A believer may become tired as a result of the role he plays in ministry, however, he must not become weary. Weariness is not a state of physical, emotional or mental tiredness but a way of thinking about that tiredness. Better to say, “I’m tired as a result of the work, I need to rest” rather than say, “I’m weary of all this, I’m done”. Likewise relaxation can become a counterfeit of rest. Where rest restores, vain relaxation can produce laziness. Introduction & Summary:
The first century Jewish recipients of this work, along with all who receive Messiah, are now encouraged, based on the repentant faith of our forebears (the faithful witnesses listed in Hebrews 11), to turn our backs on the sin that has entangled us and commit ourselves to running the race first set before us regardless of whether the part we personally play involves victorious miracles or life threatening hardships. “For we are his workmanship, created in Messiah Yeshua for good works, which God has prepared beforehand, that we should walk in them.” -Ephesians 2:10 (Author’s translation) We are to focus our vision on Yeshua the King Messiah, Who is both the Originator and Perfecter, the Author and Goal of faith, and follow His example. He looked to the Joy that would result from His finished work and chose to suffer death on a Roman cross, His body exposed and nailed, He had contempt not only for the shame He suffered but also for shame itself, and as a result He returned to His place in the right hand of authority of the God. Based on this example we are encouraged not to lose heart. The writer of Hebrews goes on to admonish us with the sobering observation that we have not yet resisted sin to the point of bloodshed (death), and that we are prone to forget who we are in Messiah. We are sons and daughters who suffer in this temporal life for many reasons, one of which is discipline. If we were not experiencing discipline as part of our journey we would be illegitimate sons and daughters, for God disciplines His children for good, so that we might share in His holiness. While discipline is unpleasant in the moment, it nonetheless produces in those who are trained by it, peace, the fruit of righteousness. The final direction of the first 17 verses involves us strengthening one another. We are told to make straight, clear paths for ourselves and our fellow believers so that those who have been injured might be restored to spiritual health without the added danger of obstacles that litter the path (way) before them, rocks that might cause them to stumble and thus aggravate the injuries they have suffered. In addition to the well-being of the family of Messiah, we are also encouraged to seek peace (as much as it depends on us) with others, and to chase after holiness. Chasing after holiness is the metaphysical fruit of focusing on Yeshua, Who defines holiness in God. We are warned to keep a look out for those things among us that might cause divisions as a result of rebellion and grudge holding. Holding a grudge is evidence of our failure to carry and exhibit the grace of God. We are to mitigate conflict before it reaches the point of causing division. Division of this kind defiles the body of believers. We are not to allow the intentionally sexually immoral person to remain in our midst. Those who perpetuate a sexually immoral lifestyle are synonymous with the godless. Esau’s despising of his birth right (a gift from God) is used as an example of the kind of fruit that is evidence of such people. Esau traded this precious gift for the momentary satisfying of his carnal hunger. The birth right is used here as a metaphor for eternal life. In short, the writer is warning us against turning our back on our birth right in Messiah as a result of focusing on the temporal pleasures of this life. If we sin we are to repent rather than act as Esau did, who wept and regretted but did not repent (initially). Previous verses: 37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated. HEBREWS 12:1-17 (Author’s translation) 1Therefore (based on what I’ve just said and going forward), since we also are surrounded by such a great, numerous cloud, multitude of vapor, of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us, and let’s run with patient endurance the race that is first, set before us, 2 looking only at, into, on, among Yeshua[H], the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, Consummator of the faith, trust, ongoing belief. Who for the transcendent joy set before Him endured the cross, despising, looking with distain upon, having contempt for the shame, and has sat down in the right hand of the throne of God. 3 For consider, contemplate, ponder, think on Him who has endured such hostility by sinners, those fading away, against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, soul, mind, breath, life. 4 You have not yet resisted to the point of shedding blood in your struggle against sin, missing the mark set by God’s holiness; 5 and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children, “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him; 6 For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.” 7 For in as much as you endure the discipline, nurturing, chastening; the God offers it to you as to sons; for what son is there who is not disciplined, taught by his father? 8 But if you are without discipline, nurturing, chastening of which all have become partakers, partners then you are illegitimate children and not sons. 9 Furthermore, additionally, we had earthly fathers (fathers of the flesh) who corrected, instructed, disciplined us, and we respected them; shall we not much more be subject to the Father of spirits, winds, life and continue living? 10 For they disciplined, instructed, taught us for a short time as seemed best to them, but He for better, good, corporate well-being so that we may be partners, partakers in His holiness. 11 Now, all discipline, nurturing, chastening for the present seems not to be joyful, but painful, heavy, grievous; nevertheless afterward, at last it yields, pays, delivers the peaceful fruit of righteousness in those who have been trained by it, 12 Therefore (because you understand the reason for the discipline), lift up the hands that hang down (are growing weary) and strengthen the knees that are feeble, 13 and make straight, upright paths for your feet, so that the limb which is impaired may not be dislocated, but rather be healed, made whole. 14 Pursue peace with all individually and collectively, and the holiness, sanctification without which no one will see the Lord. 15 look diligently, forbid everyone from coming short of the grace of the God; forbid any root of bitterness, poison from springing up to cause trouble, and by it many become defiled; 16 Forbid any sexually immoral or godless person like Esav[H], who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears. HEBREWS 12:1-17 (line upon line) 1 Therefore (based on what I’ve just said and going forward), since we also are surrounded (perikeimai[G]) by such a great, numerous (tosoutos[G], hamon[H]) cloud, multitude of vapor (nephos[G]) of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) (martus[G], eidiym[H]) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside (apotithēmi[G]) every weight, burden, encumbrance, obstacle (ogkos[G]) and the sin, the missing of the mark set by God’s holiness (hamartia[G]) which so easily entangles (euperistatos[G]) us, and let’s run with patient endurance (hupomonē[G]) the race that is first, set before (prokeimai[G], lefaneiynu[H]) us, 1Therefore (based on what I’ve just said and going forward), since we also are surrounded by such a great, numerous cloud, multitude of vapor, of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us, and let’s run with patient endurance the race that is first, set before us, The allusion to the cloud of witnesses in Hebrews 12 refers us back to the list of those witnesses to God’s faithfulness who are recorded in Hebrews 11. Cloud is a common metaphor for a crowd in ancient Greek literature. Therefore, the modern reader can understand this verse to say “Therefore, since we have such a great crowd of witnesses…” These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried (interred) throughout the land of Israel, literally surrounding the Jewish recipients of this work, and that they are therefore uncontactable according to his own teaching (inspired by the Holy Spirit) regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools the witch and is used by God to condemn Saul. For further study please use the following link: http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried (interred) throughout the land of Israel. We are to live the same kind of repentant faith that our forebears lived. