The message here is that the resurrected body is both corporeal and transcendent, solid and fluid, physical and spiritual and therefore meta-physical, super-natural. Most of all, this shows that time, space and matter are subject to Yeshua’s resurrected body. NB:Accounts of Yeshua’s resurrection appearances: Matthew 28; Mark 16; Luke 24
1 Now on the first (heis[G], echad[H]) day of the week Miriyam[H] (rebellion, Mary) of Magdala[A] (a tower) came early in the morning (proi[G], fourth watch: 3am – 6am, ba’boker[H]) while it was still dark (choshekh[H]), to the tomb, grave (mnemeion[G], ha-kaver[H]) and saw (blepo[G]) the stone (lithos[G]) removed (airo[G]) from the tomb, grave (mnemeion[G], ha-kaver[H]). 2 So she ran and came to Shimon[H] (Hears) K’fa[H] (Peter: rock) and to the other disciple (talmid[H]) whom Yeshua[H] loved as a dear friend (phileo[G]), and said to them, “They have taken the Lord (ho kurios[G]. HaAdonai[H]) from the tomb, grave (mnemeion[G], ha-kaver[H]), and I (ana[A] Aramaic is singular. The Greek is plural “we”) don’t know where they’ve placed Him.” “On the first day of the week” means sometime between sundown Saturday (Shabbat) and sundown Sunday (Yom Rishon). This is three days and nights following Yeshua’s crucifixion on the Wednesday (Yom Revi’i), making this the day following the weekly Shabbat and not the Shabbat[H] Megas[G] (High Shabbat: John 19:31) of unleavened bread. “Miriyam of Magdala came early in the morning while it was still dark”. The Greek “proi” refers to the fourth watch of night observed between 3am and 6am. Miriyam had waited until the completion of the Shabbat to come to the tomb. This shows a desperate devotion on the part of Miriyam, a kind of devotion that is sometimes looked down upon in faith communities as being “emotionalism”. It should be noted that Yeshua appears first to a woman, and not just any woman but a woman who had previously been considered of ill repute and out of whom Yeshua had cast sevenfold demonic forces (Luke 8:2). The writer of John’s Gospel has pointed to Yeshua as God with us (Imanu-El) from the beginning and now makes a correlation between the beginning of creation and the beginning of Yeshua’s recreative act of resurrection which will birth a new creation for all who receive Him. “While it was still dark…” Begins the recreation narrative and is to be compared to Genesis 1:2 “And the earth was a formless and desolately empty, and darkness was over the surface of the deep,” Isaiah the prophet also prophecies these events… “For behold, darkness will cover the earth And deep darkness the peoples; But the Lord will rise upon you And His glory will appear upon you. 3 Nations will come to your light, And kings to the brightness of your rising.” -Isaiah 60:2-3 NASB “So she ran and came to Shimon[H] K’fa[H] and to the other disciple whom Yeshua[H] loved as a dear friend…” Yochanan the unnamed disciple and writer of this gospel is recording what Miriyam of Magdala had testified to. “They have taken the Lord from the tomb, and I don’t know where they’ve placed Him.” The Aramaic “I” seems a better fit with the context, however the other gospels speak of “women” plural going to the grave which is equally likely to be what Miriyam is referring to. Therefore, both “I” and “We” are correct. “They have taken Him” May refer to the Romans, the servants of the chief priests or to any other disgruntled group. Ironically later rabbinical Jewish polemics seeking to deny Yeshua’s resurrection claim that Yeshua’s own disciples took away His body in order to fabricate the resurrection. 3 So K’fa[H] (Peter: rock) and the other disciple (talmid[H]) left, and they were going to the tomb, grave (mnemeion[G], ha-kaver[H]). 4 The two were running together; and the other disciple (talmid[H]) swiftly outran K’fa[H] (Peter: rock), and came to the tomb, grave (mnemeion[G], ha-kaver[H]) first; 5 and he stooped down (parakupto[G]) to look (blepo[G]), and saw the linen strips (othonion[G]) lying there; however he did not go in. Here Yochanan, one prone to humility none the less records accurately that he arrived at the tomb first but was hesitant to go in. One of the reasons for this may have been his association with the priesthood and the perceived Torah restrictions regarding priests and dead bodies. Another reason may have been fearful expectation. We can only surmise and conclude conjecture. 6 So Shimon[H] (Hears) K’fa[H] (Peter: rock) also came, following him (Yochanan), and he (Peter) entered the tomb (mnemeion[G], ha-kaver[H]); and he examined (theoreo[G])the linen strips (othonion[G]) lying there, 7 and the face-cloth (soudarion[G]) which had been on His head, not lying with the linen strips (othonion[G]) but folded up in a place by itself. Yochanan records K’fa (Peter) as being as tenacious as ever. It is K’fa who examines the tomb and the specific carved out birth where Yeshua had been laid. He checks the linen burial strips and investigates the folded face cloth. The description of the grave cloths and face cloth is exceptional. The linen strips of grave cloths were lying as if the body had simply left through them without disrupting them, thus leaving them lying flat like the skin of a perforated seed pod. Second, the face cloth had been folded. There is of course prolifically reported pseudo learned nonsense regarding the cloth being likened to a napkin being folded at the end of a Jewish meal. It is nonsense for a number of reasons. First, this is not an all-inclusive custom in Judaism nor can it be well documented as being the custom in the first century. Second, Yeshua was not finishing a meal, He was beginning a re-creation. Third, identifying a ritually defiled burial cloth with a napkin used to wipe the face during a meal is an abhorrent idea that breaks numerous Torah restrictions regarding ritual purity and spiritual cleansing. What is important about the folded face cloth is that it denotes a transcendent and seemingly contradictory reality. Yeshua’s resurrected body moved through the linen strips leaving them lying there without need for folding, while at the same time the facecloth was likely removed by Yeshua and folded. This correlates to the fact that Yeshua will soon be recorded as having walked through walls into a room of locked doors while at the same time being in a corporeal state that allows T’oma to touch His wounds (v.19-28). The message here is that the resurrected body is both corporeal and transcendent, solid and fluid, physical and spiritual and therefore meta-physical, super-natural. Most of all, this shows that time, space and matter are subject to Yeshua’s resurrected body. This affirms the Biblical Jewish belief in the meta-physical resurrection of the dead and directly opposes Gnosticism and its derivative Christian scholarship delusion of a heaven filled with the spirits of human beings devoid of corporeal nature. The promised Olam Haba (World to come) is both illuminated and affirmed by the New Testament accounts. 8 So the other disciple (talmid[H]) who had arrived at the tomb, grave (mnemeion[G], ha-kaver[H]) first then also entered, and he saw (eido[G]) and believed, was persuaded, trusted (pisteuo[G], vaya’amein[H]). 9 For they did not yet understand the Writing (Graphe[G], ha-Katuv[H], Scripture), that He must rise from the dead. 10 So the disciples (talmidim[H]) went away again to their own homes. That which had been examined by K’fa was now seen by Yochanan and as a result Yochanan believed, trusted, was persuaded, certain of the reality of Yeshua the risen King Messiah. At some later point in time Yochanan recalled that the Ketuvim (Writings) [the latter portion of the TaNaKH] had prophesied the Messiah’s resurrection: “For You will not abandon my soul to Sheol; You will not allow Your Holy One to see decay.” -Tehillim (Psalm) 16:10 Ref. Jonah (Ketuvim); Matt. 12:40; Acts 2:24-32 (HaBrit HaChadashah) They returned to their own homes not because they believed Yeshua had been taken and couldn’t be found but rather because they truly believed Yeshua had been resurrected and may have presumed that He had already ascended to the Father God and would therefore not be seen by them again until the fullness of the Kingdom had come on earth as it is in the heavens. 11 But Miriyam[H] (rebellion, Mary) was standing outside the tomb, grave (mnemeion[G], ha-kaver[H]) weeping; so as she wept, she stooped down (parakupto[G]) to look (blepo[G]) into the tomb, grave (mnemeion[G], ha-kaver[H]); 12 and she saw clearly (theoreo[G]) two messengers [angels] (malakhim[H]) in brilliant whiteness (leukos[G]) sitting, one at the head and one at the feet, where the body of Yeshua[H] had been lying. Miriyam did not return to her home as K’fa and Yochanan had done. Behold this desperately hopeful woman who had been forgiven much and clearly had a sense of the transcendent reality that surrounded her. She weeps uncontrollably, sensing something she doesn’t fully understand, torn between grief and hope she stoops down to look into the tomb and sees two divine messengers sitting at each end of the cut out birth within the tomb where Messiah had been laid. What Miriyam was seeing was a symbol of something that would transform earthly worship within time and space until the return of the King Messiah. She was looking at the heavenly reflection of the mercy seat of the Ark of the covenant. A Cheruv (Angel) at each side with wings outstretched to touch one another. At that time in history the Holy of Holies was empty, devoid of the Ark of the Covenant which had been missing for centuries (last historically recorded as present during the inauguration of Solomon’s Temple 2 Chronicles 5, 6, 8; 35:3). How then was Israel to attain mercy through sacrifice? The answer is in Yeshua’s sacrifice and His blood offered on the mercy seat of the heavenly Ark for which the earthly Ark had been a shadow. What Miriyam was seeing was the hope of glory, the mercy offered to all who would receive Yeshua’s saving work. Therefore, Yeshua had made it possible for all to enter the Holy of Holies through His blood. As Kohen HaGadol High Priest of the eternal priesthood (Psalm 110:4, Hebrews 5, 6, 7) Yeshua had made it possible for Miriyam (among others) to become priests of a transcendent “royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the praises of Him who called you out of darkness into His wonderful light” (1 K’fa 2:9). Based on his writings it seems that K’fa (Peter) came to understand this also. This does not mean that gentile believers are a continuation of or have replaced Israel (ethnic, religious, chosen) but that God has afforded gentile believers a concession through the blood of Messiah that they might become part of the commonwealth of Israel (Ephesians 2:12) as humble members of God’s Kingdom. Gentile believers do well to remember that the New Covenant is given the Israel and Judah (Jeremiah 31:31-40) and that they are privileged to be adopted into God’s family but should maintain a humble respect for Israel considering it a privilege to have been afforded access to salvation through Israel and not in place of her. 13 And they said to her, “Dear woman (gune[G], ishah[H]), why are you weeping?” She answered them, “Because they have taken away my Lord (Adoniy[H]), and I do not see (eido[G]) where they placed Him.” 14 When she had said this, she turned around and saw, looked intently on (theoreo[G]) Yeshua[H] standing there, and she did not see, perceive (eido[G]) that it was Yeshua[H]. There are both physical and spiritual reasons for Miriyam’s inability to identify Yeshua straight away. We recall that there is a correlation here with the first creation, now sin affected, and the birth of a sinless new creation through Yeshua. The garden where the tomb was located relates to the garden of Eden and the Malakhim (Messengers, Angels) to the Cherubim of that garden tasked with guarding its entrance following the sin of Adam and Eve. We note that it was Eve who first took the fruit and that Miriyam is representative of Eve in this remez (hint). Eve had become blinded by sin and like her Miriyam was still blinded to some degree. Therefore, spiritually speaking she required Yeshua to free her from her blindness by naming her a redeemed daughter of God’s Kingdom through His death and resurrection. On the other hand, physically speaking the resurrected body is devoid of the wear of human life and the effects of human existence within the fallen world and therefore appears starkly different to that of the temporal body. Some suggest that Yeshua’s beard having been torn may have disfigured His face, and that there may have been scaring from the terrible flogging and beating He had endured. Finally, “it was dark”. However, none of this can account for Miriyam being unable to recognise His voice at first (v.15). It seems that Miriyam’s tearful emotional state had temporarily clouded her judgement. 