hebrews is used throughout the Septuagint LXX to refer to ethnic Israel, the descendants of Jacob (Exodus 33:13, 16; Deut. 7:6; Hosea 4:6, 8, 12). The most common Biblical application of the phrase “People of God” is to ethnic Israel, the descendants of Jacob. While it’s true that elsewhere in the Brit Chadashah (NT) Gentile followers of Yeshua are grafted into the wider meaning of the descriptor “People of God” (Acts 15:14; 18:10; Romans 9:25; 11; 1 Peter 2:10), it is nonetheless not the case in the present passage. This does not negate an application by extension to all Messiah followers, but it does establish context so as to avoid the zealous overreach of the law keeping rhetoric of certain Messianic Jews and far too many Messianic Gentiles (so called). Those who insist that these verses support the idea that all followers of God must keep the weekly Shabbat, have not read them in context, nor have they properly considered the wider Scriptural imperative regarding the weekly Shabbat. Additionally, being grafted into the Commonwealth of Israel (Rom. 11; Eph. 2) does not make a Gentile person ethnically or spiritually Jewish any more than being a part of the Commonwealth of Great Britain makes an indigenous Cree person (Canadian native) a Briton (tribal, ethnic, of Britain). Those grafted into the Commonwealth of Israel feed from the faith root of the natural olive tree (ethnic Jews/Israelites) but do not fruit the same variety of fruit as the natural tree. As a manager of a garden centre for a number of years (prior to becoming a Spiritual Leader) I noted that the multi-graft olive trees we sold fruited the fruit of their original (wild) plants where they had been grafted to the natural (base stock) plant. In short, a burgundy-brown coloured (Kalamata) olive from a wild tree grafted to the green olive (Castelvetrano) of the natural tree, nonetheless fruited burgundy-brown year after year, likewise a black olive (Bella di Cerignola) from another wild tree, and so on (we sold trees of up to four grafts of wild olives attached to the root stock of the base plant). After all, what is the point of a multi-graft olive tree that bears only the fruit of the natural tree? With regard to the teaching of Romans 11/Ephesians 2, spiritually and ethnically speaking, being grafted in by faith through Yeshua the King Messiah to the root source (that which feeds the tree) does not mean a loss of ethnicity (culture, uniqueness, identity, flavour, colour), nor does it mean appropriation of the mother tree’s ethnicity (culture, uniqueness, identity, flavour, colour). Learn this lesson well Gentile brothers and sisters: God did not make a mistake when He made you of a different ethnicity to that of Israel (Jewish people). Nor does He require you to become Jews. Freedom is in Messiah alone, all else is idolatrous nonsense. Be the Messiah essential you, expressing all that is godly within your own ethnic cultural identity in Yeshua. The Shabbat in question (Heb. 4:9) has clearly not been entered into by the ancient generation of disobedient Israelites (escaping Egypt) who nonetheless had kept the weekly Shabbat since receiving the command at Sinai, and died subsequently after complaining against God. Therefore, the weekly Shabbat cannot possibly be the Shabbat being spoken of here. We are again reminded that added to this is the fact that the audience of the Book to the Hebrews are first century Jewish believers who are already keeping the weekly Shabbat, but are nonetheless being admonished to work to enter Shabbat (v.10-11), why? If they’re already keeping the weekly Shabbat, why would they need to work at entering, unless the Shabbat being spoken of is not the weekly Shabbat. The weekly Shabbat (which the believing Jews were already keeping) is instead used as an example of the transcendent Shabbat of God accessed by those who receive His Son Yeshua in faith and action. 10 For the one who has entered His rest has himself also rested, restrained from his own works, as the God did from His. “the one who has entered His rest” Means that the believing Jew who has already entered God’s rest and will continue to. “The one who has entered” is the believing Jew. The rest being spoken of, called “His rest”, is the transcendent Shabbat of God (the nearest subject) established before the foundation of the world. Therefore, the one who has entered the transcendent Shabbat rest of God in Yeshua may well understand that rest, based on the observance of the weekly Shabbat, however, the weekly Shabbat is not the focus of this passage, rather the eternal Shabbat is. We note that the one who has entered God’s rest has also, that is already through faith, chosen to “rest from his own works” as God rested from His work. In the case of God, His work was “very good” but in the case of the human being his work is sin affected and motivated by the evil inclination (Gen. 6:5). Therefore, the Jew who has entered the eternal Shabbat rest of God through Yeshua has learned to rest