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 CE (AD). He further qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the Author and Perfecter of faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. “let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us,” Sin is described in the Tanakh as a burden too heavy to bear (Ps. 38:4). Along with the first century Jewish followers of Messiah Yeshua we are admonished to intentionally remove those things in our lives that provoke us to sin. To remove false choices from our lives. To remove divisive conversations over amoral choices. To remove grudges and petty squabbles, and the wilful sins that we continue to return to like dogs to vomit. By all these things we have become easily entangled, confused, misdirected, unfocused, and led astray. Therefore, we are admonished to tishuvah (return) our focus to Yeshua. Repentant faith is great faith. “and let’s run with patient endurance the race that is first, set before us,” We are to return to our first love. The Greek prokeimai combines the meanings “before” and “first” and as a result reflects the prophetic words of Yeshua spoken to Yochanan in the Revelation: “2 I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked people, that you have tested those who claim to be apostles but are not, and have found them false. 3 You have persevered and have endured hardships for my name, and have not grown weary. 4 Yet I hold this against you: You have forsaken the love you had at first. 5 Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.” -Revelation 2:2-5 (NIV) We note that we are to run the race of our first love with patient endurance, and that the race “is first, set before us,” not “was” but “is”. Once again we are encouraged to see the eternally present reality of the kingdom of God in Yeshua. A number of ancient Judaism’s rabbis used sporting metaphors like this one (Exodus Rabbah 30:24; Genesis Rabbah 22:9). 2 looking only at, into, on, among (eis[G]) Yeshua[H], the Originator, Author, Prince, Captain, Chief (archēgos[G]), and Perfecter, Completer, Consummator (teleiōtēs[G]) of the faith, trust, ongoing belief (pistis[G], emunateinu[H]). Who for the transcendent joy (chara[G], hasimchah[H]) set before Him endured the cross, despising, looking with distain upon, having contempt for (kataphroneō[G]) the shame, and has sat down in the right hand of the throne of God (ho Theos[G], ha Elohiym[H]). 2 looking only at, into, on, among Yeshua[H], the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, Consummator of the faith, trust, ongoing belief. Who for the transcendent joy set before Him endured the cross, despising, looking with distain upon, having contempt for the shame, and has sat down in the right hand of the throne of God. The writer continues the sporting/running analogy by implying that Yeshua is not only the coach who encourages us at the starting line and awaits us at the finish line, but is also the runner Who went before us. Because Yeshua is the Creator of the track, has already run and won the race, we are not running in order to place in the race, but in order to receive our part in the prize which He has already won. We run a race of trusting endurance. A race that He has run, one that He trains us for, one that He runs with us, a race which begins and finds its goal in Him. He is before us, beside us, within us, awaiting us. Like a young athlete who looks to emulate the performance of his mentor, we look to our Mentor, and with His help, we emulate His performance. Rav Shaul haShaliach (Paul the Apostle) writes: “12 Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Messiah Yeshua took hold of me. 13 Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Messiah Yeshua.” -Philippians 3:12-14 “looking only at, into, on, among Yeshua” Note that the example of the witnesses of old are to point us to the King Messiah in Whom they had faith. We are not to look to the witnesses for the perfection of our faith, rather we are to look only at, in, on Yeshua. In the walk of the Messiah follower sin manifests only as a result of our having taken our eyes off Yeshua. “the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, and Consummator of the faith, trust, ongoing belief” Yeshua the all existing Messiah, slain before the creation of the world, is therefore the Originator of the faith, trust, ongoing belief and the Goal, Completer, Consummator of it. Yeshua is the Aleph and Tav, the first and the goal. He is the Author of all things in God and is the Author and essence of the written Torah, and therefore the Author of the instruction that informs our faith, ongoing belief, while also being the Goal of the Torah (Rom. 10:4). He is the Prince, the Chief, Captain and the Head of the faith, Son of God, King of Kings submitted to the King Hashem. He is the Perfector and Completer of the faith through His sacrificial work of consummation, and is therefore the Consummator of faith. We speak in terms of a singular faith because there is but one. Faith, ongoing belief, continued trust in Him is the only means by which we have right relationship in God and eternal life. We note that our faith in Him is not a moment of mental assent to the truth of His work but an ongoing heart trust in Him. “Who for the transcendent joy set before Him endured the cross,” Yeshua exhibited trust in God the Father, being assured that God being faithful would, in Yeshua, bring about the fullness of everlasting Joy born of His saving work resulting in reconciliation. Yeshua looked to the goal and chose to suffer naked on the Roman cross in order to see that goal reached. This is an example to all who believe. “despising, looking with distain upon, having contempt for the shame” He had contempt not only for the shame He suffered but also for shame itself. Through His death on the cross Yeshua put shame to death, so that all who receive Him might walk as He did, showing contempt for the shame associated to persecution and suffering, seeing it as nothing more than a temporal stepping stone to eternal life in Messiah. “and has sat down in the right hand of the throne of God.” Yeshua has returned to the place that symbolizes His authority in the Godhead, the position He has had from before the foundation of the world (Ps. 110:1; 1:3,13; 8:1; 10:12). He allowed Himself to be limited to location (born into time and space in the womb of Miriyam, fully God and fully man), and is now risen from death, trans-locational, transcendent, unbound. 3 For consider, contemplate, ponder, think on (analogizomai[G]) Him who has endured such hostility by sinners, those fading away (hamartōlos[G]), against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent (ekluō[G]) in your heart, soul, mind, breath, life (psuchē[G], benafsho[H]). 