15 Yeshua[H] said to her, “Dear woman (gune[G], ishah[H]), why are you weeping? Whom do you seek?” Thinking that He was the gardener, she said to Him, “Adon[H] (Sir), if you have carried (bastazo[G]) Him away, tell me where you placed Him, and I will lift Him up (airo[G]).” 16 Yeshua[H] said to her, “Miriyam[H]!” She turned and said to Him in a language of the Hebrews, “Rabboniy[A]!” (which means, “my Teacher”) [My Great One]. The gardener allusion correlates to the first Adam. Yeshua is the “last Adam” (1 Corinthians 15:45). Yeshua’s simple naming of Miriyam of Magdala brings to mind the words of HaMelekh Sh’lomo (King Solomon): “My beloved speaks and says to me: ‘Arise, my love, my fair one, and come away; 11 for now the winter is past, the rain is over and gone.’” -Shir HaShirim (Song of songs) 2:10-11 NRSV Simply by saying her name Yeshua frees Miriyam from emotional blindness and gives her super-real sight. Note that she “turns” to Him and sees Him in His resurrected glory and exclaims “Rabboniy” My Great One! It is worth noting that although the New Testament infers that Yeshua was considered a Rabbi by some, it does not explicitly say that Yeshua received any form of rabbinical training. What the New Testament does denote is that He was a hard working labourer alongside His father for much of his life and while being a regular attendee at the synagogue and an observant Biblical Jew was not known to have a teaching and healing ministry until His thirties. We note that Yeshua therefore was qualified as the Rabbi not by human authority but by the authority of God. It is this in part that Miriyam is recognising when she exclaims “Rabboniy”. “Rabbon” is the Aramaic equivalent to “Rabban” (Halichot Olam Tract. 1. c. 3. p. 25.), which is the Hebrew word given to religious teachers and leaders of great renown. In particular it was given to the heads of the central academy of the Sanhedrin. Gamli’el I, who is quoted in Acts 5:34-39, is known to Jewish history as Rabban Gamli’el. It is important to note that the word “Rabbon” transliterated into the Greek text, is not known to have been used of human beings but is used often in the Talmud to call upon God as “Rabbono al olam” (Lord of the World) [Talmud Bavliy Taanit, fol. 20. 1. Sanhedrin, fol. 94. 1. Abot R. Nathan, c. 9. Bereshit Rabba, sect. 8. fol. 6. 4]. It is at least possible therefore, that Miriyam chose to say “Rabboniy” rather than “Rabbaniy” or “Rabbiy” because she had concluded by faith that Yeshua is Imanu-El (With us God), the “Lord of the World”. Yeshua reminds us that we are to place no others in the ultimate position of “Rabbi, Father , or Teacher”: “But you are not to be called rabbi, for you have one teacher, and you are all students. 9 And call no one your father on earth, for you have one Father—the one in heaven. 10 Nor are you to be called teachers, for you have one teacher, the Messiah.” -Matthew 23:8-10 17 Yeshua[H] said to her, “Don’t cling to (haptomai[G]) Me, not yet (Oupo[G]), for I am ascending to the Father (Ho Pater[G], Ha Av[H]); but go to My brothers (achiym[H]) and say to them, ‘I am ascending (anabaino[G]) to My Father (Aviy[H]) and your Father (Aviychem[H]), to My God (Eliy[H]) and your God (Eloheiychem[H]).’” 18 Miriyam[H] (rebellion, Mary) of Magdala[A] (a tower) came and announced to the disciples (ha talmidim[H]), “I have seen with my eyes (horao[G]) the Lord (HaAdon[H]),” and that He had said these things to her. The King James translation “Don’t touch Me” is inaccurate. The Greek “haptomai” means more than simply touching, it means to fasten oneself to another. Therefore, the better translation is “Don’t cling to (haptomai[G]) Me, not yet (Oupo[G])”. Yeshua is not telling Miriyam to take her hands off Him, rather He is gently letting her know that now is not the time for a lengthy reunion because He is briefly ascending to the Father prior to appearing to the disciples over the following forty days before ultimately ascending to the right hand of the Father ten days prior to Shavuot (Pentecost) [Acts 1:9-11]. “but go to My brothers and say to them, ‘I am ascending to My Father and your Father, to My God and your God.” Literally this refers to Yeshua’s siblings, and by extension to all His brothers and sisters in God’s family. This is why Miriyam in obedience to His instruction goes and tells the disciples. In the case of His siblings, they had yet to believe in Him. “My Father and your Father, to My God and your God” denotes Yeshua’s resurrection as a corporeal human being who is also God with us. He has made it possible for His brothers to say truly that God is their Father and God, while Yeshua Himself is seen as their brother and continues to submit His humanity to God as Father. Later T’oma will proclaim “My Lord and My God” in response to the reality of Yeshua’s resurrected Person. “I have seen with my eyes (horao[G]) the Lord (HaAdon[H]),” and that He had said these things to her.” Yochanan the gospel writer is careful to note that Miriyam’s testimony is an eye witness account. 19 Now when it was evening on that day, the first (heis[G], echad[H]) day of the week, and when the doors were shut, inaccessible, locked (kleio[G]) where the disciples (ha talmidim[H]) were because of their fear of the Jewish religious leaders (Ioudaios[G], Yehudiym[H]), Yeshua[H] came and stood in their midst, and said to them, “Shalom lechem[H] (Peace, wholeness, wellbeing be to youplural).” “On the that day” Yom Rishon (Sunday), nearing the end of the day (“evening” here clearly refers to late afternoon prior to the completion of the Biblical Jewish day at sundown). The disciples were meeting in secret behind locked doors for fear that the religious authorities who had been opposed to Yeshua might come looking for His disciples. It was not because of “their fear of the Jews” as some English translations foolishly render the text. Context denotes that the disciples who were themselves Jews were afraid of the religious Judeans who opposed Yeshua. Therefore to translate Ioudaios here as “Jews” is not only error, it is an affront to the gospel itself, and to the King Messiah (a Jew). “Yeshua[H] came and stood in their midst, and said to them, “Shalom lechem.” The doors were locked, how did Yeshua come and stand in their midst? The only possibility is that He was able to walk through walls or materialize on the other side of doors. And yet, we know from the proceeding verses that His body was physical, corporeal, because T’oma touched Yeshua’s wounds. Therefore, the resurrected body of Messiah is not subject to the material fallen world. He is King of a new and transcendent creation and He has come into the room to reveal Himself to His faithful followers. Note that Yeshua uses the familiar Hebrew greeting “Shalom lechem” Peace, wholeness and wellbeing be unto all of you. Peace Himself wishes them Peace. 20 And when He had said this, He showed them both His hands and His side. The disciples (ha talmidim[H]) then rejoiced when they saw the Lord. 21 So Yeshua[H] said to them again, “Shalom lechem[H] (Peace, wholeness, wellbeing be to you)”; just as the Father (Ho Pater[G], Ha Av[H]) has sent (apostello[G], shalach[H]) Me, I also send you [bid you to carry] (pempo[G], sholeiach[H]).” Yeshua has been sent as a shaliach by God to bring salvation to the Jewish people and the nations and now He sends His disciples to be Shaliachim (Sent ones) who “carry” the gospel of truth, the message of salvation through Yeshua. The Hebrew shaliach meaning “sent one” is equivalent to the Greek apostello, from which we get the English apostle. Many today in the Church are adopting this title as one that sets them apart from other believers, making it a title of position over others. This could not be more contrary to the meaning of the word “apostle”. In Messiah Yeshua we are all apostles, shaliachim, sent ones, with One Ruler, Yeshua, the Head of the Body of Believers. 22 And when He had said this, He breathed (emphusao[G]) on them and said to them, “Take hold of (lambano[G]) the Holy Spirit (Ruach HaKodesh[H]). 23 If you send away, cancel, place an expiry on, forgive (aphiemi[G]) the sins (missing the mark of God’s Holiness, hamartia[G]) of any, their sins have been sent away, cancelled, have expired, are forgiven (aphiemi[G]) them; if a certain one (tis[G]) continues to hold (krateo[G]) his sin then his sin is retained (krateo[G]).” Yeshua’s breathing on the disciples mirrors the creation of the first human being by the breath of God (Genesis 2:7). It is not the fullness of the outpouring of the Holy Spirit which would come some 50 days later but a transcendent symbolic act announcing the inception of the new creation. “then the Lord God formed man from the dust of the ground, and breathed (vayipach[H]) into his nostrils the direct breath (neshamah[H]) of living (chayiym[H]); and the man became a living being (lenefesh chayah[H]).” -Bereishit (Genesis) 2:7 Author’s translation All other animals were created and given both ruach (spirit) and nefesh (soul existence) due to the Spirt of God but only human beings were created by the direct breath neshamah of God. This sets humanity apart within creation. Today when liberalism equates animals and human beings it denies the truth of Scripture and insults God Who has made human beings in His image, likeness. It is interesting to note that the second century Targum speaks of the King Messiah in this way: "the Spirit went from between the wings of the cherubim, v’nesvayah and breathed upon Him (Manasseh) by the decree, or order of the word of the Lord.'' - Targum on 2 Chronicles 33:13 NB: Here Manasseh is a figure for the promised Messiah. 24 But T’oma[H] (twin), one of the twelve, who was called Didymus[G] (twofold), was not with them when Yeshua[H] came. 25 So the other disciples (talmidim[H]) were saying to him, “We have seen the Lord (HaAdon[H])!” But he said to them, “Unless I see in His hands the imprint of the nails, and put my finger into the nail wholes, and put my hand into His side, I will not believe, be convinced, be persuaded of (pisteuo[G], a’amiyn[H]).” T’oma was no more faithless or disbelieving than any other disciple. He had not witnessed what they had witnessed and therefore, like them, needed to see it with his own eyes. The foolish defaming of his character by far too many Christian scholars is appalling. In fact T’oma is in good company, after all, our rabbis say of Moses: "he did not believe that Israel had sinned, but said, ‘if I do not see, I will not believe’" - Shemot Rabba, sect. 46. fol. 142. 2. T’oma’s need to see for himself gave opportunity for an affirmation of the super-physical nature of Yeshua’s resurrected body. 26 And after eight days His disciples (talmidim[H]) were again inside, and T’oma[H] (twin) with them. Yeshua[H] came, the doors having been shut, inaccessible, locked (kleio[G]), and stood in their midst and said, “Shalom lechem[H] (Peace, wholeness, wellbeing be to you).” 27 Then He said to T’oma[H] (twin), “Place your finger here, and see My hands; and take your hand and put it into My side; and do not continue in disbelief, faithlessness, mistrust (apistos[G]), be faithful, trust, believe (pistos[G], ma’amiyn[H]).” By first century Jewish measurement of time and according to Biblical time measurement the first and last days of a period are counted and therefore, “eight days later” means “a week later” in modern English. This is why the Jewish boy is circumcised on the eight day, which is one week from birth in accordance with the first day following the creation week. Once again Yeshua appears in their midst, resurrected, transcendent, meta-physical. Yeshua does not berate T’oma like some of our self-righteous scholars do but instead affords T’oma an opportunity to touch the evidence and encourages T’oma not to continue in disbelief. 28 T’oma[H] (twin) answered and said to Him, “My Lord (Adoniy[H]) and my God (velohay[H])!” 29 Yeshua[H] said to him, “Because you have seen Me, you believe, trust, are persuaded (he’emaneta[H])? Happy (Makarios[G]) are they who did not see (eido[G]), and believe (hama’amiyniym[H]).” T’oma says “Adoniy vElohay!” My Lord and My God! This is either the most heinous of blasphemies or Yeshua is God with us (Imanu-El) as the prophet promises (Isaiah 7:14). In order to determine which of the possibilities is true we must look at the response of Yeshua. Does Yeshua rebuke T’oma for blasphemy? Does Yeshua say, “I am your lord in a sense but I’m not God T’oma, be careful what you say.” NO, no and no! Yeshua says “Because you have seen Me you believe…” Believe what? That Yeshua is Lord and God. Keep in mind what happened to Herod when the crowd later proclaimed concerning him, “This is the voice of God and not of a man!’ Immediately an angel of the Lord struck him, because he didn't give God the glory. He was eaten by worms and died.” (Acts 12:20-23). Therefore, if Yeshua were not God with us would the Angel of the Lord not also have struck Him down? There are many implicit indications that Yeshua is Imanu-El (God with us), here is yet another allusion to Messiah as present manifest deity. Some Messianic Jewish scholars have said we should not be simplistic in calling Yeshua God, and to some degree this is true, He is God with us and is in the Father in Whom all things exist, however, nor should we be so subtle in our identification of Yeshua as God with us that we fail to convey the reality that only a fully God fully man Messiah is capable of fulfilling the promises of the prophets. “Happy are they who did not see, and believe.” What a precious reassurance to all who have believed and all who will believe before He returns. I for one can testify to the happiness of belief in the yet to be seen Messiah Yeshua. 30 So then, many other miraculous signs (semeion[G],otot[H]) Yeshua[H] also worked in the presence of the disciples (talmidim[H]), which are not written in this book (baseipher[H]); Yochanan the writer of this gospel makes it clear that his purpose in writing the gospel was not to detail every sign and wonder performed by Yeshua but rather to detail those aspects of Yeshua’s life and ministry which best revealed His eternal nature and redemptive role. Yochanan was aware that others had written more detailed gospels and that these were accessible to his readers. 31 but these have been written so that you may believe that Yeshua[H] is the Messiah (HaMashiach[H]), the Son of God (ho uihos ho Theos[G], HaBen HaElohim[H]) ; and that by believing (pisteuo[G], be’emunat’chem[H]) you may have living (chayiym[H]) in His Name (bish’mo[H]). Ultimately Yochanan wrote his gospel “so that you may believe that Yeshua[H] is the Messiah, the Son of God; and that by believing you may have living in His Name.” Some Greek manuscripts say “so that you may continue believing” while others say “so that you may, at a point in time, come to believe”. This has caused needless debate among scholars. Yochanan the Hebrew was thinking as a Hebrew and intended both meanings simultaneously, so that his gospel would continue to speak to both those who were believing and those who would believe. Once again we are afforded the opportunity to be set free from the false choices posed by Greco-Roman Western thinking Christian scholars. We choose “both and” rather than “this or that”. Seeking to know all is for the idolatrous, holding mystery in tension is for the courageous. Copyright 2020 Yaakov Brown Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). 23 Then the Roman soldiers, when they had crucified [driven stakes into] (stauroo[G]) Yeshua[H], took His outer garments and divided them into four shares, a share to each soldier and the undergarment (chiton[G], ketonet[H]) remained; now the undergarment (chiton[G], ketonet[H]) was seamless, woven as one piece. First it is important to recognize something we will rarely if ever see in an artistic representation of Messiah on the cross. All His clothing was removed including His underwear. Part of the suffering experienced by the crucified was the inherent and all-encompassing humiliation. Yeshua was crucified naked. The outer garments were of lesser value and were divided among the Roman soldiers four ways, thus four items of outer clothing. The seamless undergarment was unique, the work of a skilled seamstress and a rare priestly item. The Roman soldiers recognized this, so rather than tear it they chose to gamble for it. The seamless priestly undergarment (ketonet[H]) connects Yeshua to numerous prefigures for Messiah which are found in the Tanakh (OT). We recall that Yeshua had washed the feet of His disciples as a sign of their preparation as priests in the order of His resurrected and transcendent eternal priesthood (Hebrews 7:11-28). Yeshua was wearing only the seamless garment mentioned here as He washed the feet of His disciples (John 13:4). Thus, Yeshua the Kohen HaGadol (High Priest) prepared His priests (disciples) to minister the good news of His present and coming Kingdom to the Jewish people first perpetually and also to the nations (all humanity) [Romans 1:16]. The Katenot (fem. plural of ketonet) as Atoning Garments of Skin (A Pre-figure for Messiah’s Sacrifice): “For Adam and his wife YHVH Elohim made katenot (undergarments) of skins (animal hide) to cloth them.” - Bereishit (Genesis) 3:21 The Ketonet of Joseph (As a Pre-figure for the Priestly Garment of Messiah): “Now Israel (Jacob) loved Yoseph more than any of his other children because he was the son of his old age, so he made for him an ketonet (undergarment) of pasiym [palms] (plural form of the palm of the hand or base of the foot).” - Bereishit (Genesis) 37:23 *Note that the Hebrew text of Genesis 37:23 does not say that Joseph’s coat (ketonet) was “of many colours” as numerous English translations convey, rather the Hebrew pasiym is a plural form of the word pas meaning palm of the hand or base of the foot. Thus the proper reading in English would be: “he made him (Joseph) a long sleeved tunic that reached to his feet”. “And they took Yoseph’s ketonet (undergarment) and slaughtered a kid goat and dipped the ketonet (undergarment) in the blood.” -Bereishit (Genesis) 37:31 The Ketonet of Aaron & Sons - Priests (As Pre-figures For Messiah): “And these are the garments they shall make; a breastplate and an ephod and a robe, and a woven ketonet (undergarment)…” -Shemot (Exodus) 28:4 (Ex. 28:39, 40; 29:5, 8; 39:27; Lev. 8:7, 13; 10:5; 16:4) Some may ask “Why is the connection between the priesthood of Israel and Yeshua so important?” It is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel, not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) and Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (bought off by the Roman authorities) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of transference was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was to ritually wash Him as Priest of priests and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood”. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, it was right that Yeshua had been given a priestly undergarment [ketonet] (probably made for Him by Yochanan’s mother Elisheva [Elisabeth: My God blesses sevenfold/makes an oath], a wife of a Levitical priest [Zechariah John the Baptist’s father]). The King’s Ketonet in Song of Songs (Prophetic of Messiah’s Crucifixion): “I have put off my ketonet (undergarment); how shall I put it on, I have washed my feet how shall I defile them?” -Shir HaShiriym (Song of Songs) 5:3 Eliyakiym [My God Raises Up] Clothed with the Priestly Garment Ketonet (As Pre-figure for Messiah) “20 And it shall come to pass in that day, that I will call my servant Eliyakiym (My God Raises Up) the son of Hilkiyah (My Portion is YHVH): 21 And I will clothe him with your ketonet (undergarment) [kutanetecha], and strengthen him with thy belt, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open (ref. Rev.3:8). 23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. 24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. 25 In that day, says YHVH Tzevaot (Who goes warring), shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it.” -Yishayahu (Isaiah) 22:20-25 24 So they said to one another, “Let us not tear it, but cast lots (throw dice) for it, to decide whose it will be”; this was to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) “They divided My outer garments among them, and for My clothing they cast lots [Psalm 22:18(19)].” Yochanan (John) explains that by dividing Yeshua’s priestly undergarment the Roman soldiers fulfilled Psalm 22. In Mark’s gospel 15:34 Yeshua quotes the beginning of this same Psalm, “My God, My God, why have You forsaken me?” Psalm 22 is quoted directly and implicitly alluded to throughout the New Testament making it one of the most important Messianic Psalms. 1“For the music director, on “The Doe of the Dawn,” a psalm of David. 2 My God, my God, why have You forsaken me? Distant from my salvation are the words of my groaning.[a] 3 O my God, I cried out by day, but You did not answer, by night, but there was no rest for me. 4 Yet You are holy, enthroned on the praises of Israel. 5 In You our fathers put their trust. They trusted, and You delivered them. 6 They cried to you and were delivered. In You they trusted, and were not disappointed. 7 Am I a worm, and not a man? Am I a scorn of men, despised by people? 8 All who see me mock me. They curl their lips, shaking their heads: 9 “Rely on Adonai! Let Him deliver him! Let Him rescue him—since he delights in Him!”[b] 10 Yet You brought me out of the womb, made me secure at my mother’s breasts. 11 From the womb I was cast on You-- from my mother’s womb You have been my God. 12 Be not far from me! For trouble is near-- there is no one to help. 13 Many bulls have surrounded me. Strong bulls of Bashan encircled me. 14 They open wide their mouths against me, like a tearing, roaring lion. 15 I am poured out like water, and all my bones are disjointed. My heart is like wax-- melting within my innards. 16 My strength is dried up like a clay pot, my tongue clings to my jaws. You lay me in the dust of death. 17 For dogs have surrounded me. A band of evildoers has closed in on me. They pierced[c] my hands and my feet. 18 I can count all my bones. They stare, they gape at me. 19 They divide my clothes among them, and cast lots for my garment.[d] 20 But You, Adonai, be not far off! O my strength! Come quickly to my aid! 21 Deliver my soul from the sword-- my only one from the power of the dog. 22 Save me from the lion’s mouth. From the horns of the wild oxen rescue me. 23 I will declare Your Name to my brothers. I will praise You amid the congregation.[e] 24 You who fear Adonai, praise Him! All Jacob’s descendants, glorify Him! Revere Him, all you seed of Israel. 25 For He has not despised or disdained the suffering of the lowly one. Nor has He hidden His face from him, but when he cried to Him, He heard. 26 From You is my praise in the great assembly. I will fulfill my vows before those who fear Him. 27 Let the poor eat and be satisfied. Let them who seek after Him praise Adonai. May your hearts live forever! 28 All the ends of the earth will remember and turn to Adonai. All the families of the nations will bow down before You. 29 For the kingdom belongs to Adonai, and He rules over the nations. 30 All the rich of the earth will feast and worship. Everyone who goes down to the dust will kneel before Him-- even the one who could not keep his own soul alive. 31 His posterity will serve him, telling the next generation about my Lord. 32 They will come and declare His righteousness to a people yet to be born-- because He has done it!” Footnotes a. Psalm 22:2 cf. Matt. 27:46; Mark 15:34. b. Psalm 22:9 cf. Matt. 27:43. c. Psalm 22:17 Or, is like a lion. d. Psalm 22:19 cf. Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24. e. Psalm 22:23 cf. Heb. 2:12. -Tehillim (Psalms) 22 TLV 25 Therefore the Roman soldiers did these things. But standing by the cross of Yeshua[H] were His mother, and His mother’s sister, Miriyam[H] (rebellion, Mary) the wife of Chelphiy[H] (Klopas[G], exchange), and Miriyam[H] (rebellion, Mary) of Magdala[A] (a tower). 26 When Yeshua[H] then saw His mother, and the disciple (talmid[H]) [John the author] whom He loved standing nearby, He said to His mother, “Dear Woman, behold, now, look (hineih[H]), your son!” 27 Then He said to the disciple (talmid[H])[John the author], “Behold, now, look (hineih[H]), your mother!” From that hour the disciple (talmid[H])[John the author] took her into his own household. This interaction between the dying Yeshua and His mother and beloved disciple is recorded only in the gospel of John. It is a heart wrenching and beautiful account of unfathomable sacrificial love. The example set here by Yeshua transcends all others with regard to the practical outworking of self-sacrificing love for others. Yeshua’s mother unnamed and His disciple unnamed are named in Him mother and son. Their suffering and joy would birth the body of faith which has now spread globally to the nations and is about to return to bring redemption to the entire remnant of ethnic, religious Israel, the Jewish people (Romans 11:25). The gospel can be seen in the names of those mentioned: In exchange (Klopas) for rebellion (Miriyam) a shepherd of Migdal (Magdala, tower). Yeshua’s mother is not named in Yochanan’s gospel (cf. 2:1). This corresponds to the author’s descriptions of himself as a disciple whom Yeshua loved. The author’s focus is on the Divine Word (Yeshua) rather than His earthly familial and friendship connections which are well observed in the synoptic gospels. “Standing by the cross” is also rightly translated “standing near the cross”. This in no way contradicts the description of the women standing at a distance (mark 15:40) in the synoptic gospels as the terms “near” and “distance” are subjective contextual variables cited by different eye witnesses. 