Introduction:
 
This chapter continues the discourse of the previous two chapters and follows Yeshua’s words “rise let us go from here.” Based on these words numerous modern scholars claim that a documentary or a redactive method was applied to compile John’s Gospel. However, later scribal manipulation is not the only explanation for why Yeshua says “rise let us go from here” and then continues His discourse through to Chapter 18 of John’s Gospel where Yeshua and His disciples are said to have gone forth over the brook of the Kidron to Gan Shemanim (Gethsemane) [John 18:1].
 
The most likely explanation for the two allusions to “going” is that Yeshua following His calling of the disciples to rise and go, rose with His disciples, left the place where they had shared the meal, and then had begun to walk slowly through the narrow winding streets and alleyways of the city of Jerusalem, a rabbit warren today and certainly even more so in the first century. Therefore, as they walked through the city Yeshua continued to speak. Thus, as they neared the edge of the city Yeshua’s speech concludes, and we read in John 18:1 “When Yeshua had spoken these words He went with His disciples over the brook of the Kidron…” This quite literally means that the words spoken between chapters 14 and 18 were said on the west side of the Kidron. This does not mean that all of Yeshua’s words spanning chapters 14 to 18 were said in the home where the meal was eaten. Yeshua’s going over the Kidron is not the same as Yeshua’s leaving the home where He shared the meal with His disciples.
 
Therefore, Yeshua called His disciples to rise and go with Him (John 14:31), walked and talked with them as they made their way to the edge of Jerusalem and then down to where they would cross the brook of the Kidron valley, at which point Yeshua ended this section of speech and both He and the disciples “went over the brook of the Kidron to Gan Shemanim (Gethsemane)…”
 
What follows picks up again on the themes of Yeshua’s submission to the Father, His unity with the Father and the Spirit, the intrinsic connection between Himself and His disciples, His disciples’ relationship to each other, the disciple’s relationship to the world and a further illumination of the role and work of the Ruach HaKodesh (Holy Spirit).
 
1“I Am, I exist (ego eimi[G], Anochiy[H]) the vine (ampelos[G], hagefen[H]) of the immutable truth (alethinos[G], haamitiyt[H]), and My Father (ho Pater[G], Aviy[H]) is the Husbandman, Tiller of the soil, Vinedresser (georegos[G], Hakoreim[H]). 
 
In the same way that the “Servant” Messiah of Yishayahu (Isaiah 49, 52, 53 etc.) is intrinsically linked to the “Servant” Israel (Isaiah 41, 44, 48 etc.) the Vine Messiah is intrinsically linked to the vine of Israel.
 
Throughout the Tanakh (OT) Israel is called both the vine and the vineyard of God (Isaiah 5:1-7, 27:2-6; Jeremiah 2:21, 12:10; Ezekiel 17:5-6; Hosea 10:1; Joel 1:7; Psalm 80:8-16). Yeshua also describes the land and people of Israel as a vineyard (Matthew 21:33-43; Mark 12:1-12; Luke 20:9-19). However, it is as the living manifestation of truth that the Vine Yeshua nourishes the people of God. Therefore, just as the Servant King Messiah of Isaiah comes out of and stands out as a sign to the servant people of Israel, so too the Vine Messiah comes out of and stands as a sign to the vine of Israel (ethnic, religious, chosen, empirical).
 
A clear and precise understanding of both the ancient vine-dressing method and the distinct language describing the process is essential to understanding this text.
 
First, Yeshua once again makes an inference to His present deity by saying “Anochiy” (ego eimi) I AM, thus the Vine (as a figure) is intrinsically linked to the Father God while also being distinct in its representation of Yeshua.
 
The Father’s role in this mashal (parable, metaphor, allegory) is that of Vinedresser, an art known in old English as vine husbandry (an appropriate title given God’s relationship to Israel). We note that the Father as Vinedresser, tills the soil and acts as a Husband to the Vine (Both Messiah & Israel). He addresses the needs of the Vine and its branches which grow from the Vine. In this allegory Yeshua is conveying the spiritual reality that those who come to God through Him grow out of Him rather than toward Him. This affirms what He has taught concerning mitzvot (outworked commands) being the fruit of His Salvation and not the means of it.
 
Does a branch attach itself to the Vine? Of course not! The branch is feed by and grows from the Vine. It is the same with the disciple of Yeshua redeemed by grace through faith. The disciple grows from God through Messiah. We are as incapable of attaching ourselves to the Messiah (Vine) as a branch is of attaching itself to a vine, only the Vinedresser (God) can make the graft, and once grafted we feed from the source of the Vine and bear fruit, not of ourselves but of God (the Vinedresser) through Yeshua (the Vine).
 