4 You have not yet resisted [c]to the point of shedding blood (ad hadam[H]) in your struggle (antagōnizomai[G]) against sin, missing the mark set by God’s holiness (hamartia[G], bacheit[H]); 3 For consider, contemplate, ponder, think on Him who has endured such hostility by sinners, those fading away, against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, soul, mind, breath, life. 4 You have not yet resisted to the point of shedding blood in your struggle against sin, missing the mark set by God’s holiness; The first century Jewish recipients along with all we who have come to believe, having established our focus on Yeshua must now contemplate His life example and His present help. We must remind ourselves that He has suffered in part as an example to us, and that in His suffering, though He was tempted to give up, He nonetheless endured even unto death. Those who first received this teaching had not yet suffered in resisting sin to the point of death (blood shed). Therefore, they are admonished to resist self-pity. Self-pity is an ironic blend of idolatry, self-harm and blasphemy disguised as a justified response to harm. It is the root of a victim mentality that leads to death. It is idolatry because it inevitably concludes that no one has suffered as I have. It is self-harm because it devalues us as created beings and when it becomes our repeated mode of thinking it leads to the dissolution of hope, making us fruitless and leading us into a life full of death. Finally, it is blasphemy because by denying the worth with which we are imbued by the Creator, it impugns God’s character. “so that you don’t grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, mind, soul” Note that by pondering Messiah’s suffering we will avoid the conditions of heart and mind that are listed here. If we see these things manifesting in our lives we are to repent and contemplate Messiah’s example, thus we will be freed from the fruit of self-pity, which is death. A believer may become tired as a result of the role he plays in ministry, however, he must not become weary. Weariness is not a state of physical, emotional or mental tiredness but a way of thinking about that tiredness. Better to say, “I’m tired as a result of the work, I need to rest” rather than say, “I’m weary of all this, I’m done”. Likewise relaxation can become a counterfeit of rest. Where rest restores, vain relaxation can produce laziness. What is the practical discipline needed in order to avoid weariness? To contemplate Messiah’s suffering and the hostility He faced, and take comfort in knowing that Messiah in us faces the hostility that others show toward us. “For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness].” -Hebrews 4:15 (Author’s translation) “Do you not know? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom. 29 He gives strength to the weary and increases the power of the weak. 30 Even youths grow tired and weary, and young men stumble and fall; 31 but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint.” -Isaiah 40:28-31 (NIV) “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” -Galatians 6:9 (NIV) 5 and you have forgotten the exhortation, consolation, entreaty (paraklēsis[G]) which is addressed to you as sons and daughters, children (uihos[G], kevaniym[H]) “My son (uihos[G]), do not despise (oligōreō[G]) the discipline, instruction (paideia[G]) of the Lord (YHVH[H]), Nor faint, relax, be weakened, become exhausted (ekluō[G]) when you are rebuked (elegchō[G]) by Him; 6 For whom the Lord (YHVH[H]) has all-encompassing love for (agapaō[H]) He disciplines, teaches (paideuō[G]) And He scourges, flogs (mastigoō[G]) every son whom He accepts, receives, delights in (paradechomai[G]).” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.” 5 and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children, “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him; 6 For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.” “and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children,” In addition to the fact that the recipients of this work have not yet resisted in the struggle against sin unto death, they are now rebuked for forgetting who they are as sons and daughters of God, in particular, sons and daughters of Israel (ethnic, religious, chosen, empirical) to whom the words of Proverbs were given. “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him;” As followers of Messiah we are reminded that we should not respond to the LORD’s discipline by becoming weary or giving up on doing what is right. “For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” The discipline of the LORD is evidence of His love for His children. It is a wicked father who fails to discipline his children. Why does the Greek text use the word “scourged, flogged”? In part this is done by the writer of this work in order to make a kal vechomer (light and heavy) argument using a comparative drash between Yeshua’s suffering under the scourge of Roman oppression and the suffering of the first century Jewish believers. In short the writer is saying, “If Yeshua Who is sinless was nonetheless proved in the flogging He received, how much more should we as sinful people expect flogging (suffering) as a form of discipline that proves (refines) us on our journey of sanctification in faith?” God Who understands the end from the beginning disciplines those who receive Him, whereas those who will refuse Him cannot be understood to be disciplined by Him because discipline results in the proving of a person. Therefore, those destined for destruction endure suffering in vain. Based on this Biblical idea Judaism makes a distinction between “yisurin shel ahavah” meaning “chastisements of love” upon the children of God and “chastisements” in general (Mekhilta Bachodesh 10; Talmud Bavliy Berakot 5a; Talmud Bavliy Sanhedrin 101a; Genesis Rabbah 42:1). It is the former that is being discussed here. 7 For in as much as you endure the discipline, nurturing, chastening (paideia[G]); the God (ho Theos[G], ha Elohiym[H]) offers it (prospherō[G]) to you as to sons (uihos[G], vaniym[H]); for what son is there who is not disciplined, taught (paideuō[G]) by his father (pater[G], av[H])? 8 But if you are without discipline, nurturing, chastening (paideia[G]) of which all have become partakers, partners (metochos[G]) then you are illegitimate children (nothos[G], mamzeriym[H]) and not sons (uihos[G], vaniym[H]). 7 For in as much as you endure the discipline, nurturing, chastening; the God offers it to you as to sons; for what son is there who is not disciplined, taught by his father? Those who experience suffering as a disciplining from God can find comfort in the knowledge that this is evidence that they are sons and daughters of God. 8 But if you are without discipline, nurturing, chastening of which all have become partakers, partners then you are illegitimate children and not sons. All believers are partakers in the chastening against sin which bears the fruit of a repentant lifestyle. Those who are not partners in the disciplining of God are illegitimate children, in Hebrew/Yiddish mamzeriym, equivalent to the English bastard. The analogy relates to seed. The legitimate son is seeded by the faith in Messiah whereas the illegitimate son is seeded by the evil one. All human beings are children of creation, but only those who receive God’s redemptive work through Messiah are given the right to become children of God (John 1:12). According to Scripture legitimate sons become heirs, whereas illegitimate sons do not inherit. In the present instance the inheritance in question is that of eternal life. All this is pretext to the example given in verse 16 of the godless actions of Esau, who failed to inherit, as opposed to Yaakov, who in faith inherited. 9 Furthermore, additionally, we had earthly fathers (avot[H], fathers of the flesh) who corrected, instructed, disciplined (paideutēs[G]) us, and we respected them; shall we not much more be subject to the Father (Av[H]) of spirits, winds, life (pneuma[G], haruchot[H]) and continue living (zaō[G])? 10 For they disciplined, instructed, taught (paideuō[G]) us for a short time as seemed best to them, but He for better, good, corporate well-being (sumpherō[G], letov[H]) so that we may be partners, partakers (metalambanō[G]) in His holiness (bekadosho[H]). 9 Furthermore, additionally, we had earthly fathers (fathers of the flesh) who corrected, instructed, disciplined us, and we respected them; shall we not much more be subject to the Father of spirits, winds, life and continue living? Once again the writer uses kal vechomer. If earthly fathers discipline us to some affect, how much more effective is the discipline of the perfect heavenly Father. 