We note that the Hebrew text does not say “Seek Me and you may live” as is the case in a number of English versions, but “Seek, enquire of Me and you will live”. Repentance does not come with the possibility of life but with the certainty of it. Amos 5:1-15 (Author’s translation)
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God). 2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it. 3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.” 4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live. 5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity. 6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel, 7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.” 8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death, and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name. 9 He who makes destruction gleam upon the strong, and havoc upon the fortified city. 10 They hate him who corrects in the gate, and the one who speaks with integrity they despise. 11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine. 12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil. 14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say! 15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh). Amos 5:1-15 (Line Upon Line) 1 Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance hazeh this asher which Anochiy I nose carry aleiychem upon you all, kiynah a lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God). 1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God). “Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance” As is the case in chapter 3 verse 1, the opening word of this chapter “Shimu” (Shema) is well known among the people of Israel. The central prayer of the faith of the Jewish people, which is found in D’varim (Words) Deut. 6:4 begins “Shema Yisrael”, (Listen, hear, comprehend, obey Israel…). The word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah. What follows is the phrase “et-ha’davar”, meaning, “this particular Word, Substance, Essence”. The “et” and “ha” are both determiners, the “ha” being the definite article in Hebrew and the “et” emphasising the “ha”. Thus, in one sense the Hebrew translates as, “Very definitely, The Word”. Put concisely, this is not just any word but the Word (logos: Yeshua [John 1]). The prophet Amos upon whose tongue God has placed these words is aware that the Word Who places the words, is present. Amos is asking Israel to receive not only the words but also the One Who both births and inhabits them. Imanu-El, With Us God, the King Messiah is manifest in the words of Amos. This particular word which I carry upon you all This phrase differs from chapter 3:1 in that it reveals the weight of the Word of indictment upon the prophet, upon Israel and upon the Word Himself (Yeshua). We shouldn’t misread “this word that I take up against you” as some English versions do. To misread the text this way is to miss the fact that the grief, the weight of the indictment carried by the living Word essence of God within the prophet of God (Amos) is a manifestation of the resurrected and transcendent King Messiah Who took upon Himself our burdens. We note further that the testimony of Yeshua (the Word) is the Spirit of all prophecy, past present and future (Rev. 19:10). God, in Messiah the Word carries the weight that is upon His people. A lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God). It is a dirge of mourning, a funeral song for Israel, a funeral song for the King Messiah. Israel as Amos knew her would soon pass away, but not completely. In a similar lament God would later reveal a two-sided scroll of mourning to the prophet Ezekiel (Ezekiel 2:10). 2 Nafelah She has fallen, lo-tosiyf kum she will rise no more--betulat the bride (virgin) Yisrael Israel. Niteshah She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it. 2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it. The language identifies Israel as a young bride who has yet to be conquered. Therefore, falling, she will rise no more as an innocent young bride. This also speaks of her loss of purity in seeking false gods and her physical punishment at the hands of the Assyrians. We know both from prophecy and from the subsequent history that Israel does not fall never to rise again, but “never to rise again as a young bride”. The qualifying Hebrew “betulat” (young bride, virgin) informs the phrase “never to rise again”. Israel will survive through remnant and continue to be the wife of HaShem. When the northern tribes return from exile to be reunited with the remnant of Judah they will henceforth become known as Y’hudiym (Jews). History itself is evidence of this, and the prophet Hosea whose ministry preceded and converged with that of Amos prophecies it: “Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured or numbered; and it shall come to pass, that in the place where it was said to them, You are not my people, there it shall be said to them, You are the children of the living God.” -Hosea 1:10 The phrase “She has fallen” written in the past tense, establishes the future observed by God, which is in turn spoken into time and space in the mouth of the prophet Amos. From God’s perspective all is eternally present. She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it. This is a reference to rape and carries a metaphorical meaning applicable to the entirety of the northern tribes. As I have already noted, Israel, the northern tribes will not recover in the land but will return to it. Nothing will resurrect her from the temporal destruction being prophesied, but God will redeem her and return her from the subsequent exile she suffers. 3 Kiy For koh here amar says Adonay the Lord (Master) YHVH (Mercy): “Haiyr The city hayotzeit which goes forth elef a thousand tashiyr will be left with meiah a hundred, vehayotzeit and the one which goes forth meiah a hundred tashiyr will be left with a’asrah ten leveiyt to the house of Yisrael Israel.” 3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.” The meaning here is clear. Large cities will be reduced to the size of small towns and small towns to the size of a minyan (10). This connects the punishment of the northern tribes to the sin of the 10 spies who warned Israel against entering the land. It also reflects the fullness of God’s redemptive plan for Israel, ten being a number of fullness, wholeness, completion. 4 Kiy For koh here amar says YHVH (Mercy) the LORD leveiyt Yisrael to the house of Israel: “Dirshuniy Seek (enquire of) Me v’chyu and you will live. 4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live. We note that the Hebrew text does not say “Seek Me and you may live” as is the case in a number of English versions, but “Seek, enquire of Me and you will live”. Repentance does not come with the possibility of life but with the certainty of it. 5 Ve’al-tidreshu And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) vehagilgal and the Gilgal (the wheel), lo nor tavo’u enter uve’eir-sheva Beersheba (well of sevens, blessing, oath); kiy for the Gilgal galoh yigleh will certainly go into captivity uveiyt-Eil and Bethel yihyeh will have succumbed le’aven to trouble, sorrow, idolatry, wickedness, iniquity. 5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity. The counterpoint to the admonishment to “seek, enquire” of God is the warning not to “seek, enquire” of false gods (including enquiries that syncretise false gods with the God). This remains a warning to the modern believer. It has become common practice within the body of believers to syncretise our faith in the one true God of Israel with *godless popular philosophy, God denying humanist science, falsely premised Ted talks, moralism, devotional self-help (self-deification) gurus, pagan esoteric mindfulness guides and revisionist theologies. All these things join false beliefs to our Messiah essential true belief, and pollute our worship. Many of the aforementioned false guides utilize part truths which share some commonality with Biblical ideas, but pervert those ideas in much the same way Satan misuses Scripture in an attempt to tempt the King Messiah (Matt. 4:1-11). *By far the majority of self-help gurus, mindfulness guides, and moralist philosophers of the modern age, pollute the truth by stealing pieces from it and disseminating a perversion of part truths. Part truth itself being a form of lying by omission. The three locations named in this verse were once locations of blessing and sacred connection to the Patriarchs but have now been defiled, having become centres of idolatry. These places connect the upper northern kingdom to the southern land that had been taken from Judah and at that point in history was controlled by the tribe of Simeon. This indictment is aimed specifically at the northern kingdom. The allusion to Beersheba relates to what the prophet will say later concerning the idolatrous practices there (8:14). Where Israel goes up to these places of idolatrous worship they will be found and taken into captivity. In the last clause God is making an observation of the outcome of Israel’s disobedience. If Israel doesn’t seek God, but instead seeks idolatry at Bethel, she will be overcome by her own depravity. The natural consequences of sin in the fallen world are themselves a form of punishment. “Aven” meaning “trouble” is used here as a word play against the Hebrew “avon” meaning depravity, perversity. 6 Dirshu Seek (enquire of) et YHVH (Mercy) the Lord v’chyu and live, pen-yitzlach beware lest He break out kaeish like fire, beiyt yoseif (YAH adds) house of Joseph (Ephraim & Manasseh), ve’achelah and it will eat up ve’eiyn-mechabeh and nothing quench it le’veiyt-El to Bethel, 6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel, The region of the Bashan mentioned in the previous chapter connects Manasseh and Ephraim. This is the area to the east of the Jordan that the forebears of Manasseh, Gad and Reuven had requested (Num. 32; Josh. 13:15-23). The house of Joseph (Manasseh & Ephraim) in particular are singled out and admonished to seek the LORD. However, both Joseph and Ephraim are used as synonyms terms for Israel, as the ethnic noun relates to the northern tribes in general. We note that the text reads as a warning. “Seek the LORD and live, beware lest He break out like fire…” This reference uses language usually associated to the LORD breaking out against Israel’s enemies (2 Sam. 5:20; 1 Chron. 14:11). Its use here is intended to sober up its hearers with the reality that they, being God’s chosen, have made themselves enemies not only of God but also of one another. 7 Hahofechiym those who turn lela’anah to wormwood (bitterness) mishpat justice, utzedakah la’aretz hin’yichu and righteousness is put to rest on the land.” 7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.” The embitterment of justice and the putting to rest or casting down to the ground of righteousness is an idiom that conveys desecration. It is used in a similar way in Daniel 8:12. Ephraim and Manasseh were acting unjustly, intentionally withholding justice and turning the practice of justice into something ungodly. Therefore, not only had they brought bitterness on those being oppressed but would also reap bitterness as a result of the demise of society through injustice. We see something similar today in western democracies where heinous crimes receive inconsequential punishments and victims are further harmed by both the process of law and its outcomes. In our modern societies, through democratic legislation, we have not simply neglected the poor, we have also become intentional oppressors of the victims of crime, often under the guise of grace and forgiveness. Our mistake has been to enact forgiveness toward the unrepentant, something the Scripture does not teach. To the contrary, the Scripture teaches that forgiveness is offered to all but that only the repentant receive it. It is not secularism but a false gospel that has informed much of our modern law reform (so called). The reformation of something does not necessarily mean the improvement of something. 8 The One who oseih fashioned chiymah the seven stars (Pleiades) uchesiyl and the simpleton (alt. constellation [Orion]), vehofeikh and turns laboker to morning tzalmavet the shadow of death veyom and day He turns laylah to night, hechshiykh with darkness, hakorei Who calls lemeiy-hayam to the waters of the sea vayishpecheim and pours them out al peneiy on the face ha’aretz of the land, YHVH (Mercy) The Lord shemu is His name. 8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name. The standard English translation of this text is usually rendered “The One who fashioned the Pleiades and Orion.” This is acceptable, but the Hebrew literally says “The One who fashioned the seven stars and a constellation,”. Additionally, the Hebrew “kesiyl” (uchesiyl) is a word that means both “constellation” and “simpleton”. Therefore, an equally valid reading is “The One who fashioned the seven stars and the simpleton,” which would convey the idea that God is the Creator of the majestic stars and of the simplest human being, bringing the universe into perspective as that which exists in its entirety within God. The former reading would simply be understood as a Hebraic poetic coupling of like things “seven stars… and constellations”. Regardless of how we read the first clause, the verse as a whole conveys the creation and adds to what God has already begun to say in the previous chapter in reference to the creation narrative of Genesis 1. These words are intended to return Israel to repentant awe and away from idolatry. Their tiny false gods are no match for the Creator of all things. 9 Hamavliyg shod He who makes destruction gleam al-az upon the strong, veshod and havoc al-mivtzar upon the fortified city. 9 He who makes destruction gleam upon the strong, and havoc upon the fortified city. God forms destruction from the actions of the wicked making it to shine in place of the gleam of strength. In an ironic turn of phrase the Hebrew is equivalent to saying “destruction will spoil the gleam of strength”. This is to say that God will show Israel just how weak her own strength is. By trusting in her own strength she has weakened herself because her own strength is born of her fallen actions. 10 Sane’u They hate him vasha’ar mochiyakh who corrects in the gate, vedoveir tamiym and the one who speaks with integrity yeta’evu they despise. 10 They hate him who corrects in the gate, and the one who speaks with integrity they despise. Amos was one of those who corrected the people at the gate. The gate was the ancient location of counsel, city governance, spiritual direction etc. The elders of the community met at the gate of the city to decide maters, hold court, allocate funds, and listen to the counsel of both secular and religious leaders. Had the majority of the elders of Israel’s cities been wise they would have heeded the warning of the prophets and shown respect for the wise counsel of the men of integrity. Sadly they did the opposite. When we despise the words of men and women of integrity because we are offended based on the conviction of the Holy Spirit, we too become like the wicked of the generation of Amos. God has gifted us teachers and shepherds of integrity for our good. Are we listening to them or are we despising them? 11 Lachein Therefore, ya’an because you boshaschem put heavy weights al-dal upon the poor umasat-bar and from his burden of grain tikchu mimenu take tribute (taxes), bateiy gaziyt beniytem you have built houses of finished stone, velo-teishevu and you will not dwell in them; vam karmeiy-chemed your beautiful vineyards neta’tem you planted, velo and you will not tishtu drink et-yiyinam their wine. 11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine. The strong among the northern tribes have stolen from what little grain the poor person carries home on his shoulder. The houses of the wicked are built using funds gained from the oppression of the poor. However, they will not get to enjoy their opulent stone homes or the wine from their carefully tended vineyards. The God of Israel will bring justice to the poor, weak and oppressed. 12 Kiy For yadatiy I know rabiym pisheiychem your many rebellions va’atzumiym chatoteiychem and your numerous sins (missing the mark set by God’s holiness), tzorereiy tzadiyk you bind the righteous lokecheiy khofer and take bribes, ve’evyoniym and the poor basha’ar in the gate hitu you push aside. 13 Lachein Therefore, hamaskiyl the prudent person ba’eit in a time hahiy such as this yidom is silent, kiy eit ra’ah hiy because it’s a time of evil. 12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil. This is a further indictment against wicked governance which is predicated on rebellion and multiplied by the sins that come from rebellion. The prudent remnant among the people do not participate in the unjust rule of Israel’s cities and towns. They remain silent at this point because the majority have refused to listen to wise counsel. Thus, the wise recognise that the people are unteachable and withhold their pearls (metaphorical). The prophet of course has no such option, he is called by God to proclaim warning and pronounce the coming judgement. We should not therefore make false judgements between the witness of individual believers related to their unique callings in God. Some are tasked with proclamation, others with silence. The one who does as God instructs him is righteous regardless of the opinions of other believers. 14 Dirshu-tov Seek good ve’al-ra and not evil, lema’an so that tichyu you live; vihiy-chein YHVH (Mercy) Eloheiy-tzevaot and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say! 14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say! In spite of all the wilful rebellion of Israel God continues to admonish her to seek good. We note that God defines good, and that to seek good is essentially synonymous with seeking God. This is an invitation to right relationship with God. To seek good is to seek the nature of God, whereas to seek evil is to seek the product of the created being who enacted (rebellion) the first idolatry (Satan). “So that you will live” is an expression of consequence. Those who seek good reap life. “and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say!” God is always with Israel. What is meant here is that God will be with the righteous as the Merciful Judge Who goes warring on their behalf. The tragedy in the text is the observation “for that’s what you say”. This indicates Israel’s lip service to YHVH, Whom they claim is with them and approving of their apostate behaviour. God is saying “Rather than claim that you have my favour while acting wickedly, why not act righteously and actually benefit from My manifest favour?” 15 Sinu-ra Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice! Ulay Maybe yechenan YHVH Eloheiy-tzevaot the Lord God Who goes warring will be gracious to she’eriyt the remnant of Yosef Joseph (Ephraim & Manasseh). 15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh). Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice! Here Israel’s king, her judges and governors, her religious leaders and secular authorities are offered a solution to the injustice at their gates: “Hate evil, and love good, be intentional about establishing justice according to My Torah (Instruction)”! In his letter to the Roman body of believers Rav Shaul (Paul the Apostle) makes a drash (comparative application) concerning dedication to the service of God in accordance with the just practice of love. As part of the drash Shaul quotes the prophet Amos, saying: “Let love be without hypocrisy. Hate that which is evil; cling to that which is good.” -Rav Shaul’s Letter to the Roman Ecclesia 12:9 “Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh).” These words read as a hopeful petition by the prophet Amos on behalf of Israel (synonymous with Ephraim and Joseph). The prophet knows that Israel’s disciplining is firmly established and yet carrying the heart of Messiah Yeshua as Moses and Rav Shaul (Paul the Apostle) did [Ex. 32:32; Rom. 9:3], Amos nonetheless pleads grace. Of course God is continually offering grace, the outcome for the northern tribes has been made certain not by a lack of grace on God’s part but by the perpetual rebellion of the people. However, redemption lies ahead. Copyright 2022 Yaakov Brown Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. Introduction:
This chapter concludes the opening prophetic indictment against the nations with words spoken against Moav (one of Israel’s greatest historic enemies). The last nation to be charged is, Y’hudah and Yisrael. No, this isn’t a grammatical error, Judah and Israel, in spite of their being divided into two separate kingdoms at this point in history, are nonetheless am echad, one people, a complex unity. So complex in fact as to be a divided unity. This in part is what God is addressing through the prophet Amos. Reconciliation to God means reconciliation to one another. Through destruction and exile (Assyria, Babylon) God will unite and return Israel to the land as a whole people. That people will return to Judea to the remnant of the tribe of Judah and thus from the conclusion of the Babylonian exile onward all the tribes of Israel become known colloquially as “Y’hudiym” (Jews), from their association with Y’hudah (Judea). Effectively the opening words of indictment expressed in the scroll of Amos (Ch. 1 & 2) have addressed the neighboring enemies of all Israel [all 12 tribes] (many of whom Israel had formerly been charged with eradicating from the land) in descending order, from the then most recently active to that first and perhaps most notorious of enemies Moav, who came against Israel seeking to curse and annihilate her as she wandered out of Egypt toward the land of promise (Num. 22-25). The litany of charges (Ch. 1 & 2) addresses first the sin of the nations’ regarding universal moral law and then the sin of Judah and Israel regarding their violating of the sacred covenant made between God and their forebears. The charges against Judah and Israel are more detailed and have far reaching consequences. However, ultimately the final consequences of Israel’s discipline are her redemption, reconciliation, and restoration. This, because YHVH (Mercy) the God of Israel has purposed in the love that radiates from His holiness, to redeem Israel and the nations by His own everlasting blood through the King Messiah Yeshua (Who is fully God and fully man). Amos Chapter Two (Author’s translation) 1 Here is what YHVH, the Lord says: “Upon three rebellions of Moav, and upon four, I will not turn away, upon his burning bones of a king of Edom to whitewash. 2 And I will send fire in Moav and it will eat the citadels of Keriyot; and death in an uproar will come to Moav amid the sounding of judgement in the voice of a shofar. 3 And I will cut off a judge from her inner part and all her princes will be slain with him,” says YHVH the Lord. 4 Here is what YHVH, the Lord says: “Upon three rebellions of Y’hudah, and upon four, I will not turn away, upon their rejecting the Instructions YHVH of the Lord and the prescribed limits they have not guarded; and astray they wander because of lies which their fathers walked in. 5 And I will send fire upon Y’hudah, and it will eat the citadels of Yerushalayim.” 6 Here is what YHVH, the Lord says: “Upon three rebellions of Yisrael, and upon four, I will not turn away, upon their selling for silver a righteous one and the needy in order to get a pair of sandals. 7 That breathe heavily upon dust of the land on the head of the ones who are low, and the way of the humble they have bent, and a man and his father enter the same servant girl with intent to pollute My Holy Name. 8 And upon clothing bound in pledge stretched out near every altar (of slaughter), and the wine of those condemned, fined, they drink in a house of their God. 9 “And I, indeed I destroyed the Amorite from before their faces, whose height was like cedars height and strong was he, like oaks, yet I destroyed his fruit from higher up still and his roots from beneath. 10 And I, yes I caused you all to ascend from the land of Egypt and you all walked in the desert forty years to take possession of the land from the Amorites. 11 And I raised up from your children some to be prophets, and from your young men some to be Nazirites. Is this not so, children of Israel?” declares YHVH the Lord. 12 “And you forced the Nazarites to drink wine, and you placed upon the prophets, orders saying, ‘You shall not prophesy!’ 13 Behold, now, pay attention! I am making a rut beneath you, like that which is made by the pressing of the cart when it’s filled with sheaves of grain. 14 And escape will perish from the swift, and the strong will not be strengthened because of his power, and the mighty will not deliver his soul. 15 And the one who grasps the bow will not stand, the swift in foot will not slip away, and the rider of the horse will not save his soul. 16 And the mighty of heart among the mighty ones, will flee naked in that day,” declares YHVH the Lord. Amos Chapter Two: Line Upon Line 1 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Moav (from his father), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon sarfo his burning atzmot bones of Melekh a king of Edom (red: descendants of Esau) lasiyd to lime, whitewash. A heinous root of sin was established in Moab (a people related to Israel being descended from Lot Abraham’s brother) from conception. Moab being the son born to Lot’s eldest daughter through incest (Gen. 19:30-38). Moab later became notorious as a people for their hatred of Israel and their calling on the false prophet Bala’am (not of the people) to curse Israel as she journeyed out of Egypt toward the land of promise (Num. 22-25). Moab’s many sins included horrific idolatrous practices in worship of the false gods Chemosh (Subduer) and Ba’al Peor (husband, master, lord of the cleft/gap [2 Kings 11:7, 33]). Hosea, one of the contemporaries of Amos writes: “I found Israel like grapes in the wilderness; I saw your fathers as the first ripeness in the fig tree in her first fruiting time: but they went to Baal Peor, and separated themselves unto that shame; and their abominations were according to their love.” -Hosea 9:10 Israel, having been delivered by God from slavery in Egypt and brought out of the desert into the land of promise, had none the less rejected YHVH and gone after the demonic husband Ba’al Peor, God of the Moabites (enemies and haters of Israel). Jeremiah (48:13) likens the shame of Moab’s worship of Chemosh to Israel’s apostate worship at Bethel. God is indicting Moab while pointing toward Israel’s syncretism. Thus, the indictment of Moab is also the beginning of the indictment against all of Israel. It’s worth noting that Moav means “from his father”. This is significant because it points to the indictment against Judah in verse 4 which says that Judah has gone astray “because of lies which their fathers walked in.” “upon his burning bones of a king of Edom to lime, whitewash.” The Targum (a second century CE Aramaic translation of the Scriptures), and the Jewish commentators Yarchi and Kimkhi say that a ruler of Moab burnt the bones of a king of Edom until they became powder likened to lime, and then used the powder in a recipe for plaster which he used to plaster the walls of his palace in order to show contempt for Edom.* This is consistent with what we know of the ancient practice of using bone ash in formulas for paint and cosmetics. * Scholia in Targum in loc. Bone ash (called “lime” in English translations of the TaNaKh [OT]) “was used in ancient formulas for white paint and cosmetic pigments, and in the cupellation process to separate silver from lead.[1][2].”* *https://en.wikipedia.org/wiki/Bone_ash [1]. Phosphate Minerals. Springer Berlin Heidelberg. 2010. p. 3. [2]. Charvat, Petr (2003). Mesopotamia Before History. Taylor & Francis. It appears highly likely that the king in question was the heir to the throne of Edom whom the king of Moab offered as a burnt sacrifice to his gods on the wall of Edom’s defences, as recorded in 2 Kings 3:26-27. While in many cases the bone ash used to whitewash tombs and that utilized in ancient cosmetics was derived from the calcination of animal bones, the indictment used here infers the use of the ash of the bones of a king of Edom as whitewash. This is a vile desecration of moral law concerning the sanctity of human life and the honouring of human remains. The Torah says that blood guilt remains on the land and cannot be atoned for except by the blood of the one guilty of shedding that innocent blood (Num. 35:33). This reference to whitewash may also further illuminate the meaning of Yeshua’s words: “27 Alas, Oiy, a warning to you, scribes and Perushiym (Set apart ones), hypocrites! For you are like whitewashed (limed) tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. 28 In the same way, you appear outwardly righteous to people, but inwardly you are full of hypocrisy and devoid of law (without Torah).” -Mattitiyahu (Matthew) 23:27-28 (Author’s translation) 2 Veshilachtiy And I will send eish fire bemoav in Moab ve’achlah and it will eat armenot the citadels of ha-Keriyot (literally “cities”: specifically a city in the territory of Moab); umeit and death beshaon in an uproar will come to Moav bit’ruah amid the sounding (teruah: shofar sound of warning and judgement) bekol in the voice shofar of a ram’s horn. “And I will send fire in Moab and it will eat the citadels of ha-Keriyot” Ha-Keriyot can be understood as both “all the cities” and as a specific city of Moab (Jer. 48:24). Either way, destruction against the entire people of Moab is denoted. Just as Moab had offered a king of Edom on the walls of Edom’s defences, as a burnt sacrifice to their false gods (2 Kings 3:26-27), so now God will burn Moab and devour its cities. “and death in an uproar will come to Moav amid the sounding (teruah: shofar sound of warning and judgement) in the voice of a ram’s horn.” It’s not a “trumpet” as many English translations mistranslate (a trumpet is usually made of silver, brass etc.), but a shofar (ram’s horn) that is sounded in this verse. The symbolic significance of the ram’s horn finds its origin in Ha-Akeidah (the Binding of Isaac Gen. 22). The shofar warning of coming judgement through warfare which is sounded from the beginning of the scroll of Amos (in the name of his town), is here reiterated against Moab. In the midst of battle and destruction she will hear again the warning call of the shofar of God, a reminder that she had every opportunity to repent and did not. In like manner the final great shofar blast (Tekiah Gedolah) announcing Yom Ha-Din (the Judgement Day) will strike terror into the hearts of those who have rejected God’s warning and offer of redemption. 3 Vehichratiy And I will cut off (kill) shofeit a judge mikirbah from her inner part vekol-sareyah and all her princes eherog will be slain imo with him,” amar says YHVH (Mercy) the Lord. “And I will cut off (kill) a judge from her inner part and all her princes will be slain with him,” says YHVH (Mercy) the Lord.” Most scholars agree that the judge in question is probably the king of Moab who acted as judge over the people. This is supported by the following clause which alludes to the princes or sub-rulers of Moab being slain. This took place five years after Nebuchadnezzar destroyed Jerusalem (589-587 BCE).* * Josephus Antiquities of the Jews l. 10. c. 9. sect. 7. 