“You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Yaakov 3:1-18 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our members, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. Yaakov 3:1-18 (Line upon line) 1 Not many (polus[G], rabiym[H]) of you should seek to become teachers, masters, instructors with doctorates (didaskalos[G], lemoriym[H]), my brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), see, perceive, view to know (eidō[G], yad’tem[H]) that we who are teachers will receive (lambanō[G]) a greater, stricter (megas[G]) judgment (krima[G], hadiyn[H]). 2 For in many (polus[G]) ways all, absolutely (hapas[G]) stumble, fall, offend (ptaiō[G]). If any certain one (tis[G]) does not stumble in word, essence, substance (logos[G], bedibor[H]), he is a perfect, complete (teleios[G], mushlam[H]) man, person (aner[G], iysh[H]), strengthened (dunatos[G]) to bridle, rein in, direct, guide (chalinagōgeō[G]) the whole (holos[G], lechol[H]) body (soma[G], gufo[H]) as well (kai[G]). 1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. Simply put, if we take on the responsibility as rabbis, teachers, shepherds, of passing on the teaching of God’s word in Messiah, we must do so with considered accuracy. We must also accept that we will be assessed in a more detailed way. This warning is meant as a call to take care with the instruction we give to those who look to us for godly council. Everyone who teaches Scripture to others should pause to consider this first verse of Yaakov 3. Pause, consider the awesome God Who inspires all Scripture and then proceed to teach with fear and trembling. It has not been for a lack of access to Scripture that the body of believers has fallen into error but for a lack of sober judgement and awe in approaching interpretation. Yeshua said to the learned men of the first century “You are in error because you do not know the Scriptures or the power of God.” (Matt. 22:29). His hearers were the most well-read theologians of the time, many of them had learned the Scriptures verbatim from early childhood, and yet Yeshua says they “don’t know the Scriptures or the power of God”. They failed to properly comprehend the Scriptures because devoid of the Holy Spirit (Power, Strength) of God no one can understand the Ketuvim[H], Writings, Scriptures. Many among the body of believers who seek training as leaders and teachers today attend tertiary institutions that teach people to critique, stand in judgement over God’s Word and to question everything except their own evil motivations. These institutions cannot teach the power of God because the Ruach HaKodesh (Holy Spirit) is not taught but given. He is given of the Father and the Son and must either be received or rejected. He is the teacher. Those who reject Him in favour of pursuing fallen human intellectual understanding end in error. Thus, worldwide, the body of believers has been poisoned by false teachers, those who sit in judgement over Scripture rather than allowing themselves to be judged by Scripture. They lord their false understanding over uneducated communities, leading many astray. Their judgement will be great and the result terrifying. Those of us who teach Scripture have been given a sacred and terrifying responsibility. Anyone who does not teach the Scriptures with fear and trembling places both themselves and their hearers in grave danger. We note that there is a drash (comparative teaching) to be made between the words of Yaakov and the words of Yeshua. “The Power (Strength)” of God mentioned in Yeshua’s words is a reference to the manifest strength of the Ruach HaKodesh (Holy Spirit). The Greek dunamis meaning “strength, power, ability”. Yaakov says “If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” Therefore, we understand that the unity of God’s Spirit and Word bears the fruit of self-control, the Spirit being the Director of a “complete” person’s entire body. Yeshua is the ultimate example to us of one Who “does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” With respect to the body of believers (Ecclesia[G]) over whom Yeshua is head, He is able to direct us so that we might be reined in when we walk to close to the edge of a cliff. 3 Now, behold, pay attention (idou[G], hineih[H]) we put the bits (chalinos[G]) into the horses’ (hasusiym[H]) mouths so that they will trust, be persuaded by (peithō[G]) us, we turn, direct (metagō[G]) their whole (holos[G]) body (soma[G], gufo[H]) as well (kai[G]). 4 Now, behold, pay attention, (idou[G], hineih[H]) Look at the ships (ploion[G]) too: though they are so large (gedolot[H]) and are driven by fierce winds (beruach azah[H]), they are turned, directed (metagō[G]) by a very small (elachistos[G]) rudder (pēdalion[G]) wherever the violent motion (hormē[G]) of the one who makes straight, governs, the pilot, (euthunō[G]) wills, determines (boulomai[G]). 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. The tongue is like a bit or a rudder, these tools are used by a rider and pilot respectively, neither of them in and of themselves are able to direct anything. The tongue is a neutral muscle until such a time as it is directed. The tongue, like a rudder, is small but powerful, with disproportionate control over the whole body. Like a rapidly spreading fire a small lie can destroy a nation. “You love all devouring words, you deceitful tongue.” -Psalm 52:4 “Where there is no wood, the fire goes out: so too where there is no talebearer, the strife ceases.” -Proverbs 26:20 We note that with regard to the analogy of the bit in the horses’ mouths, while “obey” is a valid translation of the Greek peithō, “trust, be persuaded” are equally valid. In the context of what Yaakov is saying and given the ship analogy that follows, “trust, persuaded by” is a better translation. The rider may at times yank hard on the reins, for example, when the horse is careening toward a cliff edge. It is because the horse trusts the rider that he responds to the guidance of the reins and when the horse is overwhelmed or frightened and runs aimlessly as a result, the fierce strength of the rider and the sharp, hard yanking on the reins brings the horse back into focus. Therefore, trust and discipline are being taught. When the Messiah follower loses his way and is headed for danger, Messiah yanks on the reins. It may be painful, but we trust that it is for our good. The ship rudder analogy affirms the meaning of the horse and bridle analogy. Using two analogies in succession like this reflects the ancient Hebrew poetic mechanism of repetition. The Greek text is sometimes euphemism in translation, and usually reads something like “directed by a small rudder whenever the will of the ship captain determines.” The context describes a very large ship blown by fierce winds and the Greek text describes the ship captain’s response in directing the rudder as being equally fierce “violent” hormē[G]. A better translations being “directed by a very small rudder wherever the violent motion of the one who makes straight, determines.” Therefore, the ship captain does more than “will” the change in direction, he makes a violent motion with the rudder in order to force the ship in the right direction and thus ensure the safety of the crew. This teaching of Yaakov first and foremost uses Yeshua as the primary example. Yeshua in one sense is the Rider, the Captain. We receive His bridle in trust and are directed accordingly, sometimes gently, sometimes forcefully, but always for our good. Likewise as Captain Yeshua directs us through the violent storms of life in the fallen world. At times this means that He violently pulls or pushes on the rudder in order to secure our spiritual safety and direct us in sanctification. Secondly, as disciples of Yeshua filled by His Spirit we are to participate in the bridling of our beings, the guiding of our bodies, and given the context, in particular, we are to rein in, direct, guide our speech. 5 Thus also the tongue (ho glōssa[G], halashon[H]) is a small (mikros[G]) member, part (melos[G]), and it boasts greatly (megalaucheō[G], gadol[H]). Now, behold, pay attention, see (idou[G], hineih[H]) how a great (hēlikos[G]) forest, large amount of wood matter (hulē[G]) is kindled (anaptō[G]) into an inferno by a small (oligos[G]) flame (pur[G], iesh[H])! 6 And the tongue (ho glōssa[G], halashon[H]) is a fire, flame, (pur[G], iesh[H]) the world (ho kosmos[G], haolam[H]) of the unrighteousness, iniquity, injustice, poor judgement (ho adikia[G]); the tongue (ho glōssa[G], halashon[H]) is set among (kathistēmi[G]) our member’s, parts, (melos[G]) as that which stains, defiles (spiloō[G]) the whole body (holos ho soma[G], et-kol-haguf[H]) and sets ablaze (phlogizō[G]) the wheel, course, perpetual direction (trochos[G]) of the life (ho genesis[G]), and is set ablaze (phlogizō[G], be’eish[H]) by Gehinnom[H] (geenna[G]). 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our member’s, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. The specific tongue in question here is the tongue that gives in to temptation (as explained in chapter 1), and is therefore used to direct our entire being toward evil. Because the tongue speaks forth that which is in the heart its words are the evidence of things kept deep within. If our hearts (core being) are given over to wickedness then our words will perpetuate that wickedness and we will act accordingly. Yeshua warned that what comes out of a man’s mouth is what defiles him. (Matthew 15:19-20) One might say that in contrast to the Messiah, Whose tongue directs the body (Ecclesia, body of believers) toward perfection, our tongues have the potential to damage and defile the body (Ecclesia, body of believers). It's important to note that Gehinnom is spoken of as existing concurrently and as the ignition source for the corruptible fire that dances on the tongue when it is used by the yetzer ha-ra (evil inclination). Therefore the place to which Yaakov is referring (which, at that time was understood by the rabbi’s to be the holding place for the wicked, a section of sheol, Hebrew for underworld [not grave, the Hebrew for grave is Kever]), was believed to have existed for some time, probably having had its inception before the creation of humanity (that is after the fall of haSatan, the accuser). We should also remember that Jewish tradition speaks of the Torah descending like tongues of fire. There is a fire born of truth and a fire born of evil. Truth is a fire that cleanses all in its path, evil is a fire that scars, damages, defiles and destroys all in its path. Truth is so hot that it has the power to transform the fuel it consumes, evil is only hot enough to deform the fuel it uses. In the first century C.E. Geiy Ben Hinnom[H] “The valley of Hinnom” located close to the city of Jerusalem, was used as a valley of refuse, it was constantly burning. It was and is associated to the idolatrous worship of false gods and demons and the sacrificing of children. Thus, very early in the development of Biblical Judaism (prior to 400 B.C.E.) it became a metaphor for the perpetual torment of that part of Sheol (holding place of the departed, NOT the grave [kever[H]]) where the wicked await judgement. It was so firmly established as its own uniquely defined part of the afterlife that it was given a name by the rabbis of Judaism, “Gehinnom.” Yeshua understood and taught Gehinnom as a spiritual location following death where the departed wicked are tormented (Matt. 10:28; 2 Peter 2:4). Gehinnom is the prejudgement location of the wilfully unredeemed (Luke 16:19-31) whereas the lake of fire is the post judgement and eternal location of the wilfully unredeemed wicked (Matt. 13:42, 18:8, 25:41, 46; Mark 9:47-48; 2 Thess. 1:8-9; Rev. 19:20; 20:10-15; 21:8). Many false teachers and heretics seek to confuse believers by misusing these very different and unique terms (Sheol, Kever, Gehinnom, Gehenna, hell, hades, lake of fire, eternal torment etc.) in an attempt to disempower and reduce Gehinnom and the lake of fire to nothing more than metaphorical warnings devoid of eternal consequence. Those who teach that there is no eternal punishment for the unrepentant wicked are liars, children of Satan. Scripture explicitly teaches the very real and eternal consequences of a refusal to accept God’s redemptive offer in Yeshua the King Messiah. It is an outright lie to say, as some do, that Judaism holds no belief in hell. Our ancient rabbis teach prolifically on the subject of Gehinnom and in certain aspects of their theology are in agreement with the teaching of Yeshua. However, while many of our Talmudic rabbis rightly understand Gehinnom as a temporary place, they gravely misunderstand it to be a sort of purgatory intended to purify the wicked, it is not. Ironically this so called “Jewish” idea is born of the influence of Hellenistic paganism and is not based on Torah, Nevi’im, Ketuvim (Hebrew Scripture, OT). In short, Biblical Judaism informs and affirms the New Testament teaching concerning both Gehinnom (temporal) and the lake of fire (everlasting). “And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” (Isaiah 5:20). What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.” -Sotah 41b, 14 Talmud, William Davidson Edition Regardless of the rabbinical Jewish view, we are not subject to it but to the Word of God. The Scripture teaches that at the resurrection all will rise and be judged and the wicked will be thrown into the lake of fire with Satan and his servants, their torment rising day and night forever (Rev. 20:10). Given that this takes place after the judgement, it cannot as some wrongly teach imply a temporal application of the phrasing “Day and night” or the term “forever”. There is no time in eternity. The question "Why would a loving God send people to eternal damnation?" presumes that eternal damnation is evidence of a lack of love, it is not. Evil is determined to propagate itself eternally. Therefore, the problem of evil requires a solution that is eternally effective. Being angry at God for coming up with that solution is itself an act of evil. Sadly, after decades of enlightenment we have learned to question everything except the motivation for our questions. Are we surprised then to find that our questions defeat themselves? We shake a fist at God, and accuse Him of injustice, and He says, "I see you're angry, you shake your fist at Me, I will open up My fist and nail it to a tree". God doesn't send people to eternal damnation. He offers those headed there salvation through the sacrificial substitutionary death of His Son the King Messiah Yeshua. 7 For every species of wild beasts (thērion[G]) and birds (peteinon[G]), of reptiles (herpeton[G]) and creatures of the sea (enalios[G], vehayam[H]), is tamed, restrained (damazō[G]) and has been tamed, restrained (damazō[G]) by human beings (anthrōpinos[G], ha’adam[H]). 8 But the tongue (ho glōssa[G], halashon[H]) not one person can tame, restrain (damazō[G]); a constantly unstable (akatastatos[G]) evil (kakos[G], lara’ah[H]), full (mestos[G]) of deadly poison, rust (ios thanatēphoros[G], chamat hamavet[H]). 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. As stated previously, no one can tame the tongue, that is, no one except the man mentioned in verse 2 (the man who does not stumble in anything He says but has power over all of His being). This of course is Messiah Yeshua. It is fallen humanity’s tongue “lashon hara” (tongue of evil) that is an evil thing, not the physical muscle but the physical muscle informed by the yetzer hara “evil inclination” and misused for evil purpose. 9 With it we bless, praise (eulogeō[G], nevareikh[H]) the Lord (ho kurios[G], Adon[H]), God (Theos[G], et-haElohiym[H]) and Father (pater[G], Avinu[H]), and with it we curse (kataraomai[G], nekaleil[H]) people (anthrōpinos[G], ha’anashiym[H]), who have been made in the likeness (homoiōsis[G], betzelem[H]) of God (Theos[G], Elohiym[H]); 10 from the same mouth (stoma[G], mipeh echad[H]) proceed (exerchomai[G]) blessing (eulogia[G], berachah[H]) and cursing (katara[G], ukalalah[H]). My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), these things should not be. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. Yaakov clarifies his position by identifying the motivation or intention behind the tongue’s use: firstly it is used correctly to bless God but incorrectly for cursing human beings made in God’s image. Therefore it is Messiah in us that steers the rudder of the tongue toward blessing and the evil inclination or fallen nature that is at work in the misuse of the tongue. The royal commandment or royal Torah mentioned in Chapter 2 of Yaakov’s book is here, reaffirmed as central to right action. One who blesses God with his tongue and then turns to his neighbour and curses him, has effectively blessed and cursed God in the same breathe. On the other hand, the one in whom the Son of God resides, calls out blessing with Messiah’s voice (and we cry Abba, through the spirit of son-ship) and from the same root turns and blesses his neighbour. This is born of Messiah, as opposed to the misuse of the tongue which is born of Gehinnom/ha-Satan when submitted to the evil inclination (yetzer hara). 11 Does a spring (pēgē[G], hamaeyan[H]) produce out of the same opening sweet, fresh (glukus[G], metukiym[H]) and bitter (pikros[G], umariym[H]) water? 12 Can a fig tree (sukē[G], hayuchal eitz[H]), My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), bear olives (elaia[G], zeiytiym[H]), or a vine (ampelos[G], hatuchal hagefen[H]) bear figs (sukon[G], te’einiym[H])? So it is that (houtō[G]) no (oudeis[G]) spring (pēgē[G], maeyan[H]) can yield both (poieō[G]) salt (halukos[G], meluchiym[H]) water (hudōr [G]) and sweat, fresh water (glukus[G], umetukiym[H]). 13 Who among you is wise (Sophos[G], chacham[H]) and understanding, well learned, knowledgeable (epistēmōn[G], venavon[H])? Let him show (deiknuō[G]) by his good (kalos[G], hatovah[H]) conversation (anastrophē[G]) his works, actions (ergon[G], ma’asayv[H]) in a gentle disposition (prautēs[G], beanevat[H]) of wisdom (Sophia[G], hachachmah[H]). 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. With reference to the spring we are reminded that it is from the source that the spring produces either fresh or bitter water. The fresh spring is born of a pure source, some might say it is of the heavens, while the bitter spring is born of an unclean source (deep within the earth, a metaphor for Gehinnom). Our tongues must be guided by the pure life giving water of God’s Son, which comes from above. He guides us, we do not direct Him. With regard to the fruit analogy the believer is to be known by the appropriate healthy fruit. In the same way that it is contrary to the nature of a fig tree to bear olives, it is contrary to the nature of the born from above believer to bear false witness, lie, slander, curse that which is good etc. We note that good or godly conversation is considered right action. Yaakov affirms pure core faith that bears the fruit of our humble Messiah. 14 And if you have bitter (pikros[G], marah[H]) jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) in your hearts (kardia[G], bilevavechem[H]), do not rejoice (katakauchaomai[G], tithalalu[H]) and lie (pseudomai[G]) against the truth (alētheia[G], baemet[H]). 15 This kind of wisdom (Sophia[G], hachachmah[H]) is not that which descends (katerchomai[G]) from above (anōthen[G]), but is earthly (epigeios[G], hacheled[H]), sensual (psuchikos[G], vehayeitzer[H]), demonic (daimoniōdēs[G], vehasheidiym[H]). 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. If the source of your words is evil, don’t think you will be able to delude others by attempting to twist the truth with lies. Again, it is from a man’s heart (core being) that he speaks. Pretentious false wisdom doesn't come from God but from the convergent forces of the yetzer hara evil inclination and the demonic, be it by influence or possession. Much of the philosophy of Yaakov’s day seemed wise on the surface but was soon exposed as Gnostic, ungodly and deceptive. It is interesting to note that the Zohar refers to the wisdom of the Egyptians as Chochmah tata’ah “Wisdom from below”, inferior wisdom (Zohar 1:91b:3). 16 For where jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) exist, there is confusion, disorder (akatastasia[G]) and every kind (pas[G], vechol-ma’aseh[H]) of evil (phaulos[G], ra[H]) thing, work, practice (pragma[G]). 17 But the wisdom (Sophia[G], hachachmah[H]) from above (anōthen[G]) is first (prōton[G]) pure/clear (hagnos[G]), then peace-filled (eirēnikos[G], ohevet shalom[H]), gentle/moderate/patient (epieikēs[G]), reasonable/receptive/easy to entreat (eupeithēs[G]), full of mercy (eleos[G], rachamiym[H]) and good (agathos[G]) fruits (karpos[G], up’riy tov[H]), impartial/devoid of favouritism (adiakritos[G]), free of hypocrisy (anupokritos[G]). 18 And the fruit (karpos[G], up’riy [H]) of righteousness, right action (dikaiosunē[G], hatzedakah[H]) is sown (speirō[G]) in peace (eirēnē[G], beshalom[H]) by those who make/do (poieō[G], leoseiy[H]) peace (eirēnē[G], hashalom[H]). 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace. “You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation Selfish ambition is idolatry and when fuelled by jealousy it produces disharmony and abominable actions. Jealousy was the catalyst for Satan’s desire to usurp God’s authority. All sin is a form of idolatry and like Gehinnom it sets the tongue on fire. God is a God of symmetry and order, of harmony, unity and reconciliation. Satan on the other hand seeks to divide, taint, separate, defile and breed disharmony. The wisdom that comes from God is pure (like the freshwater of the previous analogy), peaceful, it doesn't seek to divide, it is kind, not nasty, listens to reason rather than jumping to conclusions. Therefore, the previous chapter’s admonition to be quick to listen, slow to anger and slow to speak. The wisdom from above prefers mercy over judgment (as alluded to in the previous chapter), thus it produces the fruit of mercy which is reconciliation and unity (the opposite of disharmony). Again Yaakov reminds his readers that hypocrisy and partiality are the fruit of a misused tongue and a jealous, self-glorifying heart (core being). Finally, the tongue that Messiah directs will be a platform for peaceful reconciliatory words that when sown into the lives of others will produce a harvest of right action both in the life of the speaker and in the lives of those who receive the Word. “Peace makers who sow in peace will reap a harvest of righteousness, right action.” Notice that the text doesn't say, “Peacemakers will reap a harvest of righteousness.” Simply being a peacemaker is not enough, anyone can, by their own inclination, attempt to make peace. This does not always produce a righteous outcome. The peace process in the Middle East is a perfect example of this. The Scriptures remind us that, “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” (Jeremiah 6:14) Only peacemakers who sow in Shalom, will reap a harvest of righteousness, that is, a truly peace-filled outcome. Peace Himself is the key here. The Peace we sow in is Messiah Yeshua, Sar Shalom—the Prince of Peace. © 2022 Yaakov Brown Concerning faith and right action: what God has made one, let no man separate. Yaakov 2:1-26 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua Messiah the glory. 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good Name by which you have been called? 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions, and I will show you my faith by my works, actions.” 19 You believe that the God is one, well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. Yaakov 2:1-26 (Line upon line) 1 My brothers and sisters, fellow Jews[see 1:1] (adelphos mou[G], achay[H]), do not (me[G]) in partiality, favouritism, respect of persons (prosōpolēpsias[G]) hold (echo[G]) the faith, belief, persuasion, trust (ho pistis[G], be’emunat[H]) in the Lord (ho kurios[G], Adoneinu[H]) Yeshua[H] (Iesous[G], Joshua, Jesus: YHVH Saves) Messiah (Christos[G], HaMashiyach[H], Anointed One) the glory (ho doxa[G]). 