10 For they disciplined, instructed, taught us for a short time as seemed best to them, but He for better, good, corporate well-being so that we may be partners, partakers in His holiness. The discipline of our earthly fathers was imperfect but the discipline of God being perfect is for something better, that is the individual and corporate well-being of all who believe, who through Yeshua and in response to God’s discipline become partakers in His holiness. 11 Now, all discipline, nurturing, chastening (paideia[G]) for the present (pareimi[G]) seems not to be joyful (chara[G], sason[H]), but painful, heavy, grievous (lupē[G]); nevertheless afterward, at last (husteron[G]) it yields, pays, delivers (apodidōmi[G]) the peaceful (eirēnikos[G]) fruit (karpos[G]) of righteousness (dikaiosunē[G], tzedakah[H]) in those who have been trained (gumnazō[G]) by it, 12 Therefore (because you understand the reason for the discipline), lift up (anorthoō[G]) the hands (yadayim[H]) that hang down (are growing weary) and strengthen the knees that are feeble (ameitzu[H]), 11 Now, all discipline, nurturing, chastening for the present seems not to be joyful, but painful, heavy, grievous; nevertheless afterward, at last it yields, pays, delivers the peaceful fruit of righteousness in those who have been trained by it, Prior to the first century C.E. the Greek word karpos (fruit/vegetable) was assimilated into the Hebrew language as karpas (green leafy vegetable, parsley, celery) and became part of the symbolism of the Pesach (Passover) seder (order) meal. This adds significance to the present teaching because it is a familiar connection for first century Jewish Messiah followers and combines the ideas of suffering (salt water) and new life (spring vegetable). The karpas (parsley) is dipped in salt water symbolizing the tears of Israel resulting from ancient Egyptian slavery. Israel’s sojourn in Egypt was a type of proving, a time of discipline which culminated in freedom and a further journey of discipline through the desert which resulted in her entry into the promised land. The message here is that God is present in the discipline, proving, sanctifying and making us ready for the promised future. We are being trained by our momentary struggles so as to exhibit the peaceful fruit of righteousness. 12 Therefore (because you understand the reason for the discipline), lift up the hands that hang down (are growing weary) and strengthen the knees that are feeble, “Lift up the hands that hang down” means to lend help to another whose arms are becoming weary. It is a first century Hebrew idiom related to the actions of Aaron and Hur who helped Moses to keep his hands lifted in praise to God as a symbolic gesture denoting the fact that it was God Who was defeating Israel’s enemies in battle (Exodus 17). As a result of Aaron and Hur acting to strengthen their leader Moses, Joshua the leader of Israel’s army overcame the Amalekite army and God decreed the obliteration of the Amalekites, who represented idolatry and hatred of God and His people. This can be seen as an example to the first century recipients of the Book to the Hebrews, one which we can also apply. When we strengthen one another in Messiah, when we lift up the weary hands of our leaders and our suffering brothers and sisters, we will see the victory of God in Yeshua (Joshua) over the enemy (Satan/Amalekites). 13 and make straight, upright (orthos[G]) paths (trochia[G]) for your feet, so that the limb which is impaired (chōlos[G]) may not be dislocated (ektrepō[G]), but rather be healed, made whole (iaomai[G]). 14 Pursue (diōkō[G]) peace (eirēnē[G], shalom[H]) with all individually and collectively (eirēnē[G], kol adam[H]), and the holiness, sanctification (hagiasmos[G]) without which no one will see the Lord (Kurios[G], YHVH[H]). 15 look diligently (episkopeō[G]), forbid (mē[G]) everyone from coming short of the grace (charis[G], chesed[H]) of the God (ho Theos[G], ha Elohiym[H]); forbid any root (rhiza[G]) of bitterness, poison (pikria[G]) from springing up to cause trouble, and by it many become defiled (miainō[G]); 13 and make straight, upright paths for your feet, so that the limb which is impaired may not be dislocated, but rather be healed, made whole. The wicked rush to do evil (Isa. 59:7) but the righteous bring good news and announce peace (Isa. 52:7). The path of the righteous is made straight by the LORD (Prov. 3:5-6). Practically speaking making straight paths involves removing obstacles and making the paths traversable. Straight, level paths pose less danger in the dark and mean that those walking them are less likely to trip and become injured. A person who is hobbling from a pre-existing injury is unlikely to aggravate the injury further while walking a straight path, and thus can begin the road to full health. The obstacles that need to be cleared are the rocks of sin, bitterness, apostasy. The Word of God is a lamp to the feet and a light to the clear path (Ps. 119:105). Therefore, part of ensuring a safe journey on a straight path is the preparation of God’s Word. Daylight will turn to dusk and night, at which point we require light. 14 Pursue peace with all individually and collectively, and the holiness, sanctification without which no one will see the Lord. To pursue peace is to pursue the Prince of Peace (Yeshua), we are to pursue the peace of Yeshua as individuals and in community of faith, and in peace we are to seek the holiness and sanctification found in Yeshua, without which no one can be reconciled to right relationship in God. “will see the Lord” Meaning, to see God with unveiled face when He manifests His glory in the new heaven and new earth. “If it be possible, as much as it depends on you, live peaceably with all men.” -Romans 12:18 “Depart from evil, and do good; seek peace, and pursue it.” -Psalm 34:14 (15) KJV 15 look diligently, forbid everyone from coming short of the grace of the God; forbid any root of bitterness, poison from springing up to cause trouble, and by it many become defiled; When God through Moses gave the covenant to all Israel (Deut. 29) Moses warned: “So that there will not be among you a man or woman, or family or tribe, whose heart turns away today from the Lord our God, to go to serve the gods of those nations; that there will not be among you a root bearing poisonous fruit and wormwood.” -Deuteronomy 29:18 NASB Believers are admonished to diligently watch the fruit of the individuals that make up the community of faith. They are to expose and root out any root of bitterness and forbid its growth so that it doesn’t poison and divide the community of faith. We note that the bitterness in question results from hearts turning away from God and toward idolatry (Deut.29:18). It is faithlessness that can defile the entire community. The language of defilement relates to unclean things. If unclean practices are allowed to permeate the community of faith the community becomes like an unclean animal that cannot be offered to God. Rav Shaul’s words make a good segue between the subject of bitter apostacy and the practice of pursuing carnal pleasures at the expense of eternal inheritance: “17 Brothers and sisters, join in following my example, and observe those who walk according to the pattern you have in us. 18 For many walk, of whom I often told you, and now tell you even as I weep, that they are the enemies of the cross of Messiah, 19 whose end is destruction, whose god is their appetite, and whose glory is in their shame, who have their minds on earthly things. 20 For our citizenship is in heaven, from which we also eagerly wait for a Saviour, the Lord Yeshua the Messiah; 21 who will transform the body of our lowly condition into conformity with His glorious body, by the exertion of the power that He has even to subject all things to Himself.” -Philippians 3:17-21 16 Forbid (mē[G]) any sexually immoral (pornos[G]) or godless person (bebēlos[G]) like Esav[H] (Esau), who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing (bechorato[H]), he was rejected, disallowed (apodokimazō[G]) for he found no place, room, opportunity (topos[G], makom[H]) for repentance (metanoia[G], teshuvato[H]), though he sought for it with tears. 