4 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Y’hudah (Praise), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon mo’osam their rejecting et-torat the Instructions YHVH (Mercy) of the Lord vechukayv and the prescribed limits lo shamaru they have not guarded; vayat’um and astray they wander kizveiyhem because of lies asher-halechu avotam achareiyhem which their fathers walked in. “Upon three pisheiy rebellions of Y’hudah, even upon four” Having addressed all the neighbours of Israel and Judah, the prophet now speaks the word of the LORD to the chosen people Israel, beginning with the tribe of Judah (including Benjamin) and concluding with the northern tribes, here called Israel as distinct from Judah. We note that God is just, judging Judah with the same formula used in judgement of the heathen nations that neighbour her. “upon their rejecting the instructions of the Lord and the prescribed limits, they have not guarded;” The indictment against Judah differs in regard to the specific laws that Judah has broken. Being ignorant of the specific laws of distinction commanded to Israel the nations had nonetheless sinned in regard to the universal laws of morality contained in the Torah as an indictment against all sin. Judah on the other hand had sinned not only in regard to general morality but also in regard to the very specific laws given by God to His chosen, set apart people. Laws relating to identity, purity, cleanliness, worship etc. Judah has rejected “et-torat” the instructions contained within the wealth of holy Scriptures which were accessible to them at that point. Including, but not limited to the Torah, parts of the record of the kings, the writings of Solomon, the psalms of David, and numerous early prophetic works. We note that while many claim “torat”, (teachings), refers to the Torah alone, they can’t explain why the text uses “et-torat”, meaning the instructions or teachings, rather than “Ha-Torah”, which refers specifically to the five books of Moses. The Torah is of course part of the greater number of instructions being alluded to, but it is not the only instruction that had been given to Israel by that time in her history. The Hebrew “vechukayv” translated “and commands” in most English versions of the Bible, does not carry the same meaning as the Hebrew “mitzvot” but is from the root “chok” meaning “limit”, denoting prescribed boundaries, portions, and civil conduct. It is specifically used to point toward the social injustices being committed within the framework of God’s justice. “and astray they wander because of lies which their fathers walked in.” Judah hasn’t just wandered, she continues to wander. She has gone astray because of generational sin. Her father’s, forebears, having adopted the idolatry of the inhabitants of the land and syncretised (mixed it into) their worship of YHVH the God of Israel, have passed on their sin to the subsequent generations. The Jewish commentator Kimkhi notes that the “lies” referred to were those of the false prophets. Regardless of the origin of the lies, the point is that Judah had traded the truth of HaShem for lies. 5 Veshilachtiy And I will send eish fire bey’hudah upon Judah (Praise), ve’achlah and it will eat armenot the citadels of Yerushalayim (Flood of Peace) Jerusalem.” “And I will send fire upon Judah, and it will eat the citadels of Jerusalem.” “God is no respecter of persons”, meaning, He shows no partiality. Thus the punishment against Judah mirrors that of her neighbours (Aram [1:4], Gaza [1:7], Tyre [1:10], Edom [1:12], Amon [1:14], Moab [2:2]). The temple of the most High God (YHVH), and the palaces of the king of Judah and his princes were burned with fire when Jerusalem was taken by the Babylonian army, approximately two hundred years after this prophecy (589-587 BCE). 6 Here is what amar YHVH (Mercy), the Lord says: “Al Upon sheloshah three pisheiy rebellions of Yisrael (overcomes in Elohiym), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon, michram their selling bakesef for silver tzadiyk a righteous one ve’evyon and the needy ba’avur, in order to get na’alayim a pair of sandals. “Upon three rebellions of Yisrael, and upon four” While Israel in the form of the northern tribes is being delineated as a unique entity, the pursuant allusion to the deliverance from Egypt draws on the united experience of the twelve tribes of Israel. Therefore, in part, the judgement against the northern tribes is also an indictment against Judah. This is of course not the case where specific northern locations and sin practices are referred to. “upon, their selling for silver a righteous one” In this context, given that disregard for God’s et-torat (instructions) is the premise for the judgement, it is likely that the plain meaning “selling for silver a righteous one” alludes to the sale of a man who is without debt, this being akin to slavery and contrary to Torah (Deut. 15:7-11; Lev. 25:39-43). The singular phrasing “a righteous one” seems intentional and looks back to the sinful actions of Joseph’s brothers and forward to the sinful actions of Judah Ish-kariyot. Notice that Judas Iscariot is Judah “ish” a man from “keriyot”, Judas who betrayed Messiah was from the chief city of Moab (which in the first century C.E. was no longer a Moabite city). The rabbis who arranged Amos 2:6-3:8 as the Haftarah (completion/fulfilment of instruction) portion for Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23) [the Torah portion that recounts the selling of the righteous man Joseph into slavery] clearly understood this phrase to have prophetic significance. “and the needy, in order to get a pair of sandals.” This describes the heinous act of selling on an indentured poor person for a pitiful sum, thus openly devaluing that person. This is also in direct opposition to the command concerning those poor who have no other choice but to sell themselves into indentured service. The Torah requires justice in these circumstances and the release of that person at the end of their term of service (Lev. 25). 7 Hasho’afiym That breathe heavily al upon afar-eretz dust of the land berosh on the head daliym of the ones who are low, vederekh and the way anaviym of the humble yatu they have bent, ve’iysh and a man veaviv and his father yelechu enter el-hana’arah the same servant girl lema’an with intent to chaleil pollute et-sheim kadshiy My Holy Name. “That breathe heavily upon dust of the land on the head of the ones who are low” This is a Hebrew idiom that speaks directly to the oppression of those in the community who are suffering. Again, this contradicts the Torah, which states: “You shall not pervert the justice that is owed to your needy brother in his dispute. 7 Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty.” -Shemot (Exodus) 23:6-7 “and the way of the humble they have bent” The humble are not synonymous with the poor as some wrongly conclude. This is in fact referring to the righteous remnant who walk humbly before God (Micah 6:8). This particular indictment therefore, regards the intentional harming of the livelihood and future of the righteous ones living among the community. “a man and his father enter the same servant girl” Not only is the sharing of the same woman by father and son considered repugnant universally, it is also very specifically outlawed by Torah (Lev. 18:7-8, 15; 20:11-12). Additionally, using any woman in this way, be she a servant or otherwise, was strictly forbidden. According to the Torah, women were to be honoured and cared for in the ancient Israelite community. Where a man received sex from a woman he was obligated to marry and provide for her in a age when survival as an abandoned woman was difficult (Ex. 22:16; Deut. 22:28-29). “with intent to pollute My Holy Name.” While many read this phrase as being a separate indictment against idolatry which is unrelated to the sexual sin named in the previous clause, I understand it as being related. The sexual sin in the previous clause is made more heinous due to the fact that the man and his son in question are performing these acts as part of a syncretised worship practice which names the God of Israel. It is an abhorrent desecration of the Holy Name that unites the immoral sexual sin act with the worship of false gods, and links the entire practice to the worship of the God of Israel. As modern believing men we may look upon this vile sin retrospectively from our position in history and say, “Thank God that I haven’t done anything that terrible”. And yet, today, believing men and their sons lust after the same actresses, sportswomen and models. Yeshua says: 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 And I tell you that anyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” -Matthew 5:27-28 Rather than smugly tutting our tongues at Israel, we would do well to repent and rely on Messiah’s strength to maintain our walk with integrity. “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” -Exodus 20:17 KJV 8 Ve’al-begadiym And upon clothing chavuliym bound in pledge yatu stretched out eitzel near kol-mizbeiach every altar (of slaughter), ve’yiyn and the wine of anushiym those condemned, fined, yishtu they drink in Beit a house Eloheiyham of their God. We note that this is speaking of the ten northern tribes, so that when the text says “Beit Eloheiyham”, (a house of their God), it is not speaking of the temple in Jerusalem, something that is wrongly inferred by the standard English translation, which reads “in the house of their God”. The northern tribes were not worshipping God at the appointed place (the temple on Mt Zion in Jerusalem) according to the command of Torah (Deut. 12:5-12; Josh. 21:41-43), but were instead worshipping Him, and or other deities along with Him at various high places in the north, one of the chief locations being Beit-El (Bethel). Therefore, God is commanding punishment upon the northern tribes regarding their practice of syncretism, the assimilation of heathen practices into their worship of the God of Israel. Which is one of the reasons HaShem has said “a man and his father enter the same servant girl with intent to pollute My Holy Name”. “upon clothing bound in pledge stretched out near every altar” This refers to withholding the garments taken from poor people in pledge (Deut. 4:17; Job 22:6, 24:3-4, 9) and compounding the sin by laying the garments out in worship of either false gods or in hypocritical worship of the God of Israel in syncretism with false gods (Ex. 22:26). Thus the poor are left shivering in the night while their garments are used as an offering to God by wicked people who have plenty. “the wine of those fined, they drink in a house of their God.” The Hebrew allows for the readings “in a house of there god”. In other words, they are not necessarily even worshipping the God of Israel. The wine can be understood as the wine that should have been given to the poor, suffering and the dying as a means of pain management (Proverbs 31:6-7), or it can be understood as wine gained by fining innocent people. Either way, and whether or not they are drinking the wine in worship of the God of Israel or some other deity, their sin is a vile desecration of the Torah. 9 “Ve’anochiy And I, indeed hishmadtiy I destroyed et-ha’amoriy the Amorite (public speaker) mipeneiyhem from before their faces, asher whose kegovah height was like araziym cedars gaveho height vechason and strong hu was he ka’aloniym like oaks va’ashmiyd yet I destroyed piryo his fruit mi’ma’al from higher up still (above) vesharashayv and his roots mitachat from beneath. What follows is a summary of Israel’s journey. Throughout God is faithful, and throughout Israel is rebellious, unfaithful, in need of discipline. We note that this is a reference to Numbers 13 and 14 which record the sending of the spies and the rebellion of Israel, born of a fearful report concerning the inhabitants of the land (Num. 13:33). Therefore, this rebuke likens the rebellion of the northern tribes to that of all Israel in approaching the land of promise, a rebellion that resulted in their wandering for another 40 years. The metaphor used points to the fact that when a people gives in to the fear of anyone or anything other than YHVH, that people are prone to rebel against Him. Instead of trusting in YHVH, they have trusted in the strength of the false gods of the land, gods which HaShem has and will uproot and remove. We remember that the fear of YHVH is an end to fear and its fruit. The metaphor of the mighty oaks is meant to show that even something as strong and enduring as the oak is subject to God’s might. Where the Cedars of Lebanon are high, they are nonetheless vulnerable to strong winds, whereas the oak is both high and strong (thick), able to withstand strong winds. However, God is higher and stronger, and His Spirit (wind) can tear up even the strongest tree. Thus, the intimidating Amorites whom Israel feared when told of their stature (Num. 13:28), were uprooted, that is the source of their strength was removed. 10 Ve’anochiy And I, he’eleiytiy etchem I caused you all to ascend mei’eretz from the land mitzrayim (double distress) of Egypt va’oleich etchem and you all walked bamidbar (in and from the Word) in the desert arbaiym shanah forty years lareshet to take possession et-eretz of the land from ha’emoriy Amorites. This is a reminder of the consequences of Israel’s rebellion, as well as being a reminder of God’s faithfulness. In spite of Israel’s rebellion God made the defeat of the Amorites possible. 11 Va’akiym And I raised up mibeneichem from your children lin’viyiym some to be prophets umibachureiychem and from your young men lin’ziriym some to be Nazirites (consecrated ones). Ha’af eiyn-zot Is this not so, beneiy-Yisrael children of Israel?” neum declares YHVH (Mercy) the Lord. “And I raised up from your children some to be prophets” Throughout Israel’s history up to that point in time God had raised up prophets, from Joseph the son of Jacob to Moses, Joshua, Samuel and so on. All Israel is included here. At this point in the indictment Judah and Benjamin are implicitly included in the phrase “beneiy-Yisrael”. Upon hearing these words from Amos few Israelites would have been able to forget the following words of the Torah: “15 The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. 19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 NIV “from your young men some to be Nazirites” The Hebrew “nazir” (Nazarite) from the root “nazar”, means “consecrated”. Numbers 6:1-21 explains that the Nazarite vow was one that a person chose as an act of their freewill and out of a desire to set themselves apart as devoted to God (Judges 13:5). “Is this not so, children of Israel?” declares YHVH (Mercy) the Lord.” To paraphrase, “Have I not given you ample warning children of Israel?” 12 “Vatashku et-hanezitiym yayin And you forced the Nazirites to drink wine, veal-haneviyiym and you placed upon the prophets, tziviytem orders leimor saying, ‘lo tinaveu You shall not prophesy!’ In spite of the goodness of God in giving Israel righteous ones to direct them toward Him, Israel rebelled by defiling those righteous ones, either by tempting or by forcing violation of their vows upon them. In the case of the prophets Israel had hated what they heard and had told the true prophets of God to be silent while inviting the false prophets to speak. Ironically, Amaziyah the apostate priest of Bethel would later tell Amos to go away and prophesy to Judah (7:12-13). Following this Amos speaks the word of the LORD which quotes the people of Israel as saying: “You say, ‘Don’t Prophesy against Israel’, and ‘Don’t drop the Word against the house of Isaac’.” -Amos 7:16b (Author’s translation) Therefore, for the duration of the ten years of the prophetic ministry of Amos, Israel had wilfully ignored his warning to repent for their having demanded that the prophets of God be silent, and instead, nearing the end of his ministry, they repeated this sin like children with their fingers in their ears yelling “La, la, la…” 13 Hineih Behold, now, pay attention! Anochiy I am mei’iyk making a rut tachteiychem beneath you, ka’asher like that which is made ta’iyk by the pressing ha’agalah of the cart hamleiam lah when it’s filled amiyr with sheaves of grain. “Hineih” is a wakeup call. “Pay attention now!”, would be a better modern translation than the old English “Behold”. The metaphor of the heavily laden cart at harvest time is poignant. At this time in history Israel was heavily laden with riches and success, just like the overloaded cart at harvest time. However, her successes would soon weigh her down so as to make a rut beneath her that she will not be able to climb out of. This is essentially a metaphor describing the fruit of the love of worldly wealth (1 Tim. 6:10). The love of worldly wealth being a form of idolatry. Israel had planted the seed of rebellion in the soil of her abundance and would soon reap the fruit of rebellion. Destruction. 14 Veavad manos And escape will perish mikal from the swift, vechazak and the strong lo-ye’ameitz will not be strengthened kocho because of his power, vegibor and the mighty lo-yemaleit will not deliver nafsho his soul. Although Israel considered herself strong at this point in history, she would nonetheless be unable to escape. Her strong men will be unable to overcome in the coming fire of judgement in spite of their strength, they will not even be able to deliver themselves. 15 Vetofeis And the one who grasps hakeshet the bow lo ya’amod will not stand, vekal the swift beraglayv in foot lo yemaleit will not slip away, verocheiv and the rider of hasus the horse lo yemaleit will not save nafsho his soul. The bowman will fail to have an effect in the coming battle that will topple the northern kingdom, and the fastest runners will not be able to escape, nor will the rider on the swiftest horse be able to save himself. 16 Veamiytz And the mighty libo of heart bagiboriym among the mighty ones, arom yanus will flee naked bayom-hahu in that day,” neum declares YHVH (Mercy) the Lord. The most courageous of Israel’s warriors will flee naked, meaning “unarmed”, shaking like terrified children in that promised day when God brings the fire of His discipline against the northern tribes. This is something God declares through Amos as a foregone conclusion. Will He relent? The answer is “Most certainly not!” Because He is holy He is loving, because He is loving He is just, because He is just He cannot allow injustice to go unaccounted for. We know that “God is love”, good! Now let’s go and learn what love is. We don’t define love, God does. Any love founded in the temporal fallen emotion of humanity is false love. We know that “God is love”, good! Now let’s go and learn Who love is. Copyright 2022 Yaakov Brown Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. Introduction:
It is for good reason that this chapter of the Book to the Hebrews is known as the faith chapter. The word faith is used 24 times and the phrase “in faith” (ba-emunah[H]) 21 times. What is abundantly clear is that faith in God through the King Messiah was, is and until His return, will be the only assurance of the certain hope of everlasting life. Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. The writer of this work, inspired by the Ruach HaKodesh, gives numerous examples of the kind of faith he is speaking of, which is seen throughout Israel’s history and from before her inception in the lives of her God fearing forefathers. This is an encouragement to those suffering at the time of the writing of this work, and for we who are presently going through trials as followers of Yeshua, because it is evidence of faith maintained through trials, difficult circumstances, exile, wandering and loss. The first century Jewish followers of Yeshua, and we who are presently receiving Him, are instructed by this work to remember their forebears and hold on to their faith, trusting in God for the promised Olam Haba (world to come) in spite of their ability to see that inheritance with corporeal human sight. Last verses of Hebrews 10: 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. HEBREWS 11:1-20 (Author’s translation) 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. 2 For in it the elders, ancestors, fathers of old gained a good testimony. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. 14 For those who say such things make it clear that they are seeking a native land. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. 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 11:1-20 (line upon line) 1Now the faith, trust, assurance, belief (pistis[G], ha-emunah[H]) is hope (elpizo[G]) established in the certainty (hupostasis[G]) of, that which stands under things (pragma[G], devariym[H]) that are evidence (elegchos[G]) of what can’t be looked at with corporeal eyes (blepo[G], niriym[H]). 2 For in it the elders, ancestors, fathers of old (presbuteros[G], ha’avot[H]) gained a good testimony (martureō[G], shehuadah[H]). 3 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) we understand (noieo[G], naviyn[H]) that the worlds (aion[G], haolamot[H]) have been made, joined, perfected, framed (katartizō[G], na’asu[H]) in the spoken Word, essence (rhema[G], bidvar[H]) of God (Theos[G], ha-Elohiym[H]) so that what is seen with corporeal eyes (blepo[G], hanireh[H]), has not been made out of things that are visible (phainō[G], min-hanelam[H]). 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. The Greek pistis is equivalent to the Hebrew emunah and conveys more than mental assent or belief in an idea. The faith being spoken of here is a committed, ongoing, assurance of belief and trust in God through Yeshua the King Messiah. Faith in Yeshua does not fear doubt but consumes it turning it into fuel for the fire of certainty. Because faith is given to the believer by God it is returned to God in relationship. No one can come to the Father except through Yeshua and no one can receive Yeshua except by the revelation of the Ruach HaKodesh (Holy Spirit) Who is the Spirit of the Father and the Son. We love Him because He first loved us (with an everlasting love), we have faith in Him because He created in us the possibility of faith. Faith, as the text says, is “hope established in certainty”! Certainty is possible only because God exists and has subjugated chaos, a symptom of rebellion, made possible by the need for freewill in order for love to be manifest and reciprocated. Our hope in Messiah is established in the foundation of those things unseen, eternal, of the Creator, things preceding and succeeding or proceeding after the sin affected created order. Faith in God through Yeshua is itself the evidence of the promised inheritance of eternal life in God. This sets the stage for the remainder of this chapter and a good portion of the following chapter. This faith gives the believer the ability to see in spirit what cannot be seen with corporeal human sight. Just as wind is evidence of the existence of unseen air, so faith is evidence of the life giving Spirit of God. Faith is the wind of the new creation, evidence of a form of air so pure that it cannot be polluted. Put simply: Faith, trust, committed belief, is being certain of what we hope for and convinced of what we cannot presently see with corporeal human sight. As proof the writer of the Book to the Hebrews goes on to give examples of this same faith made manifest in the God fearing forefathers of Israel. Showing that the faith in question transcends the boundaries of time and space because the God in Whom this faith is placed is unbound by the sin affected created order. 2 For in it the elders, ancestors, fathers of old gained a good testimony. The faith of the God fearing forefathers of Israel is a good testimony offered to encourage the recipients of this work. The faith of the forefathers, like the saving faith in Messiah Yeshua, is a faith that endures hardship, persecution, even disappointment of not seeing a certain thing come to pass in this temporal life. It is a transcendent faith that will yet see its reward. The faith in question is faith in God through the King Messiah Yeshua. Therefore, when the text says, “For in it (faith) the fathers of old gained good report”, it means that the fathers of Israel had faith in the King Messiah prior to His entry into time and space as the virgin born Son of God. Just one of many instances where systematic dispensationalism falls apart at the seams. The example of the forefathers affirms the teaching of the Book to the Hebrews, which makes a connection between faith and salvation (Heb. 11:7), and between faith and pleasing God (Heb. 11:5-6). It is unwise to say as some do that “faith is the sole base for human merit”. This borders on blasphemy. Human merit results from Messiah’s merit and is made possible through faith, but not by it. We are saved “by grace through faith” (Eph. 2:8-9) and according to that faith we are accredited the righteousness of Messiah, and not our own righteousness. When the Scripture says, “And he (Avraham) believed, trusted in the LORD and he (The Lord) counted it (faith in Messiah) to him for righteousness.” (Gen. 15:6; Rom. 4:3) It is saying that Avraham received God’s redemptive offer in Messiah before Messiah was born and that Avraham therefore received the righteousness of Messiah as a result of that faith. Faith was the vehicle, Messiah’s blood was the means. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. “1In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. 2 The same was in the beginning with the God.” -John 1:1-2 (Author’s translation) Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the all existing, uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishing the existence of the Word prior to all of the created order. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” - Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1, and points us to Yeshua. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria a.k.a Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 B.C.E (B.C) to 50 C.E (A.D) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century C.E (A.D) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not all existing/uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 C.E/A.D) in his commentary on Genesis 28:20: "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word[RA]): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). For further study see my article on the Gospel according to John Chapter 1: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yochanan-the-good-news-according-to-john-introduction-chapter-1 so that what is seen with corporeal eyes, has not been made out of things that are visible. God has neither beginning nor end, He is eternal, all existing, not created. Yeshua likewise is all existing, not created. God is one. The things created within the created order have a beginning and must be made from something, matter, substance, something. But God created the natural order from nothing, the Latin ex nihilo describing well the meaning of the action described in Genesis 1:1 “Berieshit bara Elohiym” The writer of the Book to the Hebrews explains that this cannot be understood by any other means than faith in God through Messiah. In other words, science can’t comprehend it, intellectual acumen can’t comprehend it, philosophy can’t comprehend it. Only the faith described here can comprehend the creation. We see the truth of this in the inability of scientists, even first cause scientists, to explain how something can be created out of nothing. They cannot, they will not. God has explained it already. It is an understanding of faith, something that all the intellectual prowess in the world put together could never conceive of. 4 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Hevel[H] [Abel] (vapour) brought (prospherō[G]) to the God (ho Theos[G], leiElohiym[H]) a better sacrifice (thusia[G], zevach tov[H]) than Kayin[H] (Cain) (spear), through which he gained a good testimony (martureō[G], l’eidot[H]) that he was (einai[G]) a righteous, just one (dikaios[G], tzadiyk[H]), God (Theos[G], Elohiym[H]) testifying (martureō[G], behaiyd[H]) about his gifts (dōron[G], al-minchotayv[H]), and through faith (it), though he is dead (apothnēskō[G], moto[H]), he still speaks (laleō[G], achareiy[H]). 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. Genesis 4:1-16 gives the account of Cain and Abel. The writer begins his list of faithful servants of God with Abel because he is the first example in Torah, following the fall of humanity, of one who acts in faith according to the redemptive purposes of God. “In faith, trust, assurance, belief Abel brought to the God a better sacrifice than Cain” Abel’s sacrifice was of a first born of his flock and the fat (best) portions, a blood sacrifice for the atonement of sin, meaning that he understood that without the shedding of blood there could be no atonement. Therefore, his sacrifice was better than that of Cain, who brought vegetables, and by implication, not the best of his harvest. Some protest the treatment of Cain, saying, “If all he had to give was fruit, why did the Lord not accept Cain’s offering?” (Gen. 4:4-5)The answer is not in the impugning of God’s character but in the evidence provided in the text concerning the fruit (pun intended) of the faith of Cain verses the fruit of the faith of Abel. The text of the Torah explains that while Cain brought an offering “from the fruit of the ground”, Abel brought an offering “from the firstborn of his flock and from their fat portions.” By implication Cain did not bring the best of his produce whereas not only did Abel bring the best but he also understood by faith that blood atonement was needed. The later instructions of Torah given at Sinai concerning offerings performed by the Levitical priesthood affirm the fact that with the exception of grain offerings, fruit and vegetables are not offered on the altar. The spiritual knowledge Abel possessed could only have come from intimate relationship with God through faith, whereas the actions of Cain show him to be in rebellion against God. Nonetheless, God affords Cain and opportunity for repentance (Gen. 4:6-7), and Cain goes directly out after hearing the instruction from God to act rightly and instead murders his brother Abel (Gen. 4:8). “10 By this the children of God and the children of the devil are obvious: [d]anyone who does not practice righteousness is not of God, nor the one who does not love his brother and sister. 11 For this is the message which you have heard from the beginning, that we are to love one another; 12 not as Cain, who was of the evil one and murdered his brother. And for what reason did he murder him? Because his own deeds were evil, but his brother’s were righteous.” -1 John 3:10-12 (NASB) “God testifying about his gifts” (Gen. 4:4-5) God accepted Abel and his offering but did not accept the offering of unfaithful Cain. “though he is dead, he still speaks.” His faithful actions still speak to us. Additionally, and metaphorically, the blood of Abel still cries out from the ground along with the blood of all those who have suffered death at the hands of the unjust (Gen. 4:10; Matt. 23:35; ). The focus here is on the faith of Abel, and the unspoken counterpoint is that of the faithlessness of Cain. Abel’s faith, trust and belief brought the kind of sacrifice that pointed to the coming of the Messiah and His eternally effective sacrifice. Therefore the good testimony and acceptance Abel received from God was not because of the sacrifice Abel offered, nor his faith but because he received God’s redemptive offer in Messiah before Messiah was born. Abel therefore, received the righteousness of Messiah as a result of his faith. Faith and sacrifice were the response of Abel to the redemptive offer of God, Messiah’s blood was the means of Abel’s reconciliation. Faith in God is reliant on God, whereas faith in and of itself is incapable of producing a reliable result. 5 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Chanok[H] [Enoch] (dedicated, inaugurated) was translated, transferred (metatithēmi[G]) so that he would not see, know (eido[G], reoto[H]) death (Thanatos[G], hamavet[H]); and he was not found because God translated, transferred, took away (metatithēmi[G], lakach[H]) him [Gen.5:24]; for before his translation, transference (metathesis[G]), he had this testimony (martureō[G], vehuad[H]) that he pleased, was well with (euaresteō[G]) the God (ho Theos[G], haElohiym[H]). 