1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua[H] Messiah the glory. Put simply, “As Jews and followers of Yeshua, Who is God with us (Imanu El), the glory of God in us, don’t practice favouritism. In particular, show no favouritism when new people, Jews and Gentiles alike, come into your Messianic Jewish Synagogue.” (v.2-3) Yaakov continues to address the Messianic Jewish community of the first century Diaspora. He begins this portion with a reminder that halakhah (the way we walk) in Messiah is lit with Yeshua’s Glory. Therefore we are to walk as people who are aware of our own identity. We are Talmidim (students) of our Glorious Messiah, having been shown favour we are to reject the practice of favouritism. The key to right action, that is, present halakhah, is the very nature of Messiah Himself. The Jewish writer of the Book to the Hebrews gives us a beautiful glimpse into the vast glory of the Mashiyach (Messiah) when he writes: “Ha-Ben (the Son) is the radiance of HaShem’s (YHVH’s) glory and the exact representation of His being, sustaining all things by His powerful Davar (Word, Essence, Substance).” – Book to the Hebrews 1:3 (Author’s Translation) We further notice that the previous (1:17-18, 23-25) metaphor promoting reflected glory is alluded to by way of inference in the latter part of the first verse of the present chapter “Messiah the glory”. Yaakov is writing to Messiah following Jews living in Jewish communities throughout the known world. At this time (approx. 40 – 50 C.E.) they continued to worship in synagogues which were attended by a believing Jewish majority and by Gentile God fearers who prior to the coming of Yeshua and the Messianic Jewish faith were allowed to attend synagogue meetings only as standing guests at the open entry way to the synagogue. They could listen to and observe proceedings, but could not enter and sit among Jewish worshippers. Also at this time Jewish believers were still struggling with the idea that Gentiles could be included in the redemptive work of God (Acts 10:28). Therefore, riches and poverty were just one aspect of the problem of partiality (favouritism). In part there was a righteous motivation for excluding Gentiles, who were perceived to be pagans practicing lifestyles contrary to the Torah and therefore were a danger to the spiritual health of the Jewish community. However, Biblical Judaism has always taught Israel not to act with partiality. “17 You are not to recognize faces with partiality in judgment; you shall hear the small and the great alike. You are not to be afraid of any person, for the judgment is God’s…” -D’varim/Deuteronomy 1:17 2 For if a person (anēr[G], iysh[H]) enters your synagogue (synagoge[G], l’veiyt hakeneset[H]) wearing a gold ring (chrusodaktulios[G], zahav al yado[H]), dressed in white, clean (lampros[G]) clothes, and a poor person, a beggar (ptōchos[G]) in shabby, dirty (rhuparos[G]) clothes also comes in, 3 and you gaze at the face of (epiblepō[G], poniym[H]) the one who is wearing the white, clean (lampros[G]) clothes, and say, “You sit here it’s a good (kalōs[G], tava’at[H]) spot,” and you say to the poor person, beggar (ptōchos[G]), “You stand (histēmi[G]) over there, or sit down (kathēmai[G]) by my footstool (hupopodion[G], rag’lay[H]),” 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” The Greek synagoge appears 57 times in the HaBriyt HaChadashah “New Testament” and is only once used to describe a non-Jewish assembly (Rev. 2:9). It is therefore unacceptable that the majority of English translations of the present text render synagoge[G] as “assembly, gathering, meeting” etc. This clouds the meaning and is at its core an antisemitic translational choice. Translators have attempted to make this very Jewish book of Yaakov sound more universal by hiding Jewish specific terms beneath generic terminology. It is important to understand that this letter was being written to functioning Messianic synagogues throughout the Diaspora sometime between 40 and 50 C.E. That means that the Messiah following Jewish communities in question were predominantly Messianic Jews joined by a small number of Gentiles (unconverted observers of 1st Century Judaism), and that the Jewish majority continued to worship as Jews in a traditional Jewish way within the revelation of Messiah Yeshua. We note that in this scenario the beggar in shabby clothing is being assigned either a standing position at or outside the door to the synagogue, or a seat on the floor. The former was once reserved for the “God fearing” Gentile (unconverted observer of 1st Century Judaism) and the latter for the lower class of Jew. However, In Messiah not only were the lower class Jews elevated, the Gentiles were now welcome to enter and be seated within the believing Jewish community. Ancient Jewish law concerning the equal treatment of rich and poor alike in judiciary matters is sighted by Maimonides: "Two adversaries (in a dispute with each other), if one of them is clothed with precious garments, goodly apparel, and the other is clothed with, vile clothing, (the judge) says to the honorable (wealthy) person, ‘either clothe him (the poor person) as you are clothed, while you contend with him, or be clothed as he is, so that you may be alike, on an equal footing.’'' -Maimonides on Hilchot Sanhedrin, c. 21. sect. 2. Further, with regard to social position as it applied to matters of law Maimonides sites the Talmud Bavliy: "One shall not sit, and another stand, but both shall stand; but if the Sanhedrin, or court, are pleased to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.'' - Maimonides ib. sect. 3. vid. Talmud Bavliy Shebuot, fol. 30. 1. 4 Are you not then making separations, showing partiality (diakrinō[G]) among yourselves, and making (ginomai[G]) yourselves judges (kritēs[G], shoftiym[H]) with thoughts (dialogismos[G]) of evil, intentional harm (ponēros[G], resha[H])? 5 Listen, hear, comprehend, understand (shimu[H]) my completely loved brothers and sisters, fellow Jews (adelphos agapētos[G], achay ahuvay[H]): did the God (ho Theos[G], Elohiym[H]) not select (eklegomai[G]) the poor, beggar (ptōchos[G]) of this world (kosmos toutou[G], haolam[H]) to be rich (plousios[G]) in faith, trust, persuasion, belief (pistis[G], Emunah[H]) and heirs (klēronomos[G]) of the kingdom (ho basileia[G], hamalchut[H]) which He announced, promised (epaggellō[G], hivtiyach[H]) to those who love Him completely, fully (ha agapaō autos[G], leohavayv[H])? 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? We note that it is not distinctions but separations among the Jewish believing community that are being addressed. The primary issue is wrong motivations (yetzer hara) and the passing of judgement based on outward appearances. Yeshua had commanded His disciples to stop judging by mere appearances and make right judgements (John 7:24). Yaakov is not instructing the Jewish believers not to judge but instead not to make false judgements. When we judge by appearances we are submitting our judgement to the sin affected reality of this temporary world, whereas when we judge according to God’s Spirit we are distinguishing between the temporal and the eternal and choosing the eternal (2 Cor. 4:18). Yaakov is reminding his fellow Messiah following dispersed countrymen that their understanding of what obedience to the Torah (Instruction) requires had always included just treatment of all people within the Jewish community. This is not a foreign practice to his readers, it had simply become a neglected one within the Jewish communities of the Diaspora. Why? Because they had adopted, or syncretised pagan Hellenistic practices. “Do not pervert justice or show partiality—undue favour for one over another. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent.” -D’varim/Deuteronomy 16:19 The real issue being addressed here is the motive of the human core (heart) that is the point from which all the parts of our being emanate rather than the heart in opposition to the mind. Perhaps money was needed for the running of the synagogue, the purchase of Torah scrolls etc.? Whatever the reason for showing favouritism, the Torah clearly instructs against the practice. “did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief…” We note that the text does not say “God chose the poor to be rich”, but “God chose the poor to be rich in faith.” The false Prosperity Gospel misses the point. What good are temporal riches that dull the faith of a person? God wills prosperity for the believer in Himself, but He does not will our temporal material prosperity except that it be utilised in the furthering of His Kingdom. “What good does it do a person to gain the entire world but loose his soul?” (Mk. 8:36; Matt. 16:26) The materially poor are rich in faith because they are devoid of the distraction of temporal riches. Those who are materially poor are inclined toward trusting God because they have nothing and no one but God to place their trust in. Therefore, material poverty can act as a vehicle for spiritual prosperity. “The meek will inherit the land and enjoy peace and prosperity.” - Tehillim/Psalm 37:11 “Blessing comes from God for the poor in spirit, for theirs is the kingdom of Heaven.” – Mattitiyahu/Matthew 5:3 As I have said, Yaakov admonishes his hearers to “Look not to what is seen but to what is unseen, for what is seen is temporary, but what is unseen is everlasting” (2 Cor. 4:18). In particular Yaakov is using phrasing that speaks to the 1st Century Jewish view of the Gentiles. He is employing specific terminology. For example ancient Jewish commentary refers to aniy Yisrael “the poor of Israel” as being distinct from aniy olam “the poor of the world”*. The “world” was seen as synonymous with “goyim” nations, pagans. Therefore, in one sense “the poor of this world” is understood by Yaakov’s hearers as referring to the Gentiles who are both poor in respect to physical wealth and in respect to spiritual health. This makes the teaching somewhat offensive to the early Jewish believers which is why Yaakov has prepared them by saying “Be quick to listen and slow to anger” (1:19-20). *Talmud Bavliy. Gittin, fol. 30. 1. & Bava Batra, fol. 10. 2. “The Kingdom which He promised to those who love Him fully.” The receiving of the Kingdom is simple, it is given to those who love Him fully. Do you love Him (God) fully, in Messiah? Then the Kingdom is given to you. Devoid of Messiah Yeshua we are all poor, lacking, dressed in filth. 6 But you have despised, dishonoured (atimazō[G]) the poor person (ptōchos[G]). Is it not the rich (plousios[G]) who oppress, exercise harsh control over (katadunasteuō[G]) you and drag (helkuō[G]) you before (eis[G]) judgement seats (kritērion[H], levateiy mishpat[H])? 7 Do they not blaspheme, speak evil of (blasphēmeō[G]) the good (kalos[G], hatovah[H]) name (onoma[G], HaShem[H]) by which you have been called (epikaleomai[G], hanikra aleiychem[H])? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good name by which you have been called? Put concisely, don’t do to fellow believers of any ethnicity what is being done to you by non-believers. The foolish false choice posed by various Christian theologians, Hebrew Roots and Messianic writers asking “To Whom does ‘the good name’ refer?” is ludicrous. First because God is One and second because nothing could be further from Hebraic practice than a refusal to accept both interpretations as valid. Ultimatums are contrary to Biblical Hebrew thought. Scripture shines a light on cause and effect and God speaks clearly concerning action and consequence, practice and outcomes, whereas ultimatums are the domain of fallen humanity. The early Jewish believers were being taken to court on false charges by both rich Gentiles who hated them because of their association to YHVH, El Elohay Yisrael (the God of Israel v.5) and by rich rabbinical Jews who hated them due to their association with Yeshua HaMashiyach (Jesus the King Messiah v.1). So, in response to the false choice posed by Christian and Messianic Scholars alike “Which Name is being referred to, YHVH or Jesus?” we respond, “Yes!” “The good Name” is YHVH (v.5), Yeshua (v.1), Elohiym, El Elyon, El Shaddai, El Gibor, Adonay Yireh, Adonay Shalom, Sar shalom, Imanu-El… Adonay Eloheinu Adonay echad (God is One)! 8 If, however, you are being filled with (teleō[G]), the Kingly (basilikos[G], hamalchut[H]) Torat[H]/specific law/instruction (nomos[G]) according to the Writings/Scripture (graphe[G], Ketuvim/kakatuv[H]), “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good (kalōs[G], heiytavtem[H]). 9 But if you show partiality, favouritism (prosōpolēpteō[G]), you are committing (ergazomai[G]) sin, missing the mark set by God’s holiness (hamartia[G]) and are rebuked, convicted (elegchō[G]) by the Torah[H]/Law (ho nomos[G], haTorah[H]) as Torah/law breakers (parabatēs[G]). 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. “If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture” We must first take note of the specificity of Yaakov’s language regarding “law”. In this verse he speaks of a particular “Kingly” or “Royal” nomos[G]/torat[H] that is found in the fullness of the TaNaKh, or Ketuvim (Writings, Hebrew Bible). By quoting the very specific law (torat, a part of the Torah) “You shall love your neighbour as yourself” (Le. 19:18), Yaakov is passing on the teaching of His brother Yeshua the Messiah, Who summed up the Torah of Moses and the Prophets this way: 36 “Teacher, which is the great commandment in the Torah?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the head and great commandment. 39 The second is like it, ‘You shall love your neighbour as yourself.’ 40 Upon these two commandments hang the entire Torah and hanevi’im.” -Mattitiyahu (Matthew) 22:36-40 Yaakov calls the summation of Yeshua’s teaching on the Torah and the Prophets the “Kingly Torah”, as distinct from the Torah of Moses. As I have explained previously, while aspects of the Torah of Moses are present as part of the whole of the “Kingly Torah, Torah Perfected, Torah of Freedom”, the clear distinctions made by both Yaakov and Rav Shaul, based on the teaching of Yeshua, mean that we cannot simplistically understand Torah in these verses to refer to the Torah of Moses except when it is clearly qualified as it is in verse 9 where the Greek reads “ho nomos” the Torah. In verses 8-9 Yaakov speaks to those Jews called in Yeshua to act in accordance with the Kingly Torah of Yeshua and to recognize their hypocrisy in the face of both the Kingly Torah and the Torah of Moses. Parts of the Torah of Moses will pass away, but nothing of the Kingly Torah of Yeshua will ever pass away. Yaakov’s audience is Jewish, when they hear “torat” they understand a singular aspect of the Torah, and when they hear the words “ha Torah” at the end of verse 9 they recognize the Torah of Moses. Yaakov then, is linking the Kingly Torah of God’s Messiah with the Torah of Moses while making a clear distinction between the two. Therefore the Kingly Torah as understood through the lens of the pivotal verse, “Love your neighbour as yourself,” thus creating a unity of belief and action born in the freedom of Messiah’s teaching. The point being that Yaakov is not inventing a new kind of Torah, he is revealing the Torah filled with Messiah and driven by the Ruach ha-Kodesh (Holy Spirit). As I have explained, there are parts of the Torah of Moses which will become obsolete at the point of final judgment and our entry into the Olam Haba (world to come), but as Messiah himself has said, “I tell you truly, until heaven and earth pass away not one minor or major mark will disappear from the Torah until all things are accomplished.” – Mattitiyahu/Matthew 5:18 “Zayit Ra’anan says… ‘The Holy One, blessed be He, says, “you sin in this world because the yetzer hara (evil inclination) governs you; but in the Olam haba (world to come), I will take it (yetzer ha-ra) away from you;” as it is said in Ezekiel 36:26 “I will take away the stony heart out of your flesh and give you a heart of flesh.”’” – Midrash Yalkut Shim’oni (medieval) When we abide in the Kingly Torah within Messiah we do well, recognizing the discipline and instruction of God. On the other hand, when we give in to the yetzer ha-ra “fallen inclination”, we cloud our ability to see the Kingly Torah (which brings liberty). When we wilfully break the Torah we deceive ourselves and are in danger of believing the lie that we are no longer secure. The irony here is that in showing favouritism we are endanger of believing that at some point we could lose God’s favour. Therefore, we must show others the favour that God has shown us in Messiah. “You shalt not avenge, nor bear any grudge against the children of your people (Israel), and you shall love your neighbour as yourself: I am YHVH.” -Leviticus 19:18 We note that “You shall love your neighbour as yourself” is the second clause in the commandment being quoted by Yaakov. The commandment begins by saying “You shalt not avenge, nor bear any grudge against the children of your people (Israel)”. Therefore, Yaakov is addressing the problem of early Jewish believers discriminating not only against the poor and bedraggled but also against Gentile believers. “Owe no person anything, but to love one another: for those who love one another have fully filled the Torah.” -Rav shaul: Letter to the Roman Believers 13:8 Those who are focused on the Messiah and as a result love others as themselves are fully filling the Torah of Moses, whereas those focused on attempting to fully observe the Torah of Moses are continually failing to do so. With regard to Torah there is no “try”, there is only “Do” and “Do not”. How much better then to request that God manifest Himself in me through Yeshua, than to seek to reach Him through the delusional claim of Torah observance. 10 For whoever keeps, guards (tēreō[G]) the entire (holos[G]) Torah[H]/Law (nomos[G]), yet stumbles, falls, offends (ptaiō[G]) in one (heis[G]), has become guilty, subject (enochos[G]) of all, individually and collectively (pas[G]). 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself (ginomai[G]) a breaker (parabatēs[G]) of the Torah[H]/Law (nomos[G]). 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. Given the context this teaching says, “If you’re keeping most of the laws of the Torah but are breaking the Kingly law to love your neighbour as yourself, then the Torah exposes your guilt and you come under the judgement of the entire Torah.” Those who claim that Yaakov teaches Torah Observance are delusional. He is in fact teaching that Torah Observance (with the exception of Yeshua) is impossible. This is consistent with what Yaakov says in Acts 15. The early Jewish Fathers of the Body of believers agreed that Torah Observance was not incumbent on the Gentile believers. Those demanding that Gentile believers be circumcised were silenced by Rav Shaul (Paul), Yaakov, and Kefa (Peter). It is important to note that the two commandments mentioned here by Yaakov are to do with the love of one’s neighbour. It is often the case that as we journey with God we begin to become complacent. On a historical level the physical separation of the Messianic Jews in the Diaspora from the Jews of Israel was a living metaphor for their journey away from right action. When we become complacent in our faith we can fall into the trap of considering some commandments more important than others, thus we justify sinful action based on a sort of sin hierarchy where murder is bad but lusting after my neighbour’s wife is just what men are prone to do. Yaakov reminds his Jewish brothers and sisters that when we say to God, “I’ll keep most of your commandments but I don’t agree with this one, so I’ll just ignore it,” we are already guilty. As I have already stated, in more general terms Yaakov is teaching the one who says, “I am a Torah keeper” that such a statement is lie and thus breaks Torah. With the exception of Yeshua no one can claim to be a Torah keeper. I am obligated to add a further warning concerning a grave mis-teaching within the modern Messianic movement which makes Torah Observance an object of worship: Those who teach the lie "Obeying Torah is the fruit of salvation" mis-qualify both Torah and salvation. "Messiah is the goal of Torah" unto works of righteousness. Torah observance is not the goal, end, or fruit of Messiah. If it were, Messiah would be subject to Torah, but instead He is the Author and Goal of it. It is not Torah observance that is the fruit of the redeemed but right action. Ezekiel 36:26-27 explains that by the Spirit of Life (Holy Spirit) in Messiah Yeshua (Rom.8:2), we are empowered to act according to His (YHVH) prescribed (בְּקִרְבְּכֶם) way of living and according to His judgements (מִשְׁפָּטַי). Torah is not mentioned. Why? Because observance of the Torah of Moses is not the goal, end, or fruit. Thus we are "set free from the Torah of sin and death (the result of a failure to observe the unkeepable Mosaic Torah)" [Rom.8:2]. Peter (Rav Kefa) explains that no one can "bear" the "burden" of Torah observance (Acts 15:10). Yaakov (James) and the early Jewish Fathers of the body of faith along with Peter, agreed that therefore Gentile believers should not be taught Torah observance but to simply refrain from all forms of idolatry in accordance with the universally moral commandments of God (10 commandments minus Shabbat, which is a sign on ethnic Israel, the Jews [Ex.31:16-17]) Peter said this as a Spirit filled Messiah follower, not as an unsaved pre-Messianic Jew. Therefore, Peter and the early Jewish Fathers of the Body of believers agree that Torah observance is not the fruit of salvation. We add to this the teaching of Yeshua, Rav Shaul, and the Kohen (probably Barnabas) who wrote the Book to the Hebrews: Rom. 3:20; 4:14; 4:15; 5:20; 6:14; 7:1-13; 8:2-3, 1 Cor. 15:56, 2 Cor. 3:7; 3:9; 3:10; 3:12; 3:14-17, Gal. 2:16; 2:19; 2:21; 3:1;3:10; 3:11-12; 3:13; 3:16 & 19, (ref. Matt. 11:12-13, Luke 16:16), Gal. 3:21; 3:23; 4:24; Eph. 2:15, Phlp. 3:4-8; 1 Tim. 1:8 (Torah was made for the unrighteous, not for the righteous.) 1 Tim. 1:9-10; Heb. 7:18-19; 8:7-8; 8:13; 10:1. It is wrong to say that “Torah is done away with”, it is equally wrong to say that “Torah observance is the goal, end, fruit” or otherwise. When using "Torah" as a proper noun we speak in general terms that lack the nuisance of the wider definition. This is why the writers of the HaBrit HaChadashah (NT) often use qualifying terms in relationship to Torah (Instruction). "because through Messiah Yeshua the Torah* of the Spirit of life (Torah of Messiah) has set you free from the Torah* of sin and death. (Result of the failure to keep the unkeepable Torah of Moses)" -Romans 8:2 So called "Messianics" need to stop arguing over the keeping of days and the obeying of laws and return to the Person of Messiah Yeshua in God. No one will stand at the judgement and be able to use Torah observance as a means of redemption. If we claim to be Torah observant we make ourselves to be liars. As I have said, with regard to Torah there is no "try", there is “do” and “do not”. No human being (with the exception of the King Messiah) can keep the Torah perfectly. I do not keep the Torah, rather the Torah perfected of the Spirit of life keeps me in Messiah Yeshua. Those in the so called "Messianic" movement who claim to be Torah observant are lying. They are idolaters of the worst kind because in focusing on Torah they have turned their backs on the Author of it. It is for freedom that Messiah has set us free! *The word Torah must be qualified 12 So speak (laleō[G], davru[H]), and so do (poieō[G]), as those who are to be judged (krino[G]) by the Torah[H]/law (nomos[G], Torah[H]) of freedom, liberty (eleutheria[G], shel cheirut[H]). 13 For judgment (krisis[G], badiyn[H]) devoid of mercy (me eleos[G], eiyn rachamiym[H]) will be shown to one who has shown no mercy (me eleos[G], nahag rachamiym[H]); the mercy (eleos[G], harachamiym[H]) rejoices against, is glorious over, triumphs over, perpetually boasts against (katakauchaomai[G]) the judgment (krisis[G], hadiyn[H]). 14 What does it profit (ophelos[G]), my brothers and sisters, fellow Jews (mou adelphos[G], achay[H]) if someone says he has faith, trust, belief, persuasion (pistis[G], emunah[H]), but he has no works, actions (me ergon[G])? Can faith, trust, belief, persuasion (pistis[G], emunah[H]) save (sōzō[G], lehoshiyo[H]) him? 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? Yaakov admonishes his Jewish brothers and sisters who follow Messiah Yeshua to speak and act as those being judged, not by the Torah of Moses but by the Torah of Liberty. The wonderful result of accepting God’s mercy is that we will in turn show mercy to others, thus “Mercy triumphs over judgment” (that is mercy triumphs over a judgment of condemnation). Mercy triumphs in the judgment that brings discipline and freedom, thus we have the Torah of Messiah that brings Liberty. There are those who are uncomfortable with the plain Greek text saying “can faith save him?” They add to it translating “can that faith save him”. There is no need to add “that” to the text. One who is convinced that his faith need not be acted on does not accept the saving faith of Yeshua and therefore cannot be saved by faith. More to the point, faith cannot save, rather the Messiah Yeshua in Whom we place true faith, He is the Saviour. Thus Messiah in us outworks faith through us. We act righteously because we have received the nature of Messiah. Here Yaakov is speaking of a divisive faith, a faith that compartmentalizes life. The action of a pumping heart is the proof that a man is alive, when the heart ceases its action the body is dead. The predisposition of the Holy Spirit Who lives in us, is to help those in need, in order to fail to help the destitute we must first resist the Ruach ha-Kodesh, for a believer this is known as grieving (not blaspheming) the Spirit. The conclusion then is this, isolated faith is dead. In a believer however, the failure to act causes conviction of spirit and therefore revives the body. It is as if the heart has lost its rhythm temporarily for lack of vigour and then the Spirit pulls out the shock panels and gives us a jump start. 