16 Forbid any sexually immoral or godless person like Esav[H], who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears. Sexually immorality is taken very seriously and is explained as evidence of godlessness. Believers are not just to look down on, but to forbid sexual immorality. Likewise, those who like Esau, despise the eternal birth-right given to those in Messiah Yeshua in favour of pursuing the temporal pleasures of sin in an intentionally sinful lifestyle, are to be forbidden, asked to leave the community. The Scripture teaches that all are invited but only the repentant may remain. Esau’s rejection described here is the rejection of his father Isaac and not the rejection of God relative to Esau’s eternal position. Isaac was unable to bless Esau with the blessing that had already been given, once given the blessing is like a spiritual version of a binding legal document (Gen. 25-27). We note that Esau is said to have been rejected, not because he was upset about what he had chosen to do but because he did not find the capacity to repent of what he had done. This is evidenced in the bitter hatred and vengeful intentions he exhibited toward Jacob following the death of Isaac. This is used as an example which draws a correlation between the birth right and the inheritance of eternal life, and between the pot of red stew and the temporal pleasures of this life (Philippians 3:17-21). Esau’s selling of his birth-right for food is a metaphor for the believer who trades his eternal inheritance for the temporal pleasures of sin. Ultimately, at any point prior to death the repentant can receive forgiveness and enter the inheritance offered by God through Yeshua. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.” -2 Peter 3:9 Copyright 2021 Yaakov Brown When most modern Christians use the term "Jesus Culture" whether they are aware of the reality of what they're saying or not, they are essentially teaching assimilation and the replacing of Israel (ethnic) by the Church: this, in place of diverse unity (The true Biblical image of the Body of Messiah). Question:
"My friend says there will be no cultural distinctions in heaven and that we should focus on our identity in Christ because as believers we have only one culture, that being Jesus Culture. What is your take on this?" Answer: Your friend's heart may be for equity within the body of believers, and that's admirable. It is also true that we should focus on Messiah and be aware of our redeemed identity in Him. However, the theology your friend is proposing is tragically flawed. Both the seed and the fruit of this theology is Supersessionism (Replacement theology: the Church replacing Israel [ethnic, religious]). The flawed premise is that culture is intrinsically sinful. I say this because if the theology says there will be no cultural diversity in the world to come (heaven) and we know that the only thing unwelcome in the world to come (heaven) is that which opposes God. Then the assumption is that human culture is inherently opposed to God. It is of course ludicrous to say that culture in and of itself is sinful or opposed to God, Yeshua (Jesus) Himself was born into, and practiced a specific human culture for His entire time on earth, that culture being the Jewish culture. In fact, it was necessary for Messiah to be born into and live within the Jewish culture in order for the prophesies concerning Him to be fulfilled. What is more, He is yet prophesied to rule over Israel (an ethnic people) and the nations (a nation is a collection of cultures living together) as King of the Jews, on the throne (in the lineage of) David (A Jew: ethnic) in the world to come (heaven). Therefore, if there are to be no cultural distinctions in the world to come, Yeshua (Jesus) cannot fulfil the prophecy and is therefore, not the Messiah. Utter nonsense. Each and every culture may have sinful aspects within it, but all cultures are also rich with markers that point us to the attributes of God and His redemptive plan for humanity. To say that there will be no culture in the world to come (What Christians mistakenly call heaven), is to say that there will be no Jews, therefore there will be no King of the Jews, therefore, there will be no Yeshua (Jesus), therefore, there will be no "Jesus Culture"... This is circular and redundant logic at it's finest. The conclusion defeats the premise. By definition, culture is intrinsically connected to ethnicity, thus, if one wants to demand that we have "Jesus Culture", they are either asking that every believer become culturally Jewish, (this is not what Scripture requires), or on the other hand they insist that "Jesus culture" is heavenly culture (A divine monoculture) and in doing so they deny the humanity of the Messiah (a Jew by birth). This is in fact a form of Gnosticism (heresy). When most modern Christians use the term "Jesus Culture" whether they are aware of the reality of what they're saying or not, they are essentially teaching assimilation and the replacing of Israel (ethnic) by the Church: this, in place of diverse unity (The true Biblical image of the Body of Messiah). Assimilation makes everyone the same, whereas diverse unity allows for uniquely different parts to work together. Assimilation subjugates and moulds the unique parts of the body so that the body is a mass of hands, or a mass of lungs and so on. Thus, it is the destruction of the body, because a body of lungs devoid of a heart is dead etc. The truth is that the unique expression of diverse culture within humanity is like the parts of a body, each intended to help and support the other, resulting in a healthy functioning whole. The false theology of "Jesus Culture" (a universal monoculture) seeks to first redefine Jesus (Yeshua), removing His Jewish identity (which by the way would make Him an illegitimate Messiah) and making Him a universal non cultural entity: and second, demands the syncretisation and assimilation of all cultures in order to form a monoculture (Like Chairman Mao's, grey suit wearing, red book carrying communist China). This is a sin seeded model that reflects imperialism and communist dictatorship rather than authentic Godly diversity in the unity of the body of Messiah. In short, the phrase "Jesus Culture" amounts to a call for the dissolution of cultural diversity. Scripture is full of examples of Godly culture and rich with accounts of a beautiful cultural diversity within the early believing community (body of Messiah). While it is true that all culture must submit to God's moral standard through Messiah Yeshua (Jesus), it is not true that culture will have no place in the world to come (Heaven). After all, how will the nations and tribes of humanity come to Jerusalem to Celebrate the feast of Sukkot (Zechariah 14:16), if there are no tribes, or nations (both nouns denote diverse cultural entities). How about we learn more about Yeshua's (Jesus) actual culture, the Jewish culture of the first century CE. Copyright 2019 Yaakov Brown Introduction:
In the last verse of chapter 10 Isaiah spoke of the coming destruction of the Assyrian empire, likening it to the felling of the mighty trees of Lebanon: Assyria would fall and never rise again. The disgraced and desolate house of David however, would again sprout a new branch which would grow and bear fruit. Today the Assyrian empire is ancient history, while the sustained and restored people of Israel remain: ethnic, religious, political, empirical. TEXT: THE BRANCH Isa 11:1 V’yatza And then will come out khoter a shoot (seed, stem) migeiza from the stump (stock) of Yishay (Jesse: I exist, I possess, I have substance), v’neitzer and a green branch (from natzar: guard) misharashayhu from his root yiphreh will bear fruit. A stem will come out from the stump of I exist and a guardian from his root will bear fruit. "And a King shall come forth from the sons of Jesse:'' -Targum Note the different words used to describe the coming forth of the shoot/branch. This figurative language first explains how close Israel would come to annihilation. She would be reduced to a stump. But out of the line of David, born of Jesse (whose name means I exist: this is a description of the uncreated nature of God Himself) a shoot (Messiah) would come forth. Using poetic Hebraic repetition Isaiah affirms that from Jesse’s root (Spiritually speaking from God and physically speaking from Abraham) a fresh, green branch (Messiah) will bear fruit. Note also that while the language is figurative it also uses the proper noun Jesse. This chapter is in every sense both literal and figurative, combining elements of both forms throughout. By far the majority of rabbinical commentators agree that this prophecy refers to the Messiah [Bereshit Rabba, sect. 85. fol. 75. 1. Midrash Tillim in Psal. lxxii. 1. Apud Yalkut Simeoni, par. 2. fol. 112. 2. Abarbinel, Mashmia Yeshua, fol. 8. 4. Iben Ezra, Yarchi, & Kimchi, in loc. Nachman. Disputat. cum Fratre Paulo, p. 53.]. There are those that dispute this, claiming that Isaiah 11 refers to Hezekiah. However, at the time of this prophecy Hezekiah was already a young boy between 10 and 12 years of age, making it impossible for him to come forth from the stump of Jesse in the future sense. Additionally, any temporal victory over Assyria during the reign of Hezekiah does not explain the Messianic age or the eternal significance of the subsequent verses. As explained previously, Hezekiah simply does not qualify, not in character nor in a chronological sense. Referring to the first part of this verse, Metzudat David reads: “Don’t be surprised by the great nissim (Miraculous signs) HaShem is doing because a time will come that HaShem will do greater nissim. Talking of the time of Moshiach (Messiah)…” In both the Scripture (See for example Isaiah 4:2 and the relevant Targum) and rabbinic literature the Branch (Netzer) is a well-known figure for the Messiah. In fact Natzeret (Nazareth) is from the root netzer. This is why Mattitiyahu (Matthew) writes, “And He went and lived in a city called Natzeret, to fulfil what was spoken through the prophets, that Yeshua shall be called a Natzrati.” –Matthew 2:23 (TLV) Matthew is alluding to the very text we’re studying. Isa 11:2 V’nakhah And resting upon Him, the Ruach Spirit (breath, wind) of HaShem (YHVH: Mercy), Ruach Spirit (breath, wind) of chokhmah wisdom uvinah and understanding (insight, skill), Ruach Spirit (breath, wind) of eitzah counsel u’gevurah and might (strength, greatness), Ruach Spirit (breath, wind) of da’at knowledge (perception) v’yir’at and of the fear (awe, reverence) of HaShem (YHVH: Mercy). The Spirit breath of Mercy will rest upon Him: the Spirit breath of wisdom and understanding, the Spirit breath of counsel and might, the Spirit breath of knowledge and of the awe of Mercy. When we read the meanings of the Hebrew words and see the Mercy denoted by the Holy Name YHVH, we are able to properly translate the Hebrew yirah (usually translated as “Fear”). In the context of this passage the phrase “The Fear of The Lord” is better understood in the sense of awe rather than terror. Thus we’re able to read, “The awe of Mercy”. When, through the fear (yirah) of YHVH (Mercy) a wicked man becomes a righteous one: his understanding of yirah (fear) changes from fear to awe (yirah). Therefore, the wicked fear but the righteous are in awe. The Branch of verse 1 is of course the subject of verse 2. The Spirit (of God) resting upon the Branch correlates to the Prince of Peace and the Spirit (of God) of counsel and might correspond to two of the other Messianic titles of Isaiah 9:6. The Spirit (of God) of understanding and knowledge correspond to the Messiah’s just reign as alluded to in Isaiah 9:7. The Spirit of the current verse is in fact the Eternal Father, and the Awe of the Lord finds its counterpart in the zeal of the Lord, also mentioned in Isaiah 9:6-7. Thus, verses 2 and 3 of Isaiah 11 correspond to verses 6-7 of Isaiah 9. This is yet further affirmation of the identity of the Branch, Who is clearly Yeshua the King Messiah. It is interesting to note that the Spirit of God rests upon the Branch as the central point from which six emanations of the Spirit form six additional branches of the Messiah’s nature. Thus, the Spirit, Who is symbolised in the Tanakh by oil, is described in union with the Messiah as the seven branched (pun intended) Menorah of the Mishkhan/Temple. This Menorah being a symbol of the manifest presence of God’s glory k’vod/shekhinah. Therefore, the Branch will be both a physical and spiritual manifestation of God with us (Imanu-el). The seven branches of the Menorah of the Spirit in Isaiah 11:2 are as follows:
Unlike Joshua (Deut. 34:9), who was filled with the spirit of wisdom from the laying on of hands by Moses, the Messiah of the present verse (Yeshua) is connected directly to the Spirit of HaShem. It is HaShem Who rests His Spirit upon the Branch and reveals His character through the physical manifestation of the Branch. The King Messiah Yeshua. This description of the spiritual nature of the coming Branch (Messiah) sees its physical outworking in the following verses. Thus, although He will have physical eyes (v.3), He will not make judgement according to what He sees through them. The Branch will be fully of God’s Spirit while also being fully human. Once again, this verse is applied to the Messiah by the great majority of both ancient and modern Jewish commentators [Talmud. Bab. Sanhedrin, fol. 93. 2. Zohar in Gen. fol. 68. 3. & in Numb. fol. 54. 4. & 92. 1. & in Deut. fol. 123. 3. Bereshit Rabba, sect. 2. fol. 2. 4. sect. 8. fol. 6. 3. Bemidbar Rabba, sect. 13. fol. 209. 3. Midrash Rut, fol. 34. 4. Pirke Eliezer, c. 3. fol. 3. 2. Raziel, fol. 11. 1. Tzeror Chammor, fol. 156. 1. Baal Hatturim in Numb. vii. 12. Yalkut Simeoni, par. 1. fol. 3. 1.] Isa 11:3 V’hariychu And He will inhale, accept, and delight in the Awe of HaShem (YHVH: Mercy). He will not yishpot judge, govern by what His eyes see, nor will He yocheiach prove, decide, correct, by what His ears hear. “Do not judge by mere appearances, but judge with right judgment.” –Yeshua [Yochanan (John) 7:24] The opening Hebrew phrase of this verse is truly extravagant in its meaning. The Hebrew hariychu is from the root ruach (Spirit, wind, breath) and means to inhale scent. It is used in Leviticus 3:5, 16 to describe the act of inhaling the fragrant offering. Thus the Branch (Messiah) not only delights in, but also inhales, breathes in and accepts the Awe of God. The latter part of the verse so perfectly describes the nature of Yeshua that it is difficult to even consider another historical or future figure as an alternative for the Branch. Yeshua himself, both in life and in His correction of others, epitomizes true judgement. It is significant that physical sight and hearing are alluded to as being potential gates for deception, misunderstanding, misinformation and poor judgement, but the sense of smell is the premise for the receiving of the Awe of God. This is because the Branch/Messiah is being spoken of in reference to His spiritual nature using His physical attributes as a figure of that nature. In Hebrew, ruach (spirit) also means breath or wind: The eyes do not receive breath, nor do the ears. It is the nose and mouth that exercise the natural rhythm of breathing, the more common process being to breathe in through the nose and out through the mouth. Smell is often also attached to taste. Thus, “He will not judge by sight or hearing but by smelling the Awe of God.” The Awe of God is the foundation of the Messiah’s judgement. We would do well to live in this way, being in awe of God means submitting our own judgements to His judgement and allowing His judgement to be the lens through which we view life and the world around us. Isa 11:4 V’shapat And He will govern betzedek in righteousness over the daliym weak, and decide in uprightness for the poor of the aretz land, and He will strike the eretz land besheivet with the rod, staff, sceptre (tribe) of His mouth, and uv’ruach with the spirit breath of His sephatayu lips, language, speech, He will slay the wicked. "He shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.'' –Targum The Jewish sages agree that Armillus of the Targum is the one whom the goyim (nations) call “antichrist”. The rabbinical