28 After this, Yeshua[H], knowing that all things had already been accomplished, to make perfect the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) [Psalm 69:22(21)], said, “I am thirsty.” “Knowing that all things had already been accomplished” means that Yeshua was aware of all these things having been completed by Him before the foundation of the world (Rev. 13:8). Pause for a minute to consider the enormity of the love of God in Messiah. Yeshua (the Living Word essence of creation in Whom all things hold together and have their being) entered time and space to give His life knowing exactly how horrific His suffering would be and being aware that no other could pay the price, He choose it willingly. In one sense, given the eternal nature of God and Messiah’s Divinity, we could say that the all existing Messiah having seen the end from the beginning was crucified before He was crucified and resurrected before He was born (into time and space) and thus being transcendent remains for us both our suffering Servant and victorious King Who is able to comfort us in every circumstance given His own experience and to deliver us from evil given His authority over all things according to the Father’s will. “1For the music director, on “Lilies,” of David. 2 Save me, O God, for the waters have reached my soul. 3 I have sunk in deep mud, and there is no footing, I have come into deep waters, and a flood sweeps over me. 4 I am worn out by my crying, my throat is parched, my eyes fail, waiting for my God. 5 Those who hate me without a cause[a] outnumber the hairs of my head. Powerful are my enemies who would destroy me with lies. What I did not steal, must I restore? 6 O God, You know my folly, nor are my trespasses hidden from You. 7 May those who hope in You not be ashamed because of me, my Lord, Adonai-Tzva’ot. May those who seek You not be disgraced because of me, O God of Israel. 8 For I have endured scorn for Your sake. Disgrace has covered my face. 9 I have become a stranger to my brothers, a foreigner to my mother’s children. 10 For zeal for Your House consumed me-- the insults of those who insulted You have fallen on me.[b] 11 When I wept and fasted-- that became a reproach to me. 12 When I put on sackcloth, I became a joke to them. 13 Those who sit at the gate chatter about me, and I am the song of the drunkards. 14 But as for me, my prayer to You, Adonai, is for a time of favor. O God, in Your great love, answer me with the truth of Your salvation. 15 Deliver me from the mire-- do not let me sink. Deliver me from those who hate me, out of the deep waters. 16 Do not let floodwaters sweep over me, nor the deep swallow me up, nor the Pit shut its mouth over me. 17 Answer me, Adonai, for good is Your mercy. With Your great compassion, turn to me. 18 Hide not Your face from Your servant. For I am in distress—answer me quickly. 19 Draw near to my soul and redeem it. Ransom me because of my foes. 20 You know my reproach, my shame, my disgrace. All my adversaries are before You. 21 Scorn has broken my heart, so I am sick. I looked for sympathy, but there was none, for comforters, but found none. 22 They put gall in my food, and for my thirst they gave me vinegar to drink.[c] 23 Let their table before them be a snare, and what should have been for their well-being, let it be a trap. 24 Let their eyes be darkened so they cannot see and their backs be bent forever.[d] 25 Pour out Your indignation on them. Let Your fierce anger overtake them. 26 Let their encampment be deserted. Let none dwell in their tents. 27 For they persecute the one You have smitten, so they tell of the pain of those You have wounded. 28 Add guilt to their guilt-- may they not come into Your righteousness. 29 May they be wiped out of the book of life and not be recorded with the righteous.[e] 30 But I—I am afflicted and in pain. Let Your salvation, O God, set me up on high. 31 I will praise God’s Name with a song, and magnify Him with praise. 32 It will please Adonai better than an ox or a bull with horns and hoofs. 33 The humble will see it and be glad. You who seek God, let your hearts revive. 34 For Adonai hears the needy and does not despise His captive people. 35 Let heaven and earth praise Him, the seas and everything moving in them. 36 For God will save Zion, and rebuild the cities of Judah. Then they will dwell there and possess it. 37 The children of His servants will inherit it and those who love His Name will dwell there. Footnotes a. Psalm 69:5 cf. John 15:25. b. Psalm 69:10 Cf. John 2:17; Rom. 15:3. c. Psalm 69:22 cf. Matt. 27:34, 48; Mark 15:23, 36. d. Psalm 69:24 cf. Rom. 11:9-10. e. Psalm 69:29 cf. Rev. 3:5. -Tehillim (Psalms) 69 TLV 29 A vessel full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. “Sour wine” (John 19:29) and “vinegar” (Matthew 27:48) are synonymous terms. Yeshua had earlier been offered “bitter gall” a narcotic (Matt 27:34) but had refused it. Yochanan is more precise than Matthew in his description of the “stick” on which the sponge was offered. He names the variety of plant the stick came from as “hyssop”, the same branch used by Israel to paint the blood of the Pesach Lamb onto their doorposts (Exodus 12:22). Yochanan (John) has already quoted Yochanan the Immerser (John the Baptist) saying “Behold the Lamb of God that takes away the sins of this world” (John 1:29, 1:36). Yeshua’s identity as the Pesach (Passover) Lamb is another key element in Yochanan’s gospel record and is later illuminated by Rav Shaul Hashaliach (Rabbi Paul The Sent One) [1 Corinthians 5:11]. 30 Therefore when Yeshua[H] had received the sour wine, He said, “It is finished! (teleo[G])” And He bowed His head and gave up His spirit, breath (pneuma[G], ruach[H]). Note that Yeshua pronounced His atoning work on the cross “finished”. His eternal blood offers atonement for all sin, past, present, and future. There is no further sacrifice needed, His sacrifice both precedes and proceeds, it covers (atones for) all who will receive Him and His saving work. Yeshua “Gave up His Ruach (Breath, Wind, Life, Spirit)”. He chose to give it up, it was not taken from Him (John 10:17-18). The giving up has a certain ambiguity: He gave up His life for us and He gave up His Spirit for us. Our lives are redeemed in the giving up of His life and strengthened in the giving up of His Spirit. Following His resurrection and ascension Yeshua in unity with the Father poured out His Spirit upon and within all who would receive Him. 31 Then the religious Jews (Ioudaios[G], Yehudiym[H]), because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat[H] [for that Sabbath was a high (megas[G]) day], asked Pilate (Pilatos[G]) that their legs might be broken, and that they might be taken away. “because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat” “22 “Suppose a man is guilty of a sin with a death sentence and he is put to death, and you hang him on a tree. 23 His body is not to remain all night on the tree—instead you must certainly bury him the same day, for anyone hanged is a curse of God.[a] You must not defile your land that Adonai your God is giving you as an inheritance.” -Devarim (Deut.) 21:22-23 TLV re: High Sabbath Leviticus 23:6-7 This High Sabbath was the first day of unleavened bread as convergent with the 14th of Nisan which becomes the 15th of Nisan at sundown by Biblical Hebrew reckoning. For more information on the death and resurrection time frame please read my article “Did Yeshua Die on a Friday?” link below: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/did-yeshua-die-on-a-friday 32 So the Roman soldiers came, and broke the legs of the first man and of the other who was crucified with Him (Yeshua); 33 but coming to Yeshua[H], when they saw that He was already dead, they did not break His legs. 34 But one of the Roman soldiers pierced His side with a spear, and immediately blood and water came out. Blood separated from water has been testified to by doctors to be clear evidence of death resulting from major heart trauma. Therefore, the plan meaning intends to give the clear evidence that Yeshua was dead and had not simply fainted as some fools suggest. The blood and water can also be seen as a prophetic precursor to the immersion commanded by Yeshua. All who believer are figuratively and spiritually washed in His blood and in obedience as disciples immersed in water as an identification with the death and resurrection of Yeshua. 35 And he who has seen [John the author] has testified, and his testimony is immutably true (alethinos[G], emet[H]); and he sees (eido[G]) that he is telling the absolute truth (ha emet[H]), so that you also may believe (pisteuo[G], ta’amiynu[H]). As is the case with the gospels of Matthew and Mark the author is claiming to be a reliable first hand eye witness to these events, and his purpose in writing is to ensure that others will be made aware of the truth of these events and pass on that truth to future generations. The Jewish Doctor Luke open’s his gospel with a similar testimony, though he does not claim to be an eyewitness but the recipient of information from eyewitnesses. 36 For these things came to pass to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]), “Not a bone of Him shall be broken.” [Psalm 34:20(21); cf. Ex. 12:46; Num. 9:12] 37 And again another Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) says, “They shall look on Him whom they pierced.[Zechariah 12:10 cf. Rev. 1:7]” 1 Of David, when he feigned insanity before Abimelech, who drove him away, and he left. 2 I will bless Adonai at all times. His praise is continually in my mouth. 3 My soul boasts in Adonai. The humble ones hear of it and rejoice. 4 Magnify Adonai with me and let us exalt His Name together. 5 I sought Adonai, and He answered me, and delivered me from all my fears. 6 They who looked to Him were radiant, and their faces will never be ashamed. 7 This poor man cried, and Adonai heard, and saved him out of all his troubles. 8 The angel of Adonai encamps around those who fear Him, and delivers them. 9 Taste and see how good Adonai is. Blessed is the one who takes refuge in Him. 10 Fear Adonai, His kedoshim, For those who fear Him lack nothing. 11 Young lions may lack, and go hungry, but those who seek Adonai want for no good thing. 12 Come, children, listen to me: I will teach you the fear of Adonai. 13 Who is the one who delights in life, and loves to see good days? 14 Keep your tongue from evil, and your lips from speaking treachery. 15 Depart from evil and do good. Seek shalom and pursue it.[a] 16 The eyes of Adonai are on the righteous, and His ears are attentive to their cry. 17 The face of Adonai is against evildoers, to cut off the memory of them from the earth. 18 The righteous cry out and Adonai hears, and delivers them from all their troubles. 19 Adonai is close to the brokenhearted, and saves those crushed in spirit. 20 Many are the distresses of the righteous, but Adonai delivers him out of them all. 21 He keeps all his bones-- not one of them is broken.[b] 22 Evil kills the wicked-- those who hate the righteous will be held guilty. 23 Adonai redeems the soul of His servants —no one who takes refuge in Him will be held guilty. Footnotes a. Psalm 34:15 cf. 1 Pet. 3:10-12. b. Psalm 34:21 cf. John 19:33-36. -Tehillim (Psalms) 34 TLV “1The burden of the word of Adonai concerning Israel. A declaration of Adonai, who stretched out the heavens, laid the foundation of the earth and formed the spirit of man within him: 2 “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples when they besiege Jerusalem as well as Judah. 3 Moreover, in that day I will make Jerusalem a massive stone for all the people. All who try to lift it will be cut to pieces. Nevertheless, all the nations of the earth will be gathered together against her. 4 In that day”—it is a declaration of Adonai—“I will strike every horse with confusion and its rider with madness. I will keep My eyes on the house of Judah but will blind every horse of the peoples. 5 Then the leaders of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength through Adonai-Tzva’ot their God.” 6 “In that day I will make the leaders of Judah like a firepot in a woodpile, like a burning torch among sheaves. They will devour on the right and on the left all the surrounding peoples, yet Jerusalem will remain in her place, in Jerusalem. 7 Adonai also will save the tents of Judah first, so that the honor of the house of David and the honor of the inhabitants of Jerusalem will not exceed that of Judah. 8 In that day Adonai will defend the inhabitants of Jerusalem so that the weakest among them that day will be like David and the house of David will be like God—like the angel of Adonai before them. 9 It will happen in that day that I will seek to destroy all the nations that come against Jerusalem. 