6 And without faith, trust, assurance, belief (pistis[G], emunah[H]) it is impossible to please, be well with (euaresteō[G]) God, for the one who comes near (proserchomai[G]) to the God (ho Theos[G], haElohiym[H]) must believe, trust (pisteuō[G], sheya’amiyn[H]) that He exists, and that He proves to be a rewarder of those who diligently seek, search for (ekzēteō[G]) Him. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. “And walked Chanok with the Elohiym and he was not, for Elohiym took him away” -Bereishit (Genesis) 5:24 The list of faithful ones began with Abel who offered a blood sacrifice acknowledging the need for atonement, and continues with an example of one who based on that atonement is translated so that death is overcome. This is the very essence of the Gospel played out in the historical account of individuals of true faith. Through His blood Messiah has swallowed up death with victory. Chanok, whose name means “dedicated”, was both dedicated to God in relationship (the true definition of love) and is a sign for future believers of God’s dedication to them and His dedicating of a people redeemed through the blood of His son, prefigured in the sacrifice offered by Abel. Many pause here to argue the finer details of Chanok’s translation in order to work out how they too might translate. That is a mistake. Becoming enamoured by the ability to transfer or translate is idolatry. Chanok was not concerned with translating but with God. The supernatural and miraculous signs that God performs upon, within and around the righteous are not the result of the practices of the righteous but of the relationship God has with those righteous ones, who have received righteousness in Messiah and not of their own works. Those who seek to emulate miracles rather than focus on God in Messiah, will eventually, if unrepentant, become like those spoken of by Yeshua: “22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; leave Me, you who practice lawlessness.’” -Matthew 7:22-23 (NASB) Motivation is key because it is the fruit of the heart (core being). A good tree cannot bear bad fruit. With regard to lawlessness, the only thing worse than practicing witchcraft, is using the Scripture as a tool for practice witchcraft and then calling is Christianity. Note that Chanok “was well with God”. This regards his relationship in God. God’s testimony of Chanok has to do with right relationship, not deeds. The Jerusalem Targum (2nd Century Aramaic text) agrees that Chanok was translated by the Word (Yeshua) of God. "and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;'' -Targum Yerushalayim As an aside, it is important to note that Chanok is not said to ascend but to have been “taken away”. Those who claim that he ascended are misreading the Biblical texts. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. “without faith, trust, assurance, belief it is impossible to please, be well with God,” The English word “please” and the phrase “be well with” are synonymous ways of translating the Greek euaresteō. In short, where the writer of this text uses the Greek euaresteō he is denoting right relationship in God rather than a form of pleasing that results from winning approval. In Messiah we are approved and as a result we act in a pleasing way. The reverse is not true. “for the one who comes near to the God must believe, trust that He exists” This is both simple and profound. The child comprehends it but the self-convinced atheist does not. To call Atheism rational is delusional. It is entirely irrational to disregard even the smallest possibility of deity. Few things are as intellectually dishonest as the philosophy of Atheism. Even those who believe in a God or gods have their doubts. Without doubt faith is impossible. On the other hand Atheism claims no doubt, but is absolutely certain that what is possible (God) is impossible. The agnostic may be slightly more honest but is nonetheless equally deluded. To be indefinitely undecided is as intellectually dishonest as being firmly convinced of a lie. We note that belief in the One true God of Israel is being addressed here, and not belief in any other form of deity or first cause or science or philosophy. “and that He proves to be a rewarder of those who diligently seek, search for Him.” Our faith in God through Messiah is never asked of us blindly. We have proof that He rewards those who diligently seek Him. Throughout the history of the Jewish people we have seen God’s faithful acts of love and provision born of His holiness. “He proves to be a rewarder of those who diligently seek Him”. And what is diligence? The practice of those who are committed to love relationship with Him through Messiah. “28 Therefore they said to Him, “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” 29 Yeshua answered and said to them, “This is the work, task, deed of the God, that you continue to believe, trust, have faith in Him Whom He has sent.” -Habesorah Al Piy Yochanan 6:28-29 (YBY translation) “Therefore” Because Yeshua had offered eternal life above and beyond the miraculous sign they had witnessed of Him. And, because they had some sense of Yeshua’s authority based on His signs and words. “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” The question shows that they have not understood Yeshua at all. Yeshua is offering redemption, relationship, eternal life, the strength of God at work in them, a gift to be received, but the people are looking for something they can build, accomplish, achieve in their own strength in order to make them right with God. Their focus is on “doing” rather than “being”. They say, “What shall we do, so that we can accomplish the works of God” and Yeshua completely reverses their question and defeats their paradigm with a very simple and eternally profound instruction: “The works of God are this, that you continue to believe in Him Whom He has sent”. In short, “Be in Me, don’t do for Me. Your doing must come from Me.” Objects are for use, persons are for relationship. Many fall from the faith because they do not understand this simple truth. Many more retain faith but become burned out and unfruitful because they don’t understand this simple truth. Yeshua is pointing His hearers back to the Torah and the Word (ha-Davar: John 1:1) of God spoken to their forebears through Moses: “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Notice that The Word is offered to the inner person and that it is from the strength of The Word in each one that each one works, accomplishes, acts. Yeshua is Ha-Davar, the Word, Essence, Substance of God, with us. It is interesting to note that by summing up the 613 commandments of the Torah with this one phrase “the just shall live by his faith” (Hab.2:4), the Talmud agrees with Yeshua’s assertion that to have faith is the work of God (Talmud Bavliy Makkot, fol. 23. 2. & 24. 1.) “And you will seek Me and find Me when you search for Me with all your heart.” -Jeremiah 29:13 (NASB) 7 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Noach[H] (rest), being warned (chrēmatizō[G]) by God about things (devariym[H]) not yet seen with corporeal eyes (blepo[G], niriym[H]), in fear (eulabeomai[G], nizhar[H]) prepared an ark, box (kibōtos[G]) for the salvation (sōtēria[G], l’hatziyl[H]) of his household (oikos[G], beiyto[H]), by which he condemned the wickedness of (katakrinō[G], vayarsha[H]) the world (kosmos[G], haolam[H]), and became an heir of the righteousness (hatz’dakah[H]) which is according to the faith, trust, assurance, belief (pistis[G], ha-emunah[H]). 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. God’s warning is evidence of His faithfulness. Noah’s obedience is evidence of his relational faith in God. Noah, living in a landlocked region, nonetheless obeyed God in spite of how foolish his actions may have seemed, even to his own family. Like Noah the faith of the first century Jewish Messiah followers must grapple with the reality that they cannot see with human eyes what the future holds. This is also true of all believers today. We need not hear God’s audible voice or see some vision in order to determine what He is saying. His Word both written and living continues to speak to us. Are we listening and acting? We note that Noah understood the building of the ark as a vehicle for the salvation of his household and that by building it in obedience to God his right action sealed the fate of the wicked. Likewise, those who receive Messiah, by doing so affirm the fate of those who reject Messiah. This is why those who reject Messiah have such great hatred for the believer. Being aware of the emptiness of their own false deities and philosophies, they despise those who live lives of certain hope in Messiah. “The believer in Him is not separated, condemned, put asunder: but the disbeliever, one who has chosen disbelief is separated, condemned, put asunder already, because he has not believed, trusted in, become convinced of the name, identity of the One and only begotten the Son of the God.” -John 3:18 (Author’s translation) Righteous behaviour is an indictment against sin: “Therefore if your enemy hungers, feed him; if he thirsts, give him drink: for by doing so you will heap coals of fire on his head (judgement). Be not overcome with evil, but overcome evil with good.” -Romans 12:20-21 (Author’s translation) It is interesting to note that Jewish tradition records that Noah preached repentance to his generation (Mekhilta Shirah 5; Sifre Num. 23; Talmud Bavliy Sanhedrin 108a - b; Pirke R. El. 22.) Noah is the first person that the Torah calls “righteous” (Gen. 6:9). Like Enoch, Noah “walked with God”, a phrase denoting right relationship. We note that in one sense the ark or box built by Noah reflects a coffin and that Noah and his family passed through the waters (a symbol of the domain of the departed – Sheol) and into life. The history of Noah and the flood is one of the many immersions (baptisms) throughout Scripture that allude to death and resurrection, and point to the redemptive work of Yeshua the King Messiah. 8 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was called (kaleō[G], nikra[H]), to go to the land (ha’aretz[H]) which he was to receive for an inheritance, obeyed (hupakouō[G]); and he left, not knowing where he was going. 9 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he sojourned, lived as a foreigner (paroikeō[G]) in the land (be’eretz[H]) of the promise, message (epaggelia[G], hahavtachah[H]), as if in a foreign land (allotrios[G]), dwelling (katoikeō[G], vayishev[H]) in tents (skēnē[G], beohaliym[H]) with Yitzchak[H] [Isaac] (he laughs) and Yaakov[H] [Jacob] (follower), fellow heirs of the same promise, message (epaggelia[G], hahavtachah[H]); 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. The prophet Nehemiah (Neh. 9:7-8) extols the faith of Avraham and shows that God’s promise of land as an inheritance is connected to that faith. In the context of the present text that inheritance is an everlasting land, the Ha Aretz of the new creation and the Olam Haba (world to come). Avraham stepped out in faith, having already experienced the faithfulness of God, to go somewhere he wasn’t even sure existed, but trusted God for its existence. Therefore, our faith in God through Yeshua concerning the world to come is no different. Avraham’s faithful obedience: “Now the LORD said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed.” So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.” -Genesis 12:1-4 Avraham, father of faith (Romans 4; Galatians 3) 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; Avraham is used as the ultimate example of true faith in the Jewish tradition (Sirach 44:19-21; 1 Macc. 2:52; Genesis Rabah 43; Mekhilta Mishpatim 18). When Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. At the judgement, all the liberal Christian whining concerning the modern state of Israel will be silenced by this transcendent reality, when they discover that God invented Zionism (in the truest sense), and intends to perpetuate it in the world to come. The text of Hebrews emphasises the future orientation of Avraham’s faith in God by highlighting his response to God’s call for Avraham to walk toward the unseen. Just as the Shabbat and the land of Israel are earlier used as metaphors for the world to come (Heb. 3 - 4), so too here Avraham’s faith journey is used as a metaphor for all believers, first the Jew and also the nations. Avraham lived as a guest in the land that was to belong to his descendants, as did Isaac and Jacob, fellow heirs to that same promise. This text affirms the passing on of the covenant made with Avraham to Isaac and Jacob and therefore, Israel. It also emphasises the fact that the fullness of the promise is yet to be realised. Therefore, like Avraham the first century Jewish followers of Messiah are living as guests in the land of Israel which will one day be theirs forever. Likewise, all believers are living as guests in a sin affected world that will one day be translated, a new creation, in which all believers will dwell forever in God through Messiah Yeshua. Many are forcefully displaced, but Avraham, in faith chose to be displaced according to God’s promise of a better place. “Yet he gave him no inheritance in it, not even a foot's length, but promised to give it to him as a possession and to his offspring after him, though he had no child.” -Acts 7:5 (ESV) How can God fulfil His promise to Avraham if Avraham is dead? “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 the God of the dead, but of the living.” -Matthew 22:31-32 10 for he was looking, expecting, waiting (ekdechomai[G], chikah[H]) for the city (polis [G], laiyr[H]) which has foundations (themelios[G], yesudatah[H]), whose architect (technitēs[G]) and builder (dēmiourgos[G]) is the God (ho Theos[G], haElohiym[H]). 11 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) even Sarah[H] (princess, noble woman, woman ruler) herself received strength, ability, miraculous power (dunamis[G], koach[H]) to conceive, make the foundation of a child (katabolē[G]) being seeded (sperma[G], lehazriya[H]) brought forth (tiktō[G], vateiled[H]) when she was past age, because she considered (hēgeomai[G]) Him faithful (pistos[G], lene’eman[H]) Who had promised, messaged (epaggellō[G], hamavtiyach[H]). 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. The writer of the Book to the Hebrews inspired by the Ruach HaKodesh is thinking here as a Jew. He is acknowledging the p’shat (plain meaning) both as Avraham understood the promise to apply to the physical land and as the text explains that same promise. But he also sees a remez (hint) at a sod (mystery) that he believes Avraham also saw. That is, the promised transcendent city of God (the New Jerusalem [Heb. 12:22; 13:14; Rev. 21]) and the land it would inhabit in the Olam Haba (world to come). Therefore, Avraham’s faith in God and His promise meant that Avraham saw the future physical fulfilment as well as the future and eternal metaphysical fulfilment. And, in order for this to be true Avraham must also have seen and received the King Messiah Yeshua through Whom the future fulfilment is made possible. Yeshua Himself confirms that this is so: “Your father Avraham was overjoyed that he would see My day, and he saw it and rejoiced.” So the Judean (leaders) said to Him, “You are not yet fifty years old, and You have seen Avraham?” Yeshua said to them, “B’emet, b’emet, amein, amein, it is certainly true, I say to you, before Avraham was born, I AM.” -John 8:56-58 (Author’s translation) 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. Ref. Genesis 18:9-15; 21:1-8 Although Sarah’s first response to the promised child was one of doubt, the Genesis account implies repentance on her part, a turning toward God in faith following her initial doubt. When challenged concerning her disbelief Sarah responded with integrity and chose faith. In many ways she is as great an example of faith as Avraham, for no one can be reconciled to God except in repentance. Great faith is repentant faith. Here the faith of Sarah is attested to as being of the nature of Avraham’s faith. In faith Sarah received the ability to conceive. “she considered Him (God) faithful Who had promised…” Avraham physically seeded the egg in Sarah’s womb, but it was God Who made the pregnancy possible (though she had already gone through menopause) and Sarah accepted the possibility because she trusted God. If not for Sarah’s faith in God Avraham’s faith in God would not have seen it’s hope made certain. “received strength” In Hebrew Scripture “strength” can be a euphemism for “seed/sperm” (ex. Prov. 31:3). Therefore, Sarah received the seed (sperm) of Avraham because she believed, trusted, had faith in God to do the miraculous. Notice then that it is the combined faith of Avraham and Sarah that God seeds the promised progeny (child). The birth of Isaac is evidence of the promise yet to be fulfilled. It is foolish to argue as some do in favour of the present verse referring to Avraham’s faith (based on the vulgate and oriental translations – neither of which are original Scripture texts) because the authoritative text specifically says,“she considered Him (God) faithful Who had promised…”. It’s the worst kind of misogynistic foolishness to seek to rob Sarah of honour concerning her faith in HaShem. The promises of God are manifest in Adam and Eve, Avraham and Sarah, Joseph and Miriyam. Man is humanity, “So God created man in His own image, in the image of God He created him; male and female He created them.” -Genesis 1:27 (NASB) Those who promote man over woman misrepresent God’s image and fail to properly understand the order and glory of creation. 12 Therefore even from one man (mei’echad[H]), and one who was as good as dead (nekroō[G], lamavet[H]), there were birthed (gennaō[G]) descendants who were as the stars of heavens (ouranos[G], hashamayim[H]) in multitudes (plēthos[G]), and as the sand (ammos[G]) by the seashore (al sefat hayam[H]), uncountable (anarithmētos[G]). 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. This verse implies that Avraham (as good as dead being a euphemism for low sperm count, impotence) was delivering sperm that could not seed an egg. But God miraculously strengthened Avraham’s sperm in order for Sarah to conceive. From the union of an impotent man and a barren woman God birthed the father of a nation that still exists to this day (Rom. 4:19). This example is used as evidence that God has, does and will do the impossible, just as the early Jewish believers had seen and heard with regard to the miracles of Yeshua. 13 All these died (apothnēskō[G], meitu[H]) in faith, trust, assurance, belief (pistis[G], ba-emunah[H]), without receiving the promises (epaggelia[G], hahavtachot[H]), but having seen, known, understood (eidō[G]) from a distance, and were persuaded, had confidence, trusted (peithō[G]), and embraced, welcomed, greeted (aspazomai[G]) them, having professed (homologeō[G]) that they were strangers (xenos[G]) and exiles, resident foreigners (parepidēmos[G]) in the land (ho gē[G], ba’aretz[H]). 14 For those who say such things make it clear that they are seeking a native land (patris[G], eretz[H]). 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. “And Jacob said to Pharaoh, “The days of the years of my dwelling and working as a foreigner are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their dwelling and working as a foreigners.” -Genesis 47:9 (Author’s translation) All those mentioned and those yet to be mentioned died being assured in their faith in God that the promises they had not yet seen fulfilled would be fulfilled. This and the fact that it is appointed to all human beings to die once and then the judgement (Heb. 9:27), means that Enoch will one day die, as will Elijah (Rev. 11:7-14). Therefore, they died believing in the resurrection and the world to come (Olam Haba). They understood, that having received God’s promised salvation from sin and everlasting death through the King Messiah Yeshua Who was yet to be born into time and space, that they would live eternally in God through Messiah in a world devoid of sin. Therefore, being in a sin affected world they were by nature of their relationship in God no longer sons and daughters of sin affected creation but had become sons and daughters of the Creator whose new creation is promised to all who believe. They were strangers on this land, this earth because they had turned away from the nature of this place and had been translated through Messiah, thus changing their nature. In Messiah we have already passed from death into life (John 5:24). We are foreigners on this land, this earth. We are inheritors of the world everlasting. 14 For those who say such things make it clear that they are seeking a native land. This is in reference to their belief in the fulfilment of the giving of the promised land of Israel to the Jewish people and in its metaphysical fulfilment in the Olam Haba. Remember, that when Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. 15 And certainly if they had been remembering (mnēmoneuō[G]) the land (ha’aretz[H]) which they left, they would have had a season, opportunity, an affinity (kairos[G]) for returning (anakamptō[G], lashuv[H]). 16 But now (nuni[G]), they desire a better (tovah[H]) land, that is, a heavenly one (epouranios[G], vishmeiy[H]). Therefore the God (ho Theos[G], ha-Elohiym[H]) is not ashamed to be called their God (Theos[G], Eloheiyhem[H]); for He has prepared a city (polis[G], iyr shamah[H]) for them. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. If they had kept thinking on and focusing their attention on where they had come from (out of lands of idolatry, slavery, paganism), they might have returned to that place and failed to receive the promise. In this is a lesson for all believers. We are not to pine away for the past life of sin or focus on those things that we have left behind, rather we are to maintain our commitment to God in Messiah and keep our eyes on Him in Whom we will receive our everlasting inheritance. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. In Messiah God the Father (Creator) has adopted children of God from among the children of creation. Land and heavens are seen as convergent concepts here. This indicates a future convergence of heaven and earth, a new heavens and a new earth which are recreated when the sin affected creation is consumed by the purifying fire of God and made new having been ignited by that same fire. The fire of God will purge all evil and purify the redeemed (Rev. 8:8; 9:18; 14:10, 18; 16:8; 17:16; 18:8; 19:20; 20:9-15; 21). The promised land and city that await the faithful in the heavenlies are promised to descend (Rev. 21:2). Throughout, the writer makes “city” and “land” or “country” interchangeable terms in order to convey a holistic Hebraic understanding of convergent things. These things are distinct and one (echad). “He has prepared a city for them” Note “has” before they existed “prepared a city for them”. The New Jerusalem, like the world to come, was prepared in Messiah Yeshua before the foundation of the world. God’s mercy precedes His judgement and is the result of it. 17 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was examined, proved (peirazō[G]), brought up (prospherō[G]) Yitzchak[H] [Isaac] (he laughs), and the one who had received the promises (epaggelia[G], hahavtachot[H]) was offering up (prospherō[G]) his only son (monogenēs[G]); 18 it was he to whom it was said, “Through Yitzchak[H] (Isaac) your seed (sperma[G], zara[H]) shall be called.” [Gen. 21:12] 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] First, God does not test in order to discover, He is all knowing. Rather He proves, examines, in order that we might discover who we are in Him. Please consider reading my commentary on Genesis 22 concerning Ha-Akeidah (the Binding) to gain a greater understanding of the present text. https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/november-11th-2016 The actions of Avraham regarding the offering up of his son Isaac are the ultimate prefigure of God’s offering up of His only begotten Son Yeshua. We note that in both cases the sons are willing participants in the offering, both being adult men at the time of their calling to sacrifice, and both allowing themselves to be bound and offered. Pirqe Rabbi Eliezer draws a connection between the Akeidah and resurrection which is also found in the High Holy Days liturgy of rabbinical Judaism. 19 He considered that the God (ho Theos[G], ha-Elohiym[H]) is able to raise people even from the dead (ho nekros[G], hamavet[H]), from which he also received him back as a type, figure, parable (parabolē[G], lemofeit[H], alt. mashal[H]). 20 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yitzchak[H] [Isaac] (he laughs) blessed Yaakov[H] [Jacob] (follower) and Esav[H] [Esau] (hairy, rough), even regarding things to come. 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. Both Avraham and Isaac believed that God could raise the dead. This is clear, based on the fact that both Avraham and Isaac were aware of God’s promise to Avraham’s descendants and His assurance that those descendants would come through Isaac, who had been miraculously conceived. God had shown through physical blessing the reality of His miraculous power to fulfil His promises. Therefore, an adult Isaac (37 years old, Sarah being 90 at his birth and on hearing the news that Avraham was taking Isaac to sacrifice him [re. rabbinic trad.] she died soon after aged 127), willingly allowed Avraham to bind him and offer him because Isaac believed God could raise the dead. And, Avraham bound and offered Isaac, his only true heir, because he believed that God could raise the dead. "when he saw the sword over his neck, his breath fled from him, and came to the place of the soul, ‘as if he was at the point of giving up the ghost’.'' - Pirke Rabbi Eliezer, c. 31. This entire historical account being a prophetic prefigure of what was to come in Yeshua the King Messiah. Therefore, as the text says, “from which he (Avraham) received him (Isaac) back as a parable (teaching story)”. This is a parable that is also an historical event. Avraham received Isaac back because a Ram of God took Isaac’s place, and thus Jacob (Israel) who was at the time still in Isaac’s loins, was also delivered from death by the Ram of God that took his place. In the same way Yeshua took the place of all who would receive Him, He being both the Ram and the Lamb of God slain before the foundation of the world (1 Peter 1:19-20; Rev. 13:8). 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. Ref. Gen 27:1-40 Isaac continued to have faith in God for the promises yet to be fulfilled even in his old age with his vision waning. He blessed his sons though he could not see who he was blessing, and trusted God to bless according to His will rather than according to the will of Isaac’s flesh. As a result Jacob received the blessing and God conferred that blessing onto the 12 sons of Jacob the people of Israel through whom the King Messiah Yeshua was born into time and space in order to redeem human beings from the just punishment of sin, continually first for the Jews and also continually for the nations. Copyright 2021 Yaakov Brown Questions regarding godly discernment