15 If a brother (adelphos[G], ach[H]) or sister (adelphē[G], achot[H]) is naked (gumnos[G]) and lacks (leipō[G]) daily (ephēmeros[G]) food, bread (lechem[H]) 16 and any one (tis[G]) of you says to them, “Go (hupagō[G]) in peace, wholeness, wellbeing (eirēnē[G], leshalom[H]), be warmed (thermainō[G]) and be filled (chortazō[G]),” yet you don’t give (didōmi[G]) them the things they need (epitēdeios[G]) for their body (sōma[G]), what use is that (ophelos[G], mah hoaltem[H])? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? “is naked and lacks daily bread” “Give us today our daily bread” is part of the formula of Tefilat haTalmidim “The Disciples Prayer” taught by Yeshua the King Messiah (Matt. 6:9-13). Here Yaakov reminds his hearers that in relationship through Messiah they are to participate in godly acts of provision. What fool, having prayed “Give us today our daily bread”, then sends his believing brother or sister away without bread for the day? “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? To wish a fellow believer, in this case a fellow Jewish believer “Peace, wholeness, and wellbeing”, knowing that they are distressed, incomplete, unwell, and having the means to give them peace, wholeness and wellbeing, is an abhorrent act of rebellion against the specific Kingly Torah command “You shall love your neighbour as yourself!” 17 In the same way, faith, trust, belief, persuasion (pistis[G], ha’emunah[H]) also, if it has no works, actions, deeds (ergon[G]) is dead, necrotic (nekros[G], meitah[H]) being alone, separate, apart (kata heautou[G], ). 18 But someone might say, “You have faith (pistis[G], emunah[H]) and I have works, actions (ergon[G], ma’asiym[H]); show me your faith (pistis[G], emunah[H]) without the works, actions (ergon[G]), and I will show you my faith (pistis[G], emunah[H]) by my works, actions (ergon[G]).” 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions and I will show you my faith by my works, actions.” Yaakov is not saying “I will show you my faith by my Torah observance”, a curse on that idea! The works, actions in question are right actions, otherwise known as righteousness. Yaakov is saying “The evidence of my faith is in the right actions that proceed from it”. It is not Torah observance that produces Yaakov’s right actions but faith in Messiah that produces them. This is a foundational doctrine of the Messianic Faith that has been abused by far too many so called “Messianic” teachers who promote the false doctrine of “Torah Observance” in contradiction of the teaching of Yaakov, Yochanan and Rav Shaul. The Hebraic back and forth of Yaakov’s work is a reflection of Yeshua’s teaching style, and is in turn reflected in Rav Shaul’s works. It was and remains a strong rabbinical technique that acts to expose flawed or self-defeating thinking (circular logic). Like a heart that doesn’t pump blood, faith without action is dead. The words, “faith by itself without right action is dead,” are a precursor to the final words of this portion of Yaakov. It is important to note that faith in unity with right action is life. The blood, the heart and the oxygen are all required in order to unify the living body. It’s as if Yaakov were saying “Show me life in a heart that doesn’t beat and I will show you life in my beating heart!” “Really?” Says Yaakov, with incredulity. “You’re able to exhibit faith without acting righteously? Okay, but I will exhibit faith by acting in unity with the Holy Spirit.” Faith, being unseen cannot be seen except in action. Therefore, the one who fails to act proves himself faithless. Faith devoid of right action is not only a corpse, it is a necrotic, stinking corpse. Ironically, faith without the evidence of right action produces a spiritual stench in the nostrils of the faithful. 19 You believe (pisteuō[G]) that the God (ho Theos[G], haElohiym[H]) is one (heis[G], echad[H]) well done (poieō kalōs[G]); the demons (ho daimonion[G], hasheidiym[H]) also believe (pisteuō[G]), and shudder, tremble, stiffen, are horrified (phrissō[G]). 20 Now (de[G]) are you willing to know, act on the knowledge (ginōskō[G]), you vain, empty (kenos[G]) person (anthrōpos[G], iysh[H]), that faith, trust, belief, persuasion (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is barren, dead, necrotic (nekros[G], akarah[H])? 19 You believe that the God is one well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? Many, lacking knowledge of ancient Biblical Jewish practice, and indeed of Jewish practice in general, fail to understand just how harsh these words of Yaakov are, even beyond their apparent abruptness. Yaakov is pulling out the big guns. One can see why prior to this he had instructed his hearers to be quick to listen and slow to anger (1:19-20). Yaakov is quite literally quoting the Shema in the present verse. “You say, ‘Shema (hear, listen, perceive and understand), Oh Israel, the LORD our God, the LORD is Echad (One, a unity).’ Be’seder, okay, good for you, so you recite the Shema three times a day, mazel tov (Congratulations)! The demons know the words of the Shema also, they believe that God is One, and it scares the crap out of them. You see, belief is subject to inclination. If your inclination is evil (yetzer ha-ra) then your belief is redundant. Further to the insult, the Greek kenos (empty, vain) interprets the Hebrew/Aramaic Raka, Reyka used in Matthew 5:22. This is yet another example of how context and motivation affect the interpretation and application of Scripture. Yeshua teaches that no one should call another by the term Raka from a motivation of willing death on them. However, in the context of Yaakov’s writing, describing a foolish person as a fool is a valid application of Biblical doctrine. 21 Was our father (Avinu[H]) Avraham[H] not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) when he bore, lead, offered (anapherō[G]) up his son Yitzchak[H] (Isaac) on the altar (thusiastērion[G], haMizbeach[H])? 22 You see that faith, trust, belief, persuasion (pistis[G], haemunah[H]) together (sunergeō[G]) with his works, actions (ergon[G], ma’asiym[H]), and as a result of the works, actions (ergon[G], ma’asiym[H]), faith, trust, belief, persuasion (pistis[G], emunah[H]) was made perfect, fully filled, made whole, well-constructed (teleioō[G], hush’lemah[H]). 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. Yaakov is not saying that Avraham was justified by actions alone but that his right actions were evidence of his faith and thus he was justified. This is affirmed by verse 22. Notice that Avraham’s actions were born of faith. Right action is the fruit of faith, the evidence of healthy roots, and just as a fruit tree is imperfect without fruit, so faith without right action is barren. Yaakov uses the word complete/full/perfect, here in unity with the word One/echad from the previous verses. He is showing that God, Who is One, Completes or makes One, faith and action. “In faith, trust, assurance, belief Avraham, when he was examined, proved, brought up Yitzchak [Isaac], and the one who had received the promises was offering up his only son;” -Hebrews 11:17 (Author’s translation) 23 and the Scripture, TaNaKh (Torah, Prophets, Writings), [Hebrew Bible] (ho graphē[G], hakatuv[H]) was fulfilled (plēroō[G]) which says, “And Avraham believed, agreed with (pisteuō[G], vayamein[H]) God (Theos[G], Elohiym[H]), and it was counted (logizomai[G]) to him as righteousness, charity, practical love (dikaiosunē[G], tzedakah[H]), [Gen. 15:6]” and he was called a friend (philos[G]) of God (Theos[G], Elohiym[H]). 24 You see, perceive (horaō[G]) therefore, now truly (toinun[G]) that a person is justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) and not by faith (pistis[G], emunah[H]) alone (monon[G]). 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. So, Avraham’s faith/belief/trust, was credited to him as right action. Now we see right action as the recompense/payment/credit/reward of right faith/trust/belief. The declaration of a man’s righteousness is made by those who observe his right action, while the right action itself is the declaration of right faith. 25 In the same way, was Rachav[H] the prostitute (pornē[G]) not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) also when she allowed entry to (hupodechomai[G]) the messengers, angels (aggelos[G], malakhiym[H]) and sent them out by another way? 26 For just as the body (sōma[G], shehaguf[H]) without the spirit (pneuma[G], ruach[H]) is dead (nekros[G], meit[H]), so also faith (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is dead (nekros[G], meitah[H]). 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead. “And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.” -Joshua 2:1 “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” -Hebrews 11:31 It was Rahab’s faith in the God of Israel that motivated her to act to save her children and protect her family. She rightly believed that God was able to destroy the city of Jericho. Therefore her genuine faith bore the fruit of right action. Finally, “Just as the body without the spirit is dead, so to faith without right action is dead.” The spirit and faith correlate to one another and the body and action are also a pair. From this we can conclude that both these combinations (faith and works as well as spirit and body) become unclean when separated. To a Jew a dead body (according to the Torah) is unclean, so Yaakov is making a startling, even defiling insinuation. “If your faith lacks right action you are spiritually unclean and if your actions lack true faith then your actions are unclean. I know you’ve been living in the Diaspora among Greeks for some time now but don’t be misled by Greek philosophy,” says Yaakov, “they seek to divide and conquer, or have you forgotten that we Jews understand life as a unity, a functioning being of many parts, all interconnected. ‘Shema Yisrael, Adonai, Elohaynu, Adonai echad!’” “the body without the spirit is dead.” This is a known Jewish saying, recorded in Ohel Moed, fol. 15. 1. “Therefore we conclude that a person is justified by faith without the works of the Torah.” -Romans 3:28 When we place this teaching of Yaakov alongside that of Rav Shaul we see that Yaakov is emphasising the right action born of faith as being “works”. He is not saying that Torah observance is the right action but that right action is evidence of the Kingly Torah taught by Messiah, which is at work in the believer. Torah observance is motivated by human effort whereas right action results from relationship, that relationship being offered by God and received by the believer. Thus, Avraham first believed God and subsequently offered up his son Isaac. Note that the Torah was yet to be given to Israel at the point of Avraham’s belief and right action. Therefore, Avraham was not seeking to observe Torah but rather to respond to God in righteousness, thus Avraham’s unified faith in action was credited to him as righteousness. In Messiah Yeshua there is no separation of faith and works. There are faith-works and there is working-faith. When Shaul/Paul says, “You are saved by faith alone, and not by works, that no one might boast,” he is rebuking boasting (which is work without faith). We are better to understand Paul this way, “It is by faith unified that you are saved and not by works (deeds devoid of faith) so that no one should boast about having earned their own right standing with God.” Shaul is definitely not contradicting Yaakov, a man whose authority he both submitted to and respected. On the contrary, Shaul affirms Yaakov’s teaching. Of course this should come as no surprise, given that the Ruach ha-Kodesh inspired the words of both men. I will conclude this way, concerning faith and right action: what God has made one, let no man separate. © 2022 Yaakov Brown Great faith is repentant faith. Introduction:
The remainder of this chapter gives us examples of faith in action and affords us an opportunity to apply the principles practiced by our faithful forebears. We see that those who came before were not perfect but were faithful in their imperfection, trusting God for their righteousness and acting in repentant belief through the promise of the King Messiah. In certain cases, their faith proved through trial became a prefigure of the saving work of Yeshua and the redemptive purposes of God for humanity. Previous verses: 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. HEBREWS 11:21-40 (Author’s translation) 21 In faith, trust, assurance, belief Yaakov[H] as he was dying, blessed, spoke well over both the sons of Yoseph[H], and worshiped, on the top of his staff. 22 In faith, trust, assurance, belief Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment concerning his bones. 23 In faith, trust, assurance, belief Moshe[H], when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the Pharoah’s edict. 24 In faith, trust, assurance, belief Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to endure ill-treatment, undergo suffering and affliction with the people, of the God than to enjoy the pleasures of sin for a season, temporarily, 26 considering the reproach, abusive disapproval levelled at Messiah greater riches than the treasures of Mitzrayim[H]; for he was looking to the reward, wages. 27 In faith, trust, assurance, belief he left Mitzrayim[H], not fearing the wrath of the Pharoah; for he persevered, as though seeing Him who is unseen. 28 In faith, trust, assurance, belief he kept the Pesach[H] and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 29 In faith, trust, assurance, belief they passed through the Red Sea as though on dry land; and the Mitzrayim[H], when they attempted it, were swallowed up, devoured, drowned. 30 In faith, trust, assurance, belief the walls of Yeriychoh[H] fell down after the Israelites had marched around them for seven days. 31 In faith, trust, assurance, belief the prostitute, fornicator, idolatress Rachav[H] did not perish along with those who were disobedient, after she had welcomed the spies in peace. 32 And what more shall I say? For time will fail me if I tell of Gid’on[H], Barak[H] Shimshon[H], Yiphtach[H], of David[H] and Shemuel[H] and the prophets, 33 who in faith, trust, assurance, belief conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mocking and flogging, and further, chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated. HEBREWS 11:21-40 (line upon line) 21 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yaakov[H] (Jacob – follower) as he was dying, blessed, spoke well over (eulogeō[G], beirakh[H]) both the sons of Yoseph[H] (Joseph – YHVH adds), and worshiped (proskuneō[G]), on the top of his staff (rhabdos[G]). 22 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment (entellomai[G]) concerning his bones. 21 In faith, trust, assurance, belief Yaakov[H] as he was dying, blessed, spoke well over both the sons of Yoseph[H], and worshiped, on the top of his staff. Ref. Genesis 48 The reference to Yaakov worshipping God while leaning on the top of his staff either reflects the Greek Septuagint reading of Genesis 47:31 (the Masoretic text marks the vowels [nikudot] as MiTaH “bed”, but the Hebrew text of the Torah scroll has no such markings and may also be read MaTeH “staff”), or refers to an unrecorded act that followed the blessings portion of the account of Genesis 48. In either case Yaakov/Yisrael is worshipping God while leaning on the head of his staff, the staff denoting authority, support and the head of the staff being a metaphor for the chief authority given Yaakov (over Israel the people). Therefore, Yaakov submits all of Israel to God in worship. The account of Yaakov blessing Yoseph’s sons has many similarities with that of Isaac’s blessing Yaakov and Esav. Yaakov is said to have been blind at this point, just as Isaac had been poor sighted when blessing Yaakov and Esav. Yaakov also crosses his hands in order to bless the younger son over the elder. The text of the Book to the Hebrews illuminates the fact that Yaakov trusted God in faith to fulfil the prophetic blessing he pronounced over the sons of Yoseph. Yaakov believed that those descended from Yoseph’s sons would see the promised land, even though at the time Israel was in the land of Egypt. This begins a progression of faithful ones from Yaakov through Yoseph to Moshe, who among themselves saw the provision of God from the time Israel entered Egypt until the time that the nation was delivered from slavery and brought to the promised land (which the writer of the book to the Hebrews has previously used as a metaphor describing the transcendent location of the land in the Olam Haba [world to come] ref. Heb. 3 - 4). 22 In faith, trust, assurance, belief Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment concerning his bones. Prior to this Yaakov had requested that Yoseph inter his remains in the cave Avraham had purchased by the field of Machpelah opposite Mamre in Canaan (the land of Israel)[Gen. 50:1:21]. Yoseph, though he lived several hundred years prior to the exodus, firmly believed God would bring Israel out of Egypt into the land of promise. He believed this based on faith passed down from Avraham and was so certain of its taking place that he gave instructions for his mummified remains/bones to be carried with Israel during their exodus and to be brought into the promised land and there be interred [Gen. 50:22-26]. The bones of Yoseph were carried out of Egypt some 400 years after his death: “And Moses took the bones of Joseph with him: for he had directly charged the children of Israel, saying, ‘God will surely visit you; and you shall carry up my bones away hence with you.’” -Shemot (Exodus) 13:19 Upon arriving in the land of promise the children of Israel interred the bones of Yoseph in Shechem on a parcel of land purchased by Yaakov, and so Ephraim and Manasseh inherited that plot of land according to the will of Yaakov their progenitor. “And the bones of Joseph, which the children of Israel brought up out of Egypt, they interred in Shechem, in a parcel of ground which Jacob had purchased off of the sons of Hamor the father of Shechem for a hundred pieces of silver: and it became the inheritance of the children of Joseph.” -Yehoshua (Joshua) 24:32 23 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Moshe[H] (drawn out one, resurrected one), when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid (phobeō[G]) of the Pharoah’s (basileus[G], king’s) edict. 24 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter, 23 In faith, trust, assurance, belief Moshe[H], when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the Pharoah’s edict. The faith spoken of here is that of Moses’ parents. The Masoretic text records Moses’ mother Yocheved hiding him, while the Septuagint records both parents (Amram & Yocheved Ex. 6:20) hiding him. This is not a contradiction but an illumination. A mother has a special connection to her child that a father does not share in kind, therefore, it was Moses’ mother who led in the decision to hide him in agreement with his father, both loving him equally and uniquely. The phrase “saw that he was beautiful” is first a way of saying, that as is the case with all good parents, Moses was precious in their sight and that they were willing to sacrifice everything in order to protect Moses from death at the hands of an idolatrous Pharoah. Second, it is an indication of Moses’ unique role as deliverer. The text tells us that Moses’ parents were not afraid of Pharoah’s edict (Ex. 1:16, 22) because of their devout faith in God and by inference, His promised Messiah, prefigured in their son Moses. Moses, the drawn out or resurrected one, was placed in a basket in the Nile river where other children had been tossed as sacrifices to the crocodile deity Sebek a.k.a Sobek. Metaphorically Moses was given over to death. However, seeing his basket the daughter of Pharoah drew him out of the water and raised him as her own, a living parable of resurrection. Thus, Moses’ very name (character, history) is prophetic of the death and resurrection of the King Messiah Yeshua. 24 In faith, trust, assurance, belief Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter, When Moses reached the age of understanding (13yrs according to the modern Jewish rite of Bar Mitzvah), he was aware of his lineage and refused to be known as the son of Pharoah’s daughter, not out of disrespect for her but in deference to his own people and his own God. We note that to some degree deity was attached to the royals of Egypt and that part of the need for Moses to make his affiliation to Israel clear was related to severing ties to some of the idolatrous practices of the Pharaohs. On a practical level his conviction of faith saw him leave the palace with its comforts and prestige, temporal sinful pleasures and so on, and instead live among his brothers and sisters, the oppressed Israelite slaves in relative poverty. 25 choosing rather to endure ill-treatment, undergo suffering and affliction (sugkakoucheō[G]) with the people (ho laos[G], am[H]), of the God (ho Theos[G], Elohiym[H]) than to enjoy the pleasures (echō apolausis[G]) of sin for a season, temporarily (proskairos[G]), 26 considering the reproach, abusive disapproval (oneidismos[G]) levelled at Messiah (Christos[G], Mashiach[H]) greater (meizōn[G]) riches than the treasures of Mitzrayim[H] (Egypt – double distress); for he was looking to the reward, wages (misthapodosia[G]). 25 choosing rather to endure ill-treatment, undergo suffering and affliction with the people, of the God than to enjoy the pleasures of sin for a season, temporarily, The context denotes that “the people of the God” is a phrase synonymous with “Israel” (ethnic), the descendants of Jacob. “The pleasures of sin” can refer to sin acts of any kind, and could include the oppression of the Israelites. Moses firmly rejected a lifestyle of sin in favour of a godly calling unto suffering and trial. Moses could have worked behind the scenes provoking political intrigue and positioning himself to direct the ruling class of Egypt toward changing their view of the Israelites. He could have done all this and continued to enjoy the comforts of royal life, but he did not. His faith in God and in the ultimate Deliverer Yeshua meant that compromise was not an option. He both counted and paid the cost of clinging to his God, his people and his calling. He saw the pleasures of this world as temporary and instead chose the unseen and eternal joy of the Olam Haba (world to come), trusting that God Who is faithful, would manifest His promises to Israel at the appointed time. The first century C.E. Jewish recipients of this work were in part faced with a similar choice between living comfortably under the apostate priesthood which was for a time politically aligned with Rome and therefore the Emperor (Pharoah of the day), or being rejected by family and friends and left struggling to make ends meet along with their fellow Messiah following Jewish brothers and sisters. In short, they could relate to Moses and the struggles he faced and could take comfort in the fact that they shared in his faith. We too can take comfort in this knowledge, that we have many faithful examples in the lives of those who have gone before us. Regardless of when a believer lives within the chronology of history, we are all united in the same saving faith in Yeshua our King Messiah. 