10 “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced.[a] They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn. 11 In that day there will be a great mourning in Jerusalem, mourning like Hadad-rimmon in the valley of Megiddo. 12 The land will mourn clan by clan. The clan of the house of David by itself and their wives by themselves, the clan of the house of Nathan by itself, and their wives by themselves, 13 the clan of the house of Levi by itself and their wives by themselves, the clan of the Shimeites by itself and their wives by themselves. 14 Each of the remaining clans will mourn by itself and their wives by themselves.” Footnotes a. Zechariah 12:10 cf. John 19:34, 37; Rev. 1:7. -Zachariyah (Zechariah) 12 TLV 38 After these things Yoseph[H] (YHVH adds) of Ramatayim[H], (Arimatea[A], heights, birthplace of Samuel Mt Ephraim), being a disciple (talmid[H]) of Yeshua[H], but a secret one for fear of the Jewish religious leaders (Ioudaios[G], Yehudiym[H]), asked Pilate (Pilatos[G]) that he might take away the body of Yeshua[H]; and Pilate (Pilatos[G]) granted permission. So he came and took away His body. Yoseph of Ramatayim (Joseph of Arimathea) shows great courage in this public act of care for Yeshua’s body (Matt. 27:57; Mark. 15:43; Luke. 23:50). Matthew’s gospel tells us that Yoseph placed Yeshua “in his own new tomb.” “57 Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb,[a] which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 TLV The cost of the tomb Yoseph freely gave for Yeshua’s burial cannot be firmly established, but given the social and religious standing of Yoseph it is likely that it was worth a large sum of money by today’s standards costing millions of dollars (USD). The Greek word “mnemeion” translated “tomb” in Matthew 27:60 can also be translated “Sepulchre”. Both “tomb” and “sepulchre” often refer to a large tomb with multiple rock-cut cubicles for interring a number of bodies. A single Sepulchre complex of 63 rock cut tombs in Jerusalem dating to the first century C.E. received the name “Tombs of the Sanhedrin” from Rabbi Joseph Halevi in 1450 because of the large number of burial cubicles inside. While it’s unlikely that this particular Sepulchre is a Sanhedrin burial place, it is very likely that a Sepulchre like it with 70-72 cubicles may well have existed in the first century C.E. and it is therefore likely, given that Yoseph was a member of the Sanhedrin, that the tomb of Yoseph of Arimathea was one of the cubicles within the Sepulchre complex carved out specifically for members of the Sanhedrin and their families. If this is the case the classic notion of a single birth tomb is untenable. In fact, given that family tombs with multiple births dating to the first century have been found in Israel it seems that in most cases the first century Jewish dead were buried in multiple birth tombs, usually with family, and often among those of comparable social status. Added to this is the fact that “no one had yet been laid” in the tomb (John 19:41): meaning that the generation of the Sanhedrin at that time had yet to utilize the tomb complex, making Yeshua the first to be interred there. Tombs of the Sanhedrin (1st Century C.E.) Sanhedria, Jerusalem.
Yoseph’s faithful act fulfilled Isaiah 53:9: “His grave was given with the wicked, and by a rich man in His death,” Both Yoseph and Nakdimon were members of the Sanhedrin (Luke 23:50-51; John 7:50-52). They may also have been brothers: Some commentators believe that Joseph of Arimathea (his home town) is Yoseph ben Gorion, the brother of Nakdiymon (Nicodemous) ben Gorion, the same Nicodemus mentioned in the following verse. One traditional commentary [Ganz. Tzemach David, par. 1. fol 25. 1. & 27. 1.] suggests that Yoseph ben Gorion was a priest, and of the richest and most noble of the priests in Jerusalem; that he was a very wise, just, and upright man; and that three or four years before the destruction of Jerusalem, he was about sixty seven years of age (John Gill Commentary on the New Testament). Making Joseph of Arimathea approximately twenty seven years old when he helped to inter Yeshua. 39 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people)[cf. John 3], who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about 45 kilograms. 40 So they took the body of Yeshua[H] and bound it in linen wrappings with the spices, as is the burial custom of the Jewish people (Ioudaios[G], Yehudiym[H]). Likewise Nakdiymon acts courageously, though a member of the Sanhedrin he risks his status for Messiah. Jewish tradition records Nakdiymon as a tzaddik (righteous one) who called down miracles and was extravagant in his gifts to the poor. However, it is later recorded in the Babylonian Talmud that Rav Yochanan ben Zaccai saw the daughter of Nakdiymon, 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). This infers that Nakdiymon ended up impoverished because of his decision to follow Messiah Yeshua wholeheartedly and openly. What a courageous example of true devotion to the King Messiah Yeshua and obedience to the Father God. The cost of the burial spices (myrrh and aloes) that Nakdiymon brought to prepare Yeshua’s body are estimated by today’s currency as being between $150,000 to $200,000 USD. Both the wrapping in cloth and the use of spices for burial are alluded to by ancient Jewish commentary: "let the dead be wrapped in his own linen" - T. Hieros. Ternmot, fol. 46. 2. “They do not say a blessing over a lamp, nor… the spices of the dead…” - Mishnah. Berachot. c. 8. sect. 6. The practice of using embalming spices has fallen by the wayside, however the wrapping of the body in a shroud continues to be the practise of observant Jews today. Today, as in ancient times [Talmud Bavli Menachos 41:A] Jewish men are often buried wrapped in a tallit (prayer shawl) as a sign of preparation for the bodily resurrection at the last day. For more information concerning Nakdiymon please read my article on John 3. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore according to the preparation of the Jewish people (Ioudaios[G], Yehudiym[H]), since the tomb was nearby, they laid Yeshua[H] there. “In which no one had been laid” is said to make certain that the reader understands that only Yeshua was in the tomb when it was sealed by the large stone. This makes it clear that Yeshua alone was interred there and that Yeshua alone was resurrected from there. Because of the High Sabbath (First day of unleavened bread), the need to bury the body within a day of death and the ritual uncleanness associated with handling the body, they laid Yeshua’s body to rest promptly. "they may not dig pits… nor graves… on a solemn feast day.'' - Mishnah. Moed Katon, c. 1. sect. 6. Copyright 2020 Yaakov Brown “And you, my father, there on the sad height, Introduction:
According to verse 55 the latter part of John 11 takes place just prior to the month of Nisan. This means that the events following the resurrection of Elazar happen four months further on (from Chanukah) [John 10:22] in the Biblical Jewish year and bring the text full circle to arrive at the month of Nisan just prior to Pesach. This is significant, given that the resurrection of Elazar (Lazarus) is a prefigure to the coming resurrection of the Messiah, and is the ultimate marker of a true prophet of God (e.g. (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). This is now the third Pesach recorded in the gospel according to Yochanan, the focus on this festival is important to Yochanan’s identification of the “Lamb” of God, the King Messiah Yeshua. Later in the HaBrit Ha Chadashah the Rav Shaul (Paul) calls Yeshua “Messiah our Pesach (Lamb)” [1 Cor. 5:7]. 1 Moreover a certain one [man] (tis[G]) was sick, weak, powerless (astheneo[G]), Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) of Beit-anya[A] (“house of answering”, Beit-hiyniy[H] “house of dates”, “house of misery”, “poor house”, Bethany), the village of Miriyam[H] (from rebellion, Mary) and her sister Marta[H] (Mistress of myrrh, bitter mistress). 2 It was the Miriyam[H] (from rebellion, Mary) who anointed the Lord (Kurios[G], Ha-Adon[H]) with perfumed resin (muron[G], probably myrrh), and wiped His feet with her hair, whose brother Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) was sick, weak, powerless (astheneo[G]). Why did Yochanan (John the disciple) the author of this gospel, feel the need to identify Miryam with such precise detail? It’s true that there may have been several, if not hundreds of women named after the great woman of Israel (Miryam, Moses’ sister) among the residents of Judea, however it is unlikely that many, if any, had both a sister named Marta and a brother named Elazar (Lazarus). We can be fairly sure Yochanan’s audience were almost a generation hence from the events being recorded, so it is most likely that he was using the now famous event of Miryam’s having anointed Yeshua as a way of illuminating both Miryam’s character and her relationship to the Messiah. It is interesting to note that the event Yochanan uses to clarify which Miryam he is speaking of is yet to occur in the chronology of his gospel (John 12:1-11.) From this some deduce that Yochanan assumes that his audience are familiar with the synoptic gospels. The accounts of Mark 14:3-9 and Matthew 26:6-13 record the event taking place in the home of Shimon, making it likely that Shimon shared a home with Elazar and his sisters. The village of Bethany was approximately half a day’s walk (100 km) from where Yeshua and His disciples were beyond the Jordan (John 10:40), and about 5 km east of Jerusalem. 3 So the sisters sent to Him (Yeshua), saying, “Lord (Kurios[G], Adoniy[H]), behold, now, pay attention (Hineih[H]) he whom You love as a dear friend (phileo[G], ahavta[H]) is sick, weak, powerless (astheneo[G]).” Yochanan (author) only uses the phrasing, “whom You (Yeshua) love,” here and in relationship to himself as, “the disciple “whom Yeshua loved.” Primarily this indicates a special intimacy between Yeshua and those in question, a relationship which is set apart, different from the relationships He had with other disciples and family members. The point being that Elazar (Lazarus) was a very close friend of Yeshua, both Elazar’s death and the grief of his sisters would surely have been of paramount importance to Yeshua. 4 But when Yeshua[H] (YHVH Saves, Joshua) heard this, He said, “This sickness, infirmity, weakness (astheneia[G]) will not be to the advantage (pros[G]) of death (thanatos[G], a Greek god), but in behalf of, for the sake of (huper[G]) the glory, judgement (doxa[G], likh’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]), in order that (hina[G]) the thoughts, glory, splendour (doxazo[G]) of the Son of the God (Ho-Uihos Ho-Theos[G], Ha-Ben Ha-Elohiym[H]) be throughout (dia[G]) [alt. made known by the means of it].” Yeshua says, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” Firstly, Yeshua is indicating foreknowledge, secondly, He is expressing knowledge of purpose. He’s speaking not only of physical death (as alluded to in the following verses) but also of eternal death. This is why He goes on to speak in metaphor, likening physical death to a temporary sleep state. This event is intended to be a platform, not only for Elazar’s (Lazarus’s) physical resurrection but also for the resurrection of Messiah and the filling of God’s promise for a final resurrection of all humanity: some to eternal life and some to eternal death. This is the glory that Yeshua is ultimately alluding to. The glory of God the Father and Yeshua the Son which reconciles repentant humanity. The Talmud Bavliy tells us that the majority of lesser illnesses result in life “l’chayiym”, and the majority of major illnesses end in death “l’meiytah” (Talmud Bavliy Kiddushin, fol. 71. 2.). In other words, there is a first century religious cultural precedent for the belief that certain illnesses were likely to lead to death, the present illness of Elazar was obviously one such illness, and yet Yeshua was saying that Elazar’s illness would not be “l’meiytah” for death. Note that the Greek text says “This sickness will not be to the advantage of death but is in behalf of the God…” Death is personified as being the opposite to God, Who is Life, living. This is consistent with Yeshua’s statement in verse 25, “I AM the resurrection and the life!” Not only will the illness of Elazar end in either temporal or eternal death, it will also note afford death itself to exercise fear against others. Put simply, Yeshua is about to give a sign that prophecies the death of death in His own death and resurrection. The Scripture explains it this way: “Therefore, since the children share in flesh and blood, He Himself likewise shared the same humanity—so that through death He might break the power of the one who had the power of death (that is, the devil).” -Hebrews 2:14-15 TLV Therefore, “This sickness will not be to the advantage of death” means that Yeshua has come to break the power of Satan, who seeded death into the world through sin. And “but is in behalf of the God…” means that Yeshua has come at the command of God in order to free all who would receive Him from bondage to death. 