idea of the twofold Messiah supposes that Messiah, the son of Joseph shall be slain, and afterwards Messiah the son of David will slay Armillus (antichrist) (Abkat Rocel, p. 52. Ed. Huls. Vid. Buxtorf. Lex. Talmud, p. 221, 222, 223, 224). Once again, the majority of Jewish commentators, both ancient and modern, agree that this verse is speaking of the Moshiach (Messiah). “From His mouth comes a sharp sword—so that with it He may strike down the nations—and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot.” –Revelation 19:15 A comparison can be made, not with the sword but with the rod/sceptre of Revelation 19:15. The present text is specifically concerning the Messiah’s governance over the land (Ha-aretz) of Israel and her people (His brothers and sisters) and does not correlate to the judgement of the sword over the nations alluded to in the revelation text. However, the rod/sceptre of both passages holds the same meaning, that of rule. In Revelation it refers to Messiah’s rule over all nations, but in the present text of Isaiah it refers specifically to His rule over His own people and the land of Israel. We note that Messiah will slay the wicked, “with the spirit breath of His sephatayu lips, language, speech.” In fact Yeshua did this very thing when He illuminated the Word of God to first century Jewish society: the Jewish generation He was born into. He slayed the wicked not with a physical sword but with a stern correction that warned of a greater punishment that awaits those who fail to return to God’s love. The breath of Yeshua continues to slay the wicked today as it issues from the mouths of those who have received His Spirit. This same breath remains accessible to the humble, firstly and always to the Jew and also always to the nations. “Therefore I cut them down by the prophets. I slew them by the words of My mouth. Now the judgments pronounced against you: light will go forth.” –Hosea 6:5 (TLV) Isa 11:5 Vehayah And it comes to pass, tzedek righteousness will be the cloth strapped around mateynayu His waist, vehaemunah and faithfulness, fidelity, trust, firmness, will be the cloth around chalatzayhu His loins. The opening phrase can be read as “And it has come to pass”, meaning that God sees these things complete outside of time and space. The strapping of the waist and loins is a figurative way of saying, “He will prepare to battle an adversary”. The reason for the use of the two different Hebrew terms “moten” and “chalatz” is to express to distinct preparations for battle. First, He will strap His waist to strengthen the seat of human emotion (Stomach, belly, bowel etc.). Second, He girds His loins to strengthen the fruitfulness of His mission and to show Himself pure and faithful. Both the mid-section and the loins are associated with emotion in Scripture. While the nefesh (soul) and lev (heart, centre) are also at times spoken of in emotional terms, they differ in that they denote the centre of soul existence and have eternal potential. A Note Regarding the Stomach/Belly as the Seat of Emotion: The Hebrew "beten" Stomach/Belly:
Intestines/bowels are also attached to the stomach/belly and are associated to emotional responses: "My beloved extended his hand through the opening, and my feelings (intestines) were agitated for him." (Song of Solomon 5:4) "Therefore, my bowels moan toward Moab like a lyre And my guts for Kir-Heres." (Isaiah 16:11) “Behold, O LORD, for I am in distress! My bowels are boiling;” (Lamentations 1:20) The Hebrew “Lev” heart/centre and “nefesh” soul: Of course the Scripture also relates emotion to both the heart (lev) and the soul (nefesh) ref. Isaiah 13:7 and 19:1. However, as the soul (nefesh) is the union of all parts of human existence and the heart (Lev) is the convergence point of all the components of human life, this type or emotional figure conveys a spiritual (having eternal implications) sense of emotion rather than the temporary (flesh) emotion associated with the appetite (Stomach): "For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting." Romans 16:18 (Philippians 3:19). “Stand firm then! Fasten truth as a girdle around your waist, and put on the breastplate of righteousness.” –Rav Shaul’s letter to the Ephesians 6:14 Shaul (Paul) is using imagery from Israel’s priesthood to promote the believers need for truth, right action, the Scriptures and the power of God as they prepare to do battle against the darkness. There is a strong correlation between Shaul’s letter and the present verses. For the Hebrew the heart or lev is the centre of being where all parts of our soul existence converge. Thus, in Shaul’s letter the heart or breast is protected by righteousness but the Hebraic seat of emotion, the mid-section, is girded with Truth. Messiah is both the Righteous One and the Truth. Therefore, His righteous blood is the breastplate over the soul and His truth girds and guides our emotional responses. On the other hand, Isaiah 11:5 shows the Truth Himself, strapping right action around the seat of His emotion, meaning that His very nature will strengthen His emotional and physical responses. He then girds His loins with emunah fidelity, trust, meaning that He will neither compromise His physical sexual purity or the faithful execution of His ministry on earth. Thus, although His physical seed will not bear fruit, His spiritual seed will birth many brothers and sisters (Romans 8:29). THE MESSIANIC AGE The age described in the next verses is, even in our day, yet to come. The opening verses of this chapter allude to the first coming of the Branch/Messiah, however, the remaining verses describe a second coming and the resulting peace that will be experienced in a world without death. The Olam Haba (World to come) is described in literal-figurative language prior to the revealing of the catalyst event which will bring it about. This is why 11:11 reads, “It has also come about in that same day (figuratively: an age) that Adoniy my Lord will again redeem a second time with His hand, the remnant of His people.” This portion of Isaiah 11 is applied to the Age of Messiah by both ancient and modern Jewish commentators (Zohar in Exod. fol. 28. 3. Kimchi in Joel 2. 28. Maimon. Melachim. c. 12. sect. 1. Caphtor, fol. 57. 2. and 93. 1. and 108. 1.) Isa 11:6 The wolf will dwell with the lamb, the leopard will lie down with the kid, the calf and the young lion and the yearling together, and a little child will lead them. Isa 11:7 The cow and the bear will graze, their young ones lie down together, and the lion will eat straw like an ox. Isa 11:8 A nursing child will play over a cobra’s hole, and a weaned child will put his hand into a viper’s den. Some suggest that these verses should be understood only figuratively, they say that animals will not exist in the Olam Haba (World to come). Others demand that the verses be taken literally. However, it is foolish to require the reader to choose between a literal and figurative interpretation of this text, it is a false choice. The text of Isaiah 11 is both literal and figurative. The hunter and the prey will literally walk the earth in peace, which figuratively conveys a world without death or end. We must remember that animals are called living souls [nefesh chayah] (Gen 1:20) making them, in the Hebraic view, a perpetual part of the plan of the living God. Rav Shaul reminds us that creation (including animals) will be set free from its bondage to decay and brought into the glorious freedom of the children of God. (Romans 8:21-23). It is ludicrous therefore, to presume that creation being set free from death and into the glorious freedom of the children of God, means an end to animal life. To the contrary, it means the exact opposite. The prophet uses similar phrasing in 55:12b & 65:25. It is clear that creation itself is somehow intrinsically involved in the redemption of humanity. Isa 11:9 Lo yareiu They will not hurt (do evil) or yashchiytu destroy becol in all Har kadoshi My holy mountain, for Ha-aretz the land will be filled with the deiah knowledge of HaShem (YHVH: Mercy), as the waters flow to the body of water mecasiym from coverings. Har