26 considering the reproach, abusive disapproval levelled at Messiah greater riches than the treasures of Mitzrayim[H]; for he was looking to the reward, wages. Ref. Exodus 2:11-15 To say as so many commentators do, that “Moses’ understanding of the Messiah was very limited”, is utter nonsense born of presumption. If the resurrected Messiah is transcendent and unbound by time and space then He is also trans-locational and able to reveal Himself at any point in the chronology of Israel’s history. First, Moses must have seen Messiah in faith in order for him to consider “the suffering of Messiah of greater riches than the temporal riches of Egypt,” and second, the suffering of Messiah is here connected to the suffering of the Israelites under bondage in Egypt. Moses being a type for the Messiah, the “prophet” like Moses Whom God would send in the future. Moses knew enough to say that “the Word (ha-Davar[H]/logos[G]) is very near you, even in your mouth, and in your heart” (Deut. 30:14), and “The Lord your God will raise up for you a prophet like me…” (Deut. 18:15-22). Yeshua said “For had you believed Moses, you would have believed Me: for he wrote of Me.” (John 5:46). One might say that Moses’ understanding of the King Messiah was markedly greater than that of many modern Christians. So was his understanding limited? Perhaps. But not as limited as the understanding of many of our modern theological scholars. “He was looking to the reward” based on his faith in God through Messiah. It is the reward that is unseen. The Olam Haba (world to come). 27 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he left Mitzrayim[H] (Egypt – double distress), not fearing the wrath of the Pharoah (basileus[G], king); for he persevered, as though seeing Him who is unseen. 28 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he kept the Pesach[H] (Passover) and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 27 In faith, trust, assurance, belief he left Mitzrayim[H], not fearing the wrath of the Pharoah; for he persevered, as though seeing Him who is unseen. Ref. Exodus 2, & 5 through 13 “he left Mitzrayim[H], not fearing the wrath of the Pharoah” can refer to both his fleeing to Midian aged 40 years (Ex. 2) and to his subsequent exodus with Israel following the plagues (Ex. 13). There is no need to debate over the application of this phrase. Moses did not fear the powerful wrath of Pharaoh because he feared the One true God of all creation, El Elohay Yisrael (God the God of Israel). The fear of God is an end to fear. “As though seeing Him who is unseen” is a reference to God the Father, Who is unseen. And makes sense because Moses spoke to the person of Messiah (the Son) face to face. “So the Lord used to speak to Moses face to face, just as a man speaks to his friend. When [a]Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent.” -Exodus 33:11 (NASB) We know that “the Lord” in this verse is YHVH manifest as the Son Yeshua (resurrected, transcendent, not preincarnate), because in all cases in the Tanakh where a human being sees God it is an encounter with either the Malakh HaShem (Samson's parents) or a the Man [Angel] (Jacob wrestled) that they see and not the unseen Father (albeit He is revealed in the Son). They do not see the unseen Father because: “He further said, “You cannot see My face, for mankind shall not see Me and live!” -Exodus 33:20 (NASB) 28 In faith, trust, assurance, belief he kept the Pesach[H] and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. Ref. Exodus 12 Moses kept the Passover according to God’s instruction understanding the great cost being paid in order to save the lives of Israel’s first born. Moses’s own firstborn son had come close to being killed by the Destroyer (Angel of the Lord) when he was returning to Egypt with Zipporah following his exile in Midian. God does not abide hypocrisy, if the uncircumcised sons of Egypt were to suffer death as a result of Egypt’s guilt, how much more an uncircumcised son of Israel. Moses had not circumcised his son Gershom in covenant to HaShem according to the covenant of the fathers and was therefore putting his son at risk. An uncircumcised male was not considered a son of Israel. Zipporah Moses’ Midianite wife rushed to circumcise their son, and as a result of her faith in the God of Israel Moses’ son was spared from the Destroyer, Angel of the Lord, the Lord Himself. Zipporah threw the bloody foreskin at the child’s feet signifying that the boy was to walk according to the faith of Israel, and thus his life was spared in a prefigurative prophetic action relating to the final plague that was to come against the firstborn of Egypt. Alternatively, the bloody foreskin was thrown at Moses feet to symbolize the sanctifying and sparing of Moses household wherever they walked. Either way, all of this prefigures the substitutionary death of the only begotten Son of God Yeshua the King Messiah. Finally Zipporah cried out “You’re a Husband of blood to me”. Moses may be the subject of the pronouncement, but given he is likely not the subject of any of the other events pertaining to this exchange, the most likely subject of Zipporah’s pronouncement is the Angel of the Lord (Yeshua, manifest, resurrected, transcendent, not preincarnate). For further study please read my commentary on Exodus 4:24-26 https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/zipporahs-flint-knife-a-concise-interpretation-of-shemotexodus-424-26 I believe Moses further understood the symbolic significance of the blood of the Pesach lamb and its prefiguring of the suffering of the Messiah, which he has already been said to have considered of “greater worth than the temporal pleasures of Pharaoh’s palace.” “Purge out therefore the old yeast, that you may be a new lump, for you are unleavened. For it is certain that Messiah our Pesach (lamb) is sacrificed for us:” -1 Corinthians 5:7 29 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) they passed through the Red Sea as though on dry land; and the Mitzrayim[H] (Egyptians – people of double distress), when they attempted it, were swallowed up, devoured, drowned (katapinō[G]). 30 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) the walls of Yeriychoh[H] (his moon, Jericho) fell down after the Israelites had marched around them for seven days. 29 In faith, trust, assurance, belief they passed through the Red Sea as though on dry land; and the Mitzrayim[H], when they attempted it, were swallowed up, devoured, drowned. Ref. Exodus 14-15 It is worth noting that “he” (Moses) is said to have kept the Passover, whereas “they” (all Israel) passed through the Red Sea (Sea of Suph, Sea of Reeds). This can be understood as a remez (hint) that points to Messiah. “He” being the Pesach Lamb, the ultimate keeper of Passover, and “They” being those who follow Him through death (Red Sea) into life everlasting (Promised land). The plain meaning of the text denotes both individual and corporate saving faith. We accept Messiah in faith as individuals and our faith is connected to the community of believers. This concludes the references to Moses, the writer having alluded to each 40 year section of Moses’ life. His exile and return from Midian, His leadership of the Israelites under the oppression of Pharoah, and finally, following the journey through the Red Sea, his 40 years of leading Israel in the wilderness toward the promised land. Moses died aged 120 in Moab (Deut. 34:1-7). 30 In faith, trust, assurance, belief the walls of Yeriychoh[H] fell down after the Israelites had marched around them for seven days. Ref. Joshua 6:1-20 The writer now alludes to the corporate faith of Israel under the leadership of Yehoshua (Yeshua, Joshua, Jesus: YHVH is Salvation). Moses led Israel to the promised land and Joshua led Israel into the promised land, crossing the Jordan as they had crossed the Red Sea on dry ground. Once again, the crossing of the waters was a metaphor for death and the entering into the land a metaphor for everlasting life in the promised land of the Olam Haba (world to come). Joshua sharing his name with the future Messiah Yeshua Who would lead us through death and into life, make resurrection unto eternal life possible. This is now the second time that corporate faith is mentioned. The faith of all those among the ancient Israelites who truly trusted in God. The lesson for the first century Jewish believers is that of seeing their personal faith as part of a corporate faith that unites them. Several ancient Jewish commentators: Targum Yonatan, Yarchi, and Kimkhi re. Joshua. vi. 5. Describe the walls of Jericho sinking right down into the ground, and being completely swallowed up. The Septuagint says that the walls fell round about and the Masoretic text describes the walls falling flat (Joshua 6:20). Each of these accounts affirms and illuminates the other. Yarchi and Kimkhi claim that the walls of Jericho fell on the Shabbat, and there is a strong likelihood of this given that the march around the walls is likely to have begun at Havdalah (distinction: the end of Shabbat at sundown) the seven days of the march concluding the following Shabbat when the walls fell. 31 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) the prostitute, fornicator, idolatress (pornē[G]) Rachav[H] (wide, broad, Rahab) did not perish along with those who were disobedient, after she had welcomed the spies in peace (beshalom[H]). 32 And what more shall I say? For time will fail me if I tell of Gid’on[H] (feller, cutter, hewer, warrior), Barak[H] (lightening flash) Shimshon[H] (like the sun), Yiphtach[H] (he opens), of David[H] (beloved) and Shemuel[H] (hears God, named for God) and the prophets, (nevi’im[H]) 31 In faith, trust, assurance, belief the prostitute, fornicator, idolatress Rachav[H] did not perish along with those who were disobedient, after she had welcomed the spies in peace. Ref. Joshua 2:1-21; 6:21-25; Matt. 1:5-6 “the prostitute Rachav” is a description of the lifestyle of Rachav prior to her entering the faith of Israel. Rachav did not perish because she was repentant and acknowledged the God of Israel as the One true God and deliverer of those who receive righteousness in Him. We know this because she was not among “those who were disobedient…” and instead “welcomed the spies” of Israel in peace. The suggestion by many ancient Jewish scholars and some Christian theologians that Rachav was not a harlot but merely an innkeeper contradicts the Holy Spirit inspired writings of the Book to the Hebrews and the Book of Yaakov (James). The Hebrew “zonah” is from the root “zanah” which describes the act of fornication, adultery, prostitution and leaves no doubt that Rachav was a woman of the night. The use of the word “zonah” is so intrenched in the Hebrew psyche, that it remains a part of modern colloquial Hebrew vernacular, “Ben zonah” meaning, “Son of a whore”, equivalent to the English slang “Son of a bitch”. Regardless of disagreements over Rachav’s occupation, both Jewish and Christian commentators agree that Rachav is a heroine of the faith (Sifre Numbers 78; Talmud Bavliy tractate Megillah 14b; Numbers Rabbah 8.b; Matt. 1:5; Jas. 2:25). Part of Rachav’s journey toward salvation and faith was her decision to welcome and protect the spies of Israel the chosen people of HaShem. To despise God’s chosen people Israel is evidence that a person does not know the saving faith of Yeshua. Many today who claim to be Messiah followers, hate and actively speak out against the Jewish people and the modern state of Israel, proving by the fruit of their mouths to be without true faith. The faith of Rachav is as important as the faith of Avraham. As I have stated previously, great faith is repentant faith. Rachav, a foreigner and an idolater, being repentant, was not only welcomed into the family of Israel and the faith in God, she also become a forebear of the King Messiah Yeshua (Matt. 1:1-16). In teaching that faith is evidenced by action Yaakov (James) writes: “In the same way, is it not true that Rachav the prostitute was considered righteous given what she did when she gave lodging to the spies and sent them off in a different direction? As the body without the spirit is dead, so faith without right action proves to be dead.” -Yaakov (James) 2:25-26 (Author’s translation) 32 And what more shall I say? For time will fail me if I tell of Gid’on[H], Barak[H] Shimshon[H], Yiphtach[H], of David[H] and Shemuel[H] and the prophets, This verse gives a concise account of the generational faith that stretches from the judges of Israel to the kings and prophets, in order to show that faith in God through Messiah is a common thread that runs through the leadership of the Jewish people, both political and religious. Faith among the Judges (intermediary rulers) Gideon (Judges 6-8) Samson (Judges 13-16) Jephthah (Judges 11-12) General of Israel’s army (sub ruler, commander) Barak (Judges 4-5) The Faith of Kingship (rule of the king) David The faith of Prophets (spiritual rule) Samuel (judge – prophets) Prophets (all other prophets of God, not inclusive of false prophets who were faithless) While this list of judges of Israel leaves out Ehud (Judges 3) and Deborah (Judges 4-5) among others (1 Sam. 12:11), those judges absent from the list are nonetheless implicitly included according to their equivalent faith they expressed in through belief in action. a. Gideon (Judges 6-8) Gideon was not perfect, he doubted God at times and at times demanded signs rather than trusting God’s clear direction. However he is perhaps best known for his trusting the Lord by sending away members of his fighting force reducing their number from 32,000 to 300 and then going to battle against a Midianite force of 50,000. b. Samson (Judges 13-16) Samson is known for many acts of strength in the defeat of Israel’s enemies, and for his ungodly lifestyle and lack of relational understanding of God and the role God had given him. However, he is listed here based on his repentant cry to God asking that he might use the last of his strength to tear down the pagan temple of the false god Dagon. c. Barak (Judges 4-5) The mention of Barak is in fact also a reference to the faith of Deborah and Yael. If not for the faith of Deborah, Barak would not have gone out to battle (Judges 4:8-9). And if not for the faith and courage of Yael the Kenite (not Israeli), Sisera the head of the enemy army would not have been captured and killed (Judges 4:16-23). This of course was ordered by God due to the initial doubting of Barak. However, Barak’s faith in the God of Deborah led to his entering saving faith and a personal relationship to God. Therefore, his faith is alluded to here as yet another example of repentant faith. d. Jephthah (Judges 11-12) Jephthah acted in sin by making a foolish vow, and then compounded his sin by acting on the sinful vow he had made. However, his faith in God enabled him and Israel’s armed forces to defeat the Ammonites. He is listed here to show the danger of allowing faithful vision to become clouded following victory. His faith is valid, but his lack of discernment in the aftermath of victory shows that at least for a time he took his eyes off of God and as a result he became responsible for the murder of his daughter. e. David’s life and faith are well documented and what stands out most is his consistent desire to be in intimate relationship with the Lord. Yes, David sinned and there were times when he distanced himself from God relationally by hardening his heart, but he was ever repentant, ever concerned with right relationship in God. David means “Beloved”, and He was one who loved God because God had first loved him. His truly repentant and all-consuming love for God is a wonderful example of true faith. f. Samuel’s life and actions are also well documented and his impeccable integrity unmatched. His faith actions included the slaying of Agag the king of the Amalekites (1 Samuel 15:32-33) in order to honour the instruction of God which Saul had failed to obey. Samuel was grieved according to the heart of God when Israel asked for a king, though they already had the King YHVH. However, even Samuel, one of the greatest of Israel’s prophets failed to raise his sons in righteousness. In fact, the cry of Israel for a king was in part due to the wickedness of Samuel’s sons (1 Sam. 8). Therefore, Samuel, like all those listed here (in one way or another), is listed as both an example and a warning. Those listed here are listed as both an example of true faith and as a warning against becoming distracted in faith. Further, they are listed as an example of the grace and mercy of God Who received these ones through Messiah in their repentance, and has given them access to everlasting life in Him. The warning is “Don’t allow yourself to become distracted in your faith, keep your eyes on Messiah Yeshua unto God, and if you do become distracted, return in faith and receive God’s mercy. 33 who in faith, trust, assurance, belief (pistis[G], ba-emunah[H]) conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 33 who in faith, trust, assurance, belief conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. These verses affirm the fact that the writer is talking in general terms about the ancient and common faith of both individuals and the collective of Israel and those foreigners who joined with Israel through faith in the God of Israel. The deeds and accomplishments of both those already mentioned and others, who have not been mentioned by name are alluded to here in an effort to point to the One in Whom they have placed their trust, faith, certain belief. They have acted based on their faith, their right actions having come forth from God and being performed as acts of worship. “conquered kingdoms” Moses conquered the kingdoms of Sihon, king of the Amorites, and Og, king of Bashan (Num. 21:21-25). David conquered the kingdoms of Syria, Moab, Ammon, Amalek, Edom, and the Philistines (2 Sam. 8-12). “performed acts of righteousness, obtained promises” All mentioned qualify. “shut the mouths of lions” In response to Daniel’s faith God sent His angel to shut the mouths of the lions (Daniel 6:1-29). “quenched the power of fire” In response to the faith of Shadrach, Meshach and Abednego God quenched the power of fire (Daniel 3:1-30). “escaped the edge of the sword” Among others Elijah and Elisha escaped the edge of the sword (1 Kings 17:8-24; 2 Kings 6:31). “from weakness were made strong” This speaks of recovery from diseases and infirmity, such as was experienced by Hezekiah. It may also refer to the supernatural strength imparted to Samson. “became mighty in war,” Barak, Gideon, David, and many others. “put foreign armies to flight” Numerous pagan nations were put to flight by Joshua, the Judges, David, and others. We note that these victories and miraculous deliverances are followed in the next verses by the suffering, trials and deaths of others who were faithful. 35 Women received back their dead by resurrection (anastasis[G]); and others were tortured, not accepting their release, so that they might obtain a better resurrection (anastasis[G]); 36 and others experienced mocking and flogging, and further, chains and imprisonment. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mocking and flogging, and further, chains and imprisonment. “Women received back their dead by resurrection” The widow of Zarephath and the woman of Shunem received back their dead resurrected by God through the faith of Elijah and Elisha (1 Kings 17:8-24; 2 Kings 4:8-37). Yeshua raised the son of the widow of Nain (Luke 7:11-17), the daughter of Jairus, a synagogue leader (Matthew 9:18-26; Mark 5:21-43), and Lazarus, the brother to Miriyam and Marta (John 11:1-44). “others were tortured, not accepting their release, so that they might obtain a better resurrection;” During the oppression of Israel by Antiochus Epiphanes the principle scribe Eleazer refused to compromise his faith and was executed believing he would obtain a better resurrection (2 Maccabees 6:18-31). The Mother and her seven sons all of whom died for their faith at the hand of the wicked Antiochus Epiphanes, hoped to attain a better resurrection (2 Maccabees 7). “Now when this man was dead also, they tormented and mangled the fourth in like manner. So when he was ready to die he said thus, It is good, being put to death by men, to look for hope from God to be raised up again by him: as for thee, thou shalt have no resurrection to life.” -2 Maccabees 7:13-14 (KJV) “others experienced mocking and flogging, and further, chains and imprisonment.” Many of the aforementioned were also flogged and chained, imprisoned and the like. Joseph was imprisoned (Gen. 39:20). Samson was chained, Micaiah the prophet was stuck (1 Kings 22:24) and Jeremiah imprisoned (Jeremiah 20:2-7; 37:15). John the immerser was imprisoned and died for his faith (Matthew 11:2–7, 14:6–12; Mark 1:14, 6:17–29; Luke 3:19–20, 7:18–25, 9:9; John 3:24; Jewish Antiquities 18. 5. 2.), and Yeshua himself also suffered all these things (John 19:1-3; Mark 15:1-9). 37 They were stoned, they were sawn in two, they were tempted, examined, proved (peirazō[G]), they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. “They were stoned” The righteous man Naboth was stoned to death by order of Ahab (1 Kings 21:13). By the command of Joash, Zechariah was stoned to death in the Temple court between the porch and the altar (2 Chron. 24:20-22; Matt. 23:35). Stephen the first Messianic Jewish martyr was stoned to death and died believing he would receive a better resurrection (Acts 7:59-60). “they were sawn in two” Outside of extra-Biblical Jewish tradition there is no record of servants of God being sawn in two. However, the words of Yeshua recorded in the New Testament infer that the punishment of sawing in two was familiar to the first century Jewish community (Matt. 24:50-51). Jewish tradition asserts that Isaiah the prophet was sawn in two at the command of Manasseh king of Judah: “The teachings of Rabbi Eliezer ben Ya’akov measure only a kav but are clean and accurate, and so the halakha is decided in accordance with his opinions. And it was written in it: Manasseh, king of Israel, killed Isaiah the prophet… Isaiah said to himself: I know him, i.e., Manasseh, that he will not accept whatever explanation that I will say to him to resolve my prophecies with the words of the Torah. And even if I say it to him, I will make him into an intentional transgressor since he will kill me anyway. Therefore, in order to escape, he uttered a divine name and was swallowed within a cedar tree. Manasseh’s servants brought the cedar tree and sawed through it in order to kill him. When the saw reached to where his mouth was, Isaiah died. He died specifically as this point due to that which he said: “In the midst of a people of unclean lips, I dwell” (Isaiah 6:5).” -Talmud Bavliy, Yevamot 49b .6 & .8 (The William Davidson Talmud) “they were tempted, examined, proved” All mentioned qualify. “they were put to death with the sword” Daniel 11:33 prophecies that righteous ones of understanding will die by the sword among other methods of executions. the priests at Nob died by the sword according to the order of king Saul (1 Sam. 22:18). The prophets of the Lord died by the sword at the order of Jezebel (Ahab) (1 Kings 18:22), and others suffered the same fate during the occupation of Israel by the forces of Antiochus Epiphanes. In the first century C.E. Yochanan (John) the Immerser (Baptist) was beheaded at the command of Herod the tetrarch (Matt. 14; Mark 6:14-29). “they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground.” This is an accurate observation of the life of Yochanan the Immerser (John the Baptist)[Matt. 3:4], and of the ancient prophets Elijah and Elisha (1 Kings 17:6, 18:4, 19:13; 2 Kings 2:14), and of the many Jews who fled the persecution of Antiochus Epiphanes (1 Maccabees 2:38). It can also be considered a description of Yeshua, Who had “nowhere to lay his head” (Luke 9:58). “And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.” -2 Maccabees 10:6 (KJV) 39 And all these, having gained a good report upon their faith (pistis[G], al-emunatam[H]), did not receive what was promised, messaged (epaggelia[G], hahavtachot[H]), 40 because the God (ho Theos[G], ha Elohiym[H]) had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated (teleioō[G]). 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, They each died not yet having come into the fullness of the promised eternal land, but seeing it from a distance in faith and being certain in hope of its future fulfilment. 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated. The reason that the kingdom of God is revealed as now and yet to be fully manifest is that with regard to time and space God is allowing the fullness of chronology to reach its goal so that all who have, and all who will live and accept His loving offer of redemption, might share together in the completion, consecration and perfection of the body of Messiah. The “something better” referred to here is the entry into time and space of the King Messiah, Who by living perfectly, dying sacrificially and resurrecting victoriously, makes perfect in holiness all those who receive Him, past, present and future, so that together they become one people in right relationship with God and with one another. “so that apart from us they would not be made perfect” The righteousness of the tzadikim (saints) of the Tanakh (OT) is, like that of those of the time of the writing of this work, and like that of those of us who now receive it, purchased not by our works but by faith through grace, a gift of God made manifest through the saving work of Yeshua the King Messiah (Eph. 2:8-9). In short, no one is perfected except in Yeshua the King Messiah for the glory of God everlasting. Copyright 2021 Yaakov Brown By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. Introduction:
Chapter 4 continues the exposition of Psalm 95:7-11, and makes a drash (comparative teaching) using the term “rest” as a simile for “Shabbat”, with the purpose of revealing the present, ongoing, and coming eternal rest (Shabbat) of God, which has been established from the beginning of creation. That rest being present in the Kingdom of God manifest within time and space unto the goal and the convergence of the Olam Haba [world to come] (what many Christians often refer to as Heaven: a misnomer given Rev. 21:1-3). The Shabbat in question is that Shabbat which is both established in the seventh day of the creation week and proceeds the cosmic week that follows the week of creation. The weekly Shabbat observed by the people of Israel (descendants of Jacob) is a shadow of the eternal Shabbat, in the same way that the earthly Temple is a shadow of heavenly things (Heb. 8:4-5). Shabbat, from the Hebrew root sheva (7, blessing, rest, sit), and related to the Hebrew word shevet (sit, dwell, settle) reflects the fullness of the attributes of God’s nature, His rest and blessing (Isaiah 6:1-5). Therefore, In God through Messiah the eternal Shabbat (rest) has existed from the foundation of the world and thus, from our view within time and space, the temporal rest of the promised land which Joshua lead Israel into (Joshua 1:13) is preceded and superseded by the eternal rest of God through Yeshua. This is consistent with the theme of Messiah’s superiority, His all-existing nature. Yeshua is Lord of the Shabbat (not just the temporal weekly Shabbat but also of the transcendent Shabbat reflected in it. This teaching does not do away with the observance of the weekly Shabbat by the Jewish believer (ethnic descendant of Jacob), rather it illuminates the weekly Shabbat as a reminder of the rest experienced by creation in the beginning, and acts as a foretaste of the eternal Shabbat which already exists and will swallow up the present sin affected creation with fire (judgement) and renewal (2 Peter 3:10). It’s important at this point to remind the reader that the audience of this work are late first century Jewish followers of Yeshua the King Messiah, and that their understanding sees all that is being taught in relationship to God’s continued redemptive purposes and His immutable promises to Israel, the blood descendants of Jacob. They are faced with properly understanding the nature of the passing earthly shadows of the heavens (the role of Torah, priesthood, sacrificial system, priestly practice, and Shabbat). Note that the earthly shadows are passing, neither obligatory nor permanent. As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 3 being: 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. Which rest did the disobedient among the generation leaving Egypt not enter? ““Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV The rest being used as an example is the rest obtained by God’s gift of the promised land Eretz Yisrael. If we fail to keep this in mind we will fail to understand the remainder of the teaching. BOOK TO THE HEBREWS Chapter 4 (Author’s translation) 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to have] come short, fallen behind. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. 10 For the one who has entered His rest has himself also rested, restrained from his works, as the God did from His. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. 16 Therefore let us come freely with boldness, confidently to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. HEBREWS 4 (line upon line) 1 Fear (phobeō[G]) therefore (oun[G]), lest while a promise (epaggelia[G], ha’havtacha[H]) remains [is to come] (lavo[H]) of entering (eiserchomai[G]) into (eis[G]) His (autos[G]) rest (katapausis[G], menuchato[H]), any one of you [souls](lenafsheinu[H]) may seem [be thought] (dokeō[G]) to have come short, fallen behind (hustereō[G]). 2 For (kai[G]), indeed (gar[G]) we have had good news preached (euaggelizō[G], vesra tovah[H]) to us, just as they also did; but the word, essence (logos[G], hadavar[H]) they heard (sham’u hem[H]) did not benefit (ōpheleō[G]) them, because they were not united, mixed, tempered together (sugkerannumi[G]) with those who in faith (pistis[G], be’emunat[H]) heard, listened, received, understood (akouō[G]). 1 Fear therefore, lest while a promise remains [is to come] of entering into His rest, any one of you [souls] may seem [be thought to] have come short, fallen behind. “Fear therefore” The Jewish believers of the first century are admonished to have holy fear of God because the generation of their ancestors who disobeyed God in the desert “were not able to enter because of unbelief.” In short, “fear God and avoid unbelief”. “lest while a promise remains of entering into His rest, any one of you [souls] may seem to have come short, fallen behind.” While the promise of entering His (God’s) rest remains, continues to be accessible to the Jewish believers (meaning unto the goal of time and space), we must be careful not to fall short of it through unbelief. While the original temporal rest of the promised land offered by God through Joshua (Joshua 1:13) had been entered into by some (Joshua, Caleb and their families along with the subsequent generation born of the disobedient), even some of those who received this Book to the Hebrews (Jewish believers still living in the land of Israel prior to 70 C.E), it was nonetheless always to be a temporal shadow of the eternal land promised to Israel (part of the world to come), entry to which continues to be offered to the descendants of Jacob through the final Joshua, Yeshua the King Messiah. The writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (eretz Yisrael) [ref. Joshua 1:13], now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the temporal rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space. Not that Israel will fail to possess the land promised to her by God as an everlasting possession (Gen. 15), but that she will possess that land renewed, recreated, everlasting, in the Olam Haba (world to come). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua at God’s instruction was pointing to the transcendent and eternal, metaphysical, spiritual, rest of God established in creation and fully filled in the renewed creation. 2 For, indeed we have had good news preached to us, just as they also did; but the word, essence they heard did not benefit them, because they were not united, mixed, tempered together with those who in faith heard, listened, received, understood. “For, indeed we have had good news preached to us, just as they also did;” The good news/Gospel (euaggelizō[G], vesra tovah[H]) the generation escaping Egypt had received was in historical context, the news of the promised rest of God in the promised land of Israel (Joshua 1:13). However, it was also the transcendent good news of Messiah, Who, resurrected and unbound by time and space has made salvation available to all, regardless of their position within the limitations of chronology. That Good News made evident in the delivering of the snake bitten through gazing upon the defeated snake held up on a bronse stake by Moses the drawn out one (Num. 21). Therefore, “we have had good news preached to us, just as they also did;” makes the Good News/Gospel of Yeshua the King Messiah available to every generation. Anything else denies God’s justice and impugns His character, for in a certain place Messiah has said “No one comes to the Father (God) except through Me” (John 14:6). From the first man Adam until the last human to be born prior to the goal (end) of the present created order, all are offered an opportunity of redemption and eternal life by the just God of creation through the Last Adam (Yeshua) [1 Cor. 15:45]. “The word they heard did not benefit them because they were not united, together with those who in faith heard, listened” Not because they were entirely devoid of faith of any kind, but because they were not united in faith with those who truly listened to the voice of God (specifically Joshua & Caleb: Num. 13:30-14:10). In short, faith alone is not enough, faith grows in relationship and is proved in action (Yaakov [James] 2:14-25). The emphasis is on the need for each believer to be strengthened by the community of faith. This is pretext to the explicit allusion to the same idea recorded later in the Book to the Hebrews. “And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” -Hebrews 10:24-25 NIV 3 For we who have believed, trusted, committed (pisteuō[G], hama’amiyniym[H]) enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), just as He has said, “As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] although His works (ergon[G]) were finished from the foundation (katabolē[G], behivaseid[H]) of the world, earth and heavens (kosmos[G], eretz veshamayim[H]). 4 For He has said (ereō[G]) somewhere about (peri[G]) the seventh day (hebdomos[G], al yom hashviyiy[H]): “And God (Theos[G], Elohiym[H]) rested, sat down (katapauō[G], vayishbot[H]) on the seventh day (bayom hashviyiy[H]) from all (mekol[H]) His works (ergon[G], melachto[H])” [Gen. 2:2]; 3 For we who have believed, trusted, committed, enter His rest, just as He has said, “As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] although His works were finished from the foundation of the world, earth and heavens. Psalms 95, requoted here, was sung during the weekly Shabbat services in the Temple and remains part of the weekly Shabbat liturgy in the synagogue to this day. The writer’s Jewish audience understand the intrinsic connection between this Psalm and the weekly Shabbat. In the same way that entering into the physical rest of the land of Canaan demanded faith in God’s promise, so too entry into the eternal rest through salvation in Messiah demands faith as an ongoing commitment to walking with Yeshua in God. “we who have believed, trusted, committed, enter His rest…” Those of us who believe and are committed to Yeshua in God have begun and are continuing to “enter His rest”. The text is in the present continuous sense, meaning that it is an ongoing process. It’s important to remember that belief (faith, trust) births action and action is the reciprocating child of belief. One who believes that action is incumbent upon him is in bondage to himself, but the one whose actions are born of his belief is free. Nothing free ever comes from obligation. “His works were finished from the foundation of the world, earth and heavens.” The eternal Shabbat established in God has been present and offered to humanity from the foundation of creation. His rest is already a reality for those willing to receive it. “His rest” means that the rest in question belongs to and is in God. It is made available to humanity (always first for the Jew and also always for the Gentile ref. Rom. 1:16) through Yeshua the King Messiah. The rest God calls us to is not “our rest” but “His rest”. The rest in question is present in the receipt of salvation, discipleship, future Messianic age and the Olam Haba (world to come) as a complex unity. It is all these and no single separated part of the sum. Rav Kattina teaches that the six millennia of world history will be followed by a millennium of Shabbat, the Messianic age (Sanhedrin 97a). In Biblical Hebrew thought 1000 is symbolic of eternity or perpetuity. Therefore, Jewish tradition affirms the eternal nature of the Shabbat rest of the Olam Haba (world to come). 4 For He has said somewhere about the seventh day: “And God rested, sat down on the seventh day from all His works” [Gen. 2:2]; Once again the writer does not quote chapter and verse. Rather he alludes to a text that is well known and presumes the audience will be familiar with it. The Hebrew text of Genesis 2:2 literally says that God “sat down on the seventh day”. In very simple and profound terms, to receive the good news of Yeshua is to sit in immutable rest and security with God (the YHVH Merciful Elohiym Judge). 5 and again in this place (uvamakom hazeh[H]), “‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalms 95:11] 6 Because (epei[G]) therefore (oun[G]), it remains (apoleipō[G]) for some to enter (eiserchomai[G]) it, and those who before (proteron[G]) had good news preached (euaggelizō[G], vesra tovah[H]) to them failed to enter (eiserchomai[G]) because of disobedience, apathy, (apeitheia[G]) 5 and again in this place, “‘They certainly shall not enter My rest.’” [Psalms 95:11] 6 Because therefore, it remains for some to enter it, and those who before had good news preached to them failed to enter because of disobedience, apathy, “Those who before” Are those of the generation that came out of Egypt. Therefore, the generation that escaped Egypt also were given the euaggelizo Good News (as previously explained) but with the exception of Joshua and Caleb and their families, that generation rejected the Good News through disobedience and apathy. The generation escaping Egypt was given the Torah at Sinai and with it the weekly Shabbat sign of distinction commanded to ethnic Israelites (Exodus 31:16-17). Following this, while numerous acts of disobedience contributed, nonetheless one single act of disobedience prevented the disbelieving of that generation from entering the rest of the promised land (Joshua 1:13). It was their refusal of the euaggelizo Good News/Gospel spoken by Joshua (& Caleb) concerning the promised land. Joshua being a type in both name and action for the future King Messiah Who would lead Israel into the eternal promised land (Olam Haba). Note that the disobedient who failed to enter the rest were weekly Shabbat keepers. Once again, the writer of the Book to the Hebrews, understanding that in the context of Psalms 95, the rest being entered into was the promised land (Eretz Yisrael), now makes a comparative drash alluding to the eternal rest of God as having been established from the beginning of creation (Gen.2:2). He makes clear that the eternal rest of God was always offered to Israel through Yeshua the King Messiah, and that the rest offered in the land has always been a shadow of the eternal rest that exists outside of time and space, albeit in the eternal land (Israel [chosen, ethnic] will have the promised land Ertez Yisrael in the world to come, but it will be renewed/recreated undefiled). “Remember the command that Moses the servant of the Lord gave you after he said, ‘The Lord your God will give you rest by giving you this land.’” -Joshua 1:13 NIV Therefore, the temporary, earthly rest gained under the leadership of Joshua son of Nun, at God’s instruction, was pointing to the transcendent and eternal, metaphysical, spiritual rest of God established in creation. This is evidenced by the continuing invitation of Psalms 95:7-8. 7 He again (palin[G]) determined (horizo[G]) a certain (tis[G]) day (hemera[G]), “Today,” (sēmeron[G], hayom[H]) saying (lego[G]) through David[H] (Beloved) after (meta[G]) so long (tosoutos[G]) a time (chronos[G]) just as has been said before, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), Do not (me[G]) harden (sklērunō[G]) your hearts.” [Psalms 95:7-8] 8 For if Yeshua/Yehoshua[H] (Iesous[G] Joshua: YHVH Saves) had given them rest (katapauō[G]), he would not have spoken of another (allos[G]) day (hemera[G]) after that. 7 He again determined a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, Do not harden your hearts.” [Psalms 95:7-8] “Today” Meaning both David’s time and the time of the writing of the Book to the Hebrews. King David lived centuries after Joshua. Therefore, the settlement of Canaan by Joshua, Caleb and the generation following those who were disobedient, did not fully fill the promise of rest. That promise being one of eternal rest in the recreated promised land within the Olam Haba (world to come). The everlasting nature of the Shabbat rest of God is further illuminated by Yeshua the King Messiah: “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” -Matthew 22:31-32 ESV “if you hear His voice” Does not mean “if the message is spoken to you” but “if, once the message has been spoken to you, you choose to hear, listen, receive, understand…” “Do not harden your hearts” These words are spoken to soft hearts as a warning against hardening. “Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings [shalom] to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).” -Talmud Bavliy Sanhedrin 98a 17 8 For if Yehoshua (son of Nun) had given them rest, he would not have spoken of another day after that. The Greek Iesous meaning Yeshua is used here to refer to Joshua son of Nun and not to Yeshua the Messiah. Yehoshua or its shortened form Yeshua was a common name among Jews of every period, being that Joshua is a hero of Biblical Jewish faith whose name means YHVH is salvation. Because the writer of Hebrews was writing to first century Jewish believers he need not clarify which Yeshua he is speaking of. Those who received this work understood the context of the Scripture which the writer was expounding. Where the King Messiah is meant a qualifying title or description is included, as is the case later in this chapter, where He is called Yeshua the Son of God (v.14). If those of the generation of Joshua had entered the rest being spoken of, David would not have had to speak of another day called “today”. 9 Consequently, there remains (apoleipō[G]) a Shabbat[H] [rest, sitting, blessing] (sabbatismos[G]) for the people (laos[G], le’am[H]) of God (Theos[G], Elohiym[H]). 10 For the one who has entered (eiserchomai[G]) His rest (katapausis[G], menuchato[H]) has himself also rested, restrained (katapauō[G]) from his own (autos[G]) works (ergon[G]), as the God (ho Theos[G], Elohiym[H]) did from His. 11 Therefore let’s be diligently labouring (spoudazō[G]) to enter (eiserchomai[G]) that rest (katapausis[G]), so that no one will fall (piptō[G]) according to the same example, pattern (hupodeigma[G]) of disobedience, apathy, (apeitheia[G]). 9 Consequently, there remains a Shabbat (rest, sitting, blessing) for the people of God. “there remains a Shabbat” First, this verse speaks of “a Shabbat” and not “the Shabbat (weekly)”. Shabbat can refer to the weekly Shabbat, or to any of the high days of the Biblical festivals. Thus, Israel has many Shabbatot (sabbaths). What’s more, Shabbat literally means “rest” (those foolish Messianics who claim the word “rest” is not present in the text of Heb. 4:9, clearly don’t understand the Hebrew language, Biblical or otherwise). Had the writer intended to convey the weekly Shabbat as being the Shabbat that remains he would have used the definite article and called it “the Shabbat”. The Shabbat that remains cannot be the weekly Shabbat observed in the sin affected creation. That weekly Shabbat will not remain, because eternity is a perpetual Shabbat and not a temporary break in the sin affected weekly rhythm of the present order. Further still, the disobedient generation who did not enter the rest that remains, were weekly Shabbat keepers (as per Sinai and the giving of Torah). Therefore, to claim that the Shabbat being spoken of here is the weekly Shabbat is to diminish the promise and make it worthless. The idea that the Shabbat rest of God that remains is everlasting is consistent with ancient Jewish writings. Qumran’s 4QShirShabba describes the heavenly host celebrating the transcendent heavenly Shabbat. Likewise Mishnah Tamid 7:4 describes the Messianic age as an eternal Shabbat. Neither of which are the weekly Shabbat, which is not more than a shadow of the heavenly Shabbat. Weekly Shabbat keeping is of benefit only if it is observed in freedom out of love and acknowledged as a “sign” between God and the ethnic descendants of Jacob. If you keep the Shabbat out of obligation you have failed to obey the commandment. Obligation is hard work, there is no rest in obligation (Shemot [Exodus] 31:16-17, Galatians 5:1). “for the people of God” In the context of the Book to the Hebrews “the people of God” are the Jewish people, in particular the Messiah following Jews of the first century C.E. (the recipients of this work). The Hebrew descriptor “People of God” alludes to the ethnic descendants of Jacob (Judges 40:2; 2 Samuel 14:13). The Greek “laos” used here in the Book to the Hebrews is used throughout the Septuagint LXX to refer to ethnic Israel, the descendants of Jacob (Exodus 33:13, 16; Deut. 7:6; Hosea 4:6, 8, 12). The most common Biblical application of the phrase “People of God” is to ethnic Israel, the descendants of Jacob. While it’s true that elsewhere in the Brit Chadashah (NT) Gentile followers of Yeshua are grafted into the wider meaning of the descriptor “People of God” (Acts 15:14; 18:10; Romans 9:25; 11; 1 Peter 2:10), it is nonetheless not the case in the present passage. This does not negate an application by extension to all Messiah followers, but it does establish context so as to avoid the zealous overreach of the law keeping rhetoric of certain Messianic Jews and far too many Messianic Gentiles (so called). Those who insist that these verses support the idea that all followers of God must keep the weekly Shabbat, have not read them in context, nor have they properly considered the wider Scriptural imperative regarding the weekly Shabbat. Additionally, being grafted into the Commonwealth of Israel (Rom. 11; Eph. 2) does not make a Gentile person ethnically or spiritually Jewish any more than being a part of the Commonwealth of Great Britain makes an indigenous Cree person (Canadian native) a Briton (tribal, ethnic, of Britain). Those grafted into the Commonwealth of Israel feed from the faith root of the natural olive tree (ethnic Jews/Israelites) but do not fruit the same variety of fruit as the natural tree. As a manager of a garden centre for a number of years (prior to becoming a Spiritual Leader) I noted that the multi-graft olive trees we sold fruited the fruit of their original (wild) plants where they had been grafted to the natural (base stock) plant. In short, a burgundy-brown coloured (Kalamata) olive from a wild tree grafted to the green olive (Castelvetrano) of the natural tree, nonetheless fruited burgundy-brown year after year, likewise a black olive (Bella di Cerignola) from another wild tree, and so on (we sold trees of up to four grafts of wild olives attached to the root stock of the base plant). After all, what is the point of a multi-graft olive tree that bears only the fruit of the natural tree? With regard to the teaching of Romans 11/Ephesians 2, spiritually and ethnically speaking, being grafted in by faith through Yeshua the King Messiah to the root source (that which feeds the tree) does not mean a loss of ethnicity (culture, uniqueness, identity, flavour, colour), nor does it mean appropriation of the mother tree’s ethnicity (culture, uniqueness, identity, flavour, colour). Learn this lesson well Gentile brothers and sisters: God did not make a mistake when He made you of a different ethnicity to that of Israel (Jewish people). Nor does He require you to become Jews. Freedom is in Messiah alone, all else is idolatrous nonsense. Be the Messiah essential you, expressing all that is godly within your own ethnic cultural identity in Yeshua. The Shabbat in question (Heb. 4:9) has clearly not been entered into by the ancient generation of disobedient Israelites (escaping Egypt) who nonetheless had kept the weekly Shabbat since receiving the command at Sinai, and died subsequently after complaining against God. Therefore, the weekly Shabbat cannot possibly be the Shabbat being spoken of here. We are again reminded that added to this is the fact that the audience of the Book to the Hebrews are first century Jewish believers who are already keeping the weekly Shabbat, but are nonetheless being admonished to work to enter Shabbat (v.10-11), why? If they’re already keeping the weekly Shabbat, why would they need to work at entering, unless the Shabbat being spoken of is not the weekly Shabbat. The weekly Shabbat (which the believing Jews were already keeping) is instead used as an example of the transcendent Shabbat of God accessed by those who receive His Son Yeshua in faith and action. 