5 Now Yeshua[H] loved entirely (agapao[G], aheiv[H]) Marta[H] (Mistress of myrrh, bitter mistress) and her sister and Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus). 6 So when He heard that he (Lazarus) was sick, weak, powerless (astheneo[G]), He (Yeshua) then stayed two days in the place where He was. The text tells us that it is because Yeshua loved them that He stayed two more days in the place where He was. For most of us this seems counterintuitive but unlike Yeshua, most of us have very little idea of our own purpose or what we are capable of. Ultimately, “Because He loved them” means, because He knew that the resurrection of Elazar would strengthen their faith and benefit their eternal state. Therefore, in this case love meant allowing a dear friend to die. 7 Then after this He said to the disciples (talmidim[H]), “Let us go to Yehudah (the region of Judea) again.” 8 The disciples (talmidim[H]) said to Him, “Rabbiy[H] (My Teacher, My Great One), the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) were just now seeking to stone You, and are You going there again?” “Let’s go to Yehudah” means “Let’s travel from here on the east side of the Jordan [John 10:40] back to the territory of Judea where Bethany, the village of Elazar, Miriyam and Marta is…” This decision of Yeshua’s is probably best likened to a situation where any Israeli-Jew today were to suggest that he and his friends make a trip to Bethany (currently under occupation by the Palestinian authority). In other words, “let’s go to a place where the authorities hate me and everything I represent and are willing to at very least attempt my murder.” Understanding it this way makes the disciples’ response seem more than justified. Some of the Judean religious leaders had only just attempted to stone Yeshua after His claim to deity in Jerusalem following the Chanukah celebrations recorded in John 10:22-42. From the disciples’ perspective there was a clear and present danger awaiting them throughout Judea. Not even love for a dear friend would have ordinarily compelled them to go into that region given the religious-political situation. It’s important to note the use of the Greek transliteration rha-bbi for Rabbi. Later in this account Marta refers to Yeshua as ha Moreh the Teacher. Note just a Rabbi, but The Rabbi. 9 Yeshua[H] answered, “Are there not twelve hours in the day (hemera[G], ba’yom[H])? If anyone walks in the day (hemera[G], ba’yom[H]), he does not strike against something (proskopto[G]), because he sees the all existing light (phos[G], nuhra[A], Or[H]) of this world (kosmos[G], ha-olam[H]). 10 And if anyone walks (holeikh[H]) in the night (balaylah[H]), he strikes against something (proskopto[G]), because there is no flame (nahira[A]) [all existing light] (phos[G], Or[H]) in him.” Numerous Jewish sources affirm Yeshua’s assessment of the hours of daylight (T. Bab Sanhedrin, fol. 88. 2. Avoda Zara, fol. 3. 2. Vid. Philo. de Somniis, p. 1143.) There are several meanings that can be gleaned from this statement. Relative to Yeshua’s own ministry He is insisting here that He has a mission to complete and it will be completed in the appropriate time regardless of any attempts to thwart it. In other words, “They will not be allowed to kill me until I say so (I being I AM, ‘I and the Father are echad’).” We could also observe in this an allusion to Messiah as light of the world. He will soon be gone, returned to heaven leaving behind His Spirit (Ruach ha-Kodesh) and a choice we all must make, choosing either to walk in His light or to stumble in the darkness of this fallen world. The key here is that the day He is speaking of doesn’t shine upon us, rather it shines from within us. Yeshua is that day, that all existing light (Or). Notice that the text says, “But if anyone walks in the night, he stumbles, because the light is not in him.” This is true of those who don’t accept their position as purchased children of God. They are said to be devoid of the flame/light of God/Messiah: just as Yeshua has said elsewhere, “If the light inside you is darkness, how great is the darkness?” (Mattitiyahu/Matthew 6:23). May His light dwell in you richly as you choose to accept His atoning death and resurrection life, thus taking your place as a chosen child of God. The Aramaic text makes a word play between nuhra (light) and nahira (flame), which is from the root nuhra (light). In other words the flame of Messiah has its origin in the all existing Light of God. 11 This He (Yeshua) said, and after that He said to them, “Our friend (philos[G], chaver[H]) Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) has fallen asleep (koimao[G]); but I go, so that I may awaken (exupnizo[G]) him.” Yeshua now uses sleep as a metaphor for physical death. This is not without Scriptural precedence, the patriarchs of Israel are said to have, “slept with their fathers.” (1 Melakhim/Kings 2:10.), and the prophet Daniel uses sleep to describe those who have been dead and are resurrected at the latter day: “Multitudes who sleep in the dust of the earth will awake—some to everlasting life, and others to shame and everlasting contempt.” -Daniel 12:2 TLV However, it was probably not a colloquial expression in common use at the time. What is important to understand is that Yeshua is not saying that Elazar (Lazarus) is sleeping because of the knowledge that He will soon raise him from the dead, rather He is saying that all physical death (that is death prior to the Judgment) is sleep, that is, temporary. Elazar is sleeping because he is in transition, neither alive in the world nor yet present in Gan Eden (Paradise). It’s interesting to note that Yeshua begins by saying, “Our friend Lazarus,” but ends by saying, “I will awaken him from sleep.” Yeshua is obviously emphasizing the fact that only He is able to raise Elazar (Lazarus). He may also be giving the disciples’ permission to stay behind. As disciples of Messiah we all find ourselves in situations where we are given a choice to remain behind or to follow Him into a terrifying situation, perhaps even at the risk of our very lives. It is important to remember that He is not giving us an ultimatum, rather He remains our Lord and redeemer regardless of whether we stay or go. However, if we go we may see His glory now in ways we might have missed if we had stayed. 12 The disciples (talmidim[H]) then said to Him, “Lord (kurios[G], Adoniy[H]), if he has fallen asleep (koimao[G]), he will recover (sozo[G]).” 13 Now Yeshua had spoken of his (Lazarus) death (thanatos[G], moto[H]) but they thought that He was speaking of reclining (koimesis[G]). 14 So Yeshua then said to them plainly, “Elazar[H] is dead (thanatos[G], meit[H]), 15 and I am (Aniy[H]) full of joy (sameach[H]) for your sakes that I was not there, so that you may believe, trust, be persuaded (pisteuo[G], ta’amiynu[H]); and now let’s go to him (Lazarus).” 16 Therefore Toma[H] (Tuma[A] “Thyme”, Thomas), who is called Didymus[G] (“a twin”, Ta’ama[A] “twin”), said to his fellow disciples (talmidim[H]), “Let’s also go, so that we may die (apothnesko[G]) with Him (Yeshua).” How did Yeshua know Elazar (Lazarus) was dead? The messenger was sent with news of grave illness, not death. Clearly, despite the many commentaries to the contrary, Yeshua knew many things outside of time, either by intimate conversation with the Father or simply because He is God with us. Those who attempt to separate Yeshua’s deity and humanity have great difficulty explaining how Yeshua knew things only God could have known. Yeshua is glad He did not rush to the aid of Elazar (Lazarus) because the coming miraculous sign will be a catalyst for the disciples’ belief, both in the witnessing of it and in the recollection of it, post Yeshua’s own resurrection. His comment “Elazar is dead and I am full of joy for your sakes…” may seem harsh at first but as we read on we can understand why Yeshua was glad. Many times, I’ve wondered at the seeming harshness of God, only to discover at a later date that what looked like cruelty within my situational experience is beheld as glory outside of time. Knowing this we can only ask that God grant us an unnatural ability in trusting Him beyond the grave, for there are some harsh realities for which we will not see a glorious end in this life. Toma (Thomas) speaks from the heart here, the guy has some chuztpah that’s for sure and he’s not the doubting Thomas we all remember (take note, we’ve all doubted, there is no faith without doubt). Many have supposed a number of options for the, “him,” Thomas is referring to when he says “let’s go so that we might die with him.”: some say he is referring to Elazar (Lazarus) but I find that highly unlikely given that the context of this conversation relates to the danger threatening Yeshua upon His return to Judea. The only realistic interpretation is that Yeshua is perceived to be taking His life in His hands by returning to Judea to comfort the mourning sisters and family of Elazar (Lazarus). If this is the correct interpretation then Thomas, far from doubting, has become a zealot for Yeshua and (perhaps caught up in the emotion of the moment) has decided to lay his life on the line alongside his Lord. Thomas doesn’t keep his passion to himself either, he excitedly invites all the disciples to do the same. 17 So when (Yeshua) came, He found that Elazar (he) had already been in the tomb/grave (mnemeion[G], bakaver[H]) four days. It seems based on this time frame that Elazar (Lazarus) had died soon after the messenger had been sent to inform Yeshua and the disciples of Elazar’s illness. The length of time that Elazar was in the grave is significant due to the fact that there was a first century Jewish belief (other religions like Zoroastrianism also have a similar superstition) that the spirit of a person stayed near the body for three days after death. After four days it was believed there was no chance of resuscitation or resurrection (Vayikra [Leviticus] Rabbah a. 18:1.) At the four day point, given the lack of modern preservation techniques, the body of Elazar was already beginning to decay and would have stunk badly. Yeshua raised other’s from the dead (Luke 7:11-17; 8:41-42, 49-56), and both Elijah and Elisha raised people from the dead (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). There are numerous examples in extra Biblical Jewish literature of people being raised from the dead after three days (Midrash Raba Ruth 3:1[98]; Semchos 8 [105]). Also, modern doctors bring people back from “clinical death”, minutes, sometimes hours after they are declared. However, neither in the Bible nor in all of human history has anyone other than Yeshua resurrected a person who has been dead for more than three days. The fact is that such a person has already begun to decay and is beyond the reach of medical science. What Yeshua was about to do was to bring back to life a four day old rotting corpse. This is why there was such an excited reaction from the people and the religious authorities following this miraculous sign. This kind of display of God’s manifest power was and is terrifying. It stands in opposition to the natural order of the sin affected creation, and that is precisely the point. 18 Now Beit-anya[A] (“house of answering”, Beit-hiyniy[H] house of dates, house of misery, poor house, Bethany) was near Yerushalayim (Downpour of peace, Jerusalem), about five kilometres away; 19 and many of the Judeans (Ioudaios[G], Yehudiym[H]) had come to Marta[H] (Mistress of myrrh, bitter mistress) and Miriyam[H] (from rebellion, Mary), to console them concerning their brother. 20 Marta[H] (Mistress of myrrh, bitter mistress) therefore, when she heard that Yeshua was coming, went to meet Him, but Miriyam[H] (from rebellion, Mary) was sitting (kathezomai[G]) in the house (babeit[H]). Being a religious Jewish family, it is certain that Miriyam and Marta would have observed some form of sitting shivah (a seven-day period of mourning), one of the requirements being that the immediate family members of the dead were to remain inside the house without footwear, seated on low stools close to the floor in sombre remembrance. The community is tasked with bringing food and providing for the needs of the bereaved and various localized customs are enforced. The Greek text infers the sitting of shivah by using the Greek kathezomai, meaning to sit rather than the Greek katecho (detain, hold back) or epecho (hold, attend), which would make more sense if Miriyam were simply staying behind and not involved in a religious rite. "the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, לנחמו, "to comfort him".'' -Talmud Bavliy Moed Katon, fol. 23. 