We note that Yeshua as represented by the vine is not a counterfeit vine but the true Vine or Vine of truth, of God. There are different types of vines, some look appealing but bear bitter fruit. In the case of the true Vine the fruit is sweet and robust, good for the body and soul. On the other hand the fruit of the bitter vine is like a lie, it appears to be of value but when received into the body it sickens the belly and destroys the soul. Many false Messiah’s had come and would come to Israel. Therefore, Yeshua makes it clear that He alone is the true source of life and sustenance for His people.
 
The mashal (parable/metaphor/allegory) of the Vine and the Vinedresser concerns the ancient first century practice of tending to the grape vine. Modern methods of vine dressing notwithstanding, there are still vinedressers throughout the world who use these same ancient methods today (in particular certain Zinfandel growers in California).
 
The rabbis of the Kabbalah say that the Shekinah (manifest feminine glory of God) is called Gefen (a vine) [Zohar in Exod. fol. 70. 2. & Kabbalah denudata, par. 1. p. 241.] In addition they understand Genesis 49:11 to be using “vine” to refer to the King Messiah [Zohar in Gen fol. 127. 3.].
 
“The sceptre shall not depart from Yehudah,
Nor the ruler’s staff from between his feet,
Until Shiloach (the sent One) comes,
And to Him shall be the obedience of the tribes.
11 He binds his foal to the gefen (vine),
And his donkey’s colt to the sorekah (choice species of vine, “true Vine”);
He washes his garments in wine,
And his robes in the blood of grapes.
12 “His eyes are made white from wine,
And his teeth are made white from milk.” -Yishayahu (Isaiah) 49:10-12 (Author’s Translation)
 
The Mishnah (Oral Law) notes that there was a golden vine that stood over the gate of the temple, propped up with a specially designed structure; and whoever offered a leaf, or a grape, or a cluster, (a piece of gold offered to the temple, in the shape of a leaf, grape or cluster of grapes) would bring it as a freewill offering and attach it to the golden vine. [Mishnah. Middot, c. 3. sect. 8. Talmud Bavliy Chullin, fol. 90. 2. & Tamid, fol. 29. 1, 2. ] Josephus the Roman Jewish historian also notes the existence of such a golden vine in Herod’s temple [Antiquities of the Jews. l. 15. c. 11. sect. 3.] Suffice to say the imagery was well known to first century Jews.
 
2 Every individual (pas[G], kol[H]) tender, flexible branch (klema[G], sariyg[H]) in Me (biy[H]) that does not bear, carry (phero[G]) fruit (karpos[G], p’riy[H]), He lifts up, elevates, raises from the ground (airo[G]); and every individual (pas[G], kol[H]) that bears, carries (phero[G]) fruit (karpos[G], p’riy[H]), He prunes, cleans, purifies (kathairo[G]) that one, so that it may bear, carry (phero[G]) more fruit (karpos[G], p’riy[H]).
 
We note two very important things in the opening clause of verse 2. First, every single, flexible branch refers to the new seasonal growth on the vine and not to established vine stock or dead branches. Second, the new growth (green branches) being referred to are all “in” Yeshua. Therefore, even before we read on we already understand that the Messiah is speaking of those who are in Him and therefore already eternally secure. It is essential at this point to understand that when vines branches are green, flexible and growing in season they are NOT cut! The cutting of branches only occurs when the vine is dormant. Therefore, what is being alluded to here are the growing branches in season and not the dormant plant.
 
Next we see that the flexible green branches being spoken of are not yet bearing fruit. Therefore, the Vinedresser “lifts them up” or “carries them” or “raises them from the ground” (airo[G]). No ancient Vinedresser worth his salt would cut off a new branch that had been hidden under old growth and was struggling for lack of sunlight. Rather, he lifts up the branch, which has been struggling on the ground beneath the canopy of the leaves and ties it to an established branch nearer the top of the vine wear it can receive the sunlight it requires to be strengthened and produce fruit. This image denotes the strengthening of a fruitless branch by tying it to a mature branch (a lesson of discipling).
 
The author of the Greek text is careful to provide us with two very different Greek words to describe what happens to the vine branches. The new growth branch is airo, “lifted from the ground” while the strong fruiting stock is pruned, cleaned (kathairo) to provoke new growth, better quality fruit and more of it. The “pruning” or “cleaning” described here is not a cutting off but the removal of dead leaves and the cleaning away of moulds and compromising abrasions. As I have said, it is important to understand that the pruning is done when the vine is dormant during the winter months at the end of the season so as not to do harm to the branches, while the “lifting up” and “cleaning” (pruning) is done during the season in order to promote fruiting.
 