1. Why is godly discernment so important today? 2. What does the Bible teach about godly discernment? 3. What does Yeshua (Jesus) the King Messiah teach about godly discernment? 4. How does the discernment of God's Spirit differ from human discernment which relies on human intellect alone? 5. What practical things can I put in place in order to be more discerning both spiritually and intellectually? Godly Discernment Sadly, the Holy Spirit gift of godly discernment is observably the least exercised spiritual gift in the modern community of faith. Those who do exercise this gift are often accused of being divisive, critical, unspiritual. Nothing could be further from the truth. Because we have quenched the fire of the gift of discernment among us we are reaping delusion in the body of faith on both a local and global scale. We have an individual and corporate moral obligation in Messiah to repent of our sin in disarming those among us who have attempted to warn us through godly discernment, and a Biblical moral imperative to begin to encourage and elevate the practice of the gift of godly discernment within both the local and wider body of the King Messiah Yeshua. 1. Why is godly discernment so important today? First let’s make a discernment, and distinguish between discernment and godly discernment. Distinction, distinguish, judge, taste, insight, perception, awareness and wisdom are synonyms of discernment, each of which inform our understanding of discernment. Discernment is defined as "the ability to judge well". Godly Discernment is defined as "Making a right judgement according to God's Spirit" Intellect and human sight alone cannot be relied on to discern spiritual matters. Yeshua (Jesus) says: "Do not judge by mere appearances, but make a right judgment." -John 7:24 Godly discernment is the practice of godly judgement and is available to every believer through Yeshua according to the indwelling of God's Spirit and a disciplined knowledge of His written Word (Bible). In the present chaos of this world believers are finding themselves in a position where they must make life changing decisions concerning issues for which an abundance of information exists but have no clear direction in which to head based on that information. In such circumstances intellectual rational is of little help on its own. We require spiritual help from the One Who sees the unseen and knows the hearts, minds and hidden agendas of humanity as well as the workings of the spiritual forces that influence us. Practically speaking, in many cases we are offered two opposing options, while God reveals a third option that exposes both "rational" choices and proves them to be counterfeit. We see in part, He is all seeing, we know in part, He is all knowing. Therefore, we are foolish to base our decisions on human vision and intellect alone. Instead we are challenged to employ our sight and intellect in submission to God's Spirit and the gift of discernment that He imparts, rather than relying on our own, often flawed human discernment. In matters of discernment information and the source of it is of primary importance. Information is not synonymous with truth. It must be interpreted and discerned. We live in an age of an overabundance of information from mainstream and alternative sources, but the majority of these sources are of fallen human origin or are gleaned from the airways (media) and influenced by the spirit of the air (Satan) rather than being from God. Ultimately the only reliable source of information comes from God Himself through Yeshua and is found in His Word both living and written, illuminated by the present help of His Spirit. Today far too many believers are making emotional decisions based on fleshly thoughts and desires, often seeded by ungodly fears. Our failure to effectively abide in Messiah, in God, in His Word (Bible) is resulting in mass delusion and an inability to comprehend the spiritual forces at work in our midst. False choices are being presented by spiritual leaders who are often well meaning but sadly are guilty of unnecessarily dividing the body of believers. Many of these false choices seem godly but are in fact born of the fallen nature and merely disguised as godliness. Thus, the desperate need for godly discernment among believers. One such example is the present debate concerning vaccines, another is the debate regarding political freedom. These two examples alone have become distractions that have taken the eyes of believers off Yeshua and away from the important work of the Kingdom of God. At present two satanic emissaries are fighting for the hearts and minds of Messiah followers. The deity of False Freedom is battling the deity of Socialist Fascism and the prize they seek is the deluding of the minds of weak and undiscerning believers. When we make "Freedom" our god we show our disregard for the God of freedom. Anarchists masquerading as Libertarians herding gullible Conservatives, ultimately seek freedom devoid of accountability, built on vain conspiracy. They are sirens of moral decay trading one form of tyranny for another. Counterfeit freedom is the brother of bondage. In practice, "the pursuit of life, liberty and happiness" is a pursuit of three false deities, Temporal Life, False Liberty, and Fading Emotionalism. But the freedom gifted of God in the King Messiah Yeshua transcends all temporal chains. The Good News is this, if we return to God's Word, both written (Bible) and Living (the King Messiah Yeshua), and turn away from the voices of the air (satanic), we will be found among those whose homes are filled with light when the coming darkness descends. 2. What does the Bible teach about godly discernment? Deuteronomy 4:1-10 teaches that: Godly discernment is found in God's Instruction (Bible) and keeps us safe. Failure to consistently abide in His Word results in a lack of godly discernment. Hebrews 4:12 teaches that: Godly discernment relies on God’s Word both written and living, and is able to divide indivisible things. 1 Kings 3:7-12 teaches that: Godly discernment helps us to govern (ourselves and others). Ezra 8:16 teaches that: Godly discernment is a collective responsibility. We are reliant on both God and each other in matters of discernment. Psalm 53:1-4 teaches that: Those who disbelieve God lack godly discernment, are corrupt and seek to harm God's people. Proverbs 3:21-26 teaches that: Godly discernment must be observed and acted on. Proverbs 10:13 teaches that: God disciplines those who lack discernment. Daniel 5:14 teaches that: Divine discernment is available only to the chosen of God. 1 Corinthians 2:14-15 & 1 Corinthians 11:31 teach that: Godly discernment is of God's Spirit and not of the human nature. A believer who relies on God's Spirit to judge him is not swayed by the false judgements he makes of himself nor the false judgements others make. Therefore, the one who relies on God’s Spirit at work in him is able to discern seemingly undiscernible things. 1 Corinthians 14:29 teaches that: Godly discernment is required in order to judge the words of prophets. 1 Corinthians 12:10 teaches that: The Holy Spirit gift of discernment distinguishes between spiritual forces and sees unseen things. Colossians 1:8 explains that: We are admonished to be discerning so as not to be lead astray. 1 John 4:1 teaches that: Godly discernment tests spirits. 1 Thessalonians 5:21 teaches that: Godly discernment tests everything and holds on to what is good. 1 Corinthians 12:13 teaches that: Godly discernment affirms the authority and deity of Yeshua (YHVH with us) the King Messiah (Imanu – with us, El – God). 3. What does Yeshua (Jesus) teach about godly discernment? In John 5:30 Yeshua teaches that godly discernment listens to and hears from God and does not seek self as the source of distinguishing between truth and error. In John 8:15 Yeshua teaches that godly discernment does not judge according to the fallen nature. In Mathew 11:25-30 Yeshua teaches that godly discernment is revealed to infants while intellectual giants fail to comprehend it. In Matthew 7:13-20 Yeshua teaches that godly people can be discerned based on their fruit, both its type and its condition. 4. How does the discernment of God's Spirit differ from human discernment, which relies on human intellect alone? We have already been given the answer to this question in the preceding Scriptures: Godly discernment does not rely on human intellect. Godly discernment requires the discerner to be a child of God in Yeshua the King Messiah. Godly discernment requires the discerner to be familiar with God’s Word, written and living. Godly discernment requires the discerner to be filled with the Holy Spirit (Spirit of the Father and the Son). Godly discernment requires humility (revealed in children [innocent of heart and mind, teachable and inquisitive], kept from those in a state of intellectual pride). Godly discernment can distinguish between spirits and sees unseen things because it is a gift of the Holy Spirit rather than a human artform. Godly discernment is completely reliant on God both in its use of spiritual knowledge and its application in guiding human intellect. Godly discernment often seems counterintuitive because it is propelled by the Word of God Yeshua, Who divides between indivisible things (Heb. 4:12). These are just a few of the many ways godly discernment differs from the discernment of human intellect and rational philosophy. 5. What practical things can I put in place in order to be more discerning both spiritually and intellectually? The acronym R.I.T.E.S is a good start: R - Repent of intellectual arrogance and Rely on God I - be Intentional about daily Scripture reading and prayer T -Turn away from unreliable sources of information E - Enter into dialogue with godly people S - Submit all decisions to God through Messiah Yeshua in the power of His Holy Spirit Admit before God and to myself that without His help I am unable to discern correctly. Repent of reliance on my own intellect in discerning. Repent of any part I have played in quenching the use of the Holy Spirit given gift of discernment among the body of believers. Choose to be completely reliant on God in Yeshua the King Messiah. Be intentional about reading God’s Word (the Bible) daily. Be intentional in praying for the revelation of God’s Spirit when deciding matters great and small. Turn away from information sources that I’ve known to be unreliable, including those which claim to be vetted by believers but bear the rotten fruit of apostasy and proving that they’re not walking in step with God’s Spirit in Messiah Yeshua. When asked to discern between things, seek counsel from godly family and friends who are genuine disciples of Yeshua the King Messiah. Choose to be teachable when asking for advice from godly people rather than coming with an emotional agenda. “Trust in the LORD with all your heart and lean not on your own understanding. In all your ways acknowledge Him and He will make your paths straight.” -Proverbs 3:5-6 Copyright 2021 Yaakov Brown The same fire that warms the righteous consumes the wicked. Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “Ephraim has provoked bitter anger; and his blood will be left upon him, and his scorn Adonai will return to him.” Chapter 13 1 When Efrayim (doubly fruitful) spoke, reteit trembling. He nasa hu lifted himself up beYisrael in Israel, vayesham and incurred guilt baBa’al in Baal (master, lord, husband, Canaanite fertility deity) vayamot and died. “When Ephraim spoke, trembling.” This is most likely an allusion to Jeroboam trembling before Solomon in whose court he had served prior to his rebellion and the setting up of the northern kingdom (1 Kings 11:26). The text speaks of Ephraim (the kings of northern Israel) who exalted himself (pride) in Israel (the 10 northern tribes), in the past tense saying that he has already died as a result of his guilt in worshipping the Canaanite fertility deity Ba’al. In other words, the end of the northern kingship was predetermined by the idolatrous actions of her first king (1 Kings 12:25-33) and the subsequent actions of Ahab, who sinned in worship of Ba’al under the influence of Jezebel (1 Kings 16:31). With regard to the pride that caused Jeroboam to engage Ba’al Rashi says: “As soon as he assumed greatness and became guilty with Baal.” “‘he died’ i.e., Jeroboam’s dynasty was terminated, and so was Ahab’s dynasty. Jonathan renders: When one of the house of Ephraim would speak, fear would seize the nations. They were great among Israel, but when they sinned by worshipping idols, they were slain.” -Rashi There is strong textual evidence supporting an intrinsic link between the calf deities of Jeroboam, the calf of Sinai and the Ba’aliym (Canaanite deities). Therefore, it is inconsistent to make the claim that the tribes of the north considered the calves to be representations of YHVH. They clearly linked the calves to the false Canaanite deities the Ba’aliym. The fact that there were two calves (1 Kings 12:29) supports this polytheistic understanding, and blatantly contradicts a monotheistic Deity. Both the leaders of Israel (Sinai) [Exodus 32:4] and Jeroboam I [1 Kings 12:28] had appropriated the actions of YHVH and attributed them to other gods (calf deity of Egypt, calf deity representing Baal). The text teaches us that humble position does not necessarily denote a godly outcome. It is true that the Scripture says “humble yourselves before the Lord and He will lift you up” (Yaakov 4:10; 1 Peter 5:6), however, although Jeroboam was in a humble position before the Lord he had not humbled himself but had been appointed as servant to Solomon (1 Kings 11:26). Additionally Jeroboam lifted himself up (God allowed his kingship in response to Solomon’s disobedience, He did not appoint Jeroboam). His belief in his own strength over that of the Lord’s (in spite of the fact that the prophet Ahijah [1 Kings 11:26-39] had informed him that it was YHVH Who was allowing him to have dominion over the 10 northern tribes) resulted in idolatry. Note: In this verse “Israel” is used of the 10 tribes and not all of Israel (as some foolish commentators suggest). We know this because the kings of the north beginning with Jeroboam I lifted themselves up over the 10 tribes of the north only. The sin of the southern kingdom under Solomon was the worship of Ashtoret, Molek and Chemosh (1 Kings 11:4-8) and not the worship of Ba’al (who is not mentioned in the indictment against Solomon), as is the case concerning the indictment of Israel in the present verse. Therefore, the resulting death is that of the northern kingship and the exile of the northern tribes, and not, as some erroneously suggest, the death of all Israel (all 12 tribes). 2 And now yosifu they increase lachato their sin (miss the mark of God’s glory), vayasu and they have made lahem for them maseichah cast metal icons, mikasoam from silver, kitvunam skilfully made atzabiym idols ma’aseih charashiym kuloh lahem all from the work of an engraver, to them. Heim They omeriym say zovecheiy adam “sacrifice a man (human sacrifice) agaliym yishakun kiss the calves [alt. they say ‘a man sacrifices to calves he kisses!’]” This is a description of human sacrifices offered to man-made cast metal and silver plated idols. “They increase their sin” is an allusion to the fact that idolatry diversified and increased under the reign of Ahab and was maintained under the reigns of the pursuant kings of the north. In short the calf idol worship was merely the beginning. The silver mentioned tells us that idols other than the calves of Bethel and Dan (made of gold ref. 1 Kings 12:28) were being made. Sadly, human sacrifice to false gods was not alien to Israel (2 Kings 17:17; 23:10; Eze. 20:26; Mic. 6:7). “Kiss the calves” This is an allusion to worship of the two calf deities of Bethel and Dan. A “kiss” is a symbolic act of intimacy, homage, submission (Psalms 2:12; 1 Kings 19:18). Rashi notes: “Those who sacrifice man may kiss the calves The priests of Molech say to Israel, “Whoever sacrifices his son to the idol is worthy of kissing the calf” for he has offered him a precious gift. So did our Sages explain this in Sanhedrin (63b), and it fits the wording of the verse better than Jonathan’s translation.” -Rashi “Yet I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and whose mouths have not kissed him.” -1 Kings 19:18 NIV 3 Lachein Therefore, yihu they have become ka’anan-boker like a morning cloud vechatal and like night mist (dew) mashkiym holeich and leave early, kemotz like chaff yesoeir driven by the storm winds migoren from the threshing floor, ucheashan and like smoke meiarubah from a chimney. Each of the examples given here are short lived, they appear and are gone soon after. The inference is that the northern kingdom and its kingship, will, historically speaking, be brief. 4 Ve’Anochiy And I Am YHVH the Lord Eloheycha your God/Judge, meieretz mitzrayim from the land of Egypt (double distress); veilohiym zulatiy lo and no gods but Me teida did you know umoshiya nor any other saviour. YHVH reminds Ephraim (northern tribes) that He is her God and Judge, and has been from before she existed as a people. He has been with Israel from her bondage in Egypt and is the One Who delivered her from her captivity. “no gods but Me” is in response to the false claim of Jeroboam I, who pointed out the calf idols and said “Behold your gods, Israel, that brought you up out of the land of Egypt!” (1 Kings 12:28). 5 Aniy I yedatiycha yes I knew you bamidbar in the desert be’eretz taluvot in the land of drought. YHVH was present, in the cloud of the presence, in provision of quail and manna, in provision of water, leading Israel through her desert journey, and continuing to do so even after she had rebelled against Him (Numbers 13 & 14). 6 Kemariytam Because of their pasture, vayisbau they became full, shaveu they were satisfied [alt. they became fully filled], vayarom and exalted with pride libam in their inner being (heart); al-kein shecheichuniy Therefore they’ve forgotten Me. Due to God’s provision and care Israel became comfortable, full, “well grazed”. Rather than give glory to God for their comfort as their forefather Abraham had done, Israel instead turned to other gods and appropriated God’s gifts naming them as evidence of the provision of false gods. 7 Vaehiy And I will become lahem to them kemo like shachal a lion; kenamer like a leopard I al-derech I will lie in wait in the way, ashur observing. YHVH previously depicted as the Shepherd of Israel (4:16) is now seen as a Lion Who, like a leopard, a bear, and other predatory wild animals, attacks the sheep and rips them apart (cf. Jeremiah 5:6). God is pictured figuratively as a Lion throughout Hebrew Scripture. YHVH as Lion is both a terrifying and comforting use of imagery. When Israel sins He comes as a Lion of discipline (Hosea 13:7-8), and when Israel repents He comes as a Lion of fierce protection and comfort (Hosea 11:10-11). “A lion has roared! Who will not fear? The Lord God has spoken! Who can do anything but prophesy?” -Amos 3:8 NASB “I yes, I will lie in wait in the way, (Ashur) observing.” The Lord will not only attack in discipline, He will lie in wait even as Israel is taken into exile. The Hebrew “ashur” observe is identical in spelling to the proper noun of the Empire. Thus, HaShem will ashur (observe) them on the way to Ashur. “by the way I will lurk Heb. אָשּׁוּר. Every instance of אָשּׁוּר in Scripture is punctuated with a “dagesh,” but this one is “weak,” since it is not a place name but it means, “I will lurk and ambush.” Comp. (Num. 24:17) “I see him (אֲשּׁוּרֶנוּ) but not near.” -Rashi Both the king of Assyria and Nebuchadnezzar king of Babylon are referred to as lions scattering the sheep of Israel: “Israel is a scattered [a]flock, the lions have driven them away. The first one who devoured him was the king of Assyria, and this last one who has gnawed his bones is Nebuchadnezzar king of Babylon.” -Jeremiah 50:17 NASB 8 Efgesheim I will encounter them kidov like a bear shakul bereaved of her cubs, ve’ekra and tear open segor the enclosure libam of their inner being (hearts); veocheleim I will eat them sham there kelaviy like a lioness, chayat hasadeh a beast of the land tevake’eim that tears them to pieces. The imagery of the bear is ambiguous. HaShem comes as a bear bereaved of her cubs. Israel are His cubs, and at the same time are the abductors of His cubs (leading their own children astray) [cf. 2 Sam. 17:8; 2 Kings 2:24; Pr. 17:12]. Rashi rightly observes that HaShem is bereaved in the loss of His children the people of Israel and in the need for the disciplining of them. “as a bereaving bear Heb. שַׁכּוּל. Like שּׁוֹכֵל, as you say חָנּוּן, gracious, and רַחוּם, merciful, so שַּׁכּוּל, i.e., entirely attired with bereavements and ready to bereave people.” -Rashi “tear open the enclosure of their inner being (hearts)” This denotes the “heart surgery” that will be required in order to fix Israel’s disobedient heart of stone and make it a heart of flesh (Ezekiel 11:19). The heart is the core being and the centre of consciousness. Note that the Hebrew libam (hearts) is plural and that the text says “their”. Therefore the present text denotes God’s intention to open and convert the heart of rebellion at the centre of His people. “And I will give them one heart, and put a new spirit within them. And I will remove the heart of stone from their flesh and give them a heart of flesh,” -Ezekiel 11:19 NASB The Targum Yonatan supports this understanding: “My word shall meet them as a bear bereaved, and I will break the wickedness of their hearts…'' -Targum Yonatan 9 Shichetcha It is to your own destruction, Yisrael (overcome in God) Israel, kiy-viy ve’ezrecha that you are against Me, against your help. God would help Israel, but she has turned her back on Him. The northern kingdom will suffer the consequences of their own sin and therefore, “your own destruction”. The destruction that is coming is a direct consequence of Israel’s poor political decisions and abhorrent worship practices (sacrificing children to false gods). Israel has weakened herself. God will simply pull back His hand of protection and Israel’s discipline will be the fruit of her actions. As I have previously stated, sin, among other things, is self-harm. Now, as always, our help is in YHVH, and not of our own strength. 10 Ehiy Where is malkecha your king, eifo where? Veyoshiyacha And who will save you bechol-areycha in all your cities? Veshofeteycha And your judges/rulers, asher to whom amarta you said, “tenah-liy melech Give me a king vesariym and princes”? “Where is your king?” This can be understood as a rhetorical question relating to the withdrawing of YHVH’s (King of Israel) hand. It may refer to the death of Israel’s (the northern kingdom) last king. The former is the most likely given the follow up question “And who will save you?” In short, “Without Me (YHVH) Who will save you?” And where are “your judges?” God is Israel’s Judge. Israel had asked both God and her human judges and rulers for a king like the other nations (1 Sam. 8:5, 20), however, here the text is referring to the request of the northern tribes for a king other than the king of Judah (1 Kings 12:26). “I will be, where is your king? Heb. אֱהִי מַלְכְּךָ אֵפוֹא. Jonathan renders: Where is your king? But I say that it is unnecessary to interpret it other than its apparent meaning. I will be standing from afar to see where your king is, for I will make Myself see what your end will be, where your saviour is.” -Rashi 11 Eten-lecha I gave you melekh a king beapiy while My nostrils flared (fierce anger), ve’ekach and snatched him away be’evratiy in the excess of My wrath. The monarchy of the northern kingdom is considered apostate and rebellious by God Who had allowed it in His anger against Solomon’s sin but did not appoint its kings (1 Kings 12:16). Additionally the first king of all 12 tribes of Israel was given as a response to rebellion against God and that same king Saul likewise rebelled and was taken away by God (killed by the Philistines) [1 Sam. 8:7]. 12 Tzarur Bound up avon is the perversity of Efrayim; tzefunah chatato His hidden sin (missing the mark of God’s glory). The sin of Ephraim is more than a simple missing of the mark, it is intentional and perpetual perversity. It is bound up, kept for a time of punishment. Additionally, the depravity of Ephraim has bound him up. Perversity binds the one who practices it. It comes back upon the sinner. The fornicator contracts a deadly sexually transmitted disease, the murderer is killed by the relative of his victim, the liar tells so many lies that when he speaks the truth he is not believed to his hurt and so on. "the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;'' -Targum Yonatan "the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;'' -Job 14:17 NASB 13 Chevleiy The (umbilical) cord yoledah of childbirth yavou will wrap (come) around (on) lo him; hu-vein lo chacham He is not a wise son (brain oxygen starved at birth), kiy for eit-lo ya’amod it is not the time to remain, bemishbar in the breaking forth baniym of children [alt. the time for hesitation is not at the moment of birth]. First and foremost this is an analogy concerning new birth. Israel has been offered numerous opportunities to repent and be delivered into a new season of favour in right standing with God, but has instead resisted to her own hurt. The analogy speaks of a child who knows that it’s time to break forth from the womb but instead twists itself into a breech position and in doing so strangles itself on its own umbilical cord, starving itself of oxygen and impairing its cognitive development. In these circumstances the father of ancient Israel must come and forcibly move the baby into birthing position or cut open the mother performing a C-section delivery. In both cases there is great suffering as a consequence but the baby’s life is saved. Therefore, YHVH is explaining to His wayward people that they have placed themselves in a position where they are unable to see the predicament they have put themselves in, nor are they able to deliver themselves. "distress and trouble shall come upon them, as pains on a woman with child; he is not wise to know my fear:'' -Targum Yonatan 14 Miyad From the hand of sheol (the place of the departed) efdeim shall I ransom them? Mimavet From death egaleim I will redeem them! Ehiy Where are they? Devareycha Your plagues mavet Death, Ehiy Where are they? katavecha Of your destruction Sheol (the place of the departed), nocham repent! Yisateir It shall be concealed (covered) from mei’eiynay My eyes. “From the hand of sheol (the place of the departed) shall I ransom them?” The question is rhetorical, the answer is “Of course yes, I will ransom them!”, in fact the answer is given in the proceeding phrase. Note: Sheol is NOT the grave (kever). Sheol is the holding place of the departed. Nor are Biblical Israelites (Jews) buried under the earth. Therefore, kever (grave) in Biblical Hebrew means an above ground interment in either a tomb or by piling large rocks over the body above ground. Numerous false theologies regarding death and the afterlife can be avoided by this one simple piece of basic Hebrew understanding. “From death I will redeem them!” This is a promise, the answer to the previous question. YHVH will redeem Israel from death, not natural death (although He has often delivered Israel this way) but from eternal death. We know that at the time of Israel’s exile to Assyria many died, therefore, HaShem is not alluding to the temporal death of the body but to the eternal death of the soul/spirit, the neshama (transcendent consciousness). Hosea is prophesying the redemption that comes through Yeshua the King Messiah, through His atoning/covering blood and His resurrection living. The fullness of this promise culminating in the salvation of all the remnant of Israel (Romans 11:25-27). “Where are they? Your plagues Death, Where are they? Of your destruction Sheol (the place of the departed), repent! It shall be concealed (covered) from My eyes.” How does God conceal death? By covering it. Kippur, to cover, atone for. The beginning of the verse explains that the concealing of death will come about through “ransom” and “redemption”. Therefore, the covering and concealment of death from the eyes of HaShem will be made possible through vicarious sacrifice, a kaparah (atonement, sacrifice, reconciliation) that puts death to death permanently. Those who have met Yeshua the King Messiah know that He performed that atoning sacrifice by giving His sinless body into the hands of God and died on the Roman cross, rising again on the third day according to Scripture and thus offering redemption through the ransom He paid, perpetually to the Jew first, and also to the nations in perpetuity unto the judgement and life everlasting (Romans 1:16). It is this verse that Rav Shaul is quoting in 1 Corinthians 15:55: “Where, O death, is your victory? Where, O death, is your sting?” (NIV) “I am He Who would ransom them from the clutches of the grave and redeem them from death…” -Rashi 15 Kiy For hu he bein among achiym brothers and sisters yafriy is fruitful, yavo kadiym ruach an east wind will come, YHVH (Mercy) The Lord mimidbar from the wilderness oleh comes up; ve’yeivosh mekoro and his fountain will become dry veyecherav and dried up ma’yano his spring; hu yishseh he will plunder otzar the treasure kol-keliy chemdah of all the precious vessels. “For he among brothers and sisters is fruitful” This refers to Ephraim and is the literal meaning of his name. Ephraim was prophesied to be fruitful (Gen. 48:10-20), and became a powerful tribe (Judges 8:1-3; 12:1-7; 1 Sam. 1:1-4). Prominent leaders such as Joshua (Josh. 24:30) and Jeroboam (1 Kings 11:26) came from Ephraim and the tribe was subsequently named for the 10 tribes of the north. “An east wind will come” This refers specifically to the wind of the Assyrian empire wielded by God as a sword of discipline (Hosea 5:13, 7:11, 8:9; 2 Kings 17:3). The Targum supports this understanding: "now will I bring against him a king strong as a burning wind;''-Targum Yonatan The king of Babylon is also referred to as a violent wind in Jeremiah 4:11. The “east wind” is used as a metaphor for false knowledge (Job 15:2), imminent onslaught (Isaiah 27:21), a scattering force (Jeremiah 18:17), it is a wind of discipline wielded by YHVH for the purpose of returning His people to Himself. “The Lord from the wilderness comes up;” The Lord is in control of all that is about to happen, He is wielding the winds of Assyria and Babylon. "by the word of the Lord, through the way of the wilderness shall he come up;'' -Targum Yonatan “And his fountain will become dry and dried up his spring” This is a metaphor for the drying up of Israel’s access to the living waters of YHVH poured out on the faithful among His people. The LORD is the fountain of Israel, who have access to His waters through repentance and return. “Lord, the hope of Israel, All who abandon You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water, that is the Lord.” -Jeremiah 17:13 NASB It is also a metaphor denoting the reduction of progeny over the period of exile (cf. Deut. 33:28). Israel (the sons of Jacob) are called the “fountain of Jacob” in Scripture (Psalms 68:26). The fear of the Lord is also called a fountain (Prov. 14:27). Therefore, this is an indication that Israel’s fear of God has dried up and resulted in Israel’s discipline. “He will plunder the treasure of all the precious vessels.” This does not concern the vessels of the Temple which were taken away over 100 years later by Nebuchadnezzar (2 Chronicles 36:7). Rather it refers to vessels associated with the worship of false gods, removed by the Assyrians when they invaded the northern territories of Israel. “he shall destroy the house of his treasures, and shall lay waste the city of his kingdom; he shall spoil the treasuries, all vessels of desire.'' -Targum Yonatan 16 [14:1] Tesham Shomeron (guardian mountain) Samaria will pay for her guilt (offense), kiy Because maretah she rebelled beiloheyah against her God. Bacherev In the sword yipolu they will fall oleleiyhem their infants yerutashu dashed to pieces vehariyotayv and their pregnant women yevukau will be ripped apart. Samaria was the head/capital of Ephraim (Isaiah 7:9) which was besieged for three years by Shalmaneser king of Assyria (the east wind); and eventually conquered and its inhabitants taken into exile (2 Kings 17:5) [Assyria invaded in 734 BCE then conquered and exiled its residents between 722 and 721 BCE]. Samaria was a hot bed of idolatry and vile sacrificial practices to false deities, a beacon of pagan worship. God would give a foreign idolater the strength to topple it and destroy its altars. Samaria’s guilt would come upon her own head because she rebelled against her God to her own harm. Chapter 14 1 [2] Shuvah Return, Yisrael, ad to YHVH the Lord Eloheycha your God/Judge, kiy for chashalta you have stumbled ba’avonecha in your depravity. "return to the fear of the Lord.'' -Targum Yonatan “to the Lord your God One taught in the name of Rabbi Meir: Return, O Israel, while He is still יהוה, with the Divine Attribute of Mercy; otherwise, He is אֶלֹהֶיךָ with the Divine Attribute of Justice, before the defense becomes the prosecution. [from Pesikta d’Rav Kahana, p. 164a]” -Rashi YHVH continues to offer a hand of mercy and calls Israel to return to Him and turn away from her depravity. The rhythm of Mercy, judgement and the fruit of judgement Mercy, continues just as it does in the words of Hosea’s contemporaries (Isaiah, Amos, Micah). "great is repentance, for it brings a man to the throne of glory;'' -Talmud Bavliy Yoma, fol. 86. 1. Rashi understands this as a warning to the southern kingdom of Judah (& Benjamin): “Return, O Israel You, who are in the land of Judah, lest what happens to Samaria happens to you. Therefore, the topics are juxtaposed. This can be compared to a king against whom a province rebelled. The king sent a general and commanded him to destroy it. That general was expert and deliberate. He said to them, “Take for yourselves days (sic); otherwise, I will do to you as I have done to such-and-such a province and to its allies, and to such-and-such a prefecture and to its allies.” Therefore it says, “Samaria shall be accounted guilty,” and then Scripture says: “Return, O Israel.” As is found in Sifrei in the section commencing. (Num. 25:1), “And Israel abode in Shittim.” -Rashi 2 [3] Kechu Take imachem with you devariym words, essences, things veshuvu and return el-YHVH to the Lord. Imru Say to Him, “Eilayv away kol-tisa avon take all depravity away vekach-tov and receive good uneshalemah and a covenant of peace, wholeness, wellbeing pariym sefateiynu fruit [calves] of our lips. The text uses “devariym” (words, essence, things) rather than ketuviym (written words) or Torah (Instruction) because God is admonishing Israel to carry and walk in His living Word that is His written Word in action, the Word not only the Torah but of the prophets and writings, the right action of faith in Him, Halakhah (the way we walk). Yeshua the King Messiah is revealed as the Living Word (Davar) Essence of the Universe Who is both Author and Goal of the TaNaKH (Bible) [John 1; Romans 10:4]. We note that only in the Word is Israel able to return to YHVH (Mercy). “Say to Him, “take all depravity away and receive good and a covenant of peace, wholeness, wellbeing fruit [calves] of our lips.” This is an instruction to the people to ask God to take away all their iniquity through a covenant that brings peace. This is a reference to the blood sacrifice of Yeshua the King Messiah and the covenant of peace that His shed blood establishes. Only by receiving it can Israel be saved from the rightful punishment for her sin. We note that this covenant becomes an act of worship that overflows from her lips, that is, the testimony of salvation through Yeshua the King Messiah. This is why the ambiguity occurs in the Hebrew text. The Hebrew prym can mean either the plural of fruit peri or of calf par. This is because the author of the prophetic work is conveying the Divine Word of God indicating both sacrifice and the testimony of that same sacrifice as it is heard on the lips of those who receive it. The ambiguity therefore, conveys an intended convergent meaning. “and teach [us the] good [way] Heb. וְקַח-טוֹב. And teach us the good way. Another explanation: The few good deeds in our hands take in Your hand and judge us accordingly. And so does David say (Psalms 17:2): “Let my sentence come forth from before You, may Your eyes behold the right.” Another explanation: And accept good And accept confession from us, as it is said (Psalms 92:2): “It is good to confess to the Lord. and let us render [for] bulls that we should have sacrificed before you, let us render them with the placation of the words of our lips.” -Rashi 3 [4] Ashur (a step) Assyria lo yoshiyeinu will not save us, al-sus lo nirkav on horses we will not ride; velo-nomar and nor will we say od again, ‘eloheiynu Our god’ lema’aseih To the work yadeiynu of our hands; asher-becha For in You yerucham there is mercy, compassion for yatom the fatherless.” These words continue the proposed confession of repentant Israel at a future time post exile. Assyria to whom the northern kings had turned would not only not save them but would in fact conquer and subjugate them. “Assyria shall not save us Say this also before Him, “We no longer seek the aid of man, neither from Assyria nor from Egypt.” -Rashi “nor will we say again, ‘Our god’ To the work of our hands” Part of Israel’s repentance involves turning their backs on all false idols. I am reminded of the son of a Hindu High Priest who came to faith in our community and was being immersed (tevilah) in the Name of the Father, the Son, and the Holy Spirit. He excitedly answered my question to him, “Do you choose to worship of the God of Israel alone, do you forsake the worship of all other Gods? Do you acknowledge that Yeshua the King Messiah is Imanu with us El God?” his response was a resounding “I do!” When we turn to God in Messiah we are in one sense taking a wedding vow, “I cleave to You alone, forsaking all others…” “For in You there is mercy, compassion for the fatherless.” An acknowledgement that only the Greatest of father’s the Creator of the universe can truly understand and gift compassion for the fatherless. 