10 For the one who has entered His rest has himself also rested, restrained from his own works, as the God did from His. “the one who has entered His rest” Means that the believing Jew who has already entered God’s rest and will continue to. “The one who has entered” is the believing Jew. The rest being spoken of, called “His rest”, is the transcendent Shabbat of God (the nearest subject) established before the foundation of the world. Therefore, the one who has entered the transcendent Shabbat rest of God in Yeshua may well understand that rest, based on the observance of the weekly Shabbat, however, the weekly Shabbat is not the focus of this passage, rather the eternal Shabbat is. We note that the one who has entered God’s rest has also, that is already through faith, chosen to “rest from his own works” as God rested from His work. In the case of God, His work was “very good” but in the case of the human being his work is sin affected and motivated by the evil inclination (Gen. 6:5). Therefore, the Jew who has entered the eternal Shabbat rest of God through Yeshua has learned to rest from the vanity of his own works. In short, there is no such thing as works based salvation (rest). Salvation unto rest is through Messiah in God alone and not by works, lest anyone should boast (commit idolatry)[Ephesians 2:8-9]. “For by grace you are saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any human should boast.” - Ephesians 2:8-9 It is to the great shame of many in the Messianic movement and those numerous Gentile Messianic zealots and pseudo Christian cults who do the same, that we have often taught law keeping lies based on the decontextualised teaching of Scripture portions like Hebrews 4:9-10. These verses are not teaching that all believers must keep the weekly Shabbat, but that Jewish believers who keep the weekly Shabbat possess it as a reminder of their position within the eternal Shabbat rest of God. Meaning that the weekly Shabbat commanded to “the children of Israel”[Exodus 31:16-17] (not to all believers but to the ethnic descendants of Jacob) is a shadow cast by the heavenly Shabbat. This is consistent with the wider teaching of the Book to the Hebrews (Heb. 8:4-5). The writer could not be more clear in pointing out that weekly Shabbat observance does not give the observer access to the eternal Shabbat of God. If it did, all those Shabbat keeping Israelites of the disobedient generation (who received and practiced the commandment for some time prior to refusing the message of God sent via Moses and through Joshua and Caleb) would have entered. What’s more, as the Scripture teaches, the weekly Shabbat is first and foremost a “sign” (ot, miraculous banner) between God and the descendants of Jacob alone (Exodus 31:16-17). An ethno-religious, very specific sign pointing to the eternal Shabbat purchased by the ethno-religious Jewish Messiah Yeshua. It is not a sign on the Gentiles (believers or not), nor is it incumbent upon them. The Scriptures refute the false teaching that says the weekly Shabbat is incumbent on Gentile Christians. Rabbinical Judaism agrees and requires that Gentile God fearers need only keep the moral Law of Torah, sometimes referred to as the Noachide laws. Those moral laws predating the giving of the Torah and the ethno-religious sign of Shabbat. In fact, many of the moral laws which predate Torah are evidenced in other ancient moral codes such as the Hammurabi Codex 1755 B.C.E (which predates the Torah 1312 B.C.E by some 400 years) The early Jewish Church fathers also agree, and by the direction of the Holy Spirit gave the Gentile believers a concise form of the Noachide laws to guide them (Acts 15:1-35), laws which excluded the weekly Shabbat commandment. Further still, in response to those who reject Scripture and claim the entire Torah to be incumbent on Gentiles, we ask “Where is it recorded that Adam, Noah, Abraham or even Jacob and his sons observed the weekly Shabbat?” For further clarification please read the following exert from my previous article on the subject: The Weekly Shabbat is Not Incumbent on Gentile Christians “Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to ADONAI your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV) Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep the weekly Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews): “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) We note that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. When Yeshua said: “the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28) The only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17). To the contrary, He is making a drash (comparative teaching) on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general. If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the temporal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text. In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, (who did not yet exist at the time Yeshua spoke), rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women). All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when: “‘it will come to pass, that from one New Moon to another, and from one Shabbat to another, all flesh will come to bow down before Me,’ says ADONAI.” -Isaiah 66:23 (TLV) The prophet Isaiah is clearly prophesying a time yet future (it will come), and is not, as some suggest, inferring that all nations should keep the weekly Shabbat in the present age. This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians in the present. When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognised as the Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28. I remind the reader that the weekly Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) Those who teach that Gentile Christians must keep the weekly Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians”, so called “Messianic Gentiles” and sadly far too many Messianic Jews, are literally teaching the practice of “Replacement Theology” (Successionism, Supersessionism, Continuationism etc.), which many of them claim to detest. Thus, they have become the worst kind of hypocrites. I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them. This is not to say that Gentile Christians can’t choose to keep the weekly Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians. As a Jew and a follower of Yeshua set free for freedom, I don’t keep the weekly Shabbat out of a sense of obligation, but because I have come to understand that in Yeshua every day is Shabbat. 11 Therefore let’s be diligently labouring to enter that rest, so that no one will fall according to the same example, pattern of disobedience, apathy. Once again those Jews who receive Yeshua are admonished to walk diligently in Him. Within time and space we are entering His rest so as not to remain in apathetic disobedience. As explained by the text itself and its context, “that rest” is the eternal Shabbat of God established in creation and not the weekly Shabbat. The Shabbat rest spoken of is God’s, as is the labour of entering. So what is the “work/labour of God”? “Yeshua answered, ‘The work of God is this: to believe, trust, be committed in the One He has sent.” - John 6:29 We recall that the writer of the Book to the Hebrews has called Yeshua Ha Shaliach (The Sent One) the Apostle (Heb. 3:1). Discipleship begins and continues in Yeshua. It is true that in Yeshua we have been saved. It is further important to realise that we are being saved. A date on a calendar is not proof of redemption, but the fruit of righteousness is evidence of it. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV 12 For living (zaō[G], chay[H]) and effective (energēs[G]), is the word, essence (ho logos[G], ha’davar[H]) of God (Theos[G], Elohiym[H]) and sharper (tomōteros[G]) above (huper[G]) any two-edged (distomos[G]) short sword (machaira[G]), even piercing (diikneomai[G]) so as to divide (merismos[G]) soul life (psuchē[G], nefesh[H])) and spirit (pneuma[G], ruach[H]), of both joints (harmos[G]) and marrow (muelos[G]), and able to discern (kritikos[G]) the thoughts (enthumēsis[G]) and intentions (ennoia[G]) of the heart [inner being, core] (kardia[G], leiv[H]). 12 For living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow, and able to discern the thoughts and intentions of the heart (inner being, core). “living and effective, is the word, essence of God and sharper above any two-edged short sword, even piercing so as to divide soul life and spirit, of both joints and marrow,” The couplets of Jewish poetry are present here in order to firmly establish the action of God’s living word essence in the person of Messiah. Soul to joint, spirit to marrow, seemingly indiscernible elements that show God’s intimate work through His living word (davar[H]). The Greek “logos” equivalent to the Hebrew “davar” conveys more than written word (ketvi[H]). The Word (John 1) is present and active participating in the redemption of creation, dividing soul and spirit, joint and marrow, getting to the heart (inner being, core) of the human condition and bringing salvation and rest. “The heart (inner being, core) is deceitful above all things, And desperately wicked; Who can know it?” -Jeremiah 17:9 “short sword” The Greek macharia describes an extremely sharp short sword or long dagger (Heb. 11:34, 37) often used by ancient Greeks and Romans as a stabbing weapon in close combat. An intimate weapon used up close. The same word is used to describe the “sword of the Spirit” as the word of God (Eph. 6:17). A surgical precision is inferred. “able to discern the thoughts and intentions of the heart.” A non-Jewish writer, in keeping with the Greco-Roman worldview, might have written “discern the thoughts of the mind and intentions of the heart”. But the Jewish writer shows that he understands the heart in terms of Jewish consciousness, as the convergent centre of being (core). He does not convey God as dividing heart and mind but as the One Who discerns the thoughts and intentions of the inner person (heart, core). 13 Neither is there any creature, building, ordinance (ktisis[G]), hidden (aphanēs[G]) from His sight, presence, face (enōpion[G]), but all things (hakol[H]) individually and collectively (pas[G]) are naked (gumnos[G]) and opened (trachēlizō[G]) before the eyes of Him to Whom we must give an account (hemin logos[G]) [alt. diyn lepeneyv[H] to be judged before His face]. 14 Therefore, since we have a great (megas[G]) high priest (archiereus[G], kohen gadol[H]) Who has passed (dierchomai[G]) through the heavens (Ouranos[G], hashamayim[H]), Yeshua[H] (Iesous[G]) the Son (ho uihos[G], ha ben[H]) of the God (ho Theos[G], ha Elohiym[H]), let’s hold fast (krateō[G]) to our profession (homologia[G]). 13 Neither is there any creature, building, ordinance, hidden from His sight, presence, face, but all things individually and collectively are naked and opened before the eyes of Him to Whom we must give an account. Nothing and no one is hidden from The Word of God (Yeshua), Who is the subject of the previous verse. God has committed all judgment to Yeshua (John 5:22; Acts 17:31; Romans 2:16). No one can Hide from God (Psalms 139:7-12). The early Jewish believers are reminded of Yeshua’s intimate presence and their right standing before Hashem in the Messiah. The believer stands as though naked before God in Messiah, thus, we must constantly seek to be aware of Him and the right use of our parts (every element of our soul existence) in Him. “For we must all appear before the judgment seat of Messiah, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad.” - 2 Corinthians 5:10 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. Yeshua was introduced as Kohen HaGadol at 2:17. The writer now begins an exposition of Psalms 110:4 (Heb. 4:14-7:28), focusing on the role of Messiah Yeshua as Kohen HaGadol of a transcendent priesthood that is superior to that of Aaron. Being that it existed before creation and makes atonement possible for all who believe (1 Peter 1:19-20; Rev. 13:8). Having reminded the Jewish believers of the reality of the present and coming Judgement of God. The writer of Hebrews now reminds them of the present and continued mediation provided by Messiah Yeshua the Son of God and Kohen Gadol “Great High Priest”. Yeshua will one day be our Judge, and is now and unto that day our intercessor and advocate (Heb. 7:25; 1 John 2:1). What’s more, our names are written in His book of life (Rev. 21:27). “Who has passed through” Means that through His death and resurrection, being without sin, Yeshua passed through all realms and offered atonement in the heavenly holy of holies, and is therefore subject to none, but God has made all subject to Him. Because Yeshua has passed through the heavens to atone for us just as the Levitical high priest of Israel made atonement in the holy place (Lev. 16:15, 17) [a shadow of the heavenly things ref. Heb. 8:5; 10:1], we must hold fast together to the profession, testimony, witness of our faith. Not simply a confession, which is an admission of belief, but a profession, and active proclamation of that belief. 15 For we do not have a high priest (archiereus[G], kohen gadol[H]) Who is unable to sympathize, have compassion (sumpatheō[G]) with our weaknesses (astheneia[G]), but One who has been tempted, tried, examined, proved (peirazō[G]) in all things just as we are, yet without (chōris[G]) sin [missing the mark set by God’s holiness] (hamartia[G]). 16 Therefore let us come freely (meta[G]) with boldness, confidence (parrhēsia[G]) to the throne (thronos[G]) of grace, unmerited favour, practical love (charis[G], harachamiym[H]), so that we may receive (lambanō[G]) mercy (eleos[G], chaniynah[H]) and find (heuriskō[G]) grace (charis[G], chesed[H]) for help (boētheia[G], la’azar[H]) at the time of our need (eukairos[G]). 15 For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness]. Hebrews 2:5-18 explains that Yeshua had a human nature like ours but remained sinless. Therefore, He is able to sympathize with us rather than empathize, because being tempted and tried in every way that it is possible for a human being to be challenged, He nonetheless remained sinless. He understands the pressures of the sin affected world (sympathy) but has not acted on them, or experienced sin (empathy). The three primary forms of human sin are reflected in 1 John 2:15-17: “15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” -1 John 2:15-17 KJV 1. Lust of the flesh 2. Lust of the eyes 3. Pride of life It was to these three that Adam and Eve succumbed in the Garden of Eden (Gen. 3:1-6). Yeshua on the other hand resisted all three (Matt. 4:1-11). “For God has done what the Torah, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,” -Romans 8:3 That is not to say that the Torah is weak but that our weak flesh is unable to meet the standard it sets. Thus, Yeshua came in the weakness of our flesh in order to overcome that weakness and offer us freedom from it. 16 Therefore, let us come freely with boldness, confidence to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. We can come freely and with confidence before the throne of God’s grace in Messiah because Messiah approaches with us and in us. He is both Judge and Mediator of the faithful. “Throne of grace” is an unusual title, the more common designation being “throne of glory” (Jer. 14:21; Matt. 19:28). Because the context denotes Yeshua’s judgement seat, it seems likely that the “Throne of grace” refers to Yeshua’s throne. However, this does not negate the unity of God’s throne with Yeshua’s throne. As we have read previously, Yeshua is seated in the right hand of God. Locational earthly distinctions become redundant when seeking to understand the metaphysical realities of the Godhead. The Throne of God is described in 1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9. Jewish tradition identifies multiple thrones, including a throne of God’s judgement and a throne of God’s mercy/grace (Targum in Psalms 29. 10. Talmud Bavliy Avoda Zara, fol. 3. 2. Zohar in Genesis fol. 38. 3. & in Numbers fol. 91. 2. & 93. 2. Megillat Esther, fol. 95. 1. Raziel, fol. 32. 1.) "let my prayer come before Your throne of glory, and let my cry come before Your throne of thy mercy". -Raziel fol. 3. 1. This is consistent with the present text. By the grace of God Yeshua the King Messiah comes to set us free from our human propensity for sin and to walk with us in and toward the eternal Shabbat rest of God, so that we are holding His hand as we approach the throne of judgement and grace. Therefore we walk in terrified security, love engulfed fear, blissful trembling, toward Yeshua the Judge, being in Yeshua the High Priest, knowing that our names are written in the Lamb’s Book of Life. Why then would we ever be less than confident, or more than humble, except by allowing ourselves to be deluded through turning our gaze away from the King Messiah and toward the apathy of unbelief. In our time of greatest need we have need of none other than the King Messiah. Copyright 2021 Yaakov Brown Past and future do not exist in the Olam Haba (World to come), it is The Eternal, present. The trust of Hebrews 11:1 is emunah (אמונה) whereas the trust of Proverbs 3:5-6 is b'tach (בטח). They have similarities but are different forms of trust. Emunah (אמונה) is trust completed outside of time and space, whereas b'tach (בטח) is the trust we apply within time and space in order to receive the trust (emunah: אמונה) that transcends time and space. B'tach (בטח) is a temporary trust that must be chosen continually, it leads us to the eternal trust (emunah: אמונה) that continually chooses us.
© 2017 Yaakov Brown It’s as if Hashem were saying, “I don’t need your fancy voodoo sticks Yaakov, but play in the mud if you must, I’ll prosper you anyway for My Own Name’s sake and for the sake of the redemption of your household.” Introduction: This chapter continues the record of the sons of Yaakov, seeing his eleventh son born, and then it turns to the account of Yaakov seeking to leave Laban as a response to a day dream he will reveal to his wives in the following chapter. Subsequently Yaakov amasses herds by the hand of HaShem, prior to returning to the land of his birth. Many have debated the actions of Yaakov with regard to the streaked, spotted and speckled goats and lambs, and it is true that there are a number of factors to consider regarding both Yaakov’s use of the branches of various trees in the present chapter and the dream which he explains to his wives in the following chapter (31:10-13). Regardless of the conclusions reached over the two accounts, the chapter begins and ends with God’s provision. It remains that in spite of humanity’s propensity for wives tales, folklore, superstition and witchcraft, it is God Who provides according to His will, and often in spite of ours. Gen 30:1 And when Rachel (Ewe) saw that she bore Yaakov (Follows after the heel) no children, Rachel envied her sister; and she said unto Yaakov: 'Provide me with children, or else I’ll die.' It is quite possible that up to this point Rachel and Leah had gotten along just fine. Keeping in mind that Rachel must have known about and may well have been complicit in the deception that saw her sister marry Yaakov. The text now marks the reason for the change in relationship between the two sisters, “When Rachel saw that she bore Yaakov no children, Rachel envied her sister”. Rachel’s plea is a mournful indication of the grief and worthlessness felt by barren women in a society that placed great importance upon offspring and in particular male offspring. There was a significant stigma attached to barren women at the time and superstitious beliefs surrounding sin and fate often exacerbated a barren woman’s position of shame in the community. However, as is still the case today, the provision of children was the husband’s responsibility. The Ketuva (Marriage covenant agreement) was written and given to the bride by the groom. This contract promises to provide for her every need, including housing, food, clothing, security and seed for the producing of offspring. A husband was in fact obligated to provide for his wife’s procreative needs. As much as there may be shame attached to the barren woman, there is even greater shame attached to the husband who is unable to provide his wife with children according to the Ketuva agreement he has given her. Gen 30:2 And hot with anger, nostrils flaring, Yaakov turned to Rachel and said; 'Am I in God's place, Who has withheld from you the fruit of the womb?' Yaakov seeks to distinguish himself from Rachel. His response alludes to the fact that it is Rachel who has a barren womb, after all, his seed has produced children in Leah’s womb. His anger may be due to his having become tired of the constant pleading of Rachel, or it may be due to his own frustration over her predicament and his knowledge that he is obligated by the Ketuva to provide her with offspring. We should also remember that she is the wife whom he loves and his angry response is in some sense a cry of frustration aimed at God, “Am I in the place of God?” The Targum of Yonatan and the commentary of Onkelos both paraphrase Yaakov’s response: “Why do you seek them (children) from me? Shouldn’t you be seeking them (children) of the Lord?” The same Hebrew phrase, “Elohiym anochi” (Am I God?) appears in Genesis 50:19 where Rachel’s firstborn Yoseph uses it in recognition of the Authority of God over death and judgement. Therefore, Yaakov’s use of the phrase acknowledges that it is God alone Who gives life, and Yoseph’s use of the phrase denotes God’s ultimate authority over the taking of life. Thus, as the prophet Yob says, “HaShem gives and HaShem takes away, Blessed is the name of HaShem”(Job 1:21). It is also worth noting that the phrase is used in both the present text and the later in response to sibling rivalry. The conclusion is that it is God alone Who brings true reconciliation. Additionally, the emphasis on the fact that God alone provides for life and death alludes to Yaakov’s deluded actions later in the text when he attempts to help God out with the provision of speckled, streaked and spotted animals by placing sticks in front of the animals, thinking that this practice was causing them to birth the desired offspring. Gen 30:3 And she said: 'Hinei, Behold my maid Bilhah (troubled), go in unto her; that she may bear upon my knees, and I also may be built up through her.' Rachel’s suggestion is probably born of both common practice and in recollection of what she knows of Sarah and Hagar (Genesis 16:2). By offering her maid servant to Yaakov, Rachel was binding her husband to yet another marriage relationship and the obligations that go with it. The phrase, “bear upon my knees” is a Hebrew idiom meaning, “a child to be counted as my own” and is used in Genesis 50:23 to mean the same thing (See also Isaiah 66:12). Thus culturally speaking the sons born to the maidservants of Yaakov’s wives’ will be counted as the offspring of Rachel and Leah. We should not treat lightly the great sacrifice Rachel is making by offering her maidservant to Yaakov. Nor should we forget Bilhah and her feelings as she gives herself to be subject to both Yaakov and Rachel. If not for the servants Bilhah and Zilpah, Israel would be incomplete. Gen 30:4 And she gave him (Yaakov) Bilhah her handmaid as a wife (l’ishah); and Yaakov went in unto her. We note that Bilhah is given the status of a, “Ishah” wife in the Biblical text. This means that Yaakov has now entered into yet another marital obligation and must give Bilhah all the privileges of a wife, thus exalting her status from indentured servant to wife of a Patriarch. Whilst this may seem misogynistic to the modern reader, it is in fact a costly and honourable undertaking, given the historical cultural context of this account. Gen 30:5 And Bilhah conceived, and bore Yaakov a son. Gen 30:6 And Rachel said: 'Dadani, judged me, has Elohiym God (Judge), and has also heard (shama) my voice, and has given me a son.' Therefore she called his name Dan (A judge). As in almost every case in Scripture, the name corresponds to the events surrounding the birth. Rachel sees herself vindicated by the birth of Dan. She reasons that it is because God has judged her righteous that He has given her a son through Bilhah. Thus she names her son, “A judge” after The Judge. Gen 30:7 And Bilhah Rachel's handmaid conceived again, and bore Yaakov a second son. Gen 30:8 And Rachel said: 'Naftuleiy wrestling Elohiym (God, judge), I have wrestled with achoti my sister, also prevailing.' And she v’tikra proclaimed (called out) his name Naftali (My wrestler). Verse 8 is often translated, “And Rachel said: 'With mighty wrestling have I wrestled with my sister, and have prevailed.' And she called his name Naphtali.” This translation is at best presumptuous and at worst misleading. The Hebrew text literally says, “Naftuleiy Elohiym” I wrestled God. In fact, the full statement is reminiscent of the transformative naming of Yaakov when he becomes Israel (Gen. 32:24-30). Here Rachel says, “I have wrestled with God and with my sister and have overcome”, and