from the vanity of his own works. In short, there is no such thing as works based salvation (rest). Salvation unto rest is through Messiah in God alone and not by works, lest anyone should boast (commit idolatry)[Ephesians 2:8-9]. “For by grace you are saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any human should boast.” - Ephesians 2:8-9 It is to the great shame of many in the Messianic movement and those numerous Gentile Messianic zealots and pseudo Christian cults who do the same, that we have often taught law keeping lies based on the decontextualised teaching of Scripture portions like Hebrews 4:9-10. These verses are not teaching that all believers must keep the weekly Shabbat, but that Jewish believers who keep the weekly Shabbat possess it as a reminder of their position within the eternal Shabbat rest of God. Meaning that the weekly Shabbat commanded to “the children of Israel”[Exodus 31:16-17] (not to all believers but to the ethnic descendants of Jacob) is a shadow cast by the heavenly Shabbat. This is consistent with the wider teaching of the Book to the Hebrews (Heb. 8:4-5). The writer could not be more clear in pointing out that weekly Shabbat observance does not give the observer access to the eternal Shabbat of God. If it did, all those Shabbat keeping Israelites of the disobedient generation (who received and practiced the commandment for some time prior to refusing the message of God sent via Moses and through Joshua and Caleb) would have entered. What’s more, as the Scripture teaches, the weekly Shabbat is first and foremost a “sign” (ot, miraculous banner) between God and the descendants of Jacob alone (Exodus 31:16-17). An ethno-religious, very specific sign pointing to the eternal Shabbat purchased by the ethno-religious Jewish Messiah Yeshua. It is not a sign on the Gentiles (believers or not), nor is it incumbent upon them. The Scriptures refute the false teaching that says the weekly Shabbat is incumbent on Gentile Christians. Rabbinical Judaism agrees and requires that Gentile God fearers need only keep the moral Law of Torah, sometimes referred to as the Noachide laws. Those moral laws predating the giving of the Torah and the ethno-religious sign of Shabbat. In fact, many of the moral laws which predate Torah are evidenced in other ancient moral codes such as the Hammurabi Codex 1755 B.C.E (which predates the Torah 1312 B.C.E by some 400 years) The early Jewish Church fathers also agree, and by the direction of the Holy Spirit gave the Gentile believers a concise form of the Noachide laws to guide them (Acts 15:1-35), laws which excluded the weekly Shabbat commandment. Further still, in response to those who reject Scripture and claim the entire Torah to be incumbent on Gentiles, we ask “Where is it recorded that Adam, Noah, Abraham or even Jacob and his sons observed the weekly Shabbat?” For further clarification please read the following exert from my previous article on the subject: The Weekly Shabbat is Not Incumbent on Gentile Christians “Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to ADONAI your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV) Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep the weekly Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews): “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) We note that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. When Yeshua said: “the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28) The only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17). To the contrary, He is making a drash (comparative teaching) on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general. If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the temporal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text. In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, (who did not yet exist at the time Yeshua spoke), rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women). All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when: “‘it will come to pass, that from one New Moon to another, and from one Shabbat to another, all flesh will come to bow down before Me,’ says ADONAI.” -Isaiah 66:23 (TLV) The prophet Isaiah is clearly prophesying a time yet future (it will come), and is not, as some suggest, inferring that all nations should keep the weekly Shabbat in the present age. This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians in the present. When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognised as the Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28. I remind the reader that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) Those who teach that Gentile Christians must keep the weekly Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians”, so called “Messianic Gentiles” and sadly far too many Messianic Jews, are literally teaching the practice of “Replacement Theology” (Successionism, Supersessionism, Continuationism etc.), which many of them claim to detest. Thus, they have become the worst kind of hypocrites. I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them. This is not to say that Gentile Christians can’t choose to keep the weekly Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians. As a Jew and a follower of Yeshua set free for freedom, I don’t keep the weekly Shabbat out of a sense of obligation, but because I have come to understand that in Yeshua every day is Shabbat. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. Once again those Jews who receive Yeshua are admonished to walk diligently in Him. Within time and space we are entering His rest so as not to remain in apathetic disobedience. As explained by the text itself and its context, “that rest” is the eternal Shabbat of God established in creation and not the weekly Shabbat. The Shabbat rest spoken of is God’s, as is the labour of entering. So what is the “work/labour of God”? “Yeshua answered, ‘The work of God is this: to believe, trust, be committed in the One He has sent.” - John 6:29 We recall that the writer of the Book to the Hebrews has called Yeshua Ha Shaliach (The Sent One) the Apostle (Heb. 3:1). Discipleship begins and continues in Yeshua. It is true that in Yeshua we have been saved. It is further important to realise that we are being saved. A date on a calendar is not proof of redemption, but the fruit of righteousness is evidence of it. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV 12 For living (zaō[G], chay[H]) and effective (energēs[G]), is the word, essence (ho logos[G], ha’davar[H]) of God (Theos[G], Elohiym[H]) and sharper (tomōteros[G]) above (huper[G]) any two-edged (distomos[G]) short sword (machaira[G]), even piercing (diikneomai[G]) so as to divide (merismos[G]) soul life (psuchē[G], nefesh[H])) and spirit (pneuma[G], ruach[H]), of both joints (harmos[G]) and marrow (muelos[G]), and able to discern (kritikos[G]) the thoughts (enthumēsis[G]) and intentions (ennoia[G]) of the heart [inner being, core] (kardia[G], leiv[H]). 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). “living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow,” The couplets of Jewish poetry are present here in order to firmly establish the action of God’s living word essence in the person of Messiah. Soul to joint, spirit to marrow, seemingly indiscernible elements that show God’s intimate work through His living word (davar[H]). The Greek “logos” equivalent to the Hebrew “davar” conveys more than written word (ketvi[H]). The Word (John 1) is present and active participating in the redemption of creation, dividing soul and spirit, joint and marrow, getting to the heart (inner being, core) of the human condition and bringing salvation and rest. “The heart (inner being, core) is deceitful above all things, And desperately wicked; Who can know it?” -Jeremiah 17:9 “short sword” The Greek macharia describes an extremely sharp short sword or long dagger (Heb. 11:34, 37) often used by ancient Greeks and Romans as a stabbing weapon in close combat. An intimate weapon used up close. The same word is used to describe the “sword of the Spirit” as the word of God (Eph. 6:17). A surgical precision is inferred. “able to discern the thoughts and intentions of the heart.” A non-Jewish writer, in keeping with the Greco-Roman worldview, might have written “discern the thoughts of the mind and intentions of the heart”. But the Jewish writer shows that he understands the heart in terms of Jewish consciousness, as the convergent centre of being (core). He does not convey God as dividing heart and mind but as the One Who discerns the thoughts and intentions of the inner person (heart, core). 13 Neither is there any creature, building, ordinance (ktisis[G]), hidden (aphanēs[G]) from His sight, presence, face (enōpion[G]), but all things (hakol[H]) individually and collectively (pas[G]) are naked (gumnos[G]) and opened (trachēlizō[G]) before the eyes of Him to Whom we must give an account (hemin logos[G]) [alt. diyn lepeneyv[H] to be judged before His face]. 14 Therefore, since we have a great (megas[G]) high priest (archiereus[G], kohen gadol[H]) Who has passed (dierchomai[G]) through the heavens (Ouranos[G], hashamayim[H]), Yeshua[H] (Iesous[G]) the Son (ho uihos[G], ha ben[H]) of the God (ho Theos[G], ha Elohiym[H]), let’s hold fast (krateō[G]) to our profession (homologia[G]). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. Nothing and no one is hidden from The Word of God (Yeshua), Who is the subject of the previous verse. God has committed all judgment to Yeshua (John 5:22; Acts 17:31; Romans 2:16). No one can Hide from God (Psalms 139:7-12). The early Jewish believers are reminded of Yeshua’s intimate presence and their right standing before Hashem in the Messiah. The believer stands as though naked before God in Messiah, thus, we must constantly seek to be aware of Him and the right use of our parts (every element of our soul existence) in Him. “For we must all appear before the judgment seat of Messiah, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad.” - 2 Corinthians 5:10 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. Yeshua was introduced as Kohen HaGadol at 2:17. The writer now begins an exposition of Psalms 110:4 (Heb. 4:14-7:28), focusing on the role of Messiah Yeshua as Kohen HaGadol of a transcendent priesthood that is superior to that of Aaron. Being that it existed before creation and makes atonement possible for all who believe (1 Peter 1:19-20; Rev. 13:8). Having reminded the Jewish believers of the reality of the present and coming Judgement of God. The writer of Hebrews now reminds them of the present and continued mediation provided by Messiah Yeshua the Son of God and Kohen Gadol “Great High Priest”. Yeshua will one day be our Judge, and is now and unto that day our intercessor and advocate (Heb. 7:25; 1 John 2:1). What’s more, our names are written in His book of life (Rev. 21:27). “Who has passed through” Means that through His death and resurrection, being without sin, Yeshua passed through all realms and offered atonement in the heavenly holy of holies, and is therefore subject to none, but God has made all subject to Him. Because Yeshua has passed through the heavens to atone for us just as the Levitical high priest of Israel made atonement in the holy place (Lev. 16:15, 17) [a shadow of the heavenly things ref. Heb. 8:5; 10:1], we must hold fast together to the profession, testimony, witness of our faith. Not simply a confession, which is an admission of belief, but a profession, and active proclamation of that belief. 15 For we do not have a high priest (archiereus[G], kohen gadol[H]) Who is unable to sympathize, have compassion (sumpatheō[G]) with our weaknesses (astheneia[G]), but One who has been tempted, tried, examined, proved (peirazō[G]) in all things just as we are, yet without (chōris[G]) sin [missing the mark set by God’s holiness] (hamartia[G]). 16 Therefore let us come freely (meta[G]) with boldness, confidence (parrhēsia[G]) to the throne (thronos[G]) of grace, unmerited favour, practical love (charis[G], harachamiym[H]), so that we may receive (lambanō[G]) mercy (eleos[G], chaniynah[H]) and find (heuriskō[G]) grace (charis[G], chesed[H]) for help (boētheia[G], la’azar[H]) at the time of our need (eukairos[G]). 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. Hebrews 2:5-18 explains that Yeshua had a human nature like ours but remained sinless. Therefore, He is able to sympathize with us rather than empathize, because being tempted and tried in every way that it is possible for a human being to be challenged, He nonetheless remained sinless. He understands the pressures of the sin affected world (sympathy) but has not acted on them, or experienced sin (empathy). The three primary forms of human sin are reflected in 1 John 2:15-17: “15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” -1 John 2:15-17 KJV 1. Lust of the flesh 2. Lust of the eyes 3. Pride of life It was to these three that Adam and Eve succumbed in the Garden of Eden (Gen. 3:1-6). Yeshua on the other hand resisted all three (Matt. 4:1-11). “For God has done what the Torah, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,” -Romans 8:3 That is not to say that the Torah is weak but that our weak flesh is unable to meet the standard it sets. Thus, Yeshua came in the weakness of our flesh in order to overcome that weakness and offer us freedom from it. 16 Therefore, let us come freely with boldness, confidence to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. We can come freely and with confidence before the throne of God’s grace in Messiah because Messiah approaches with us and in us. He is both Judge and Mediator of the faithful. “Throne of grace” is an unusual title, the more common designation being “throne of glory” (Jer. 14:21; Matt. 19:28). Because the context denotes Yeshua’s judgement seat, it seems likely that the “Throne of grace” refers to Yeshua’s throne. However, this does not negate the unity of God’s throne with Yeshua’s throne. As we have read previously, Yeshua is seated in the right hand of God. Locational earthly distinctions become redundant when seeking to understand the metaphysical realities of the Godhead. The Throne of God is described in 1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9. Jewish tradition identifies multiple thrones, including a throne of God’s judgement and a throne of God’s mercy/grace (Targum in Psalms 29. 10. Talmud Bavliy Avoda Zara, fol. 3. 2. Zohar in Genesis fol. 38. 3. & in Numbers fol. 91. 2. & 93. 2. Megillat Esther, fol. 95. 1. Raziel, fol. 32. 1.) "let my prayer come before Your throne of glory, and let my cry come before Your throne of thy mercy". -Raziel fol. 3. 1. This is consistent with the present text. By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. In our time of greatest need we have need of none other than the King Messiah. Copyright 2021 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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