4 [5] Erpa I will heal, repair meshuvatam their turning away, ohaveim I will love them nedavah freely, voluntarily, kiy Because shav afiy turned away is My flaring nostril (anger) mimenu from them. “I will heal, repair their turning away” This is a certain promise. YHVH will heal, repair, cure Israel of her turning away. In short, turning away from God is an illness that leads to death. Through His Son the King Messiah He has provided the cure for that illness and with it wholeness and eternal life. “I will love them freely, voluntarily” The Calvinists avoid this verse because it describes free will as an attribute of God and is therefore one of many Scriptures that refute their false supposition. In fact, without free will there is no love, only mindless robotic subjugation. “Because turned away is My flaring nostril (anger) from them.” God will yet turn away His wrath from His people because His purpose has always been to discipline them unto repentance and restoration. “I will remedy their backsliding Said the prophet: So has the Holy Spirit said to me. After they say this before Me, I will remedy their backsliding, and I will love them with My charitable spirit. Although they do not deserve the love, I will love them charitably since My wrath has turned away from them.” -Rashi 5 [6] Eyeh It will be chatal like night mist (dew) leYisrael to Israel; kashoshanah He will blossom like the lily, veyach And he will cast forth sharashayv his roots kalevanon like Lebanon (whiteness from lavan). “It will be like night mist (dew) to Israel” Here, it’s the wrath of God that will disperse like the dew. This is the counterpoint to Ephraim’s temporal reign and Israel’s (northern tribes) fading prosperity in the land (v.3). “He will blossom like the lily, and he will cast forth his roots kalevanon like Lebanon (whiteness, from lavan).” Whiteness, purity, is multiplied here (Lilly [white] & Lebanon [whiteness]). This is an allusion to the purity that will blossom and put down roots as a result of the salvation that comes through Yeshua the King Messiah from YHVH the Deliverer of Israel. "they shall dwell in the strength of their land, as a tree of Lebanon, which sends forth its branch.'' -Targum Yonatan There is also a picture of strength such as that of the strong well rooted trees of the northern region (not the modern state of Lebanon). “and it shall strike I.e. the dew shall strike its roots and cause them to prosper like the Lebanon like the roots of the trees of the Lebanon, which are large.” -Rashi 6 [7] Yeilechu And he will send out yonekotayv his young branches, vihiy like chazayit an olive tree hodo in its beauty, vereiyach lo and his aroma kalevanon like Lebanon (whiteness). "they shall multiply or increase with sons and daughters:'' -Targum Yonatan When Israel returns to HaShem through the King Messiah, he will send out his branches like an olive tree and his aroma will draw the nations to the purity (Lebanon/whiteness) of Messiah in him. This has a correlation to the olive tree imagery of Rav Shaul (Romans 11). “Its branches shall go forth Sons and daughters shall increase and it shall be Their beauty shall be like the beauty of the menorah of the Temple, and their fragrance like the fragrance of the incense.” -Rashi 7 [8] Yashuvu yosheveiy They shall return and dwell vetzilo in His shadow yechayu they will revive dagan grain veyifrechu and sprout forth chagafen like a grape vine. Zichro keyeiyn His remembrance, memorial like wine levanon of Lebanon. “They shall return and dwell in His shadow” This is a reference to God and is also seen by our ancient Jewish forebears as a reference to the King Messiah. Therefore, acknowledging an intrinsic link between the two. "and they shall be gathered out of the midst of their captivity, they shall dwell under the shadow of their Messiah;'' -Targum Yonatan “they will revive grain and sprout forth like a grape vine. His remembrance, memorial like wine of Lebanon.” Redeemed Israel (chosen, ethnic, religious, empirical) will be revived in Messiah and produce fruit, the fruit that Ephraim should have produced but did not. The true King will be of Judah and will be the Vine Who breaks forth and spreads in righteousness. His Name/Remembrance will be like whiteness/purity, the strength of the trees of Lebanon (the northern mountain ranges of ancient Israel). “its fragrance shall be like the wine of Lebanon Jonathan renders: Like the remembrance of the blasts of the trumpets over the old wine poured for libations in the Temple. For they would blow the trumpets over the libations when the Levites would recite the song.” -Rashi 8 [9] Efrayim, mah-liy od says what more have I to do la’atzabiym with idols? Aniy I aniytiy I answer va’ashurenu and watch over you. Aniy kivrosh I am like a juniper ra’anan luxuriant, green. Mimeniy From Me peryecha your fruit nimtza is attained. "they of the house of Israel shall say, ‘what is it to us to serve idols anymore?’ ‘I by my Word will receive the prayer of Israel, and will have mercy on him:’'' -Targum Yonatan Redeemed Ephraim (kings and tribes of the north) who will come under the kingship of Judah over all Israel, will say “What more do I have to do with idols?” In short, “I’m forever done with idolatry!” “Ephraim will say, ‘What more do I need to follow the images?’ And they will turn away from idolatry. I will answer him I will answer him from his trouble.” -Rashi “I, yes, I answer and watch over you.” YHVH will answer redeemed Ephraim in her repentance and say “I hear and answer you with mercy and protection!” “I am like a juniper luxuriant, green. From Me your fruit is attained.” This is the only instance in the Tanakh where God is figuratively compared to a tree and it is not a cedar but a juniper (a fruit bearing evergreen tree). We note that the fruit of redeemed Ephraim is not of Ephraim but of God. Ephraim in her sinful state bore fruit of destruction but through the King Messiah she has been created anew to bear the fruit of God’s character. “Therefore if anyone be in Messiah, he is a new creation: the old has gone; behold, pay attention, all things have become new.” -2 Corinthians 5:17 (Author’s translation) Our righteousness is in God and not of ourselves. Our right actions proceed from the Spirit of God in us through the King Messiah Yeshua. 9 [10] Miy Who chacham is wise, veyavein let him understand, discern, consider eileh these things; Navon understand, ve’yeida’eim and they will know, comprehend. Kiy For yeshariym straight, right darcheiy are the ways YHVH of the Lord (Mercy), vetzadikiym and the righteous ones yeilechu will walk vam in them, ufoshe’iym and rebels, transgressors yikashelu shall stumble vam in them. This final challenge is issued to all who have ears to hear. It is much like the former challenge of HaShem to the tribes of Israel as they entered the land: 15 “See, I have set before you today life and good, and death and evil. 16 What I am commanding you today is to love Adonai your God, to walk in His ways, and to keep His mitzvot, statutes and ordinances. Then you will live and multiply, and Adonai your God will bless you in the land you are going in to possess. 17 But if your heart turns away and you do not listen, but are drawn away and bow down to other gods and worship them, 18 I tell you today that you will certainly perish! You will not prolong your days on the land, where you are about to cross over the Jordan to go in to possess. 19 “I call the heavens and the earth to witness about you today, that I have set before you life and death, the blessing and the curse. Therefore choose life so that you and your descendants may live, 20 by loving Adonai your God, listening to His voice, and clinging to Him. For He is your life and the length of your days, that you may dwell on the land that Adonai swore to your fathers—to Abraham, to Isaac and to Jacob—to give them.” -D’varim (Deuteronomy) 30:15-20 TLV “Who is wise and will understand these Who among you is wise and will ponder to put his heart to all these and return to Me?” -Rashi “Who is wise, let him understand, discern, consider these things; understand, and they will know, comprehend.” Only those who take the time to pause and consider these things will gain the understanding required to act on the warning of God in repentance. Today many pass on information they have no real knowledge of, spreading rumours and falsehoods on social media, email, message boards and the like without bothering to consider, discern, investigate and learn the truth of a mater. We would do well to take pause here and allow the Spirit of God to expose our hearts, and with sober judgement to access the state of our being and repent. “For straight, right are the ways YHVH of the Lord (Mercy), and the righteous ones will walk in them, and rebels, transgressors shall stumble in them.” To the wicked the Instruction/Ways of YHVH (the Torah) are an indictment that condemns them to death, but that same Way/Instruction (Torah) points the righteous to its Goal Yeshua (Romans 10:4). How does one know that he is redeemed? The evidence of Messiah in us is seen in our halakhah (the way we walk), “For straight, right are the ways of Mercy (YHVH), and the righteous ones will walk in them!” The same fire that warms the righteous consumes the wicked. Copyright 2021 Yaakov Brown Unless we understand the origin of the Shavuot festival (approx. 1300 BCE), we will never properly understand the beginning of its fullness in the first century CE (Acts 2). Remember that the Goal of Shavuot, like the Goal of the Torah is Yeshua. And Yeshua’s Goal is to do the Father’s will reconciling the repentant to HaShem (God). “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Introduction:
All that follows is pursuant to the rebuke that Yeshua has leveled toward His Judean religious accusers following the making whole of the lame man at the pool of Beit Chasda in Jerusalem on the weekly Shabbat during Purim celebrations. 6:1 After these things Yeshua[H] [A] (Iesous[G] YHVH Saves) went away over (peran[G]) the body of water, lake (thalassa[G], yam[H]) of the Galilee (Galilaias[G], ha-Galiyl[H]) the Tiberias (ho Tiberiados[G]). 2 A large (polus[G], ha-mon[H], rav[H]) crowd of common people (ochlos[G], am[H]) followed Him, because they saw the signs (semeion[G], otot[H]) which He was making, constructing, causing (poieo[G], asah[H]) on those being sick, weak (astheneo[G], ha-choliym[H]). “These things” are the miraculous healing of the lame man at the pool of Beit Chasda in Jerusalem, and the rebuke that Yeshua had levelled at His religious opponents regarding the legitimacy of His identity, His teaching and His authority regarding the Shabbat. Therefore, Yeshua and His talmidim (disciples), followed by a large number of common people, had made the journey from Jerusalem to the Galilee region following Purim (see my commentary on John 5). They had arrived in the Galilee region at least three days after the cessation of Purim celebrations and it was now close to the time of Pesach (Passover), which occurs just over a month after Purim. The text says that Yeshua went over the lake, probably to an area several kilometres south-east of Bethsaida (Philip’s home town), across the lake and east of Capernaum, north east of and a greater distance away from Tiberias, which is situated at approximately the half way point on the western shore of the lake of Galilee. The Gospel writer’s allusion to “The Tiberias” is, contrary to popular opinion, not a concession to non-Jewish readers but rather an allusion to the illegitimate authority of the Emperor Tiberias after whom the location was named, and the subsequent illegitimate authority of Rome in general. To usurp the native name of this area (Rakkat “shore” - Joshua 19:35) is an act of occupation on the part of Rome. The Hebrew Galiyl means “circuit, perpetuity”. HaShem has promised this land to Israel (Ethnic, religious, empirical, chosen) [Naphtali] in perpetuity. “because they saw the signs” This means that those who followed Yeshua had either seen the signs He had previously performed in the Galilee region or had seen Him perform signs at the Regaliym (Going up festivals: Pesach, Shavuot, Sukkot) or both. The crowd was a crowd of Jews, Israelis (Ethnic, religious, empirical, chosen), seeking the physical redemption of the people of Israel from Roman oppression. We note that the people were following Him “because they saw the signs” and not necessarily because they believed in Him. This is made evident in their request for a further sign in order to prove His identity as the delivering “Prophet” promised by God through Moses (John 6:30; Deut.18:15-19). “Signs” Not just miracles but “otot” signs plural, of God’s manifest power designed to point Israel to repentance and reconciliation to God. The same Hebrew word is used to describe the signs performed by God in Egypt and through His prophets. 3 Then Yeshua[H] [A] (Iesous[G] YHVH Saves) went up on the mountain (ha-har[H]) , and there He sat down with His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]). “The mountain” Whichever mountain this is it is a significant land mark of the Galilee. It is not called “a mountain” but “the mountain”. It is very likely one of the peeks on the upper eastern shore of the Galilee just below Bethsaida (Beiyt Tzaida: House of the hunt). Mountains were places of solitude and introspection, and are connected to the expounding of God’s Word (Moses Exodus 19:3; Elijah 1 Kings 19:11). The sides of hills and mountains are also an ideal location to teach from. Situated on the side of a mountain or high hill, a first century Jewish teacher could speak at a moderate volume and be heard by a large crowd gathered at the foot of the mountain in a natural amphitheatre. This type of scenario can be seen as far back as the giving of the Torah at Sinai. The Galilee was an ideal location for this style of teaching given the mountain ranges on both sides of the lake and the natural amphitheatres that have formed in the terrain nearby. It was Yeshua’s practice to draw aside with His core group of disciples for a period of solace and teaching prior to public speaking and sign working (Matt.5:1; Luke 9:10 etc). Yeshua shows concern for the whole health and well-being of His talmidim, knowing that public ministry takes its toll mentally, physically, emotionally and spiritually. Yeshua leads by example, often going away by Himself to commune with the Father in order to refuel and refocus His energies (Matt.14:23; Luke.6:12 etc). In this also He was not unlike Moses (Exodus 19:3-25). A great deal can be learned by modern believers from this practice of Yeshua. We are fools to work tirelessly without rest when HaShem has commanded (not suggested) regular rest. God does not need our help but He allows us to participate in His work according to His guidelines. Failure to obey God’s rhythms of rest results in burn out and disillusionment. Sitting was the preferred position from which the religious teachers of first century and later rabbinical Judaism taught their adherents. “"The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, היה הרב יושב "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.'' -Maimonides, Hilch. Talmud Torah, c. 4. sect. 2. 4 Now the Passover (Pascha[G], ha-Pesach[H]), the festival (Chag[H]) of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]), was coming near (lavo[H]). Note that the observance of Pesach and its intrinsic connection to Yeshua is of utmost importance to the Gospel writer. Why does the Gospel writer mention this? First, it is because of Yeshua’s intrinsic link to the Passover and His role as the “Lamb of God Who takes away the sins of the world”. Second, it places the chronology in firm order, Purim having just passed and Pesach (Passover) being the next closest festival. Third, the pursuant event, the sign of the feeding of the five thousand men of Israel is premised by a perceived inability to purchase and provide bread. In the weeks prior to Passover Jewish homes would have been slowly reducing their bread supplies, using up excess yeast and setting aside grain to be used for matzot (unleavened bread). Subsequently only a small amount of bread would have been available at the time of these events, this in addition to the cost of feeding so many. All of this is pretext to the sign which Yeshua was about to perform. Five Loaves, Two Small Fishes (Matthew 14:13-21; Mark 6:32-44; Luke 9:10-17; John 6:1-15) To set the stage for this miraculous sign (the only miraculous sign that is recorded in all four Gospels) we must look at where it falls in relation to the surrounding text of each account. Matthew’s version is preceded by the unbelief of Yeshua’s home town synagogue and the description of the beheading of Yochanan the Immerser (John the Baptist, the cousin of Yeshua), then following the sign of the loaves and fishes Peter attempts to walk on water. Mark’s account is preceded by the unbelief of Yeshua’s home town synagogue and the sending out of the twelve, two by two, after which the beheading of Yochanan (John) is described, then the twelve return; the miracle of the loaves and fishes is followed by the walking on water sign. Luke’s narrative has the sending out of the twelve, the description of Yochanan’s (John’s) beheading, and the return of the twelve: then the loaves and fishes followed by the “Who do you say I am,” statement of Yeshua and later the transfiguration. John’s version is unique in that it is preceded by Yeshua attending a feast (Purim) in Jerusalem and being rejected by those who opposed him there, Yeshua explains the Father God’s testimony of Messiah and that Moses will judge the people for their rejection of Him. The writer of the Gospel According to John then alerts the reader to the fact that Passover is at hand. The loaves and fishes event is still followed by the crossing to Capernaum and the walking on water, but is then proceeded by an extensive discussion concerning Moses and the manna from heaven which is to be understood as a metaphor in reference to Messiah Yeshua, “the bread of life.” While we don’t know the exact time frames associated to the ordering of these events we can still deduce the writers’ intended theological and contextual meanings in relation to their accounts of the sign of the loaves and fishes. All the surrounding events and meanings give insight as to the reason for this important (even pivotal) event in Yeshua’s ministry. Prior to looking at the specific details of John’s Gospel account I will address the chronological and thematic elements using the main themes from each of the four accounts as a combined whole. This of course presumes that this was a singularly unique event recorded by each of the Gospel writers. Both Matthew and Mark record a second event that took place in the region of the Decapolis, a predominantly Gentile location. The feeding of the five thousand, the sign of the loaves and fishes took place near the city of Bethsaida (House of the hunt or House of fishing), a predominantly Jewish area, and close to Yeshua’s home in the Galilee region. The fact that the four Jewish writers of the Gospels (I am not alone in seeing Luke as a Jew) all saw fit to include this sign, indicates it’s importance: symbolically, historically, religiously, prophetically, nationally, spiritually and metaphorically. The united themes of this event read chronologically as follows: · Yeshua in Jerusalem for a Jewish feast (Purim) · The testimony of the Father God (on behalf of the Son) Yeshua (a firstborn) · Yeshua warns that Moses will judge the disbelief of the religious leaders · Rejection of Yeshua by the people of His home town · Yeshua sends out the twelve disciples, two by two · Yeshua grieves over the loss of John the Immerser (Baptist) His cousin (a firstborn) · The disciples return from their travels throughout Israel’s Jewish towns · The time of Passover was at hand · The sign of the loaves and fishes · The sign of walking on water · The discussion concerning manna, “the bread of life,” back in Capernaum (Links Yeshua to Moses) · The transfiguration recorded in Luke’s account (Links Yeshua to Moses) Overview of the chronology of events: Yeshua in Jerusalem for a feast (Purim): A number of scholars suggest that this was the Passover feast of the previous year, meaning that what follows took place at the beginning of the Passover of the following year. However, this is extremely unlikely given the consistent chronology of John’s Gospel and the language used. As I have shown in my commentary on John 4 and 5, the feast in question is almost certainly Purim. Yeshua was affirmed by the Father’s testimony: God the Father has testified throughout Scripture concerning His Son Yeshua. He had also poured out the Holy Spirit in a public show of glory over His Son and had testified saying, “this is my beloved Son in Whom I am well pleased.” Yeshua need not explain Himself to the people on the basis of the required Torah instruction concerning two or three human witnesses. His witnesses were God the Father and the Ruach ha-Kodesh (Holy Spirit) and the signs He performed. God the Father had given comprehensive testimony to the validity of Yeshua’s ministry, authority and Kingship over Israel and all the earth. Following the sign of the loaves and fishes, Yeshua’s command over the raging waters was proof yet again to His disciples, of God’s testimony of Him. Yeshua warns that Moses will be Israel’s judge regarding their disbelief in Him: The centrality of the Jewish reliance on the Torah of Moses is key to understanding the sign of the loaves and fishes. The Jewish people of Yeshua’s time expected a prophet, a miracle worker and a Messiah who presented in accordance to their understanding of the words of Moses as taught to them by their religious leaders. The man they were looking for would perform miracles similar to those of Elijah and Elisha, he would show signs like those of Moses and He would reign in power as the son of David, over Israel and all the nations of the earth according to the prophecies of the Tanakh (OT). Many of these expectations were about to be manifested before their eyes. Therefore Moses would be their judge, for he had written clearly the prophetic words that would prove Yeshua’s rightful position as the one who would be like Moses (Deut.18:15-19). Rejection of Yeshua in His home town: His own friends and wider family/community rejected Him because they believed Him to be of common birth, they were jealous of Him. This is not an uncommon response to the prophets of Israel as testified to by the lives of Isaiah, Jeremiah, Amos and so on. Their treatment of Him later became a testimony to His identity. Yeshua sends out His disciples, two by two: This was a ministering of the twelve to Israel, hence twelve disciples. Later in Luke’s Gospel narrative (Luke 10:1-17; ) a new Sanhedrin of sorts is sent out to minister to the wider towns and spread the good news to other nationalities, thus seventy, the Hebrew number representing the nations. However the events surrounding the sign of the loaves and fishes pertain specifically to Israel (ethnic, religious, empirical, chosen) and not to the Decapolis and other surrounding areas. Two by two may be a correlation with the Ark: used as a metaphor here for the repopulating of the earth with immersed (baptized, a type for the flood) spiritual children. The news of God’s kingdom as taught by Messiah Yeshua was to be made known to the tribes of Israel prior to the sign of the loaves and fishes. When Israel was in slavery in Egypt, word of Moses actions needed time to spread to them prior to their coming out of Egypt into the wilderness. Yeshua grieves over the loss of John the Immerser (Baptist): When Yeshua heard of the death of John the Immerser (Baptist) we are told that He retreated to a deserted place by Himself. He was clearly greatly grieved by the death of His cousin and perhaps reminded of His own destiny. He shows us an example of turning to the only one who can truly comfort us in times of great sorrow. The Father is often beheld in deserted places of solitude (Exodus 3; 1 Kings 17:1-5). The disciples must have returned to the vicinity with Him because Mark’s version of events has them retreat with Him after the death of John. It is interesting to note that John’s disciples came and took his body away for burial, while Yeshua’s disciples fled after His death. Passover is at Hand: Barley is the first grain harvested in Israel at this time of the year. Leaven/yeast is removed from homes, and food without leaven is eaten. Leaven/yeast symbolizes sin in Judaism. Jews from all over the known world would head up to Jerusalem for the feast of Passover, which is one of the three Regaliym (Aliyot Moadim—going up festivals/Sabbaths). The sign of the Loaves and Fishes: The Passover was near, Jews from the known world were on their way to Jerusalem and had heard of this mysterious prophet of God. Perhaps some detoured to find Him? What is certain is that all had cleaned their homes and traveling gear of yeast (the Biblical symbol of sin) and were preparing their hearts to celebrate deliverance from slavery. They were also hoping for deliverance from Roman rule. Luke tells us that following the sign the day was drawing to a close, so that it was toward the late afternoon. Upon seeing the crowd Yeshua says to Philip (the obvious person to ask because he came from the nearby town of Bethsaida—John 1:44), “Where can we buy bread for all these people?” He said this to prove Philip. Does that mean Yeshua wasn’t sure of Philip’s loyalty and so had to test him? No, of course not. When God with us/Yeshua seeks to prove someone it is for that person’s benefit. We could say, “Yeshua sought to make Philip aware of the extent of his own faith in Yeshua/God with us.” Philip’s response sets up the sign, by his reasoning that the request is humanly impossible. Andrew adds to the confusion by saying, “Hey, there’s a young boy here with five (probably unleavened, because Passover is at hand) loaves and a couple of small fish (probably the local sardines), but that’s not going to feed all these people.” Yeshua doesn’t miss a beat, “Have the people recline (Passover terminology) together in groups.” There was a large grass area there, probably at the base of the hill/mountain where the disciples had been with Yeshua (thus creating a natural amphitheatre for what would come next). Yeshua took the loaves and said the b’rakha for bread (ha-motzi) and began to distribute them to the crowd. He then did the same with the fish. All accounts indicate that either Yeshua alone or both Yeshua and the disciples were involved in distributing the food directly to the people, this would dispel the foolish conjecture that suggests the people simply brought out their lunches and shared them. Most Jews attending an Aliyah festival like Passover would travel light, expecting to buy food on the way, hence Yeshua’s question to Philip prior to the miracle. In addition, the fact that Yeshua suggested the crowd go and buy food infers that they did not already have food. This miraculous feeding of such a large group of Jewish men (5,000), plus women and children, a total of approx. 19-28,000 (Matt.14:21); is reminiscent of Moses’ (God’s) feeding of Israel with manna and quail in the desert. Manna being the miraculous bread of heaven and quail being the common bird of that area. Here the manna will be later explained figuratively as referring to Messiah Yeshua Himself. The small fish (probably sardines) is a common catch from the Lake. Three types of fish were primarily sought by fishermen in antiquity in these waters. Sardines are the most likely candidates for the, “two small fish" that the young man brought to the feeding of the five thousand. Sardines and bread were the staple food and traded product of the locals. The second type of fish, Barbels receive their name from the barbs at the corners of their mouths. The third type is called Musht but is more popularly known today as "St. Peter's Fish." This fish has a long dorsal fin which looks like a comb and can be up to 45cm long and 1.5 kgs. in weight. The barley bread (eaten predominantly by the poorer classes) brought by the young boy was most likely unleavened, given that Passover was at hand (the leaven is always cleaned from Jewish homes and meals prior to Passover), and that the miracle is followed by a discussion that relates manna (unleavened heavenly bread) to the body of Messiah Yeshua (who is without sin, remembering that in first century Judaism yeast is seen as a symbol of sin). After the meal Yeshua says, “Gather up the fragments that are left over so that none of them may be lost.” Why is the gathering of the left overs so important to Yeshua? Perhaps the number of baskets is a clue, there are twelve, the number of disciples, but more importantly, the number of the tribes of Israel. It is possible that this was meant as a symbol or metaphor for the reconciliation of Israel to God at the end of time. Shaul/Paul the shaliach (apostle) tells us that when the allotted number of the members of the nations have come to faith, that the entire remnant of Israel (ethnic, religious, empirical, chosen) will be saved. (Romans 11:25-26) The Sign of Walking on Water: This shows Messiah’s authority over creation (as the second Adam). This sign affirms Him again as the prophesied one. Elisha, in a somewhat lesser sense also exhibited the authority of God over the natural order of creation when he made the axe head float. (2 Kings 6:4-7) Similarities to the great prophets in the ministry of Yeshua were proofs of His authenticity. The Discussion (back in Capernaum) Concerning Moses, Manna, and the Bread of Life: The link between the sign of the manna in the desert and the feeding of the five thousand is unmistakable. The “Bread of life,” discourse was intended to be strengthened by the recently performed sign of the loaves and fishes. Yeshua was revealing Himself as the manna from heaven, the bread of life. The crowd asks for a sign, seemingly immune to the obvious sign that has just been performed. Yeshua points them away from Moses and toward the Father God saying, “It was not Moses that gave you the manna, but it is My Father who gives you the true bread from heaven.” They respond, “Give us this bread from heaven.” Yeshua answers, “I am the bread of life!” Yeshua reminds His people that their fathers ate manna and died (the death unto judgment). Yeshua was now offering Himself, the bread of life. Those who eat the life of Messiah will never die. Why did the forefathers die? Through disobedience. Therefore Yeshua is warning that failure to accept His manna will result in eternal death. This He had already pretexted prior to the miracle when He was in Jerusalem warning the people that Moses would be their judge. It was Moses who stood as a mediator regarding the manna in the desert. Now Messiah Yeshua is claiming to be the manifest manna and mediator of God, all wrapped up in one. It is interesting to note the words of Rabbi Isaac who wrote: “as the former redeemer caused manna to descend (referring to Moses)… so will the later Redeemer cause manna to descend.” Ecclesiastes Rabbah on Ec. 1:9 The bread of life discourse does not refer to pagan magic practice regarding the consummation of power through blood drinking as some have supposed. Yeshua is talking to Jews who despise their Roman rulers and abhor the pagan Roman worship practices however this discourse is offensive to them, not because of pagan links, but because of its seeming direct contradiction to the Torah. Yeshua, did not act outside of rabbinical practice when he used the metaphor of his flesh and blood as a teaching tool. What is clear is that Yeshua was miss understood, not only by the crowd but also by His own disciples. Transfiguration (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36): This event links Yeshua again to both Elijah and Moses, affirming the theme of the narrative surrounding the miracle of the loaves and fishes. This event may well have taken place months later, perhaps even during the feast of Sukkot (booths), given the offer of Peter to build shelters/Sukkot. 