1. "on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.'' -Massech. Semachot, c. 6. fol. 14. 3. Maimonides outlines the ancient tradition concerning the comforting of mourners as follows: תנוחמו מן השמים Job 2:13 Job 2:13 Job 3:1 Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:'' -Maimonides. in Mishnah. Peah, c. 1. sect. 1. The fact that Marta left the house, thus breaking the extra-Biblical rabbinic law, perhaps shows how impacted she had been by Yeshua’s words to her during His previous visit to the home of Miriyam, Marta and Elazar (Luke 10:41-42). At that time Marta had been more concerned with formalities and tradition, now she is willing to disregard religious norms in order to seek out Yeshua. The, “Therefore,” here refers to the fact that because there were some present who might seek to take hold of Yeshua, Marta would leave quickly and avoid being seen. Why did Miryam stay in the house? Aside from the fact that she was keeping Jewish religious law regarding sitting shivah (seven days of mourning), the most probable answer is that she hadn’t heard that Yeshua had arrived, after all, the text says that “Marta heard,” and later we read that when Marta secretly told Miryam that the Teacher was there, Miryam got up in a rush to go to Him. It seems likely that Marta had heard of Yeshua’s arrival in secret, due to the fact that to tell of it openly might have endangered Yeshua. Therefore, as soon as Miriyam did know of Yeshua’s arrival she too sought Him out. 21 Marta then said to Yeshua, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died. 22 Even now I know that whatever You ask of the God (Ho-Theos[G], Ha-Elohiym[H]), God (Theos[G]) will give You.” This seems a reasonable observation from a grieving family member upon the arrival of the physician who could have saved her beloved brother had He been on time (that is, according to human timing). Some read malice into this, I do not. At best I hear incredulity and desperation in Marta’s voice, perhaps confusion, not anger. I think the following line affirms this. The Aramaic nukhama (arise, resurrect etc.) from the root nukh (rest) makes an intrinsic connection between resurrection and rest. “Even now I know that whatever You ask of the God, God will give You.” Wow what faith, this is not the Marta we have been told about, she is not the control freak of church tradition (perhaps we all have our weaknesses nu!) Whatever her understanding was, and it clearly wasn’t full by any means, she believes in her Messiah, she desperately cleaves to what she knows her friend Yeshua can do, why? Because she has faith that God (Whom she worships) will give Yeshua (perhaps, in her current estimation merely a prophet but a much loved one) whatever He asks. I suspect that at very least she saw her friend and Rabbi Yeshua as a prophet like Moses, Elijah, Elisha, and believed in His ability to do mighty acts for the sake of Israel. 23 Yeshua said to her, “Your brother will rise, recover, be revived, rest (anistemi[G], kum yakum[H], nukhama[A]).” [Heb. reads kum yakum, “rise, has risen”]. 24 Marta said to Him (Yeshua), “I know (yodatiy[H]) that he will rise (yakum[H] Heb. has risen) in the rising [resurrection] (bat’kumah[H]) on the last day (bayom haacharon[H]).” In hindsight we say, “How could she not know He was referring to the imminent resurrection of Lazarus?” We are all about the instant miracle in the body of believers (Church) today, “Now Lord,” we demand. Perhaps we need to learn the opposite lesson to Marta, perhaps we need to learn to believe again in the Olam Haba (world to come) and the physical, yes I said physical, resurrection of the dead. We will not float in the ether friends, we will be raised to life and given renewed physical bodies for the purpose of living on a new physical earth in the presence of God eternally. In fact, Marta’s answer is a very good Jewish answer for the time. Other than the Sadducees, almost every Jewish sect believed in the Olam Habba (world to come), the last day (Judgment day), and the physical resurrection of the dead (Daniel 12:2; ). Marta merely responded with the then current Jewish theological understanding (which was not a wrong understanding, it was just incomplete). It was missing the Haf-tarah (filling/completing of the Torah). Again, her proclamation shows great faith even though it lacks a full understanding. The final resurrection is called "the days of consolation" by the 2nd Century Jewish writers (Targum Jon. in Gen i. 21. & in Hos. vi. 2.) The P’rushiym (Pharisees) believed in the resurrection [Daniel 12:1-3; Antiquities of the Jews 18:1-4; 2 Maccabee 7:9]. The Saduciym (Sadducees) [Mark 12:18]. 25 Yeshua said to her, “I Am (ego eimi[G], Anochiy[H]) the rising [resurrection] (hat’kumah[H]) and the life (hachayiym[H]) [Alt. Aramaic: Ena na nukhama w’khayeh, “I am the all existing resurrection, rest and the living”]; he who believes, trusts, is persuaded (pisteuo[G], hama’amiyn[H]) in Me will live (zao[G], yichyeh[H]) even if he dies [Heb. gam kiy-yamut, “also because he has died”]. 26 and everyone who lives (zao[G], hachay[H]) and believes, trusts, is persuaded (pisteuo[G], hama’amiyniy[H]) in Me will never die (apothnesko[G]). Do you believe, trust (pisteuo[G], hama’amiyn[H]) this?” Yochanan (author) is again using the Greek language to affirm a living title for HaShem, “I AM that I AM.” This is an unmistakable reference to the Holy One of Israel. Yeshua is claiming to be God with us. In addition, He is identifying Himself to Marta as the past, present and future Resurrection. He is aware that the miraculous sign He is about to perform in the physical world will echo in eternity. The raising of Elazar (Lazarus) and the subsequent affect it has on the people of Judea will become the catalyst for the religious leaders plan to put Yeshua to death. This in turn will produce His resurrection, a resurrection that will take hold of the keys of hades and death and consume them with victory and life. In addition to Yeshua’s “I AM” statements (John 4:26), Yochanan records seven qualified “I AM” statements: 1.)I AM the bread of life (6:35) 2.)I AM the light of the world (8:12, 9:5) 3.)I AM the gate (10:7) 4.)I AM the good shepherd (10:11, 14) 5.)I AM the resurrection and the life (11:25) 6.)I AM the way, and the truth, and the life (14:6) 7.)I AM the real vine (15:1) Following His resurrection and ascent to the right hand of the Father Yeshua spoke to Yochanan via His Angel naming Himself as Aleph and Tav (Alpha and Omega) [Rev.1:8], and as the beginning and the Goal (first and last) [Rev. 1:17]. All are unequivocal statements of deity. When Yeshua says, “and the life,” He is speaking of eternal life: this is the juxtaposition to the temporary sleep of the present physical death (this is not to say that eternal life will not be physical, it will simply be a new kind of physical devoid of the effects of sin: metaphysical in the truest sense). Those who believe in Him then, even when they die in this present life are assured of eternal life beyond the grave, and those who believe in Him and live until His return will simply be transformed. As it is written elsewhere, “We will not all sleep but we will all be changed.” (1 Corinthians 15:51.) 27 She said to Him, “Yes, Lord (kurios[G], Adoniy[H]); I have believed, trusted (pisteuo[G], ya’amiyn[H]) that You are the Mashiyach[H] (Messiah, Christ, anointed one), the Son (Ho-Uihos[G], Ha-Ben[H]) of God (Ho-Theos[G], Ha-Elohiym[H]), He Who comes into the world (ha-olam[H]).” Marta doesn’t really answer the question. Yeshua is asking if she believes He is the Resurrection, Marta clearly doesn’t understand what He’s asking (and neither would we) so she answers with what she does know, that He is the Messiah, the Son of God, the One Moses and the prophets had promised to Israel. Again, this shows great faith, however she is yet to understand the all-encompassing reality of what it means for Yeshua to be the Messiah, the Resurrection, and the Living. 28 When she had said this, she went away and called Miriyam[H] (from rebellion, Mary) her sister, saying secretly, privately (lathra[G]), “The Teacher (ho-didaskalos[G], ha-moreh[H]) is here and is calling for you.” Marta probably says this secretly so as to protect Yeshua from danger. It seems obvious that Miryam had not been aware that Yeshua had come. While Yeshua’s personal request for Miryam is not stated it is inferred by the text. Marta calls Yeshua, Ha Moreh “The Teacher,” using the Greek word didaskalos rather than the religious title rha-bbi (rabbi). Marta is making a confession of her belief that Yeshua is not merely a Jewish Rabbi, He is The Teacher, the One above all others; she leaves no room for confusion here. Perhaps, like Miryam, The Teacher is calling you, drawing you near in your hour of deep grief. 29 And when she heard it, she got up quickly and was coming to Him. 30 Now Yeshua had not yet come into the village, but was still in the place where Marta had met Him. 31 Then the Judeans (Ioudaios[G], Yehudiym[H]) who were with her in the house, and consoling her, when they saw that Miryam got up quickly and went out, they followed her, supposing that she was going to the tomb/grave (kever[H]) to mourn (klaio[G]) there. 32 Therefore, when Miriyam came where Yeshua was, she saw Him (Yeshua), and fell at His feet, saying to Him, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died (apothnesko[G]).” Miryam rushed to see Yeshua and in turn the other Judean mourners rushed to pursue her, thinking they were going to the grave site. The, “therefore,” in the text tells us that it was as a result of Miryam’s rushing that she fell at Yeshua’s feet: exhausted from grief and the emotion fuelled exercise Miryam sees her close friend and Teacher Yeshua and falls at His feet, utterly spent. Miryam then repeats Marta’s question, probably for the same reasons but Yeshua, seeing her exhaustion from passionate grief does not enter into the same teaching dialogue He had shared previously with Marta, why? Because He connects with each person in the appropriate way to minister to their personality and position. It is likely that given the lack of medical knowledge regarding the difference between the dead and the comatose, that first century Jews visited the grave for at least three days following the burial: “We go out to the cemetery and examine the dead (to make sure they have not been buried while comatose etc.) for a period of three days, and do not fear being suspected of engaging in the ways of the Ammonites (witchcraft, necromancy and superstition regarding the dead). Once a man who had been buried was examined and found to be alive; he lived for twenty five years more and then died. Another such person lived and had five children and then died.” -S’machot 8:1 "they go to the graves and visit until three days.'' -Massech. Semachot, c. 8. fol. 15. 1. 2Ch 32:33, "they did him honour at his death"; that is, they made a sitting at his grave.” -Maimonides Hilchot Ebel. c. 14. sect. 25. The post Talmudic tractate of S’machot means “joys” and is used in some sects of Judaism as a euphemism for mourning. 33 When Yeshua therefore saw her mourning, and the Judeans (Ioudaios[G], Yehudiym[H]) who came with her mourning, He was deeply moved in spirit (pneuma[G], ruach[H]) and was indignant, angry, anxious, agitated, distressed (tarasso[G]), 34 and said, “Where have you laid him?” They said to Him, “Lord (kurios[G], Adoniy[H]), come and see.” 35 Yeshua wept. 36 So the Judeans (Ioudaios[G], Yehudiym[H]) were saying, “See what great (rabah[H]) love (phileo[G], ha-ahavah[H]) He (Yeshua) had for his dear friend!” Some have suggested that Yeshua was angry due to the disbelief of Miryam and those with her, and that He was also angered by the professional mourners’ present (something that is presumed by scholars but not stated in the Scripture account). This seems ludicrous at best, an idea perpetuated by scholars who have never met the merciful and compassionate Messiah of our faith. How could Yeshua be angry with Miryam, who had merely implored Him with the appropriate question of grief? A woman whom the Scripture says, “He loved,” grieving with her friends for the tragic loss of her brother. Some refer to the conversation with Marta saying that Marta angered Yeshua with her failure to understand: what nonsense, Yeshua is not angered by our inability to understand but rather by our arrogant resistance in the face of understanding. Even if this was the case, Marta is not mentioned here directly. In fact, the text tells us what Yeshua is angry toward. It says, “Therefore,” that is, having seen what had come before, Miryam’s desperate rushing toward Him in hope of a miracle and “seeing her weeping, and the Jews who came with her also weeping, He was moved in spirit and was indignant, angry, anxious, agitated, distressed.” Yeshua was angry at the work of death itself, at the resulting suffering that death (born of sin, that is of the evil one) had brought to God’s children, and subsequently to Yeshua Himself. He would soon subject Himself to death on a cross for all our sakes. The Greek word used to describe the weeping (klaio) of the Judeans means a loud wailing however the word used to denote Yeshua’s weeping (dakruo) refers to a quiet, intimate and intense form of weeping. It was this contrasting and authentic grief that those around Yeshua witnessed, therefore causing them to say, “See how He loved him.” 37 But some of them said, “Could not this man (Yeshua), who opened the eyes of the blind man, have kept this man also from dying (apothnesko[G])?” It is important to note that this statement does not have to be interpreted as being malicious. This is simply the valid public expression of the same question both Miryam and Marta had already asked. In addition, this was only spoken by some of those present. 