Kadoshi, “My Holy Mountain” is the seat of the Messiah King’s power, both literally and figuratively. Har Beit, Har Tziyon etc. The Temple Mount in Jerusalem. The land mentioned is the land of Israel. While it is true that the glory and knowledge of the Lord will fill the whole earth that is not what is meant here in verse 9. This is a specific prophecy regarding Israel and her land. The waters and the body of water mentioned are the Jordan River and its tributaries, lake Kineret (Galilee) and the Mediterranean ocean. These waters are also figurative, a symbol of the abundant living waters mayim chayim of God and their enrichment of all aspects of life, physical, spiritual, mental etc. It is important to note the fact that it is the knowledge of HaShem that fills the land with life, not knowledge alone. An increase of knowledge devoid of HaShem invites death. The glorious description of the Messianic age in verses 6 – 9 prompts the reader to ask, “When?” The following verses answer this question by alluding to events that will be a sign (miracle, banner) for the ushering in of the Messianic age and the Olam Haba (World to come). A SECOND REDEMPTION Isa 11:10 Vehayah And it has come to pass bayom in that day that the shoresh root of Yishay (Jesse: I exist, I possess, I have substance) will stand leneis to be a sign, banner, miracle for the amiym peoples. The nations will seek for Him, and menuchato His resting place will be kavod glory. "and there shall be at that time a son of the sons of Jesse;'' –Targum ‘Then one of the elders tells me, “Stop weeping! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed—He is worthy to open the scroll and its seven seals.”’ – Revelation 5:5 (TLV) The root of Jesse is the established Hebraic designation of the Messiah (Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10). Being both the Root (shoresh) of Jesse and the Branch from the Stock (geiza) of Jesse, means that the Messiah existed prior to Avraham and at the same time is born of the seed of Yaakov, Judah, Jesse, and David. While initially unknown among the nations, He is to become a sign, miracle, banner of God, to Whom the tribes and nations will turn. His menuchato resting place is Mount Zion, Jerusalem, the Temple Mount, Mount Moriah. This connects the absence of death in the Holy Mountain (verse 9) to the rest found in the Glory of Messiah unto God (YHVH). “And the city has no need for the sun or the moon to shine on it, for the glory of God lights it up, and its lamp is the Lamb.” – Revelation 21:23 (TLV) The prophet Isaiah is describing the events of the latter days. He reaffirms the origin of the Branch/Messiah and then speaks of the Messiah’s reign and glory. We note that with great continuity the letter of Rav Shaul to the Roman believers (Romans 11:25-27) reveals the very same pattern of redemption described in Isaiah 11:10-11. First the tribes will seek Messiah, then the nations who are made up of the tribes will turn to Him, and finally, when the fullness of the nations have come in, a second redemption will come to Israel. Isa 11:11 Vehayah And it has come about bayom in that day that Adoniy my Lord will again redeem—a second time with His hand—the se’ar remnant (rest of, remainder) of amu His people who remain from Ashur (Assyria: A step), from Mitzrayim (Egypt: double distress), from Patros (Upper Egypt, region of the south), from Cush (Black), Eilam (Eternity, world), Shinar (Babylon, two rivers), Chamat (Syria, fortress), and from the islands of hayam the body of water (Mediterranean). Messiah, having come first to Israel as the seed of David via Jesse now comes a second time to redeem His people. Note that the prophet uses the title Adoniy (My Lord) rather than YHVH. This is because the Lord he is referring to is Immanuel (With us God), the Branch/Messiah. The general redemption of Israel alluded to in this verse did not take place during the reign of Hezekiah, in fact, it is yet to be made complete. Isa 11:12 He will lift up neis a sign, banner, miracle for the nations, and assemble the dispersed of Yisrael (Israel: overcome in God), and gather the scattered of Yehudah (Judah: Praise) from the four corners of ha-aretz the land/earth. “From the four winds of the earth” - Targum “He” is the Messiah, mentioned in the previous verse as My Lord. It is Messiah Who will lift up a sign, banner, miracle that will be known throughout the earth so that Jews in every nations might return to the land of promise and to the God of Israel. The qualifying factor in interpreting the Hebrew aretz as “earth” in this instance is the phrase “four corners” which is a Hebraic idiom that denotes the entire earth. Isa 11:13 And turned aside will be the jealousy of Ephraim (Double fruitfulness), vetzorereiy the distress of Yehudah (Judah: Praise) will be cut off. Ephraim will not be jealous of Yehudah, and Yehudah will not harass Ephraim. Ephraim had been jealous of the Davidic reign and Judah’s control of the Temple Mount. In the days being prophesied here, Ephraim (Representing the 10 tribes) will accept Judah’s God given role and submit to the King Who sits on David’s throne. Ephraim will no longer be jealous of the fact that the Messiah is born of Judah. Judah will no longer suffer distress at the hands of Ephraim and the nations. Israel will again be echad (a complex unity), all the tribes being united under the banner of Judah and the Messiah King. Isa 11:14 They will swoop down becateif on the shoulder of the Pelishtiym (Immigrants) toward the yamah body of water (West, Mediterranean). Together they will plunder the children of the kedem East—laying their hand on Edom (Red) and Moav (Of his father), the children of Ammon (Tribal) will be their subjects. The first act born of Israel’s renewed unity will be to plunder and subjugate their enemies. “They shall be joined together in one shoulder, to smite the Philistines;'' - Targum One of the central elements that is to bind all Israel together is the restoration of the Hebrew tongue. “For then I will restore to the people pure speech, so that all of them may call upon the Name of Adonai and serve Him shoulder to shoulder.” –Zephaniah 3:9 Isa 11:15 Then HaShem (YHVH: Mercy) will utterly destroy lashon the tongue of the yam body of water of the Mitzrayim (Egyptians: double distress). He will wave His hand over the River (Euphrates or Nile) with His scorching wind, and will strike it into seven streams, and let men walk over in sandals. "And the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;'' -Targum This is again both figurative and literal. God will literally dry up the mouth of the Gulf of Suez (red sea), and either the Nile or the Euphrates, perhaps both. This will make Israel’s physical return easier. This is also a figure which alludes to the drying up and destruction of the economic and military strength of Israel’s enemies throughout the Middle East. Isa 11:16 So there will be a highway for the se’ar remnant (rest of, remainder) amu of His people who remain, from Ashur (Assyria, a step), as there was for Yisrael (Israel) in the day they came up out of the land of Mitzrayim (Egypt: Double distress). We note that the word remnant is formed from what remains. That is, “all that remains”, or, “the rest”. Therefore, the remnant being spoken of is not as some suppose, only part of all the Jews that remain at the time but rather “the rest”, meaning all of ethnic, religious, empirical Israel, the Jewish people. Thus, once again the correlation between this text and Romans 11:25-27 is abundantly clear. This second deliverance will begin as a physical return to the land (Something that we have witnessed over the past 70 years but has yet to be made complete, and will culminate in the spiritual redemption of all Israel (ethnic, religious, empirical) through the Messiah, the Branch, the King Yeshua our Redeemer. “A highway will be there—a roadway. It will be called the Way of Holiness. He will not pass over unclean. And he will walk in the way, and fools will not wander.” –Isaiah 35:8 © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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