5 Therefore Yeshua[H] [A] (Iesous[G] YHVH Saves), lifting up His eyes and seeing that a large (polus[G], rav[H]) crowd (ochlos[G], am[H]) of common people was coming to Him, said (lego[G], vayomeir[H]) to Philip, “Where are we to buy bread (artos[G], lechem[H]) so that these may eat?” As stated previously, it is likely that Yeshua asked Philip this question in part because these events were taking place close to Philip’s home town of Bethsaida. In the natural the question “Where are we to buy bread…” is reasonable given that Passover is approaching and bread supplies are diminished among those traveling to Jerusalem for the Aliyah Festival. 6 This He was saying to prove, raise a banner for, give a directive sign to (peirazo[G], nasot[H]) him (Philip), for He Himself knew (eido[G], yada[H]) what He was about to do (poieo[G], ya’asah[H]). “Therefore” means, because it was close to Passover and the crowd was large in size. Why is the proximity of Passover important? Because it infers that many of those gathered were pilgrims heading toward Jerusalem for Passover and thus lacking yeast and keeping grain set aside for matzot (unleavened bread). As mentioned earlier Yeshua was not “testing” Philip, Yeshua already knew what the outcome would be, rather He was proving to Philip the nature of his faith and the reality of Yeshua’s identity. Philip would later ask Yeshua to reveal the Father God to him: “7 If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” 8 Philip said to Him, “Lord, show us the Father, and it is enough for us.” 9 Jesus said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? -John 14:7-9 (NASB) 7 Philip answered Him, “Two hundred denarii (half a year’s wages) worth of bread (artos[G], lechem[H]) is not enough for them, not even for everyone to receive a small piece each.” 8 One (heis[G], echad[H]) of His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]), Andrew, Shimon Kefa (Simon: Hears God Peter’s: Rock) brother (achiy[H]), said to Him, 9 “Behold (hinei[H]) there is a young boy (paidarion[G], na’ar[H]) here who has five barley (krithinos[G]), loaves (artos[G]) and two small fish (opsarion[G]), dagiym[H]) but what are these for so many?” Barley loaves indicate two things: first, the wheat harvest had not yet come and second, those present were predominantly lower class. The higher class had wheat grain remaining from the previous year’s harvest whereas the lower class lived from yield to yield and ate what was seasonally available. The five loaves amounted to a loaf for each group of a thousand men. 10 Yeshua[H] [A] (Iesous[G] YHVH Saves) said (lego[G], vayomeir[H]), “Have the people (ha-am[H]) recline (anapipto[G], lashevet[H]).” Now there was much grass (chortos[G]) in the place. So the men (aner[G]) reclined (anapipto[G]), numbering about five thousand. 11 Yeshua[H] [A] (Iesous[G] YHVH Saves) then took the loaves (artos[G]), and having said the b’rakha[H] blessing [given thanks] (eucharisteo[G]), He distributed to those who were reclining; He did the same with the small fish (opsarion[G], dagiym[H]) as much as they wanted. Note that Yeshua says a blessing prior to the bread but that no mention is made of a blessing over the fish, this is in keeping with Jewish religious practice. The blessing for the bread is always said prior to eating it whereas the blessing for the meal (including the fish) is said following the meal in accordance with Deut. 8:10. Note further that in John’s account it is Yeshua Who personally distributes the bread and fish to the crowd, continuing to do so until they’d had “as much as they wanted”. Five thousand Jewish men plus women and children, a total of approx. 19-28,000 (Matt.14:21). Five loaves, one loaf for every thousand Jewish men. Two small fish, 12 When they were fully satisfied (empiplemi[G]), He said to His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]), “Gather together the leftover broken pieces (klasma[G]) so that nothing will perish, be destroyed, be lost, (apollumi[G]).” 13 So they gathered them up, and filled twelve baskets with broken pieces (klasma[G]) from the five barley loaves which were left by those who had eaten. Notice that all present were Jews (Israelites) and that 12 baskets of broken pieces representing the twelve tribes of Israel were collected after they had eaten by the twelve disciples of Yeshua. This is a figure for the redemption of all ethnic religious Israel at the end of the age, through Yeshua the King Messiah (Romans 11:25-26). The collection of food remnants was a rabbinical practice, the destruction of food over a certain size being prohibited in Jewish Halakhic law (Talmud Bavliy Shabbat 50b, 147b). The principal being that nothing is to be wasted. 14 Therefore when the people (anthropos[G], ha-anashiym[H]) saw the sign (semeion[G], et-ha-ot[H]) which He had performed, they said, “This is truly the Prophet (prophetes[G], ha-navi[H]) who is to come into the world.” “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. 16 This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ 17 The Lord said to me, ‘they have spoken well. 18 I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.19 It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.” D’varim/Deuteronomy 18:15-19 (NASB) 15 So Yeshua[H] [A] (Iesous[G] YHVH Saves), perceiving that they were intending to come and take Him by force to make Him king (basileus[G], melekh[H]), withdrew again to the mountain (ha-har[H]) by Himself alone. Yeshua could not allow His people to make Him King or force Him to lead a rebellion against Rome because He had come according to Isaiah 53 to be the suffering servant Who would take away their sin. Yeshua will one day come as the victorious King to rule over Israel and the nations on the throne of David according to the wealth of prophecy from the Tanakh. But this could not happen until He had made a way for the reconciliation of the souls of Israel. Why? Because God’s victorious King Messiah is to reign over Israel for all eternity, something that can only happen if Israel is made right with God and enabled to live forever. “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Judean religious leaders; but as it is, My kingdom is not of this world.” -John 18:36 The view of the people was desperate and temporal, whereas Yeshua’s view was redemptive and everlasting. He ached because of the temporal suffering of His people but understood that if He were to submit to their plan, their eternal suffering would far outweigh their temporal suffering. Yeshua’s withdrawal to the higher elevation of the mountain was common practice for Him. When faced with the plans of men He sought the counsel of God. When faced with the temptations of man He sought the righteousness of God. When faced with the weakness and exhaustion of man He sought the strength and comfort of God. All this as an example to us that we might practice the rhythms of God’s rest in our walk with the Messiah. 16 Now when evening came, His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) went down to the sea, lake (yam[H]) 17 and after getting into a boat, they started to cross the sea, lake (yam[H]) to Capernaum (K’far Nachum[H], village of comfort). It had already become dark, and Yeshua[H] [A] (Iesous[G] YHVH Saves) had not yet come to them. The disciples had respected Yeshua’s need for private space and had trusted that He would return home to Capernaum when He was ready. Thus they headed for Capernaum a number of hours after sunset, knowing that it was a short journey across the lake of not more than 7 kilometres. 18 The sea, lake (thalassa[G], ha-yam[H]) became stirred up because a strong (megas[G]) wind (anemos[G], ruach gedolah[H]) was blowing (pneo[G], hayatah[H]). It is quite possible that the lake was perfectly calm when they set out. To this day lake Galilee experiences rapid shifts in countenance as a result of sudden changes in weather. On one of my many trips there I was seated by a perfectly calm Galilee at midday only to see the water turn into raging surf blown by a storm front a matter of hours later. It is also worth noting that the Galilee is known for its unique seemly randomly forming whirlpools. These whirlpools have been the cause of many drowning deaths in the Lake over the years. 19 Then, when they had rowed about five or six kilometres, they saw Yeshua[H] [A] (Iesous[G] YHVH Saves) He was walking (peripateo[G], mehaleich[H]) on the sea, lake (thalassa[G], ha-yam[H]) and coming near to the boat; and they were afraid, alarmed, in awe (phobeo[G], vayiyrau[H]). “When the disciples saw Him walking on the lake, they were terrified, and said, ‘It is a ghost’(Apparition or spirit is understood here from a Hebrew cultural perspective, it does not refer to the disembodied spirit of a human being—which is the common modern understanding of this English term) And they cried out in fear.” -Matthew 14:26 It is clear from the Matthew account that the disciples were afraid because they had presumed that this was a spirit or apparition, possibly (but not certainly) an omen of doom. They were not afraid because Yeshua was walking on water (at this point they weren’t even sure it was Yeshua). Of course it is natural for human beings to assume that when something defies the laws of the natural world or seems to be humanly impossible, it is an apparition or of supernatural origin. The lesson soon becomes, what is impossible for human beings is possible with God (perhaps even possible in God). The storm had caused them concern, but the appearance of the apparition had left them terrified. At the five kilometre point they were still at least 2 kilometres away from their destination and it was approximately 4am (Matt.14:25). In the darkness and squall it would have been difficult to see clearly. Yeshua was certainly aware of the storm much earlier in the night. So why did He wait? Perhaps He was proving the disciples? Not testing them to see if they were faithful, He was already aware of their character, rather He was taking this opportunity to show them that they were faithful. This is possibly one of the reasons for His gentle rebuke to Peter regarding his being small of faith (not saying that Peter’s faith lacked entirely, he had faith, he simply lacked it in greater volume). God is pictured walking on the waters in Job 9:8 and Psalm 77:19, in the latter He is walking amidst a storm. Yeshua is Immanuel (God with us). Yeshua is revealing Himself here as God with us; firstly by doing what only God is recorded as having done and secondly by simply stating in Matthew’s account (14:27) “Take courage, I AM, don’t be afraid.” This results in the disciples worshipping Him at the conclusion of the episode. The text states, “He was walking on the lake.” John clearly has no intention of dwelling on what to him was a natural progression: walking on water was just the next sign in the ordinal march toward the revealing of the King Messiah Yeshua. Yeshua had now feed Israel (5,000 men 28,000 total) in the wilderness, delivered Israel (12 disciples) through the waters… It was in the morning watch (3am to 6am) that God manifest His power to Israel at the Red Sea. Exodus 14:24 20 But He (Yeshua) said (lego[G], vayomeir[H]) to them, “I Am He (ego eimi[G], Aniy Hu[H]); do not be afraid (al-tiyrau[H]).” “I Am” is an expression of divinity (Exodus 3:14; John 1:1-3; 6:35; 8:58). Therefore, “Because I Am God with you, you have no need to fear”. The fear of God is an end to all fear. It is at this point in Matthew’s narrative that Peter asks Yeshua to call him out onto the water to meet Him. “Peter said to Him, ‘Lord, if it is You, command me to come to You on the water.’” -Matthew 14:28 Peter has plenty chutzpa (courage and tenacity)! Peter initially takes Yeshua at His word and exhibits great courage. Why does Peter appear to use a subjective question to determine whether this is truly Yeshua who is speaking to him? The answer comes in the question itself, it’s rhetorical, Peter calls Yeshua “Lord,” it’s as if he were saying “Yeshua, if you’re who I know you are, ask me to come out to You.” “And He said, “Come!” And Peter got out of the boat, and walked on the water and came toward Yeshua.” -Matthew 14:29 Yeshua called, “Bo (Come),” and Peter didn’t think twice, you could say he responded to Yeshua immediately. “But seeing the wind, he became frightened, and beginning to sink, he cried out, ‘Lord, save me!’” - Matthew 14:30 Perhaps he said, “Adonai, Hoshanah!” Lord, save me now! Like Peter we all take our eyes off Yeshua at times, focusing on our present circumstances instead of seeing the eternal nature of our Messiah, who is before us. There is no shame here, just an opportunity for a lesson. Faith the size of a mustard seed moves great obstacles. Small faith is the beginning of a journey, it is a stepping stone to great faith, born of Messiah. “Immediately Yeshua stretched out His hand and took hold of him, and said to him, “You of small faith, why did you doubt?” - Matthew 14:31 Peter began to sink and immediately Yeshua stretched out His hand and took hold of him. Yeshua doesn’t wait until we’ve sunk, He sees us begin to sink and immediately He takes hold of us. While it is true that Yeshua observed small faith in Peter, the emphasis is on the phrase, “why did you doubt?” Yeshua knows why Peter doubted. The question is one that Peter is meant to ask himself. We too need to question our doubt and find the motivation behind it. Faith is born in the heart (core being), doubt is manufactured in the mind. Many modern proponents of healthy mind teaching neglect to remember that the Hebrew Leiv (heart) refers to the core being, where heart, mind and spirit converge. It is to be understood in a similar way to nefesh (soul), which indicates the whole of our parts. So we understand that the soul encompasses the whole and the heart is where the parts of the whole converge. When the Scripture says that “the heart is wicked above all things,” it is also addressing the mind. It is not a case of the mind being superior to the heart, rather the heart and mind are both wicked above all things. Humanity is inclined toward evil, we will not overcome this inclination by controlling our own minds and thus our wicked hearts. We will overcome only when we submit all control to Yeshua. That is, when we realize that He is in control regardless. 21 So they were willing to take Him into the boat, and immediately, at once (eutheos[G]) the boat was at the land (ho ge[G], la-aretz[H]) at the part of the coastline they were going to. “When they got into the boat, the wind stopped.”- Matthew 14:32 In the same instant the wind stops and the waters bring the boat instantaneously to its destination. All creation obeys the Master of the universe and is immediately quiet as a testimony to the deity of Yeshua (God with us). This immediacy is not explainable in natural terms. This is a case of the unbound Kingdom of God seeding freedom in the midst of the sin affected creation. A sinless Adam walks the earth anew, and this Adam will set free that which the former Adam allowed to come under bondage. “And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son—Ben Elohim!’” -Matthew 14:33 “Even the wind and waves obey Him.” (Matthew 8:27) The witness of this sign is the seed that births a greater faith in the Leiv (heart) of the disciples. If Peter, who had faith enough to begin to walk on water, is said to have “Small faith,” then the faith of those who wouldn’t even get out of the boat was smaller still. Now, having identified the Messiah as King of creation, their faith grew and they worshipped Him. May the storms and failures of our own journey with God produce such great growth spurts as we witness the present acts of God in our lives and the lives of those around us. 22 The next day the crowd of common people (ochlos[G], am[H]) that stood on the other side of the sea, lake (thalassa[G], ha-yam[H]) saw that there was no other small boat there, except one, and that Yeshua[H] [A] (Iesous[G] YHVH Saves) had not boarded with His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) into the boat, but that His disciples had left alone. This is the crowd that had witnessed the sign of the loaves and fishes and had camped the night in the region below Bethsaida. The record of their observation is testimony to the fact that Yeshua could not have crossed the Lake by natural means. 23 Other small boats (ploiarion[G]) came from Tiberias close to the place where they had eaten the bread (ho artos[G], ha lechem[H]) after the Lord, Master (ho Kurios[G], ha Adon[H]) had made the b’rakha[H] blessing (given thanks). 24 So when the crowd of common people (ho ochlos[G], ha am[H]) saw that Yeshua[H] [A] (Iesous[G] YHVH Saves) was not there, nor His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]), they themselves got into the small boats (ploiarion[G]), and came to Capernaum (K’far Nachum[H], village of comfort) seeking Yeshua[H] [A] (Iesous[G] YHVH Saves). Tiberias is approximately 10 km south-west of the location of the loaves and fishes sign. More people had come from Tiberias following the news of the sign and were seeking out Yeshua. The Gospel writer explains that “the Lord” was not there. The use of the term Adon is more than a colloquial allusion to masterly status, the Gospel writer is saying that these signs are evidence of Yeshua’s divine nature. Once the existing crowd and the newcomers determined that Yeshua had probably gone to His home town by some other way, they all took their boats to Capernaum seeking Him out. It’s important to remember that many of these were pilgrims on their way to Jerusalem for Pesach (Likewise, as was His custom, Yeshua too would have attended Pesach in Jerusalem following these events). These pilgrims were sufficiently awed by Yeshua’s sign so as to delay their journey to Jerusalem in order to find out more about Him. We note once more that they were seeking Salvation (Yeshua) in the village of comfort (K’far Nachum). 25 When they found Him on the other side of the sea, lake (thalassa[G], ha-yam[H]) they said to Him, “Rabbi (lit. My Great One; Religious Teacher), when did You get here?” 26 Yeshua[H] [A] (Iesous[G] YHVH Saves) answered them and said, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), you seek Me, not because you saw the signs (semeion[G], ha otot[H]), but because you ate of the loaves (ho artos[G], ha lechem[H]) and were satisfied, filled (chortazo[G]). The crowd found Yeshua in Capernaum (John 6:59). Calling Him “Rabbi” showed some degree of respect on the part of the crowd. The crowd ask “when” not “how”, the knowledge of “how” is at this time kept by the disciples. Yeshua does not even bother to answer their question. As is His custom He gets to the heart of the matter, that being their lack of faith and their misinterpretation of the events unfolding. Note that Yeshua refers to “signs” plural. Those seeking Him have witnessed numerous signs in addition to the most recent one. Yeshua now makes a statement that is firmly established by the double “Amen”. He is essentially saying, “You’re interested in me for carnal (physical) earth born reasons, the satiating of physical hunger etc. You have misunderstood the signs that God has given through Me to point to His redemptive purpose and present coming Kingdom, and instead of seeking God you are seeking to fill the desires of your flesh (fallen humanity).” 27 Do not work for the food (ho brosis[G], achal[H], makultha[A]) which perishes, is destroyed, dies (apollumi[G]), but for the food (ho brosis[G], achal[H], makultha[A]) which endures, remains, abides (meno[G]) to life unending (zoe aionios[G], le’chayeiy olam[H]), which the Son of the Man (ho huios ho anthropos[G], ben ha-adam[H]) will give to you, for on/in Him the Father (ho Pater[G], ha Av[H]), the God (ho Theos[G], ha-Elohiym[H]), has set His seal (sphragizo[G]).” This is pretext for the discussion regarding Moses and the Manna from the heavens. It is likely that the Aramaic text uses the word “makultha” meaning food or nourishment, as a wordplay linking the Aramaic word for kingdom “malkutha” to the message of the text. In other words, as a drash (comparative teaching) we could read, “Do not work for the kingdom which perishes (olam hazeh: this present world), but for the Kingdom that endures forever (Olam haba: World to come)…” The Hebrew “chotam” meaning seal, sign, endorse is consistent with the Greek “sphragizo” used in the past tense to mean “has sealed, set a seal upon, made a private signet mark, preserved etc”. A seal is set to keep something hidden until those it has been sent to are ready to receive it and open it. Therefore, Yeshua is the message and God’s Kingly seal is upon Him so that He alone can open Himself and give the salvation He carries to His people. It is as if the people are beholding the sealed scroll but are unable to open it because in order to open it one must first be seeking God and His Kingdom rather than the fallen kingdom of humanity. In fact, Yeshua is the only One worthy to open the seal that God has placed upon Him (Rev. 5:1-6:2). 28 Therefore they said to Him, “What shall we do, make (poieo[G], ba’aseh[H]), so that we may be working, trading in, performing (ergazomai[G], lif’ol[H]) the works, tasks, deeds (ergon[G], p’ulot[H]) of the God (ho Theos[G], ha Elohiym[H])?” 29 Yeshua[H] [A] (Iesous[G] YHVH Saves) answered and said to them, “This is the work, task, deed (ergon[G]), p’ulat[H]) of the God (ho Theos[G], Elohiym[H]), that you continue to believe, trust, have faith (pisteuo[G], ta’amiynu[H]) in Him whom He has sent (apostello[G], shelachu[H]).” “Therefore” Because Yeshua had offered eternal life above and beyond the miraculous sign they had witnessed of Him. And, because they had some sense of Yeshua’s authority based on His signs and words. “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” The question shows that they have not understood Yeshua at all. Yeshua is offering redemption, relationship, eternal life, the strength of God at work in them, a gift to be received, but the people are looking for something they can build, accomplish, achieve in their own strength in order to make them right with God. Their focus is on “doing” rather than “being”. They say, “What shall we do, so that we can accomplish the works of God” and Yeshua completely reverses their question and defeats their paradigm with a very simple and eternally profound instruction: “The works of God are this, that you continue to believe in Him Whom He has sent”. In short, “Be in Me, don’t do for Me. Your doing must come from Me.” Objects are for use, persons are for relationship. Many fall from the faith because they do not understand this simple truth. Many more retain faith but become burned out and unfruitful because they don’t understand this simple truth. Yeshua is pointing His hearers back to the Torah and the Word (ha-Davar: John 1:1) of God spoken to their forebears through Moses: “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Notice that The Word is offered to the inner person and that it is from the strength of The Word in each one that each one works, accomplishes, acts. Yeshua is Ha-Davar, the Word, Essence, Substance of God, with us. It is interesting to note that by summing up the 613 commandments of the Torah with this one phrase “the just shall live by his faith” (Hab.2:4), the Talmud agrees with Yeshua’s assertion that to have faith is the work of God (Talmud Bavliy Makkot, fol. 23. 2. & 24. 1.). 30 So they said to Him, “What then do You do (poieo[G], ta’aseh[H]) for the sign (semeion[G], ha ot[H]), so that we may see, and believe (pisteuo[G], na’amiyn[H]) You? What work (tif’al[H], ergazomai[G]) do You perform? 31 Our fathers (ho pater[G], avoteiynu[H]), ate (achlu[H]) the manna (What is it? ha-man[H]) in the wilderness (bamidbar[H]); as it is written (kakatuv[H]), ‘He gave them bread out of heaven to eat (lechem min-hashamayim natan-lamo le’echol).’” Almost as if they had not listened at all they demand that Yeshua “do” something to prove His identity. In spite of the fact that they have already witnessed Him perform many signs. The signs being directive and for their benefit. Yeshua need not prove His identity, to the contrary, it is they who need to consider their own identity and return to God. As proof of their corporate tribal pride the people site the sign of the manna given to their forbears by the hand of Moses. As if to say, “Moses provided bread for hundreds of thousands, You provided bread for only five thousand men (28,000 people). ‘He gave them bread out of heaven to eat.’ Exodus 16:4, 15; Num. 11:8; Psalm 78:24; 105:40 etc. However, Yeshua disagrees with their exegesis. Ultimately, God is the “He” of the text. 32 Yeshua[H] [A] (Iesous[G] YHVH Saves) then said (lego[G], vayomeir[H]) to them, ““Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), it is not Moshe[H] (Moses, Drawn out) who has given (notein[H]) you the bread (ho artos[G], ha-lechem[H]), out of the heavens (ouranos[G], ha-shamayim[H]), but it is My Father (ho Pater ego[G], Aviy[H]), Who gives you the bread (ho artos[G], ha-lechem[H]) out of the heavens (ouranos[G], ha-shamayim[H]) that is true (alethinos[G], ha’amitiy[H]). Once again the double “Amen” denotes established truth. Yeshua explains that Moses was the mediator but that the bread (manna) from the heavens was “From the heavens” from God and not from Moses. Nor did Moses merit it. Yeshua’s teaching is in direct opposition to the teaching of our rabbis on this subject: מן בזכות משה, "the manna, by the merits of Moses".'' -Talmud. Bavliy. Taanit, fol. 9. 1. Seder Olam Rabba, p. 28. 33 For the bread (lechem[H]) of God (Theos[G], Elohiym[H]) is Him (hu[H]) Who comes down (hayoreid[H]) out of the heavens (ouranos[G], ha-shamayim[H]), and gives (notein[H]) living (zoe[G], chayiym[H]) to the world (kosmos[G], laolam[H]).” Yeshua identifies Himself as the “bread of God” Who has “come down from the heavens” and “gives living to the world”. Not the temporal bread for the physical body, bread that will perish fed to a body that will perish, but the living and everlasting bread of Yeshua’s transcendent resurrected body, His life essence, His nature, His character, the very substance of God. This He offers continually to a spiritually starving Israel and also subsequently to the nations. The sign Yeshua gives them is the sign of the manna (bread of the heavens), that sign being Himself. © 2020 Yaakov Brown Yochanan writes as a common fisherman seeing the world through galaxy stained glasses. Introduction: The purpose of this introduction is not to debate the many theories as to authorship, dating, theological intent and historical record or lack thereof, but rather to offer a single collation of the most reasonable answers to these questions relative to spiritual guidance, textual evidence and current scholarship. In addition, I will seek to refute modern scholarship where it has either disregarded the Jewish mind (as in the case of some Modern Christian Scholarship) or has sought to label the text of Yochanan “Anti-Semitic” (as in the case of some Modern Jewish Commentators and a number of liberal Christian scholars). Author: Compilation of the complete manuscript and scribal transmission aside, the author of this scroll is almost certainly Yochanan (John) the Shaliach (Apostle, sent one) and Talmid (Disciple) of Yeshua (Jesus) the King Messiah. Yochanan was present and instrumental in the development of the early body of Jewish believers in Yeshua, “the disciple whom Yeshua loved” (13:23; 19:26; 20:2; 21:7, 20, 24). He was the son of Zebedee (Mark 1:19-10), and is also the most likely choice for authorship of the 1st through 3rd letters of John and the Revelation of Yeshua given to John: making him a significant contributor to the collected works of the Brit HaChadashah (New Testament). Yochanan (John) is not mentioned by name in this work (Nor in the 1st through 3rd Letters of John, where the author is simply referred to as “The Elder”), which would be natural if he were the author but entirely inexplicable were he not the author. This fact alone refutes all the other theoretical assumptions made to the contrary. The author had an intimate knowledge of Jewish life, religious custom (7:22), and popular Messianic expectation (1:21; 7:40-42), and obviously had first-hand experience of the uneasy relationship between the Jews (Judeans) and Samaritans of the first century CE (AD) [Chap. 4]. In addition to this the author shows his familiarity with locations in first century Israel (Under Roman occupation), such as Bethany (11:18) and Cana (a village which is not referred to in any earlier historical documentation) [2:1; 21:2]). Specific details in the account of this Gospel are evidence of an eye witness (12:3 etc.), and early writers such as Irenaeus (140-203 AD) and Tertullian (150-222 AD) claim that Yochanan (John) is the author. The author of the Gospel according to Yochanan (John) clearly sees the writings of the prophets Ezekiel, Zechariah and Daniel as significant, and seems to place some emphasis on the reunification of the Northern and Southern tribes under God’s chosen King (Ezekiel 37:16; John 10:16). Other themes from Ezekiel include the Good Shepherd delivering Israel from the neglectful shepherds (Ezekiel 34:1-31; John 10:11), and the “Son of Man” instructing God’s Spirit to come and resurrect the people of Israel (Ezekiel 37:9-10; John 16:7). The frequent use of transliterated Aramaic and Hebrew terms is evidence of the Hebrew thought patterns and Jewish religious understanding of the author. While the text comes to us in Greek, the lingua franca, common tongue of the business world of the first century, it is none the less written by a Jew (an Israelite) who thinks as a Jew living under the oppression of Roman occupation and not as a Hellenized Jew of compromised alliances (as was the case with the historian Josephus). With this in mind, and although there is no physical evidence to date (no preserved Hebrew or Aramaic manuscripts that date earlier than the Greek texts), it is possible that there were earlier manuscripts of Yochanan’s Gospel recorded in Hebrew and Aramaic. Regardless, the Greek text is inspired and trustworthy and does not work against Hebrew thought but rather illuminates it in the same way that the Greek Septuigant illuminates the Hebrew Tanakh. We trust in the infallibility of God with regard to Scripture and its codification and not in the fallibility of men or their subjective debates over the reliability of Scripture. Our text is reliable because God is reliable. Date: While the traditional view places the dating of this Gospel at the latter part of the first century (after 85 AD), I am inclined to disagree for a number of reasons. Clement of Alexandria who died approx. 