The Vinedresser does not “cut off” (a misleading English translation) the non-fruiting branches, rather He encourages them to fruit by “lifting” or “carrying” them up into the light. It is therefore, utter nonsense to say as some do, that this analogy points to the possibility that believers can lose their salvation. No one, having received Yeshua and who remains “in” Him, can ever be “cut off” from Him.
 
Regarding fruiting in general, newly planted fruit trees and vines take time to establish themselves in the earth. Most fruit vines will abort or fail to fruit for up to three years from planting (Leviticus 19:23). In the fourth year they will generally present their first successful harvest of fruit. Therefore, the gardener/vinedresser does not place unreasonable expectations on the plant, knowing that it requires time to establish itself. This is another important lesson for those discipling new believers.
 
Yeshua is speaking here of both physical and spiritual fruit. Spiritual fruit inevitably overflows into physical action (Galatians 5:22-23 fruit of the Ruach HaKodesh; Matthew 13:1-23 fruit of faith in Yeshua; Romans 6:21-22 fruit of righteousness).
 
3 Now already you are pruned, clean (kathairo[G]) through the word, essence, substance (ho logos[G], hadavar[H]) which I have spoken to you. 4 Abide, remain (meno[G]) in Me, and I in you. Just as the tender, flexible branch (klema[G]) cannot bear, carry (phero[G]) fruit (karpos[G], p’riy[H]) of itself unless it abides, remains (meno[G]) in the vine (ampelos[G], hagefen[H]), so neither can you unless you remain (meno[G]) in Me.
 
Yeshua explains to His disciples that through Himself, the Davar (Word), and by
His word God has already pruned and cleansed them. Therefore, He admonishes them to rest and abide in Him as the source of the fruit that they will inevitably bear in His Name.
 
It is possible that by saying “Now already you are pruned, clean through the word, essence, substance which I have spoken to you.” Yeshua is making a connection to the Torah as it applies to fruiting trees and vines in the promised land:
 
“And when you come into the land, and have planted numerous varieties of trees for food, then you should consider their fruit as being uncircumcised (unclean): for three years it is to be considered uncircumcised (unclean) to you: it shall not be eaten of.” -Leviticus 19:23
 
Therefore, the comparison is to the three years of Yeshua’s ministry which the disciples have participated in. Figuratively they were a freshly planted vine in Him at the beginning of His ministry and had been considered uncircumcised (unclean) fruit up to the point that His cleansing word had made their fruit circumcised (clean) for harvesting. That is, at the end of the three years according to the Torah allusion. Of course in counter distinction to this  Yehudah (Judas Iscariot) had not stayed the course unto completion and therefore his fruit remained uncircumcised (unclean).
 
5 I Am, I exist (ego eimi[G], Anochiy[H]) the Vine (ampelos[G], hagefen[H]), you are the tender, flexible branches (klema[G]); the one who abides, remains (meno[G]) in Me and I in him, he bears (phero[G]) much fruit (karpos[G], p’riy[H]), for separated (choris[G]) from Me you don’t have the power (dunamai[G]) to do anything. 6 If anyone does not abide, remain (meno[G]) in Me, that one is thrown away, dropped, discarded (ballo[G]) outside (exo[G]) as a tender branch (klema[G]) that is indeed dried up (xeraino[G]); and they gather them, and into the fire (pur[G], eiysh[H]) they cast, throw away, drop, discard (ballo[G]) them and they are burned.
 
The branch is entirely reliant on the vine and its root system to supply all the nutrients it needs to grow strong and bear fruit. Therefore, if the branch is not connected to the vine it cannot bear fruit. We note that the branch that is thrown into the fire is not one that has been cut off by the Vinedresser but one that has become detached and is gathered up from the ground where it has dried out and become good for nothing other than the fire. This is consistent with the fact that one has to wilfully refuse God’s offer of redemption and sustenance through Yeshua in order to be burned in the spiritual fires of eternal torment. God doesn’t send people to eternal punishment, rather they choose to go there.
 
Once again Yehudah (Judas Iscariot) is alluded to as the branch that did not remain in the Vine and is therefore, fallen off the Vine and will be collected and thrown into the fire.
 
7 If you abide, remain (meno[G]) in Me, and My spoken words (rhema[G]) abide, remain (meno[G]) in you, ask whatever you desire (thelo[G]), and it will be done for you. 8 My Father (Ho Pater[G], Aviy[H]) is glorified (doxazo[G]) by this, that you bear, carry (phero[G]) much fruit (karpos[G], p’riy[H]), and become, are seen to be (ginomai[G]) My Talmidim[H] (disciples, devoted students).
 