in the Genesis 32 account, the Malakah Ha-Adonai (Messenger of The YHVH) says, “Your name will no longer be Yaakov, but Yisrael, because you have struggled/wrestled with God and with man and have overcome." In fact, the naming of Naphtali is a prophetic foreshadowing of the coming events. Gen 30:9 When Leah (weary) saw that she had ceased bearing, she took Zilpah (A trickling of myrrh) her handmaid, and gave her to Yaakov as a wife. Gen 30:10 And Zilpah Leah's handmaid bore Yaakov a son. Gen 30:11 And Leah said: 'Gad, a cutting fortune/circumstance has come!' And she called his name Gad (cutting/invading fortune/circumstance). As in the case of Bilhah, Zilpah is given the status of a wife and Yaakov is once more bound to elevate her status and provide for her needs. The child born seems to be named for Leah’s heartbreak rather than her “good fortune” as some translations suggest. The Hebrew denotes a cutting circumstance, and would seem to contradict the more common English reading. Gen 30:12 And Zilpah Leah's handmaid bore Yaakov a second son. Gen 30:13 And Leah said: 'I’m Happy (B’ashri)! for the daughters have advanced me (Ishruni) and proclaim me happy.' And she called his name Asher (Walk/advance in Happiness). Asher is named by combining the Hebrew words, “ashri” and, “Ishruni” to mean, “Advance in Happiness”. The following section, which covers the remainder of this chapter verses 14-43, begins with the superstitious use of an aphrodisiac and continues with trickery, human effort, mistrust and ultimately ends in Yaakov being prospered according to God’s will and in spite of his own deluded actions. Yaakov shows the full spectrum of human behaviour, at one extreme, trusting God unequivocally and at the other, practicing idolatrous superstition in an attempt to help God out. Yaakov has yet to meet HaShem face to face (Gen. 32), and thus, he is still seeking after HaShem with all the frailty of his humanity. This should be of great comfort to each of us as we try to understand our own frailty and somewhat bipolar spiritual practices. The good news is that God blesses and provides for His children based on His righteousness alone. Gen 30:14 And Reuven (See a son) went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah: 'Give me, I beg you, some of your son's mandrakes.' The Hebrew, “Dudaim” is translated various ways, but in the end the meaning remains the same. Whatever dudaim are, they are considered an aphrodisiac (Song of songs 7:14) by the women and are therefore bargained with due to the perceived benefit they offer. There is no reason to believe that these plants facilitated fertility, nor is there any reason to presume that either Rachel or Leah were above superstitious belief. In fact, later, as Yaakov and his wives seek to escape Laban, Rachel is found in possession of Laban’s household idols. It turns out that syncretism is not a second century Christian invention after all. Gen 30:15 And she said to her: 'Is it a small matter that you have taken away my husband? and would you take away my son's mandrakes also?' And Rachel said: 'Therefore he (Yaakov) shall lie with you tonight in exchange for your son's mandrakes.' The text infers either that Leah had been denied the marital bed for a time, or that she was seeking to get an extra opportunity to cohabitate with Yaakov by purchasing Rachel’s night from her. Gen 30:16 And Yaakov came from the field in the evening, and Leah went out to meet him, and said: 'You must come in unto me; for I have secured your hire with my son's mandrakes.' And he lay with her that night. Gen 30:17 And Elohiym God heard Leah, and she conceived, and bore Yaakov a fifth son. Gen 30:18 And Leah said: 'God has given me my s’chari wages, because I gave my handmaid to my husband. And she called his name Yisashchar (Lifting up/exalted wages). We note that it is Leah who has decided that her actions in giving her servant to her husband have caused her to give birth by way of reward from God. However, the text says simply that God heard her and as a result she gave birth. Once again the text makes it clear that God acts in mercy, not based on what His beloved do but rather because of His love for them. Gen 30:19 And Leah conceived again, and bore a sixth son to Yaakov. Gen 30:20 And Leah said: 'Z’vadani endowing me, God Elohiym has given me a sign, a good gift; now exalting me (yiz’b’leiniy) my husband will dwell with me, because I have borne him six sons.' And she called his name Zevulun (Exalted, endowed). Leah’s proclamation is not just in response to the birth of Zevulun but also in recognition of the fact that she has now birthed six of Yaakov’s sons. Thus she has birthed Yaakov the sum of the children of his other three wives combined. Zevulun (endowed) is a memoriam of the great endowment of the six sons and is prophetic of the perpetual endowment of Israel up until this day and beyond into the Olam Haba. Gen 30:21 And afterwards she bore a daughter, and called her name Dinah (Judgement, justice). Dinah’s honour will become the subject of great consternation in chapter 34. Thus, a demand for judgement and justice. Gen 30:22 And Elohiym God remembered Rachel, and Elohiym God heard her, and opened her womb. Gen 30:23 And she conceived, and bore a son, and said: 'Elohiym God has taken away my shame.' As discussed in the past, God doesn’t forget and therefore does not need to remember in the modern sense. Here God is memorializing (zachar) rather than remembering. He has chosen Rachel to bear the son who will deliver Israel from famine and set in motion events that will lead Israel into the Promised Land. Thus God speaks into time the conception of Yoseph. The birth of this boy truly acts to take away any shame Rachel may have endured. Based on the Hebrew, “zachar” commemoration, the Talmud concludes that Rachel conceived Yoseph on Rosh Ha-Shanah (Yom Teruah), the secular New Year (b. Rosh. Hash. 11a). This is also said to be the date when both Sarah and Channah (Hannah) conceived. As a result all three women are featured in the Rosh Ha-Shanah liturgy. Gen 30:24 And she called his name Yoseph (HaShem YHVH: Mercy added), saying: ‘HaShem (YHVH: Mercy) add to me another son.' This is both an observation and an invocation. “HaShem add to me another son”. It is an observation because God has added a son to Rachel, of her own womb, in addition to the sons born to her of Bilhah. It is an invocation because she is calling on Hashem (Mercy) to add yet another son (Benyamin), so that she might have two sons of her own womb. It is important that the birth of Yoseph is recorded prior to Yaakov’s accumulation of herds and his subsequent prosperity, because the name Yoseph means, “HaShem will add”. Nothing Yaakov does in the following verses purchases his prosperity. HaShem alone provides for him. Gen 30:25 And it came to pass, when Rachel had birthed Yoseph, that Yaakov said to Laban (White): 'Send me away, that I may go to my own place of standing, and to my land. The verb shalach translated, “Send me away” is a term used repeatedly to describe the request for freedom, issued at the going forth of the Hebrew slaves of Egypt. Yaakov began as a relative to Laban but is now being treated like an indentured servant, a slave. As an indentured servant he has the right to be freed after seven years of service according to the Torah (Deut. 15:12-15). Thus, having served two seven year periods, he has both a moral and legal right to freedom. However, the wives and children of an indentured servant remain the property of the master (Exod. 21:2-4; Gen. 31:43). The counter point to this is that Laban agreed beforehand to give his daughters in payment for Yaakov’s work, thus selling his daughters to Yaakov. We should also note that if Yaakov’s work for Laban is a bride price for Laban’s daughters, then Laban is obligated to give this price to his daughters as their security according to the marriage traditions of the ancient East. Therefore, both Yaakov’s wives and his offspring are legally his because the agreement predates the servitude and any benefit generated from Yaakov’s fourteen years of service belongs not to Laban but to Leah and Rachel. It is here that we should note Yaakov’s dream, as he explains it retrospectively in Genesis 31:10-13. “Gen 31:10 And it came to pass that when the flocks were mating, that I lifted up my eyes, and saw in a dream, and, behold, the he- goats which leaped upon the flock were streaked, speckled, and spotted. Gen 31:11 And Malakh ha-Elohiym the angel of God said to me in the dream: ‘Yaakov;’ and I said: ‘Hineini Here I am, ready and obediant.’ Gen 31:12 And He said: ‘Lift up now your eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and spotted; for I have seen all that Laban is doing to you. Gen 31:13 I am the God of Beiyt-el, where you anointed a pillar, where you vowed a vow to Me. Now arise, get you out from this land, and return to the land of your birth.' The reason I’ve placed this text here is because it appears from the recounting of this dream that Yaakov dreamed it while watching the flocks mating at a time prior to his offering the solution of ownership of the speckled, streaked and spotted animals as a wage. At the end of this account Yaakov is commanded by God to return to the land of his birth. Thus, because Yaakov has said Hineini (Here I am, ready and obedient), it seems likely that he approached Laban with his request to leave soon after having the dream encounter with The Messenger of God, Malakh Ha-Elohiym. The fact that we have just read of the birth of Israel’s greatest dreamer Yoseph is profound. Yaakov’s experience of relating to God has been, to this point, entirely through dream encounters. Now his beloved wife Rachel gives birth to the dreamer who will deliver Israel and act as a type for the coming Messiah. Wallah (wow)! One of the most prominent elements of this dream interaction is the emphasis God places on the fact that it is as a result of the harm He has witnessed Laban doing to Yaakov that He (God) will increase the streaked, speckled and spotted members of the herds. This should be understood to teach that Yaakov’s efforts will not bring this about, rather it is God Who both gives the dream and fulfils it. Gen 30:26 Give me my wives and my children for whom I have served you, and let me go; for you know my service and the way I have served you.' Yaakov is appealing to Laban’s conscience, or lack thereof. He knows that Laban cannot find fault in the service Yaakov has faithfully given him. Gen 30:27 And Laban said unto him: 'If now I have found favour in your eyes - I have observed the signs (nichash’tiy), practiced divination, and have concluded that HaShem (YHVH: Mercy) has blessed me for your sake.' Here we see that God acts as ruler over lesser deities and erroneous spiritual practices. HaShem has allowed Laban to see His blessing and favour over Yaakov in spite of Laban’s witchcraft and idolatry (Lev. 19:26; Deut. 18:10). HaShem has not done this for Laban’s sake but for Yaakov’s sake, in order that He might prosper him. The Hebrew nichash’ty (my divination) shares its root with nachash (snake/serpent), a figurative representation of Ha-Satan (Satan). Thus these events find a link to the entry of sin and death. Gen 30:28 And he said: 'Specify to me your wage, and I will give it.' Gen 30:29 And he said unto him: 'You know how I have served you, and how your herds have fared with me. Gen 30:30 For you had very little before I came, and your possessions have increased abundantly; and HaShem (YHVH: Mercy) has blessed you wherever my feet have stepped. And now how long will it be before I can provide for my own house also?' Gen 30:31 And he said: 'What shall I give you?' And Yaakov said: 'You shall not give me anything extra; providing you will do this thing for me, I will again feed your flock and keep it. Gen 30:32 I will pass through all your flock today, removing every speckled and spotted one, and every dark one among the sheep, and the spotted and speckled among the goats; and these shall be my wages. Gen 30:33 So shall my righteousness witness against me from now on, when you shall come to look over my wage that is before you: every one that is not speckled and spotted among the goats, and dark among the sheep, if found with me, shall be considered stolen.' It seems that based on the dream he has received, Yaakov is setting the scene for what he believes will be the means through which God will prosper him by divinely effecting the breeding of streaked, speckled and spotted herds. This is a wonderful act of trust and faithfulness on Yaakov’s part. It shows that he has listened to God and believes in God’s provision. It also stands in contrast to his subsequent actions in relation to invoking superstition in an attempt to aid the fulfilment of the dream. Gen 30:34 And Laban said: 'Hein Now, may it be according to your word.' Gen 30:35 And he removed that day the he-goats that were streaked and spotted, and all the she-goats that were speckled and spotted, every one that had white in it, and all the dark ones among the sheep, and gave them into the hand of his sons. Laban agrees to Yaakov’s terms, but before Yaakov can do what he had agreed to (30:32), Laban steals away the streaked, speckled and spotted animals that were meant to be Yaakov’s wages and instead, gives them to his sons. Perhaps the meaning of Laban’s name is not simply, “White” but, “White washed wall”. Gen 30:36 And he set three days' journey between himself and Yaakov. And Yaakov fed the rest of Laban's flocks. To further prevent the possibility of more streaked, speckled and spotted animals being born to the flocks under Yaakov’s care, Laban moves these animals three days distance away so that they will not mate with the animals of standard appearance. Gen 30:37 And Yaakov took him rods of fresh poplar (White poplar, exuding white gum), and of the almond (a nut tree) and of the plane-tree (bark shedding tree); and peeled white streaks in them, making the white appear which was in the rods. Here it seems that Yaakov’s tenacity begins to turn into pride. He may believe that HaShem will do as He has said He would in the dream (and rightly so), however, by using inanimate physical objects in order to aid the desired outcome Yaakov is not acting out of trust but out of self-determination. If the Scripture enforces one theme above all others (The existence and supremacy of God acknowledged), it teaches that humanity is unable to prosper or redeem itself. The practical reason for Yaakov’s actions may be to expose the black haired goats and sheep to the white sap, thus marking their hair with streaks, speckles and spots. This does not however translate to the birth of streaked, speckled and spotted offspring, a genetic anomaly which is entirely reliant on God’s creation and not subject to human manipulation in this historical cultural context (Genetic modification was non-existent at this time in human history). My dear Mizrachi brother Aharon, a member of our community who has lived in Iraq all his life up until recently, says that the majority of sheep and goats in Iraq are now speckled, streaked and spotted. That it is in fact the standard dark haired sheep and goats that are now the minority and that streaked, speckled and spotted goats and sheep are considered by modern Iraqi farmers to be a blessing from God. It seems that the blessing upon Yaakov has reached far beyond its origins. Gen 30:38 And he set the rods which he had peeled over against the flocks in the gutters in the watering-troughs where the flocks came to drink; and they conceived when they came to drink. Gen 30:39 And the flocks conceived at the sight of the rods, and the flocks brought forth streaked, speckled, and spotted. In spite of Yaakov’s acknowledgement of God’s hand for the provision of streaked, speckled and spotted animals in Genesis 31:10-13, here Yaakov is acting on the folk superstition that a vivid sight during pregnancy or at conception will affect the embryo (Radak on Gen. 30:39:3; Rashbam on Gen. 30:40:1). This superstition has proved to be unfounded (D. M. Blair, A doctor looks at the Bible IVF 1959). This is affirmed by subsequent verses where he places the animals of Laban’s flock toward his streaked, speckled and spotted animals in order to invoke results based on the aforementioned superstitious belief. The genetic anomalies present within a species to produce variations in appearance are not altered by visual stimulants. Therefore, we can only understand Yaakov’s actions here in one of two ways. Either he displayed the rods from the trees as a symbol of trust in the provision of God. That is, a visual prayer of sorts (unlikely, given that trees and stones are used by way of memorial in his culture and are set up once in memoriam rather than as a continuing means of producing a physical reward. Also, he was not commanded by God to employee any means in order to facilitate the miracle of the herds). Or he had adopted some of the idolatrous ways of his father in law and was bowing to common superstition, believing that he was somehow effecting the conception and subsequent progeny of the flock. Regardless of Yaakov’s motivation, God provided spotted, streaked and speckled livestock for Yaakov according to the blessing He had pronounced over him. God’s ability to bless is neither limited nor prospered by our actions. What He promises He does, He cannot lie. Gen 30:40 And Yaakov separated the lambs and young goats - he also set the faces of the flocks toward the streaked and all the dark in the flock of Laban - and put his own droves apart, separating them from Laban's flock. The reference to the flocks of Laban facing the speckled and spotted flocks of Yaakov seems to emphasise the fact that Yaakov held to an ill-founded belief that the birthing process was somehow being effected by visual stimulation. On the up side, God provides the desired result and the reality is that not only did Yaakov receive offspring from his own herd, he was now to receive offspring from Laban’s herd, thus making the standard sheep and goats the minority. Laban’s herd was merely maintaining its number while Yaakov’s herd grew exponentially. The more we see Yaakov relying on his own understanding of how he is being prospered, the more it appears that he is approaching his prosperity in a carnal way rather than trusting entirely in God’s provision. After all, trust says that, “God is able to provide regardless of my ability”, whereas doubt says, “I need to do something in order for God’s provision to come about”. This is in fact the greatest hurdle believers’ face, the idea that we can’t redeem ourselves is counterintuitive to us. Our fallen nature (Yetzer ha-ra) detests this idea. Death (Yetzer ha-ra: Yetzer ha-mot) seeks to become God and dies, whereas Life (Yetzer ha-tov: Yetzer ha-chayim) seeks God and lives. Gen 30:41 And it came to pass, whenever the stronger of the flock conceived, that Yaakov laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods; Gen 30:42 but when the flock were feeble, he kept them from the rods; so the feebler were Laban's, and the stronger Yaakov’s. Gen 30:43 And the man (Yaakov) meod, meod increased exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses. The repetition of this practice only affirms that it is based on superstition and continues to give weight to the probability that Yaakov believes it is he himself that is manipulating the birthing process via occult means. The fact that the stronger animals bear before the rods while the weaker do not is not proof of the effectiveness of Yaakov’s efforts, to the contrary, it only affirms that God is gracious. It’s as if Hashem were saying, “I don’t need your fancy voodoo sticks Yaakov, but play in the mud if you must, I’ll prosper you anyway for My Own Name’s sake and for the sake of the redemption of your household.” What is clear from the text is that Yaakov’s herds grew from the seed of strong animals and as a result he was able to trade his herds for servants and livestock, and due to God’s miraculous provision Yaakov became exceedingly great, meod meod: in spite of his own efforts and not because of them. What God promises He provides because He cannot lie, He is absolutely trustworthy, His fidelity is unchanging. © Yaakov Brown 2017 The refusal of the wicked to accept G-d’s mercy is the vehicle of their own demise. Introduction:
In Rashi’s view the events of Chapter 18 follow directly on from the previous chapter, taking place three days after Avraham’s circumcision. I see no reason for disputing this. Even if understood as a tradition rather than an inspiration, Rashi’s idea adds to our understanding rather than detracting from it. If Rashi is correct, Avraham is now at the most painful stage of the healing process and is sitting, not only due to the heat of the day but also due to his need for rest and recovery. As in the case of the previous events, this Divine encounter (theophany) and its outcome teach us a number of spiritual principles and further illuminate the character of G-d and the nature of humanity. The Holy Name of G-d YHVH, which denotes mercy, is used eleven times in this account (12 if the rabbinical interpretation of Adonai in verse 3 is accepted). This seems unusual given that the latter emphasis of the account is on the coming judgement against S’dom and Amorrah. However, it seems that G-d appears to Avraham as Mercy Himself for the purpose of conveying the idea that mercy triumphs over judgement. Avraham in turn, trusting the heart of G-d, becomes a type for the Messiah, pleading for justice seasoned with mercy, something that G-d intended all along. With regard to Avraham and Sarah, a stark contrast is drawn between trust and disbelief. We are challenged by both Avraham’s eager hospitality and loving kindness, and by Sarah’s disbelief and denial. When compared to chapter 19, this noon encounter stands in stark contrast to the night scene in Sodom. In the full light of midday G-d comes to Avraham for an intimate meeting of promise, sustenance, common unity and intercession. This is both a beginning and a counterpoint to the events of chapter 19, where in the darkness of night, an already condemned city establishes its wickedness by seeking to soil G-d’s messengers with acts of moral decay born of a depraved worldview, thus refusing intercession. The resulting destruction answers the loveless squalor of the citizens of S’dom and Amorrah, who have rejected G-d’s mercy outright. There is a correlation to Yeshua’s (Jesus) Revelation to Yochanan (John) here. Verses 1-5 add nothing to the promises of 17:15. What differentiates the accounts is the intimate setting and the challenge to Sarah’s faith or lack thereof. The final result will be Sarah’s decision to trust G-d for the child, in response to His disciplining of her by way of a gentle challenge: “By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11 Gen 18:1 And HaShem (YHVH: Mercy) appeared to him (Avraham) at the trees of Mamrei (strength): and he (Avraham) sat in the tent door in the heat of the day; What is clear from the outset is that HaShem Himself is appearing to Avraham. Regardless of how we interpret what follows, we must not lose sight of this fact. Accepting Rashi’s assertion, I see this scene set with the recovering Avraham seated at midday in the shade of his tent, still in a great deal of pain from having been obedient to G-d’s instruction to circumcise both himself and all the males of his household. Whether we interpret, “the trees” or, “the plain” of Mamrei (strength), the result is the same. Having been obedient to G-d Avraham finds that in his weakness G-d is his strength. “By trusting they conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness…” –Hebrews 11:33-34a Gen 18:2 And he lifted up his eyes and looked, and, behold, three men stood by him: and when he saw them, he ran to meet them from the tent door, and prostrated himself on the ground, “Lifted up his eyes” suggests that Avraham was either at rest or in prayerful meditation prior to this theophany (Divine visitation). Avraham’s response to the appearance of the three men, whom he obviously sees as being representatives of The L-rd, is both courageous and reverential. Imagine getting up to run in the 45 degree (Celsius) plus heat of midday only three days after a painful operation on your private parts and then prostrating yourself before your guests, coming to rest on those very same parts in the hot sand. It’s safe to say, Avraham was extremely excited to see The L-rd and His messengers. This action shows the wonderful tension between friendship and awe in his relating to the Holy G-d. Avraham runs toward G-d and His messengers like a giddy school girl and then prostrates himself, an awe inspired servant. It has been popular in Christian circles to try and affix the doctrine of the trinity to this meeting. However, it is clear from the remainder of this account (v.22) and the subsequent arrival of the two messengers at Sodom in 19:1, that at least two of the three men are not G-d. Or HaChaim (Light of Life) suggests that G-d’s visit to Avraham in this instance was intended to demonstrate that Avraham had become a, “Chariot of the Divine Presence” (Bereshit Rabbah 82:6), meaning that Avraham’s physical being became a resting place for the Divine Presence of G-d (John 14:16-18; Romans 8:10, 15; James 4:5). “I will ask the Father, and He will give you another Helper so He may be with you forever-- the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you. I will not abandon you as orphans; I will come to you.” –Yochanan (John) 14:16-18 “Or do you think that in vain the Scripture says, ‘He yearns jealously over the Spirit which He made to dwell in us’”? –Yaakov (James) 4:5 Traditional rabbinic Judaism considers each of G-d’s angels to serve a specific purpose. Thus each angel (Messenger) is named for his function. The Midrash says, “One angel does not perform two missions”. Gur Aryeh explains Rashi’s view of the three angels, by providing the following names and functions:
My personal view is that if we are to accept Rashi/Gur Aryeh’s view, we should swap the functions and order of the Malakhim (Angels) so as to match them to their well-documented Biblical roles and functions. Thus my list would read as follows:
Given that we know two of the men (angels) will depart for Sodom (19:1) leaving one angel to remain behind, and adding to this the fact that Avraham speaks to the remaining lord as if he were speaking directly to HaShem; it seems unlikely that the third angel was Raphael (an angel not mentioned directly in Scripture). However, the name Raphael, which is a composite of Rapha (Healing, wholeness, and rescue) and El (G-d), is certainly symbolic of the attribute of healing and wholeness in the G-d head. There is then a healing messenger of G-d Who comes to mind, being represented here as one of the three men, that is Yeshua our Messiah. It is important to note that the Hebrew anashim meaning men is being used here to describe angelic beings. This is an opportunity to remind ourselves that the Hebrew malakh (angel) means, messenger. Gen 18:3 And said, “My L-rd (Adonai: Master), if now I have found favour in Your eyes, please, don’t pass away from your servant: Most rabbinical interpretations of this verse claim that the Hebrew Adonai used here in its standard form refers to YHVH, which is usually pronounced Adonai in respect for the Holy Name HaShem. Based on this view, HaShem: YHVH:Mercy, is referred to directly 12 times in total during this account. Notice that Avraham rushes out to the three men but addresses only one of them, using the singular, “Adonai” (My lord). If he had intended to address all three as lord he would have said “Adonim”. Gen 18:4 Please let a little water be fetched, and wash your feet, and rest yourselves under the tree: The washing of the feet of weary travellers is a common Middle Eastern custom that has been practised by Jews and Arabs alike for thousands of years. It refreshes the entire body and in ancient times was usually performed by the lowliest servant in the household, however, it seems that Avraham’s intention was to wash the feet of the travellers himself, an act reminiscent of the Mashiyach (John 13:3-17). Gen 18:5 And I’ll fetch a morsel of bread, and comfort your hearts; after that go on your way: for it is for this purpose that you’ve come to your servant”. And they said, “So do, as you have said”. “I’ll fetch a morsel of bread” is a hospitable understatement given the feast that Avraham organizes for the three men. This is part of a rhythm of nomadic custom that is still practised today among Arab Bedouin and Mizrahi Jews. The Hebrew idiom, “comfort your hearts” uses lev in the traditional Hebrew sense to convey the centre of the being where all parts of the being converge. Thus the inference is that they might be refreshed in their entire being based on the complete performance of hospitable practice. Notice that, “they” respond. This kind of interchangeable tense is familiar to theophany, as is the case in Jacob’s wrestling with the Angel of Hashem (Gen. 32) and the meeting the Angel of HaShem has with the parents of Samson (Judges 13). We must not lose sight of the fact that we have significant clues within the text (v.22, 19:1) that allow us to deduct which of the three is being called lord and who the remaining two are. Michael (Who is like G-d) is known in Scripture as the arch angel who guards Israel and is representative of G-d’s might. He is a warrior messenger (Daniel 10:13, 21; 12:1, Jude 1:9, Rev. 12:7). It seems that he plays a similar role here (Chapter. 19) in protecting Lot, while Gavriel (Mighty one of G-d), who is known in Scripture as a herald of G-d (Daniel 8:16; 9:21, Luke 1:19, 26) is seen here proclaiming blessing for Avraham and then enforcing G-d’s judgement against the people of S’dom and Amorrah. Notice that in the book of Daniel both angels are associated with G-d’s proclamation of blessing for Israel and His judgement against His enemies. Gen 18:6 And Avraham (Father of a Multitude) hastened into the tent to Sarah (Princess, Noble woman), and said, “Make ready quickly three measures of fine meal, knead it, and make round bread upon the hearth (convex metal surface)”. The first thing we observe is the speed with which Avraham operates in order to care for his guests. Second, we see that Avraham does not instruct Sarah to add yeast to the bread, therefore, this is maztot (unleavened bread). It is from this verse and the subsequent reference in 19:3 that the rabbis’ determine that this was the season of Pesach (Passover) and that Avraham was prophetically observing the future deliverance of his progeny. This text was written down by Moses at Sinai following Israel’s first Pesach. Thus the attention to detail with regard to the type of bread being prepared in this story is intended by the author to draw the reader’s attention to this particular season in the Jewish religious year. The three men, three measures of fine meal and the three days since Avraham’s circumcision all point to an established promise of G-d. The son that is to come has been firmly established and as has the judgement that is to come against the wickedness of S’dom and Amorrah. While the complex unity of G-d is not present in the plain meaning of the text, it is revealed in the remez (hint) of symbolic Biblical numerology. The number three reminding us of the Father (Av), Son (Ben) and Holy Spirit (Ruach Ha-Kodesh). Gen 18:7 And Avraham ran to the herd, and fetched a calf tender and good, and gave it to a young man; and he rushed to prepare it. Avraham is close to 100 years old and still recovering from circumcision, and yet he personally runs to select a calf for his guests. He had any number of servants he could have called upon to perform this act, however, these three men were extremely important to him. In particular, one of the men is G-d with us, the manifest humanoid form of that person of the One G-d we know to be, the Angel of HaShem, The Healer, the Son. “Do not neglect to show hospitality to strangers—for in doing so, some have entertained angels (Messengers) without knowing it.” –Hebrews 13:2 “For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you invited Me in;” –Mattitiyahu (Matthew) 25:35 (TLV) Gen 18:8 And he took butter, and milk, and the calf which he had prepared, and set it before them; and he stood by them under the trees, and they ate. The custom of standing by while guests eat their fill is still practiced today in many Middle Eastern homes and among the Arab Bedouin and Mizrahi Jews. They were eating beneath the trees of Mamrei (strength). The strength of G-d had formed a canopy over Avraham in his weakness and his longing for an heir. In his weakness Avraham placed his trust in G-d’s strength. Gen 18:9 And they said to him, “Where is Sarah your wife?” And he said, “Behold, in the tent.” Here, “they” speak, asking after Sarah. However, in the following verse, “He” speaks the promise. G-d knows where Sarah is, He need not ask. He asks, all be it through His Angel, in order to show Avraham His desire for relationship with the entire household, beginning with Sarah. Gen 18:10 And He said, “I will certainly return to you according to the time of life (season); and, behold, Sarah your wife shall have a son.” And Sarah heard from inside the tent door, which was behind him. The, “He” here is clearly not Avraham because the words are being spoken as a promise to Avraham concerning his wife Sarah and the birth of Isaac. Nor is it, “they” speaking together. So who is left? HaShem appeared to Avraham at the beginning of the encounter and has not left. So too the three men arrived and have not left. Therefore the speaker here is one of the three men and is also a manifestation of the person of G-d (18:14). Only one individual in all of Biblical history fits this description, Yeshua the Messiah, Emmanuel (G-d with us). Sarah, being modest, had stayed within the tent according to protocol, but was listening intently to the conversation of the men outside. The man speaking to Avraham has His back to Sarah. Gen 18:11 Now Avraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women (She had already experienced menopause). Gen 18:12 Therefore Sarah laughed within herself, saying, “After I am waxed old shall I have fine skin (a return of fertility), my lord (husband) being old also?” What is clear from Sarah’s response is that either Avraham hadn’t told her of the promise of the child or he had told her and she had maintained disbelief. Either way she responds here in a way that emphasizes her doubt, laughing out of a place of mistrust. Where Avraham laughed in joyous awe asking, “How will this occur?” thus inviting the probability, Sarah laughs in disbelief asking, “Shall it occur?” thus denying the possibility. Notice that Sarah laughs within, her words are thoughts contained in her inner being, no one could have known how she responded unless they could see into her core being. Only G-d is truly capable of this. Picture then the awesome scene that follows when the man responds to Sarah’s inner musings. According to both Radak and Sforno, Sarah believed that such a radical rejuvenation was as impossible a miracle as the raising of the dead. This is interesting given the fact that Isaac, who is later to be offered by Avraham in sacrifice and then saved by the Ram (A type for Messiah: Genesis 22), is spoken of in the book of Hebrews in relationship to trust in the Messiah Yeshua, Who was raised from the dead for our redemption. “He (Avraham) reasoned that God was able to raise him (Isaac) up even from the dead—and in a sense, he did receive him back from the dead.” –Hebrews 11:19 Gen 18:13 And HaShem (YHVH: Mercy) said to Avraham, “Why did Sarah laugh, saying, ‘Shall I be certain that I’ll bear a child, when I’m old’?” Gen 18:14 Is anything too hard for HaShem (YHVH: Mercy)? At the time appointed I will return unto you, according to the time of life (season), and Sarah shall have a son. Avraham is perhaps thinking, “What laughter? I didn’t hear her laugh or say anything?” In turn Sarah is probably thinking, “How is it possible that this man knows my inner thoughts?” We note here that it is HaShem who has heard Sarah and that it is He Who will return in a year’s time at this season (Pesach) to witness the birth of the son. With the words, “Is anything too hard for HaShem” G-d challenges Sarah’s unbelief (mistrust). Gen 18:15 Then Sarah denied it, saying, “I didn’t laugh”; for she was afraid. And He said, “Not so; you did laugh.” Sarah, now caught in her disbelief and being fearful of G-d, choses to lie rather than confess. However, G-d, Who is present in mercy (YHVH), disciplines Sarah as a beloved child, refuting her lie with the simple statement, “Not so; you did laugh”. Here, “laugh” is synonymous with, “doubt”. Therefore, we can read, “Not so; you did doubt”. Remember that up to this point the man (G-d with us) has had His back turned to Sarah, now He turns to look her in the eye and gently challenge her unbelief. We know that Sarah took HaShem’s challenge to heart because she eventually found trust in HaShem, and considering Him trustworthy, believed she would give birth to the promised child. “By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11 It is also worth noting here the similarities between the birth of Isaac and the later birth of the Messiah. The Ram which delivers Isaac in Genesis 22 is a type for the Messiah and his sacrificial death and His resurrection. Thus, when we see the proclamation to Sarah, we also hear the proclamation to Miriyam (Mary). When we hear of the miraculous birth that is to take place, we’re also reminded of the miraculous birth of our Messiah. When we see the two angels that accompany G-d with us (Emmanuel: the third man), we also think of the angel that visited Miriyam (Mary) and the angel who brought a legion of angels to announce the Messiah’s birth to the shepherds of Israel’s sacrificial flocks. Gen 18:16 And the men rose up from there, and turned their faces toward S’dom (burning): and Avraham walked with them on the way. We know that two of the three men arrived in S’dom, named as messengers (malakhim: angels) 19:1. It seems that Avraham, went with the men for part of their journey as they began to head toward S’dom. Gen 18:17 And HaShem (YHVH: Mercy) said, “Shall I hide from Avraham the thing which I am doing; Gen 18:18 seeing that Avraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? Gen 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of HaShem (YHVH: Mercy), to do justice and judgment; that HaShem (YHVH: Mercy) may bring upon Avraham that which He has spoken of him.” This conversation seems to be taking place between HaShem and the men (angels). Given our former deduction regarding Who the third man is, we can suggest that G-d with us (Yeshua), the third man, is conversing with Michael and Gavriel. These two angels already know what G-d has instructed them to do in S’dom, thus, for the reader’s sake the text alludes to a sort of legal tribunal being conducted in line with the attributes of mercy, justice and judgement, which are the attributes G-d is trusting Avraham to pass on to his offspring. This therefore is the reason for the consultation and the subsequent opportunity for Avraham to offer a righteous argument for the consolation of justice and mercy. Not because G-d is unjust or unmerciful but because G-d has imparted His attributes to Avraham a heart of mercy and justice which will be a light to the nations. “Shall I hide” infers a friendship between G-d and Avraham (Isaiah 41:8). Yeshua illuminates the relationship between G-d and His servants when He says: “I am no longer calling you servants, for the servant does not know what his master is doing. Now I have called you friends, because everything I have heard from My Father I have made known to you.” –Yochanan (John) 15:15 (TLV) This friendship is further emphasized by the phrase, “I know him” the Hebrew, “yada” denoting intimate knowledge of a person. In this case it is a knowledge that transcends time and space, an observation of the present eternity spoken into time and space in this conversation between G-d and the angels. In other words, G-d has already seen Avraham’s future righteousness and is speaking it into time and space. Gen 18:20 And HaShem (YHVH: Mercy) said, “Because the cry of S’dom (Burning) and Amorrah (Submersion) is great, and because their sin is very grievous; Ibn Ezra notes that the, “Outcry” is either the outcry of the rebellion of the Sodomites or the outcry of those who had suffered as a result of the evil conduct of the Sodomites. Rambam claims that it is the cry of the oppressed looking for liberation. The opinion of the Jewish sages is that the cruelty of S’dom stemmed from the maxim, “What is mine is mine and what is yours is yours” (Avot 5:10). A similar modern idiom says, “Neither a borrower or a lender be”. Both colloquialisms offer the pretence inherent in worldly wisdom but directly oppose the charitable mission of G-d’s people. Gen 18:21 I will descend, and inspect what they have done according to the outcry, which is come unto me; and if not, I will know (I will be known).” “I will descend” is for the sake of the human audience. G-d uses kinetic terms to convey a sense of His present action within time and space, however, He remains invisible and immutable, existing outside of all things, the eternal G-d. G-d, within Whom all things exist and have their being, need not descend. Additionally, G-d with us (Emmanuel), the angel, will descend. The inspection of S’dom is intended to emphasize the judicial nature of this judgement. S’dom is being given a just and fair trial, her destruction will not be without merit. The phrase, “And if not, I will know (yada)” may mean, “If they repent, I will know (yada) them” or, “I will be known by them”. Gen 18:22 And the men turned their faces from there, and went toward S’dom: but Avraham remained standing before HaShem (YHVH: Mercy). The present reading of verse 22 is according to the Masoretic scribal correction of the text. Possibly intended to avoid conjecture over the position of Avraham in relation to G-d. However, there is a good case for reading the original Hebrew as, “but HaShem remained standing before Avraham”. This reading qualifies the former correlation between the manifestation of G-d in humanoid form and the third man (angel). Regardless, only two men (angels) arrive at S’dom (19:1), leaving the third to remain. Thus it is the L-rd with us (Emmanuel) as the man (angel) Who remains standing before Avraham, or if you like, before Whom Avraham stands. Gen 18:23 And Avraham drew near (nagash: an intimate closeness), and said, “Will You also destroy the righteous with the wicked?” Avraham now draws near, an intimate positioning of himself close to the third man, face to face. This is the intense relational context of the conversation that follows. In the previous chapter Avraham had received his new name and had become the Father of the nations. He takes this role seriously by drawing near to G-d as an intermediary on behalf of the people of S’dom and the surrounding cities who will be destroyed by the ensuing destruction brought about by G-d’s righteous judgement. G-d has placed in him the desire to see justice tempered with mercy. Thus the G-d of mercy is seen at work within the heart of His servant. Avraham had intervened on S’dom’s behalf in the past (Genesis 14:14) for the sake of his nephew Lot. His continued concern and deep connection to his nephew can be heard in his pleading for mercy. Gen 18:24 “What if there were fifty righteous within the midst of the terror (the city): will You also destroy and not spare the place for the fifty righteous that are there? “So it was, as God destroyed the cities of the surrounding area, that God remembered Abraham, and sent Lot out of the midst of the upheaval, when He demolished the cities where Lot had dwelt.” –Bereishit (Genesis) 19:29 (TLV) Based on Genesis 19:29 Rashi suggests that all five of the cities mentioned in Genesis 14:2 are to be condemned in the judgement against S’dom. Thus the plea for the holding back of judgement on account of 50 righteous ones is in fact a plea for 10 (a quorum for worship/prayer—minion) from each of the five condemned cities. This infers that the number of righteous is related to the potential for their faithful worship of G-d, to have a redemptive effect upon those around them and thus cause the cities to repent and turn away from evil. This is consistent with the continual use of the Holy Name YHVH: mercy, throughout the chapter. Gen 18:25 That be far from You to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from You: Shall not the Judge of all the earth do right?” Simply put Avraham is saying, “It is not in Your Character to punish the righteous with the wicked”. In other words, “that be far from You” means, “It’s not Who You are”. Additionally, “Shall not the Judge of all the earth do right?” is rhetorical and best understood to mean, “I know that the Judge of the earth will do what is right”. Gen 18:26 And HaShem (YHVH: Mercy) said, “If I find in S’dom fifty righteous within the city, then I will spare all the place for their sakes.” The key phrase here is, “within the city” which means inside the walls, in the midst of the evil behaviour. Gen 18:27 And Avraham answered and said, “Behold now, I have taken it upon myself to speak unto HaShem (YHVH: Mercy), although I am but dust and ashes: Gen 18:28 If there are five less than fifty righteous: will You destroy all the city for lack of five? And He said, “If I find there forty five, I will not destroy it.” Notice the humility and respect Avraham pays to G-d as he continues to petition Him for mercy. Given the inference in the Holy Name we could read, “I have taken it upon myself to speak unto Mercy”. Rashi notes according to the Midrash that even with five subtracted from the number of the righteous each city would still have nine and G-d would become the tenth member of the quorum for worship and prayer. Gen 18:29 And he spoke to Him yet again, and said, “ If there are forty found there?” And He said, “I will not do it for forty's sake.” Gen 18:30 And he said unto him, “Oh let not my Lord (Adonai) be angry, and I will speak: if there are thirty found there?” And He said, “I will not do it, if I find thirty there.” Gen 18:31 And he said, “Behold now, I have taken upon me to speak unto my Lord (Adonai): If there were twenty found there?” And He said, “I will not destroy it for twenty's sake.” Gen 18:32 And he said, “Oh let not my Lord (Adonai) be angry, and I will speak but once more: if ten are found there?” And He said, “I will not destroy it for ten's sake. We might be tempted to see this dialogue as some sort of haggling over the judgement of the people of S’dom, however, that is not what’s happening. This dialogue between Avraham the advocate and G-d the Merciful Judge is intended to express G-d’s desire to see all come to a saving knowledge of Him (1 Timothy 2:3-5). Avraham is acting as a type for the then future coming of the Messiah, the greatest advocate of all time. One of the key evidences for this being a conversation of friendship, or of Teacher and disciple, is the fact that G-d does not respond with a counter to Avraham’s requests, He simply concedes to each of Avraham’s demands until at last Avraham learns that G-d has shown great mercy already and that the refusal of the wicked to accept G-d’s mercy is the vehicle of their own demise. The petitioning for mercy ends at the number 10, the number for a single complete quorum of worship and prayer or alternatively, 2 people in each of the five condemned cities grouped together with S’dom and Amorrah. It is interesting to note that Yeshua seems to have used the traditional rabbinical requirement for a quorum of ten as a platform for conveying the reality that G-d is present and active even when two are gathered in His Name (Matthew 18:20). Gen 18:33 And HaShem (YHVH: Mercy) went His way (departed), as soon as he had finished communing with Avraham: and Avraham returned unto his place. G-d didn’t leave until Avraham had finished petitioning Him. This, in and of itself is a clear representation of G-d’s merciful character. Because G-d is everywhere in the sense that all things are in Him, He cannot leave or depart from Himself. However, as explained previously, in order for human beings to read relational interaction in this encounter, kinetic language must be used to convey the tangible sense of relationship that Avraham experienced with G-d. Additionally, the third man still had to depart and did not arrive at S’dom in 19:1, therefore G-d with us (Yeshua), the man (angel), departed. Avraham returned to his place because he had previously left with the three men toward S’dom and then stopped at a point on the way where he continued to speak with G-d while the two angels (Michael and Gavriel) went to S’dom. He now returned to his tents at the trees of Mamrei. My daughter’s teachers ask them to put what they term a, “hook” in their essay writing. A repeated phrase, an idea that reconciles each element of the essay. If there is a hook in this theophany, it is this, “Mercy triumphs over judgement”. “So speak and act as those who will be judged according to a Torah that gives freedom. For judgment is merciless to the one who does not show mercy. Mercy triumphs over judgment.” –Yaakov (James) 2:12-13 (TLV) © Yaakov brown 2016 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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