216 AD, claimed that John wrote his Gospel to supplement the other Gospels (Eusebius, Ecclesiastical History 6,14.7). It is suggested therefore, that John’s Gospel relied on the manuscripts of the other Gospels and was written at a later date. Some have also argued that the theology of John is more developed than that of the other three Gospels. It seems clear however from a reading of John’s Gospel, that he wrote quite independently from the other Gospel writers, while supplementing their accounts with his own unique eye witness account of the events of Yeshua’s life and ministry. This does not contradict the words of Clement, rather it simply concludes an earlier dating for the writing of John’s Gospel. To say that John’s developed theology is proof of a late writing is ridiculous, given that Paul the Apostle exhibits equally developed theology in his letter to the Roman body of believers, a work that is confidently dated 57 AD. Additionally, John 5:2 states that there “is (present tense) a pool near the sheep gate”, meaning that the Gospel must have been written prior to 70 AD and the destruction of Jerusalem. Therefore, I conclude that the Gospel of John must have been written sometime between 50 and 70 CE (AD). Audience: Many and varied original recipients for the Gospel of John have been suggested. Some say it was intended in part as a polemic against Gnosticism and those who put undue emphasis on the ministry of John the Baptist, others say that it was written in order to promote unity between the Jews and the Samaritans, still others that it was intended for a variety of Israelite groups within the Judean region. While some say that it was intended for Greek believers. It seems probable that John’s Gospel, while intended for all believers (Jews, Samaritans, Greeks etc.) was originally written for John’s own Jewish people both in the land of Israel and throughout the Diaspora. The use of the very specific “Ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. Additionally, John emphasizes the fact that Yeshua is an Ioudaios Judean, unlike Matthew, Mark and Luke, who all focus on the fact that Yeshua is a Galilean. We add to this the detailed typography and unique locations mentioned in John’s Gospel, which speak to a group of people well familiar with the land, rather than a wider audience of non-Jewish origin. He also uses numerous Aramaic and Hebrew terms in transliteration, which he explains by way of translation, almost as an afterthought. With these things in mind, much of the contention regarding accusations of anti-Semitism within this Gospel is resolved. After all, when speaking to one’s own people concerning one’s own people, one is obligated to call things as they are and not to hide the flaws which are apparent within the humanity of one’s tribe, culture and religion. Therefore, in the same way that it is wrong for an American of European descent to tell jokes at the expense of an African American, while entirely appropriate for an African American to tell a self-deprecating joke about African American’s, so it is with John’s Gospel, where he both praises his Jewish people and their intrinsic relationship to their own Messiah Yeshua (A Jew), while also rebuking their disbelief. The ancient prophets of Israel were tasked with the very same thing, to draw a line between the believing remnant and the apostate community. In this regard John is no different from any of the prophets of Israel, nor for that matter from Moses himself. Therefore, if John’s Gospel is anti-Semitic, so is the entire Tanakh (Hebrew Bible, OT). Style, Purpose & Emphasis: John’s Gospel is quite different from the other Gospels in a number of ways. He does not follow a literal chronology of events but uses a more transcendent Hebraic mode of writing that relies on cosmological ideas and emotive expression. There is something almost poetic about John’s account that makes it read like a divine romance set in a very tactile, physical dimension. He writes like a man seeing the world through galaxy stained glasses. The author seems to favour a connection between the ministry of Yeshua (The Word made flesh) and that of the prophets Ezekiel, Zechariah and Daniel. This is seen in both the actions of Yeshua and His fulfilling of certain elements of the prophecies of these three prophets of God. It is therefore wise to read John’s account with the prophecies of Ezekiel, Zechariah and Daniel in mind. John bridges the perceived gap between spiritual and physical realities in a very Hebraic way. The consciousness of John’s Gospel is held in the tension between time and space and the God of the universe Who lives beyond time and space but in Whom all things exist. John has not bowed to the Greco-Roman need for a point a and point b directed by a beginning and a conclusion, rather he sees the “kingdom” and its opposition “the world (fallen)” as a story of beginning and goal, birth and re-birth, not in an eastern esoteric transient impersonal way but in a redemptive, permanent, perpetuity. In laymen’s terms, he does not promote the idea of multiple lives (reincarnation) but that of one life renewed (the rebirth of the present incarnation). This in fact means that John’s thinking begins and then, begins again in Messiah Yeshua the Son of God, God with us, the Word-Essence that holds the universe together. Beginning with the divinity of Messiah as the Devar (Word, Essence, Matter, Thing), pre-existing, the author goes on to expound the mystery of the manifest human nature of that same divine essence and the convergence of heavenly power and earthly frailty. John introduces Yeshua as the “Son of God” and emphasizes the signs of Yeshua’s ministry (2:11) along with Yeshua’s professed goal of finishing His Father’s work of redemption (4:34). God’s Own kavod (Glory) is made manifest in the person of Yeshua (10:30; 14:9). The “I AM” statements of Yeshua in the book of John, echo God’s proclamation concerning Himself (Exodus 3:14; John 6:35; 8:12; 8:58; 9:5; 10:7, 9, 14; 11:25; 14:6; 15:1, 5). At the same time Yeshua is the Servant of God Who acts with absolute humility, coming as the substitutionary Lamb Who takes away the sins of the World. Many have sought to posit extra-Biblical reasons for the writing of John’s Gospel, but the author himself expresses his motivation succinctly and clearly: “But these things have been written so that you may believe that Yeshua is Mashiach Ben-Elohim, and that by believing you may have life in His name.” -John 20:31 Tree of Life Version (TLV) NB: My translation of the text seeks to combine the Greek, Hebrew and Aramaic versions of John’s Gospel into one cohesive English translation. I have used the Greek text as the primary, the Hebrew as secondary, and have noted the Aramaic only where there is a discernible difference between it and the Hebrew text. [G] = Greek [H] = Hebrew [A] = Aramaic [TH] = Talmudic Hebrew [RA] = Pre and Post 1st Century Rabbinical Aramaic Joh 1:1 In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. Joh 1:2 The same was in the beginning with the God. Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishes the existence of the Word prior to all of the created order. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century CE (AD) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 CE/AD): "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). Joh 1:3 All things, individually, collectively (Pas[G]) the everything (Ha-col[H]) were made, came into existence (Ginomai[G]) through (Dia[G]) Him, upon His hand (Al-yadayv[H]); and without, apart from, separate from (Khoris[G]) Him not one thing was made, came into existence (Ginomai[G]) that has been made (exists). The subject of this verse is the Word Himself, Whom we know to be Yeshua the King Messiah (John 1:14-18). Once again. This idea was not entirely foreign to first century Judaism: "and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27 "and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22 "the eternal God is an habitation, by whose word the world was made.” -Onkelos "yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13 “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV Joh 1:4 In Him was life, soul existence (Zoe[G]) living (Chayim[H]); and the life, living was the light (Ho-Phos[G], Ha-Or[H]) of the human being, humanity, mankind (Anthropos[G]). Alt. Hebrew trans. To the children of the Adam (Livneiy ha-adam[H]). “In Him was life, soul existence, living”. Not just Chai “life” but Chayim “Living” “and the life, living was the light to the children of Adam” Therefore, the last Adam (Yeshua) is also the Word which spoke the light that gives the first Adam and his progeny life. “So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving spirit.” -1 Corinthians 15:45 NIV Light is frequently employed in representing the manifest presence of God (Isa. 2:5; Ps. 257:1; 36:9). Later in Yochanan’s Gospel account Yeshua says of Himself “I am the Light of the world” (John 8:12; 9:5). Genesis 1:3 reads “And commanded (vayomeir), Elohim, ‘Be light (Or)’, and light (Or) was:” This verse begins a literary rhythm that uses a trifold pattern to convey the process of creation and the way it continues to unfold in our daily lives. 1. God commands (Vayomeir) 2. God Sees/Observes (Vai’re: from ra’ah) 3. God Proclaims/Calls/Names (Vayikra) God commands creation, He sees that it is good and He gives all created entities unique names and roles in the order of the universe. From the view of humanity, God has created us in love, observes us with pleasure and imparts to each of us a unique and fulfilling identity and purpose in Him. The light which is commanded in Genesis 1:3 is essential to the remainder of creation. Yochanan understands this light (Or) to be the product of the Father through the Word (Davar, Yeshua), it illuminates the formless and empty elements and acts to ignite both the inanimate matter and the living souls which are to come. Genesis goes on to say: “And saw, Elohim, the light (Or), that it was good, and made a distinction, Elohim, between the light (Or) and the darkness (choshekh):” -Genesis 1:4 (Author’s translation) Before distinguishing between light and darkness, God sees that the light is good. The light is a representation of all that is good. Distinctions are made throughout the creative processes of God. In Hebrew thought the distinguishing of things is not the same as the separation of things. Darkness is not the absence of light, rather it is a creation of The Light of God: “If I say, ‘surely the choshekh (darkness) shall cover me’; even the layla (night, spiralling darkness) shall be Or (light) surrounding me.” –Psalm 139:11 (Author’s translation) Joh 1:5 And the light (Ho-Phos[G], Ha-Or[H]) shines in darkness (Bachoshekh[H]); and the darkness cannot comprehended, lay hold of, take possession of, overcome (Katalambano[G]) it. In one sense the Light that emanates from the mouth of God in the Word of Yeshua at the beginning of creation, as it pertains to God with us (Yeshua), is the ignition present in the creation of darkness, making darkness subject to the Light of God. Therefore, the order of creation illuminates (no pun intended) the nature of light and darkness. Yochanan uses this imagery here to make a drash (comparative teaching) concerning good and evil, light representing good and the true knowledge of God, and darkness, representing evil and ignorance toward God. The conclusion is that ignorance toward God can neither understand nor overcome the light (true knowledge) of God and His redemptive purposes for humanity and creation as a whole through the Light Bearer (Creator) and Redeemer, the King Messiah Yeshua. Joh 1:6 It came to pass that there was a man sent (Apostello[G], Shaluach[H]) from God (Theos[G], Elohim[H]), whose name was Yochanan[H] (John the Baptist, YHVH gracious giver). Joh 1:7 The same man came to testify, to bear witness of the Light (Ho-Phos[G], Ha-Or[H]), in order that all, individually, collectively (Pas[G]) the whole (Ha-col[H]) through Him, by the means of Him, by His hand (Dia[G], N’haymen[A]), might believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]). The author of this Gospel, having begun at the beginning of all things, now presents the forerunner who will declare the coming of the King Messiah and the fulfilment of all things (as it were). Jews (Israelites) had been looking forward to the coming of Elijah as the one who would hail the coming King Messiah (Malachi 4:5). Seemingly unbeknownst to the Jews of Israel in John’s generation, Yochanan the Immerser had come in the spirit of Elijah (Mark 9:12-13; Luke 1:11-17) to do that very thing. The man Yochanan (The Baptist) is “sent from God”. This is the premise for Yochanan’s later statement “but He (God) that sent me to immerse with water, the same (God) said to me, ‘Upon Whom you shall see the Spirit descending and remaining on Him, the same is He Who immerses with the Holy Spirit.’”(John 1:33) Yochanan is given the title “the Baptist” in order to distinguish him from the writer of John’s Gospel, Yochanan the talmid (disciple) of Yeshua. The term Baptist from the Greek baptizo is a reference to the Jewish mikveh (ritual pool or body of water) practice of tevilah (immersion), a full immersion in a ritual pool or body of water symbolizing purification. With regard to the theological baggage associated with baptism, sprinkling etc. It is better to understand Yochanan as Yochanan the Immerser. The baptisms he performed for those who came to him in repentance toward God would never have involved sprinkling, this is a Greco-Roman Gentile Church syncretistic practice that muddies the waters (pun intended) of true full immersion baptism, or in Hebrew tevilah. Yochanan the Immerser is also known to secular history via the writings of Josephus (Antiquities of the Jews 18:116-119). “in order that all, individually, collectively, the whole, through Him (The Light), might believe” The nearest subject is “the Light” that John the Immerser had come to bear witness to. Therefore, it is through the Light of Yeshua that human beings will come to believe. Verse 6-8 are pre-text for the historical/spiritual narrative concerning Yochanan the Immerser’s ministry described in verses 19-34. Rabbinic literature calls the promised Messiah by the name “Light.” "light is his name"; as it is said in Daniel 2:22 and the light dwelleth with him;” - Echa Rabbati, fol. 50. 2. Philo of Alexandria or Yedideyah Ha-Cohen (Jedidiah the priest), the Jewish philosopher who lived from 20 BCE (BC) to 50 CE (AD) describes the Logos, (Word), as light, and calls Him the “intelligible light; the universal light, the most perfect light;” Philo even goes so far as to depict Him as full of divine light; and says, “He (Logos) is called the sun.” Meaning that with regard to created light (metaphorically speaking), the Logos is the brightest of all light. Joh 1:8 He (John the Baptist) was not that Light, but was sent to bear witness of the Light. Joh 1:9 That was the Light (Ho-Phos[G], Ha-Or[H]) by nature, true (Ho Alethinos[G], Ha-amitiy[H]), which gives light, illuminates (Photizo[G], Ha-mei’ir[H]) everyone individually, collectively (Pas[G]) the whole of (Ha-col[H]) humanity (Anthropos[G], l’col-adam[H]) that comes into the world (Kosmos[G], Ha-Olam[H]). “He (John the Baptist) was not that Light, but was sent to bear witness of the Light.” The author of John’s Gospel goes to great pains to be very specific about his subjects and their respective roles. The Light brings redemption but Yochanan is not the Light, rather he is the promised forerunner of Malachi 4:5, who is “sent to bear witness of (to) the Light.” “That was the Light by nature, true, which gives light, illuminates everyone individually, collectively the whole of humanity, that comes into the world”. The Light, that by its very nature carries the truth that emanates from God, is the same light mentioned previously, being the giver of light and life to every human being that comes into the world (affected by sin and death), has also Himself, come into the world in order to illuminate the darkness of the ignorant sinful minds of human beings and deliver those who would receive Him from the darkness of perpetual death. Joh 1:10 He was in the world (Kosmos[G], Ha-Olam[H]), and the world was made by, through (Dia[G]) Him, and the world did not know Him. Joh 1:11 He came to His own things (Idio[G] neuter), those things of Him (Shelo[H]) and His own (Idios[G] masc.), those which were for Him (Asher lo[H]) did not receive Him. “the world (kosmos) was made through Him, and the world (kosmos) did not know Him.” The word Kosmos is used in two ways. It is used of creation as a whole, and more specifically in regard to sin affected humanity and the fallen creation which has been in darkness (ignorant). The Light comes into the world He created but the world He created has been affected by sin and death as a result of the freewill decision of humanity, for freewill is that which makes a love relationship between Creator and creation possible. "and the word of the Lord created man in his likeness.” -Targum Yerushalayim Genesis 1:27 "and the word of the Lord God said, behold the man whom I have created, is the only one in the world.” -Targum Yerushalayim Genesis 3:22 "the eternal God is an habitation, by whose word the world was made.” -Onkelos "yea, by my word I have founded the earth:” -Targum Yonatan Isaiah 48:13 “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” -Hebrews 11:3 KJV “He came to His own things, those things of Him and His own, those which were for Him did not receive Him.” Firstly, verse 10 explains the need for the neuter use of Idio (own things) in the present verse by speaking of all creation, kosmos in general: Secondly, while it is true that Yeshua was rejected by some of His own tribe (The Jews), it is also true that every human being is “His own”, something that is made clear by John 1:4 “In Him was life, soul existence; and the life was the light To the children of the Adam”. It is not true to say (as many Jewish Scholars and not a small number of Liberal Gentile Christian Scholars falsely assert) that this is an intentional plot tool for setting up the Jewish people in general as the enemies of Yeshua. Given the fact that Yeshua and His disciples were all Jews, and that thousands of Jews believed in and followed Him, it is ludicrous to say that the Gospel writers, or specifically the writer of the Gospel of John were anti-Semitic. As I stated previously, it is simply a case of context and proper qualification. Yochanan the disciple and author of John’s Gospel felt secure as a Jew in both honouring the Jewish people of his day while also rebuking those who acted in a manner contrary to the Torah and the good news of the King Messiah Yeshua. As I have already said, this makes Yochanan’s Gospel and ministry no different from that of Israel’s prophets, none of whom have ever been called anti-Semitic for making the same accusations and refutations that Yochanan makes in his Gospel account. “You Samaritans worship what you do not know; we worship what we do know, for salvation is from Ho Ioudaios the Jews (Plural).” -Yeshua (John 4:22) Joh 1:12 But as many as received Him, to them He gave power (of choice), liberty (freedom) of doing, authority (Exousia[G]) to become offspring (children) of God (Teknon Theos[G], Baniym Leilohim[H]), even to them that believe, have faith, trust, have security, be made confident, be persuaded (Pisteuo[G], Ya’amiynu[H]) on (in) His name (Onoma[G] Proper Noun, B’shmo[H]): “But as many as received Him, to them He gave power to become offspring (children) of God.” Notice the counterpoint to John 1:4 “to the children of Adam”. All human beings are children of creation (Adam), but in a saving and eternal sense, only those who receive the light of the Creator, the King Messiah Yeshua, can become “B’nai Elohim” children of God. “B’nai Elohim” then is a spiritual designation. In fact we read from the beginning of the Torah of two distinct groups of people, “B’nai Elohim” the sons of God (God worshippers) and “Banot Ha-Adam” the daughters of men (those who rejected God) [Genesis 6:4]. Therefore, while it is true, as the Bible teaches, that we are all children of God with regard to creation (Acts 17:28; Genesis 1:26-27; James 3:9), only those who receive Yeshua become children of God with regard to salvation and everlasting life. “to them that believe on (in) His name” In the ancient world a person’s name was more than just a title, it was representative of character, nature, action, integrity, and honour, or the lack thereof. In the case of Yeshua (YHVH Saves), belief in His Name is continued trust in His person made evident in right action. Filling out a commitment card at an evangelistic rally, may be an indication of one’s desire to believe in His Name, but it does not, in and of itself constitute “belief in His Name”. The “Sinners prayer” mentality of the modern evangelical Church must change and come in line with the Biblical text! Joh 1:13 Which were born, not of blood, nor of the desire (Thelema[G]) of the flesh (Sarx[G]), nor of the desire, sex drive of man, but Fathered (Gennao[G]) of God (Theos[G], Elohim[H]). Those who become children of God through Yeshua have been “born again” of God’s Spirit. Therefore, while they are born initially of the flesh, they are born again of the same life giving Spirit that created their flesh. Flesh which they had previously given over to death through sin. Yeshua explains this very thing to Nicodemus: “Yeshua replied, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can see the kingdom of Elohim unless they are born again.’ ‘How can someone be born when they’re old?’ Nakdimon asked. ‘Surely they can’t enter a second time into their mother’s womb to be born!’ Yeshua answered, ‘Amen, amen, It’s certain, it’s certain I tell you, no one can enter the kingdom of Elohim unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.’” -John 3:3-6 (Authors translation) Joh 1:14 And (Kai[G]) the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Miltha[A]) became flesh (Sarx[G]), and dwelt, made His home (Skenoo[G], Shakhan[H]) among us, and we beheld his glory, brightness, splendour, judgement, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH]), the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth). “the Word, Essence, Substance, became flesh, human, and dwelt among us” This is a paradox only to the Gnostics and their modern pseudo learned progeny. If the Word is the very substance that makes up all things, then His becoming flesh is simply His birth into that which exists of Him and in Him. It is not the case that spirit is good and matter is evil, rather, the Creator is good and the created chose evil, both the created spirits (Satan, demons etc.) and the created flesh (humanity). Therefore, nothing makes more sense than that the Creator of all things, Who loves His creation sacrificially, would give of His essence, enter the sin affected creation and lay down His life for her. After all, two foundational aspects of love are freewill and sacrifice. We note that the Word “Shakhan” dwelt, tabernacled among us, is an allusion to the Mishkan (Tent of Meeting, Tabernacle [Exodus 25:9]) and the dwelling of the divine presence (Kavod HaShem, Shekhinah) with the Jewish people as they travelled from Egyptian bondage to freedom in the promised land. “and we beheld his glory, manifest presence, dwelling, settling (Doxa[G], Kevod[H], Shekhinah[TH])” This is yet another allusion to the manifest presence of God seen on the Tent of Meeting (Exodus 16:10) in the desert and in the Temple of Solomon at its inauguration (1 Kings 8:10-12). “the glory as of the One (Ekhadaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) of the Father (Pater[G], Av[H]), full of grace (Charis[G], Chesed[H]) and truth (Aletheia[G] objective truth, Emet[H] absolute truth).” We note that Yeshua (The Word, the Light), is singular in kind. He is of the Father in that being God with us He carries the attributes and character of the Father in submission to the Father. Thus, Yeshua is full of grace and truth. In order to become flesh, Yeshua had to give up the glory He had with the Father before the world existed (John 17:5). “He emptied himself, laid aside His privileges, taking the very nature of bond servant, being made in human likeness.” (Philippians 2:7, Author’s translation) “For what the Torah couldn’t do, in that it was weakened through the flesh, Elohim did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,” -Romans 8:3 Author’s translation “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 NASB Therefore, it is God the Word Who became flesh and not Yeshua the man who became a god! “For in Him (Yeshua) all the fullness of deity dwells in bodily form,” Colossians 2:9 The Tanakh (OT) is full of instances of God appearing in human form, to Abraham (Gen. 18), Jacob (Gen. 32:24-33), Moses (Ex. 3), Joshua (Josh. 5:13-6:5), the people of Israel (Judges 2:1-5, Gideon (Judges 6:11-24), and to Manoah and his wife the parents of Samson (Judges 13:2-23). In all of these portions of Scripture, Elohim (God), YHVH (Adonai), and Ha-Malakh Elohim (The Messenger [Angel] of God) are used interchangeably and in some cases YHVH or Elohim is spoken of as a man (iysh). Therefore, the Tanakh (OT) teaches that the all-powerful, all knowing, all sufficient God of creation is able, if He chooses, to appear as a man. In other words, the idea that God might manifest Himself as a man to redeem His people is a very Jewish one. Our rabbis have tried to exclude Jewish followers of Messiah Yeshua by adding theological statements to our traditions and prayers in order to make it difficult for Jews who follow Yeshua to remain in the Jewish community. One such example is the thirteenth statement of Rambam’s creed, the third article of which reads: “I believe with perfect faith that the Creator, blessed be His Name, is not a body, that He is free from all material properties, and has no form whatsoever.” This statement contradicts the Tanakh, as I have just proven, however, in another sense, a Messiah following Jew can agree that God the Father can be seen in this statement without negating God the Son as a manifestation of the invisible immutable God YHVH. Other rabbis, such as Meir Loeb Ben Yechiel Michael and Menachem Mendel Schneerson, have come extremely close to explicitly affirming the idea of incarnation. They have certainly agreed with the idea implicitly in their writings and teachings. Joh 1:15 Yochanan (John the Baptist) bore witness of Him, and cried, saying, “This was He of Whom I spoke, He that comes after me is preferred, ranked before (Emprosthen[G]) me: He existed (Ginomai[G]) first (Protos[G] first in time or place in any succession of things) before I was (Liy Hayah[H]).” “Him” The subject is the manifest Word become flesh. It is this person, Who is God with us to Whom Yochanan is referring. The Word through Whom Yochanan was created is now entering creation following Yochanan. Thus, Yochanan is second to the first Who comes after him. Joh 1:16 And of His fulness we have all received, and grace (Charis[G], Chesed[H]) in place of grace. Joh 1:17 For the Law, Torah[H] (Nomos[G]) was given through (Dia[G]) Moshe[H] (Moses), the grace (Charis[G], Chesed[H]) and the truth (Aletheia[G], Emet[H]) came through (Dia[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) the Messiah (Christos[G] Anointed One, Mashiach[H]). “Grace in place of grace” means, common grace (the grace that allows the created order to continue for a time in spite of the fact that it is sin affected) is being both preceded and superseded by saving grace (the grace made possible through the substitutionary sacrifice and resurrection of the King Messiah Yeshua). We note that in spite of the fact that the majority of English translations read “The Law was given by Moses BUT grace and truth…” The Greek word “dia” is better translated “through” rather than “by”, and more importantly, there is no “but” in the Greek text! When read correctly the Torah given by God through Moses is the Instruction that directs the people of Israel toward the Chesed (grace) [Rom. 10:4] that comes through the promised King Messiah, the Living Word (Ha-Devar). Thus, it is Messiah Who writes the Torah on the hearts of believing Israel (ethnic, religious, chosen) [Jer. 31:33]. Therefore, it is not “Torah was but now grace is”, rather it is “Torah reveals the redemptive purpose and Messiah fills that purpose with grace”. The Torah (Law) has never been the opposite of grace (as many Christian theologians claim), this is utter nonsense. The opposite of Law is lawlessness and the opposite of grace is the lack of grace. Therefore, The Author of the Torah (The Word, Yeshua) sent the Torah through Moses (Drawn out), so as to draw out the children of God from among the wicked and point them to the One Who provides salvation by grace through faith in Him. From his treatment of the Torah, Moses and the patriarchs, it is clear that the author of the Gospel account of John is sufficiently comfortable (as a Jew) with the continued importance of Torah as it is illuminated in Yeshua the King Messiah. Joh 1:18 No one has seen the God (Ho-Theos[G], Ha-Elohim[H]) at any time; [Hebrew Alt. Et Ha-Elohim lo ra’ah iysh meiolam[H]: The definitive God, has not been seen by any human (man) from the world] the One (Yichiydaya[A]) only begotten (Monogenes[G] Singular in kind, Yachiyd[H]) Son [Hebrew Alt. Ha-Ben Ha-yachiyd[H]: the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known] . “No one has seen the God at any time;” Many have seen God in part [Exodus 33:19-23; Isaiah 6:1; Exodus 24:9-11], but none have ever seen Him in the fullness of His glory. The fullness of God’s person and glory is what Exodus 33:20 is speaking of: “And (God) said, ‘You cannot see My face, for no one can see Me and live.” Therefore, God reveals Himself through His Son Yeshua, the Word, Who is YHVH with us: "the word of the Lord God said, ‘lo, the man whom I created, the only one in my world, even as I am, the only one, in the highest heavens.’” -Genesis 3:22 Targum Yerushalayim "there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, ‘and he shall declare him’.” R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2. Philo speaks of the “Logos” saying “He (logos) has come and declared Him (God)” De nominum mutat. p. 1047. “the Son, the only one], God (Theos[G]) the Being (Ho Oan[G]) Who is in the bosom, chest, folds of the garment (kolpos[G]) of the Father (Ho-Pater[G], Ha-Av[H]), He has declared, gone before, unfolded, told (Exegeomai[G]) of Him [Hebrew Alt. Hu asher hodiyo[H]: He has made Him known].” There can be no doubt that the author of John’s Gospel is plainly stating that Yeshua is God with us. He writes “The only Son, God the Being, Who is in the bosom of the Father (God), He has declared, told of Him (The Father).” We note the beautiful imagery of the only begotten Son Who has dwelt in the chest of God the Father, within the folds of the Father’s garment as it were, and now unfolds the garment of God and reveals the Father to creation. It is worth noting that the title “Son of God” is sometimes applied to Israel’s kings in the Tanakh (OT), this is particularly evident in Psalm 2:6-9: “I have set up My king upon Zion, My holy mountain.” 