38 So Yeshua, again being deeply moved within, came to the tomb/grave (kever[H]). Now it was a cave, and a bolder was lying against it. 39 Yeshua said, “Remove the bolder.” Marta, the sister of the deceased, said to Him, “Lord (kurios[G], Adoniy[H]), by this time there will be a stench, for he has been dead four days.” After four days a body is already aggressively decaying, the skin takes on a grey pallor and is devoid of the natural oils that would normally moisten it. In addition, the stench of decaying biological matter can cause those around the body to reach (vomit). This is compounded by that fact that modern techniques for preserving bodies were not available to the people of first century C.E. Therefore, Marta’s statement is perfectly valid (something that was on the mind of all who heard Yeshua). There is no reason to read anything more than incredulity and confusion into her query, those who do are looking to place blame are missing the point entirely. Maimonides writes concerning the use of a cave for burial: "he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, עושה מערה, "must make a cave", and open in it eight graves, three on one side and three on another, and two over against the entrance "into the cave": the measure of "the cave" is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.'' -Hilchot Mecira, c. 21. sect. 6. As explained earlier some religious Jews of the first century probably held an eastern esoteric and superstitious belief, that the soul stayed near the body for three days following death. Job 14:22.'' -Bereshit Rabba, sect. 100. fol. 88. 2. & T. Hieros. Moed Katon, fol. 82. 2 One Jewish interpretation of Jonah’s time in the whale reads as follows: "these are the three days a man is in the grave, and his bowels burst; and after three days that defilement is turned upon his face.'' -Zohar in Exod. fol. 78. 2. Therefore, in first century Jewish terms one is considered to have been properly dead only after three days. 40 Yeshua said to her, “Did I not say to you that if you believe, trust (pisteuo[G], ta’amiyniy[H]), you will see the judgement, glory (doxa[G], k’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H])?” What is the glory of God? Certainly, the miracle He is about to perform will bring glory to God and to Yeshua, but is this the ultimate form of the glory that will result from this event? Given that this event is the cause for the inception of the plan to put Yeshua to death I believe that Yeshua is looking past this event to His own death and resurrection. This is the fulfilling of the plan and glory of God relative to humanity. 41 So they removed the bolder. Then Yeshua lifted up (airo[G]) His eyes, and said, “My Father (Aviy[H]), I thank You that You have heard Me. 42 I see, perceive (eido[G]) that You always hear Me; but because of the crowd (ochlos[G]) standing around I said it, so that they may believe, trust, be persuaded (pisteuo[G], ya’amiynu[H]) that You sent Me.” “Lifted up His eyes” means He prayed with His eyes open, something that Jews continue to do today. Traditionally Jews pray standing and with eyes open. Put in other words Yeshua is saying, “I could simply think this into being without any outward manifestation of power, but I want all these present to understand the relationship You and I have, so I’m going to say it all out loud for their sake.” Yeshua and the Father have been taking about this from before the birth of Moses, this whole event is a performance of grace and redemption, witnessed by the people of Judea. 43 When He (Yeshua) had said these things, He cried out with a loud voice, “Elazar, arise, come out (kum tzei[H]).” 44 The man who had died came out, bound from head to toe with wrappings, and his face was wrapped in a cloth. Yeshua said to them, “loose him, and let him go.” I see Yeshua here fierce with love for Elazar (Lazarus), screaming to His friend, ignoring death (which is desperately trying to hang on to Lazarus) and with the power of His own coming resurrection His words reach into the transitional grave (kever, NOT Sheol) like a hand wrenching Elazar (Lazarus) up into His light. Elazar (Lazarus), stumbles out of the tomb pulling at the grave cloth around his eyes, trying to see what’s going on, probably dazed and confused as a result of the experience, and perhaps thinking of heading to the mikveh to wash the stink off. It’s here that I see the culmination of this wonderful miracle. Practically speaking Yeshua is asking that those present help Elazar (Lazarus) out of his grave clothes but there’s more: Yeshua, having raged against death itself is again speaking to death with final resolve, His voice brimming with fierce power, “Unbind my dearly loved friend and let him go!” He demands it. Yeshua speaks these same words on our behalf. I am reminded of the famous Welsh poet Dylan Thomas (1914-1953): “And you, my father, there on the sad height, Curse, bless, me now with your fierce tears, I pray, Rage, rage against the dying of the light.” From the poem “Do not go Gentle into that Good Night,”by Dylan Thomas, written for his dying father. 45 Therefore many of the Judeans (Ioudaios[G], Yehudiym[H]) who came to Miriyam, and saw what He (Yeshua) had done, believed, trusted (he’emiynu[H]) in Him. 46 But some of them went to the P’rushiym[H] (Pharisees, chaste ones) and told them the things which Yeshua had done. We note that among the Judeans that believed there were many who were religious leaders. We note further that there were also those who did not believe and reported the matter to the P’rushiym. However, we might just as well interpret that those who reported this miraculous sign to the P’rushiym (Pharisees) did so in order to convince them of Yeshua’s Messiahship. After all, the P’rushiym believed in the resurrection, while the Saduciym (Sadducees, many of whom were part of the priesthood) did not believe in the resurrection. 47 Therefore the heads of the priests (archiereus[G], rasheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) convened a council, and were saying, “What are we doing? For this man is performing many signs (otot[H]). 48 If we let Him go on like this, all the people will believe, trust (pisteuo[G], ya’amiynu[H]) in Him, and the Romans will come and take away both our place (in the land) and our ethnicity (ethnos[G], Israel, Jews).” The council may have been a meeting of the Sanhedrin (70 Elders, Religious rulers of Israel). The concern of the religious leaders was primarily to do with the fact that they foresaw a genocide of the Jewish people if a Messianic figure arose. In fact, first century Israeli Jews witnessed an attempted genocide of the Jewish people when the Romans responded to a later Jewish rebellion in 70 C.E. Therefore, practically speaking their concerns were valid. 49 But one of them, Kayafa[H] (for beauty, Caiaphas), who was high priest (Kohen ha-gadol[H]) that year, said to them, “You see, perceive (eido[G]) nothing at all, 50 nor do you take into account that it is expedient for you that one man die on behalf of the tribe (laos[G]), lest the whole (holos[G]) ethnicity (ethnos[G], Israel, Jews) perish.” 51 That thing moreover separated (apo[G]) him not to speak except as high priest (kohen ha-gadol[H]) that year, he prophesied that Yeshua was going to die for the ethnicity (ethnos[G], Israel, Jews), 52 and not for the ethnicity (ethnos[G], Israel, Jews) only, but in order that He might also gather together into one the offspring (teknon[G]) of the God (Ho-Theos[G], Ha-Elohiym[H]) who are dispersed (diaskorpizo[G]). “who was high priest that year” denotes political intrigue in the mixed bloodline priesthood of the first century. Kayafa was high priest between 18 – 36 C.E. (Antiquities of the Jews 18:90-95). However, God honoured the position of high priest regardless of the moral character of that priest, and thus, Kayafa, intending his words to refer to the literal physical benefit to the people of Israel, none the less was prophesying unbeknownst to him, a spiritual truth that reflected the goal of God’s redemptive plan for Israel and the nations. “We all like sheep have gone astray. Each of us turned to his own way. So Adonai has laid on Him the iniquity of us all.” -Isaiah 53:6 TLV 53 So from that day on they planned together to kill Him (Yeshua). 54 Therefore Yeshua no longer continued to walk publicly among the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), but went away from there to the region near the wilderness, in the village Ephrayim[H] (double fruitfulness); and there He stayed with the disciples (Talmidim[H]). This is a significant shift in the religious political leadership. The Sadducees (priests) and Pharisees were diametrically opposed and yet their fear of the potentially imminent annihilation of the Jewish people drove them to join forces in order to kill the man Whom they saw as the spark that would ignite the fury of Rome against them. The village of Ephraim was located approximately 30 km northeast of Jerusalem. 55 Now the Pesach (Passover) of the religious Jews, Judeans (Ioudaios[G], Yehudiym[H]) was near, and many went up to Yerushalayim (Jerusalem) out of the country before the Pesach (Passover) in order to ritually purify (hagnizo[G]) themselves. We are now four months further on in the Biblical Jewish year and have come full circle to arrive at the month of Nisan just prior to Pesach. Ritual purification prior to Pesach concerns those who may have become ritually unclean in regard to touching dead bodies. This has direct relevance in regard to the recent death and resurrection of Elazar. After all, were those who touched his dead body ritually unclean? The Torah requires immersion for the purification of those who have touched dead bodies (Numbers 9:10, 13). In some cases purification took seven days (Numbers 31:19-20), which means the festival itself was probably still at least a week away. 56 Consequently they were seeking for Yeshua, and were saying to one another as they stood in the temple (hieron[G], hamikdash[H]), “What do you think; that He will not come to the festival (ha-chag[H]) at all?” The crowds of Jews who had made aliyah from all over Israel and the known world to observe the festival of Pesach (Passover), were all asking after the man who had raised a man from the dead. Why? Because resurrecting the dead was the ultimate sign of a prophet of God and potentially proof that Yeshua was the promised King Messiah and Redeemer of Israel (1 Kings 17:17-24; 2 Kings 4:32-37). Essentially they were asking, “Is this miracle worker going to obey the Torah and make aliyah for this going up festival (Passover), or will He hide in fear rather than keep the Torah requirement?” The answer is of course, “The Author of the Torah does not break the Torah!” Yeshua would soon be in Jerusalem attending Pesach. 57 Now the head priests (rosheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) had given orders that if anyone knew where He (Yeshua) was, that one was to report it, so that they might seize Him (Yeshua). Those in power in the religious leadership had made it known to all that Yeshua was a wanted man. The religious Jewish public were therefore obligated to report Him. However, given the many thousands that believed already and the many times they had assisted Yeshua in escaping the religious leaders, it seems likely that many would have refused to inform on Yeshua. What is certain is that as a result of His most recent miraculous sign (witnessed by numerous religious Judeans, both leaders and commoners) had caused great excitement and expectation among the people of Israel. © Yaakov Brown 2020 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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