7 I will declare the decree of Adonai. He said to me: “You are My Son-- today I have become Your Father.[a] 8 Ask Me, and I will give the nations as Your inheritance, and the far reaches of the earth as Your possession. 9 You shall break the nations with an iron scepter.[b] You shall dash them in pieces like a potter’s jar.”[c] -Psalm 2:6-9 TLV Joh 1:19 And this is the testimony, evidence, record (Marturia[G], Eiduto[H] witness) of Yochanan[H] (John the Baptist), when the Judeans (Ho Ioudaios[G], Jews from the religious ruling class, Ha-Yehudiym[H]) sent priests (Hiereus[G],Kohaniym[H]) and Levites (Leuites[G], Levi’iym[H]) from Yerushalayim (Flood of Peace, Jerusalem) to ask him (John the Baptist), “Who are you?” As stated in my introduction, the author of the Gospel according to John uses the Greek “ho Ioudaioi” (Huy ee-u-dayo, the Judeans) as a supplement to the more general use of “Ioudaios” (ee-u-da-yos, Jews), which seems to indicate that at least in part, John was seeking to make a distinction between those Jews that followed the teaching and ideology of the first century Religious leaders based in Jerusalem and representing Judea, and the wider body of Jews living under Roman occupation in the land of Israel. In the present verse the use of the definite article “Ho” with “Ioudaiois” is further qualified by the distinct groups within the religious community of Jerusalem, who are directly connected to the Temple Cult and functioning at various levels in the hierarchy of the Levitical priesthood. The “Kohaniym” being priests who were directly involved in sacrificial practices, while the more general title “Levi’iym” refers to those appointed to mundane Temple service within the tribe of Levi. Given that the Sanhedrin (in particular the Pharisaic sect, but also the Sadducees) under the High Priest, had the authority to send these messengers (Priests, Levites), the author can only be using “Ho Ioudaios” to refer to the Leading Religious Authorities in Jerusalem and not to Judeans or Jews in general. Particularly because neither the priests nor the Levites were of the tribe of Judah, and yet those that govern them are referred to as Jews. The point is, everyone involved in this narrative is a Jew, John included. Therefore, the dialogue is between Jews over religious matters and not a record of some imagined conflict between Messiah followers and their Jewish brethren. John the Baptist had an intrinsic connection to the Levitical priesthood through his father Zechariah who was of the clan of Abijah (Luke 1; 1 Chronicles 24). John’s father Zechariah was a descendent of the sons of Aaron and may well have been a rightful heir to the High Priesthood at a time in Israel’s history under Roman occupation when the priesthood of Israel had been bought and paid for by her oppressors, meaning that both Caiaphas and Annas were illegitimate High Priests. With this in mind it seems natural that the religious ruling class and priesthood in Jerusalem would be very interested in John’s ministry. They may well have heard of the miracle of John’s conception and the visions of his father. They came to enquire on behalf of those who feared that the rightful Shepherd of Israel may be coming to expose their apostasy. At the same time there were those among them who genuinely sought the reconciliation of Israel to God and eagerly awaited the prophet Elijah and the coming of the King Messiah. Therefore, John the Baptist was being questioned by both insidious and hopeful men alike. Joh 1:20 And he (John the Baptist) conceded, professed, agreed (Homologeo[G], unified speech/word), and denied not; but conceded, professed, agreed “I am not the Messiah (Christ, Ho-Christos[G], Ha-Mashiach[H]).” Joh 1:21 And they asked him, “What then? Are you Eliyahu[H] (Elijah, My God YHVH is He)?” And he said, “I am not.” “Are you that prophet (Ho-Prophetes[G], Ha-Navi[H])?” And he answered, “No.” “And he (John the Baptist) conceded, agreed and denied not; but conceded, agreed ‘I am not the Messiah’” Yochanan the Immerser knew what the Judean party had come to ask, this is why the text says that he conceded, agreed to speak to the contrary of their assumption. The author wants no confusion, Yochanan the Immerser is not the Messiah. “Homologeo” is a compound word made up of the words homo (together) and logos (Word). Therefore John is in agreement with the Logos (Yeshua) in answering the priests and Levites. “And they asked him, “What then? Are you Elijah?” And he said, “I am not.” According to Malachi 4:5, the Jewish people believed that Elijah (Who had not died) would come as a forerunner to declare the coming of the King Messiah and the great and fearful day of the Lord. “‘Are you that prophet?’ And he answered, ‘No.’” That is the “prophet like me” who Moses spoke of, Whom the people of Israel must listen to and obey (Deut. 18:15, 18). Joh 1:22 Then they said to him (John the Baptist), “Who are you? That we may give an answer to them that sent us. What do you say about yourself?” Joh 1:23 He (John the Baptist) said, “I am the voice (Phone[G], Kol[H]) of one crying (Boao[G], Korei[H]) in the wilderness (Eremos[G], Bamidbar[H] Ba-in and mi-from davar-the Word), Make straight the way (Hodos[G], Derech[H]) of the Lord (Kurios[G], YHVH[H]),” speaks Yishayahu[H] (Isaiah, YHVH He has saved) the prophet (Ho-Prophetes[G], Ha-Navi[H]) [Isaiah 40:3]. Yochanan the Immerser was certain of his role and calling and answered without fear using the words of the prophet Isaiah 40:3: “A voice of one calling: ‘In the wilderness prepare the way for the YHVH; make straight in the desert a way for our Elohim.’” We note that Yochanan the Immerser saw himself as making way for YHVH Himself. This is yet another implicit acknowledgement of the deity of Yeshua. Joh 1:24 And they which were sent were of the Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones). Joh 1:25 And they asked him (John the Baptist), and said to him, “Why do you immerse (Baptizo[G], Tebiyl[H]) then, if you are not the Messiah [Christ] (Ho-Christos[G], Ha-Mashiach[H]), nor Eliyahu[H] (Elijah), neither that prophet (Prophetes[G], Ha-Navi[H])? The Pharisees, like John and Yeshua, believed in the resurrection of the dead, angels and demons, healing and miracles, the coming Messiah and His Messianic Reign. They looked eagerly forward to salvation from their Roman oppressors and the glorious reign of Israel’s promised King. They also practised ritual immersion as part of their religious rites and clearly understood immersion as a practise which both Elijah and the King Messiah would emphasize as a symbol of purification and the sanctifying of the people of Israel in order that they might be made spiritually clean for the Messianic reign. Josephus Flavius, a Jewish historian who played both sides of the first century conflict between Rome and the Jewish people, was hired by the Roman Emperor to write the history of Rome’s conquests in the occupied territory of Israel, Judea and Samaria. Josephus records an agreement made between Queen Alexandra of Jerusalem and the Leaders of the Pharisaic sect approximately 141 – 67 BCE: “Under Queen Alexandra of Jerusalem the Pharisees became the administrators of all public affairs so as to be empowered to banish and readmit who they pleased, as well as to loose and bind.” -Josephus, Jewish Wars 1:5:2 Joh 1:26 Yochanan (John the Baptist) answered them, saying, “I immerse (Baptizo[G], Tebiyl[H]) with water: but there is one standing among you, Whom you don’t know; Joh 1:27 It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie. “Yochanan (John the Baptist) answered them, saying, ‘I immerse with water: but there is one standing among you, Whom you don’t know;’” Therefore, Yeshua was standing among them (the Pharisees). This is something that many overlook. If Yeshua was standing among the Pharisees, then it is very likely that He dressed as they did and was not noticeably different in appearance to them. As mentioned previously, much of His teaching corresponded to Pharisaic belief. For all intents and purposes, Yeshua was a Pharisee. However, although Yeshua stood among the group of Pharisees, and may even have walked with them from Yerushalayim to meet Yochanan the Immerser, they neither recognised Him as important nor knew Him as the King Messiah, Logos, Only begotten Son of God, and therefore, the words of Yochanan “Whom you don’t know”. “It is He, Who coming after me is preferred, ranked before me, whose sandal straps I am not worthy to untie.” Yochanan reiterates his previous statement in order to explain to them why it is that they don’t recognize or know Yeshua. It is because they don’t understand or know Him as the “Word Who was with God and Who was God”. In the true humility of a prophet of God, Yochanan boldly announces that he is not even worthy to remove the sandals of the One of Whom he speaks. In other words, “With regard to this One, I am not even worthy to perform the job of the lowliest household servant (that of removing sandals and washing the feet of guests).” Joh 1:28 All (Kol[H]) These things were done in Beth-Anya[A] Bethany (House of Answering) beyond Yarden (Jordan, descender, the river) where Yochanan[H] (YHVH is gracious, John the Baptist) was immersing (Baptizo[G], Tebiyl[H]). It is incredible to think that all the answers Yochanan had given the messengers of the Judeans, the Pharisees, were given to them in a village named “House of answering”, and that he was proclaiming One Who had descended from the heavens in a region named “descender”. This Bethany was not the home town of Lazarus, which was situated near Jerusalem but was a different village beyond the Jordan under the rule of Phillip the Tetrarch. Joh 1:29 The next day Yochanan[H] (John the Baptist) saw Yeshua[H] (Iesous[G], Jesus, Joshua) coming to him, and said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Amnos[G], Sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H]) Who takes away, carries away, raises up, causes to cease (Airo[G]) the sin, missing the mark, error, violation, offence (Hamartia[G], Chata’t[H]) of the world (Ho-Kosmos[G], Ha-Olam[H]).” Yochanan the Immerser likens Yeshua to the main sacrificial animal of the Temple sacrificial rites, and in particular the animal most associated to the substitutionary sin offering. At the same time Yochanan is alluding to the Pesach (Passover) lamb, and its blood covering over the houses of Israel during the plague of the death of the firstborn in Egypt (1 Cor. 5:7). Additionally the figure of the lamb connects Yeshua to the Suffering Servant passage in Isaiah 53 (Acts 8:32), and in relation to His death on the tree He is like the “lamb without a defect or blemish” (1 Peter 1:19) as required by the Torah (Exodus 12:5; Lev. 1:3, 10; 9:3; 23:12). In the book of Revelation Yeshua is referred to as the Lamb 29 times. Finally, the Ram that took Isaac’s place on the altar of Mt Moriah was born a lamb, who would one day lay down his life for the people of Israel (Jacob being still in his father’s body [by way of seed] at the time that Isaac was saved from death). It is worth noting that God had always intended to give of His person, His only Son, as the vicarious (substation) sacrifice for the sins of humanity (1 Cor. 15:3; Hebrews 7). Joh 1:30 This is He of Whom I said, “After me comes a man Who is before, in front of (Emprosthen[G]) me: for He was before me. Joh 1:31 And I knew Him not: but in order (Hina[G]) that He should be made manifest, visible, known (Phaneru[G]) to Israel (Yisrael[H]), therefore I am come immersing (Baptizo[G], Tebiyl[H]) with water. NB: Verses 30-34 record Yochanan’s account of those events detailed in Matt. 3:11-17; Mar. 1:7-11 and Luk. 3:15-17; 21-22. “And I knew Him not”? Luke’s Gospel shows clearly that Yochanan (The Baptist) and Yeshua were second cousins (Luke 1:34-45). Therefore, when Yochanan (The Baptist) says “I knew Him not” he means, “I did not properly know or understand the divine character of my cousin, thus it was as if I didn’t know Him at all…” “but in order that He should be made known to Israel, therefore I am come immersing with water.” We note that Yochanan the Immerser sees his role as one coming to immerse Jews with water as a symbolic precursor to them receiving and “knowing” the King Messiah Yeshua, Whom Yochanan would immerse, at which time the Holy Spirit would be manifest in a wondrous sign of Yeshua’s identity as God with us. Notice, that like Yeshua, Yochanan’s ministry was first and foremost for the ethnic, religious, chosen people of Israel, the Jews. Yeshua Himself said, “I have come only for the lost sheep of Israel (ethnic, religious, chosen).” And the Father had said, “The days are coming,” declares HaShem (YHVH), ‘when I will make a new covenant with the people of Yisrael and with the people of Yehudah.’” (Jeremiah 31:31) Joh 1:32 And Yochanan[H] (John the Baptist) bore witness (Martureo[G]), saying (lego[G] from logos), “I saw the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending from the heavens like a dove, and it abode with, remained (Meno[G]) upon Him.” John bears witness with his “lego” speech, of the “Logos” speech of God and His unity with the “Pneuma” Spirit, Wind, Breathe of God. The symbolism of the dove as it reflects the Spirit of God and the institution of peace, is seen throughout the Tanakh (OT) [Gen.8; Psa. 68:13; SOS. 2:14; Isaiah 60:8]. In relationship to the Messiah’s immersion by Yochanan, the story of the deliverance of Noah and his family through the flood and the receipt of the dove at its conclusion is intrinsically connected (1 Peter 3:20). The Flood, the crossing of Red Sea, the crossing of the Jordan river, are all immersions that deliver into that which is promised by God. Joh 1:33 And I knew Him not: but He that sent me to immerse (Baptizo[G], Tebiyl[H]) with water, the same said to me, “Upon Whom you shall see the Spirit, Wind, Breathe (Pneuma[G], Ruach[H]) descending, and remaining, abiding with (on) Him, the same is He Who immerses (Baptizo[G], Tebiyl[H]) with the Holy Spirit, Wind, Breathe (Pneuma-Hagios[G], Ruach Ha-Kodesh[H]). Yochanan the Immerser reiterates his lack of fullness of knowledge of Who Yeshua truly was in all His glory. It is essential to Yochanan’s testimony that he proclaims the Word of the One Who sent him, that is God Himself. “there was a man sent from God, whose name was Yochanan” -John 1:6 Joh 1:34 And I saw, and bear witness (Martureo[G]) that this is the Son of the God (Ho-Uihos Ho-Theos[G], Ben-Ha-Elohim[H]). Joh 1:35 Again the next day after that Yochanan[H] (John the Baptist) stood, alongside two of his disciples (Talmidim[H]); Joh 1:36 And looking upon Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves) as He (Yeshua[H]) walked, he (John the Baptist) said, “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) the Lamb (Ho-Amnos[G], Ha-sheh[H]) of the God (Ho-Theos[G], Ha-Elohim[H])!” “The Son of God” is a Messianic title: In Biblical Judaism a man is always identified as the son (ben) of his father. Thus, there is an intrinsic link between father and son. The Hebrew ben (son) can also mean “descendant” or “having the characteristics of.” We note that Yeshua is not called “a son of God”, or “one of the sons of God” as the term is applied more generally in the Tanakh [OT] (Gen. 6:2, 4; Ex. 4:22-23; Psalms. 82:6; Hos. 11:1; ) and NT (Gal. 4:6): rather, He is called “The Son of God”. This makes the title unique and applicable to Him alone. It is also the reason the religious leaders considered the title blasphemous (John 10:33-36). However, it is also apparent that the religious leaders of Yeshua’s day considered the title “The Son of God” to be a Messianic title: “The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.” -Matthew 26:63 As did Yeshua’s disciples: “Simon Peter answered, “You are the Messiah, the Son of the living God.”-Matthew 16:16 “the Lamb of the God” As is always the case in Hebrew literature, the doubling of this statement firmly establishes the identity of the Messiah as sacrificial Lamb. Joh 1:37 And the two disciples (Talmidim[H]) heard him speak, and they Followed, joined, attended to, accompanied (Akoloutheo[G]) Yeshua[H][A] (Iesous[G], Jesus, Joshua, YHVH Saves). Joh 1:38 Then Yeshua[H] [A] turned, and saw them following, and said to them, “What, which, Who (Tis[G]) do you seek?” They said to Him, Rabbi[H], [Rhabbi[G], Raban[A]] (which is to say, being interpreted, Teacher,) where do you dwell, abide, remain (Meno[G])?” Rabbi appears 15 times in its transliterated form in the Greek New testament and with the exception of Matthew 23:7-10 where Yeshua discusses the word, it is only used of Yeshua Himself. Rabbi comes from the Hebrew “Rav” meaning great, or great one. A literal translation of Rabbi would be “My Great One”. However, it seems that by the first century the title Rabbi had become synonymous in religious circles with Teacher, or Master. A title of respect. Joh 1:39 He said to them, “Come and see.” They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour (16:00). Joh 1:40 One of the two who heard Yochanan[H] (John the Baptist) speak, and followed Him, was Andreas[G] (Andrew: manly) Simon Petros[G] (Simon Peter's, Shimon[H] [heard] Keefa[A] [Rock]) brother. The unnamed disciple is thought to be Yochanan the disciple of Yeshua and likely author of this Gospel. This is consistent with his use of the phrase “disciple whom Yeshua loved” in reference to himself. Joh 1:41 He (Andrew) first (immediately) found his own brother Simon (Shimon[H]), and said to him, “We have found the Messiah (Messias[G], Mashiach[H], Anointed) which is, being interpreted, the Christos[G] (Christ). The Greek Messias transliterates the Aramaic Mashicha and or the Hebrew Mashiach. It is found in John 4:25 and 4:29 but nowhere else in the New Testament. This makes John’s Gospel the one most likely to have had a Hebrew or Aramaic original manuscript. The fact that Andrew was so excited to tell Peter that they had found the Messiah denotes the popular Messianic expectation of the time. Joh 1:42 And he (Andrew) brought him (Simon Peter) to Yeshua[H][A] (Iesous[G]). And when Yeshua[H][A] (Iesous[G]) saw him, He said, “You are Shimon[H] (Simon) the son of Yonah[H] (Ioannes[G], Jonah): You shall be called Kephas[G] (Keefa, [A] Stone, Rock), which is by interpretation, a stone, rock. The poetic irony of Simon Peter’s identity is not lost on the Hebrew mind. He is Shimon (hears) Keefa (Rock) the son of Yonah (Dove). He is one who hears the Rock (HaShem) and is born of the Spirit (Dove). Joh 1:43 The day following Yeshua[H][A] (Iesous[G]) would go forth into the Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake harp, region) and found Philip (Philipos[G]) lover of horses), and said to him, “Follow, join, attend to, accompany (Akoloutheo[G]) Me (become My Talmid[H] disciple).” Philip, like many other Jews born in Roman occupied Israel (first century AD) had a Hellenised (Greek) common name. Joh 1:44 Now Philip was of Bethsaida (Beit Tzayda[H]), the city of Andrew and Peter. Joh 1:45 Philip found Nathanael (Netanel[H], Given of God) [Natanel[H] Bar[A] Talmay[A][H], Son of Talmay (ridge, accumulation)Mtt.10:3], and said to him, We have found him, of whom Moshe[H] (Drawn out, Moses) in the Torah[H] (Instruction, Nomos[G], law), and the prophets (Ho-Prophetes[G], Ha-Nevi’iym[H]) did write, Yeshua[H][A] (Iesous[G]) the son of Yosef[H] (YHVH Adds, Joseph) of Nazareth (Nazaret[G], Natzerat[H], netzer[H] [shoot] zara[H] [sown]). Bethsaida was a small fishing village on the west shore of lake Galilee. “of whom Moses in the Torah and the prophets did write,” “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him.” -Deuteronomy 18:15-18 NIV “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Messiah, who has been appointed for you—even Yeshua. 21 Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from their people.’” -Acts 3:19-23 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him.” -Daniel 7:13 Exodus 12:46 Deuteronomy 18:15-18 Isaiah 49:7; 50:6;53:5-7, 9-10, 12 Psalms 2:7; 16:10-11; 22:8-9, 16-17 41:9; 68:19 69:22 110:1; 118:22 Micah 4:14 Zechariah 11:12-13; 13:7Daniel 7:13; 9:24-26 Nazareth is interpreted a number of ways, but given Matthew’s assertion that Isaiah 11:1; 53:2 and Zechariah 3:8; 6:12 are prophetic of the promised shoot (netzer) coming from Jesse, being from Nazareth the first century village, it seems likely that the compound proper noun Nazareth is made up of the Hebrew words netzer (shoot) and zara (sown). It makes sense that the sower of the seed of the Gospel is the shoot of Jesse, the promised Servant King Messiah, Who, in sowing, will reap many shoots. Joh 1:46 And Nathanael (Netanel[H], Given of God) said unto Him (Yeshua[H] [A]), “Can any good thing come out of Nazareth (Nazaret[G], Natzerat[H])? Philip said to Him, Come and see. Joh 1:47 Yeshua[H] [A] saw Nathanael (Netanel[H]) coming to Him, and said of him (Nathanael), “Behold, see, perceive, pay attention to, examine (Eido[G], Hineih[H]) a true (Alethos[G]), objective truth, Emet[H], absolute truth) Israelite (Israelites[G], descendant of Jacob, a Jew), in whom is no deceit, fraud (dolos[G], Mirmah[H])! Nazareth was not known for Torah scholarship or religious devotion of the standard expected among the religious elite in Jerusalem and surrounding areas. It was considered a town of commoners and less than desirable uneducated people. It is in fact as filthy and uninviting today as it may have been in the first century. However, Yeshua was brought up in Nazareth, and being God with us, keeping in mind that “Only God is good”, the answer to Nathanael’s question is to be a resounding, “Good Himself comes out from Nazareth”. “Behold, a true Israelite, in whom is no deceit!” Yeshua seems to be making a complex drash (comparative teaching), from the story of Jacob the patriarch and ultimate Israelite (Gen. 32:28-29; 27:35); who deceived his father in order to gain what was rightfully his. Nathanael is clearly a man of devotion to God and the study of Torah, a man of integrity and genuine faith. We note that in describing Nathanael Yeshua did not use the term Yehudi or Ioudaioi (Judean, Jew) but Israelites, the Greek transliteration of Israelite (all the tribes, who are now known as Jews). Therefore, it is clear that Yeshua made a distinction between the ruling religious class and their followers, the Ioudaioi (often translated as Jews but better translated depending on context as “Judeans”, or “Jewish religious leaders”) and the wider body of Israel (12 tribes). Based on this fact there are many places in the New Testament and particularly in the Gospel of John where it is not correct to translate Ioudaioi into modern English as “Jew”, because today the term Jew refers to all Israelites, ethnic, religious, empirical and is therefore an inaccurate conveyance of the first century meaning of Ioudaioi. Joh 1:48 Nathanael (Netanel[H]) said to Him (Yeshua[H] [A]). “From where do you know me?” Yeshua[H] [A] answered and said to him, “Before Philip called you, when you were under the fig tree (Suke[G]), I saw, perceived, inspected, examined (Eido[G]) you.” The fig tree was a location for rabbinical study (In part due to the shade it provided). It was also a symbol of Israel’s spiritual fruitfulness, and is later cursed by Yeshua (Mark 11:12-25; Matthew 21:18–22). While it is true that Yeshua had allowed Himself to be limited with regard to His manifest divinity, it is also true that by the Holy Spirit He was able to function in time and space as if He were also beyond time and space. He saw Nathanael in a location and time that He (Yeshua) had not been physically present in. Therefore, while Yeshua was fully man, He clearly maintained certain aspects of deity that transcended the abilities of those born of humanity alone. We note that Yeshua not only saw Nathanael before meeting him, He also examined Nathanael’s heart (core being) and saw him devoid of guile. Joh 1:49 Nathanael (Netanel[H]) answered and said to Him, “Rabbi[H], [Rhabbi[G], Raban[A]], You are the Son of God (Ho-Uihos ho-Theos[G], Ben Ha-Elohim[H]); You are the King (Ho-Basileus[G], Ha-Melekh[H]) of Israel (Yisrael[H]).” Nathanael says “My Great One, You are the Son of God, You are the King of Israel!” On the back of having doubted Philip’s news, Nathanael now undone by the intimate majesty of Yeshua, boldly speaks all the Messianic titles that come to his mind. He has anticipated this great day for the entirety of his life of study and devotion. Nathanael is in awe. Joh 1:50 Yeshua[H] [A] answered and said to him, “Because I said to you, I saw, perceived, inspected, examined (Eido[G]) you under the fig tree, you believe. You shall see perceive, inspect, examine (Eido[G]) greater things than these.” This could be a statement or a question. “Now you believe?”, or “Now you believe!”, and “You shall see greater things…” In fact, you shall come to understand that I am the gateway into the Olam Haba world to come, the stairway that makes God accessible to fallen humanity. Joh 1:51 And He (Yeshua[H] [A]) said to him (Nathanael), Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say to you, from this point onward you shall see the heavens open, and the Malakhim[H] Messengers (angels) of the God (Ho-Theo[G]s, Ha-Elohim[H]) ascending and descending upon the Son of man (Ho-Uihos Ho-anthropos[G], Ha-Ben Ha-adam[H]). The doubling of the Greek transliteration of the Hebrew “Amein” denotes the Hebrew practice of affirmation used in the Tanakh (OT) and the firm establishment of what is about to be said. The description relating to the Messengers (Angels) of God ascending and descending on the Son of Man is an allusion to the prophetic vision of Jacob when he lay sleeping on the stone/rock in Ha-Makum in the Place (Temple Mount) having made his way there via Beit El (Bethel)[Genesis 28:10-19]. This redemptive vision was a foreshadowing of the salvation that God would provide for all who would receive the King Messiah, Who is prefigured in the stairway/ladder of Jacob’s dream. “Son of Man” as explained previously, “Son of man” is a Messianic title taken from the prophets Ezekiel and Daniel (Bar Enosh). Yeshua frequently uses this title of Himself (Matt. 8:20; 9:6; 10:23; 11:19; John 3:13-14; 4:50; 5:27; 6:27 etc.). He fully identifies as human, while also being the unique Messianic heavenly Son of Man of Daniel 7:13-14, the ideal man, the last Adam, the Kinsmen Redeemer of the people of Israel and all humanity. “So then, just as sin came into the world through one man and death through sin, in the same way death spread to all men because all sinned. 13 For up until the Torah, sin was in the world; but sin does not count as sin when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in a manner similar to the violation of Adam, who is a pattern of the One to come.15 But the gracious gift is not like the transgression. For if many died because of the transgression of one man, how much more did the grace of God overflow to many through the gift of one Man—Yeshua the Messiah. 16 Moreover, the gift is not like what happened through the one who sinned. For on the one hand, the judgment from one violation resulted in condemnation; but on the other hand, the gracious gift following many transgressions resulted in justification. [a] 17 For if by the one man’s transgression, death reigned through the one,[b] how much more shall those who receive the overflow of grace and the gift of righteousness reign in life through the One, Messiah Yeshua.18 So then, through the transgression of one, condemnation came to all men; likewise, through the righteousness of one came righteousness of life to all men. 19 For just as through the disobedience of one man, many were made sinners, so also through the obedience of one man, many will be set right forever.[c]20 Now the Torah came in so that transgression might increase. But where sin increased, grace overflowed even more— 21 so that just as sin reigned in death, so also grace might reign through righteousness, to eternal life through Messiah Yeshua our Lord.” -Romans 5:12-21 TLV Appendix: A definition of each of the two modes of predominant thought addressed by a Messianic theological discussion: Mode a. Greco-Roman Thought Greco-Roman thought is informed by Greco-Roman gods, which have been devised by men. Therefore, Greco-Roman thought is man teaching himself delusion. It is largely limited to a chronological view of the world Alpha (A) to Omega (Z), start (of both gods and humanity) and finish (of both gods and humanity). Greco-Roman thought inevitably points to man's deification and death. Mode b. Biblical Hebrew Thought Biblical Hebrew thought is informed by the God (all existing) of Israel (ethnic, religious, empirical, chosen), this mode of thought having been adopted via Israel's receiving of God's written word (Torah, Prophets, Writings, New Testament) by the inspiration and revelation of His Spirit. It is perpetual in understanding, seeing a beginning for humanity at the hands of the pre-existing, everlasting Creator God of Israel. Thus the Biblical Hebrew view thinks in terms of Aleph [A] (The Word, Yeshua) creation's beginning, and the goal toward Whom humanity is directed, Tav [Z] (The Messiah, Yeshua), Who has presented to all, not an end but a new beginning. Thus Biblical Hebrew thought is God teaching man the truth about Himself and about humanity's purpose, nature and need of redemption. Therefore, Biblical Hebrew thought points to the Messiah (God with us), resulting in the worship of the One true God (The God of Israel) and in perpetual Living (eternal life). MESSIANIC JEWISH THOUGHT DIFFERS FROM GRECO-ROMAN THOUGHT IN THE FOLLOWING WAYS:
Lit. Word – HaShem (YHVH) “The Word (Devar) HaShem (YHVH) came to him (Abram)…” Gen. 15:4 “The Word (Devar) HaShem (YHVH) came to Shemuel…” 1 Samuel 15:10 “In that night the Word (Devar) HaShem (YHVH) came to Natan…” 2 Samuel 7:4 “The Word (Devar) HaShem (YHVH) came to him (Eliyahu)…” 1 Kings 17:2 And so on, and so on… The phrase, “The Word of The Lord” occurs some 347 times in the Bible (OT: 328 NT:19). The phrase, “The Word of the Lord came to…” occurs 132 times in the Bible (All in the Tanakh [OT]). It is most often written in Hebrew as pictured above. It reads literally as “Word YHVH”. In the Tanakh (OT) the Word YHVH comes to Israel’s Prophets. He (The Word) comes and goes throughout the historical narrative of the Tanakh. John 1 explains that in the first century CE (AD), the Word YHVH came, not just to Miriam (Mary) and Yosef (Joseph), but to all the people of Israel, this time, in the flesh, born a Jew. The Word Himself says, “I have come only for the lost sheep of Israel”(Matt. 15:24). “These twelve Yeshua sent forth, and commanded them, saying, ‘Don’t go into the way of the Gentiles, and don’t enter into any city of the Samaritans: But go rather to the lost sheep of the house of Israel.” -Matthew 19:5-6 This does not mean that the Gospel would not later be offered to the Gentiles. However, it does mean that the disciples, including John, the author of the Gospel of John, had a mandate to act first in sharing the Gospel with Israel (ethnic, religious, chosen, empirical). Based on this point alone, all the Gospels, written by the disciples of Yeshua must be considered to have been intended firstly for the Jewish audience and only secondarily for Gentiles. © 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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