This is the qualification for John 14:13, “Whatever you ask in My Name” means “If you abide, remain in Me, and My spoken words abide, remain in you, ask whatever you desire, and it will be done for you.” The result is the same as is described in John 14:13, “that the Father may be glorified, extoled, celebrated, praised in the Son…”
 
How is the Father glorified in the Son through the disciples? It is by their fruit, seen by the fallen world. The same is true of all who believe.
 
9 Just as the Father (Ho Pater[G], Ha Av[H]) has entirely loved (agapao[G], aheivaniy[H]) Me, I have also entirely loved (agapao[G], ahavtiy[H]) you; abide, remain (meno[G]) in My all-encompassing love (agapao[G], ahavtiy[H]). 10 If you keep, guard (tishmeru[H]) My mitzvot[H] (commandments), you will abide, remain (meno[G]) in My all-encompassing love (agapao[G], ahavtiy[H]); just as I have kept (shamartiy[H]) My Father’s (Ho Pater[G], Ha Aviy[H]) mitzvot[H] (commandments) and abide, remain (meno[G]) in His all-encompassing love (agape[G], ahavato[H]).
 
The mitzvot of Yeshua are the continuation and illumination of the Torah as expressed through Yeshua’s words and ministry, and the mitzvot of the Father which Yeshua has guarded and practiced are both the Torah and the direct instruction of the Father concerning Yeshua’s redemptive purpose. Therefore, for the disciples the miztvot of Yeshua transform their understanding of punitive law into an understanding of the law of freedom in Messiah (Yaakov[James] 1:25).
 
Yeshua’s instruction is simple, “Hear, listen, receive and comprehend Israel, YHVH our God YHVH is echad (One). Love the Lord your God with all your heart and all your soul and all your strength and all your mind; and love your neighbour as you love yourself… Love one another as I have loved you…” There is perfect continuity in Yeshua’s words. The Torah has pointed to Yeshua (its Author) and He has in turn revealed Instruction where Law was once seen. He has revealed the Father, Shepherd of Shepherds, with His crook and staff, come to lead and guide, discipline and nurture His sheep.
 
All this is born of the fact that the Holy God has entirely loved the Son and the Son has entirely loved us, and now we are tasked to choose to remain in Him and entirely love one another.
 
We are reminded that love produces obedience and that obedience is our response to love and not the means by which we earn it.
 
11 These utterances (laleo[G]) I have spoken (dibartiy[H]) to you so that My joy (chara[G], simchatiy[H]) may be in you, and that your joy (chara[G], simchatechem[H]) may be made full (pleroo[G]). 12 “This is My mitzvatiy[H] (commandment), that you entirely love (agapao[G], tehehavun[H]) one another, just as I have entirely loved (agapao[G], ahavtiychem[H]) you.
 
Yeshua makes a clear distinction between the Torah[H], mitzvot[H], rhema[G], and the intimate spoken utterances (laleo[G]) that He has spoken directly to His disciples. This discourse spanning five chapters of John’s Gospel is an intimate relational pep talk intended for His trusted few close friends. While it is accessible to all who believe it is first and foremost spoken for the edification of the twelve (-1).
 
The purpose of Yeshua’s utterances to the disciples is so that His transcendent joy might be in them and that they, having understood why He has told them these things in advance would live to see the fullness of that same joy manifest within time and space.
 
To His mitzvot (plural) Yeshua confirms His mitzvah “Mitzvatiy” (singular): “Entirely love one another just as I have entirely loved you.”
 
13 Greater (mega[G], rabah[H]) love (agape[G], ahavah[H]) has no one than this, that a certain one (tis[G]) lay down, gift (hanotein[H]) his life breath, soul (psuche[G], nafsho[H]) in behalf (huper[G]) for his beloved friends (philos[G], yediydayn[H]). 14 You are My beloved friends (philos[G], yediyday[H]) if you do what I command (entellomai[G], mitzaveh[H]) you.
 
Most English translations are misleading here. They make this phrase sound like a universal idiom or general life coach. It is not. The Greek text in particular is very precise, saying “a certain one” and not “one”. Furthermore, the certain individual in question lays down his life for his friends (plural), often mistakenly rendered in the singular by English translations presuming an idiomatic application rather than a phrase pertaining to a specific individual. Therefore, we correctly read “Greater love has no one than this, that a certain one lay down, gift his life, breath, soul for his friends.” Yeshua is not teaching a general principal but is speaking specifically about His coming sacrificial death. His friends are defined as those who obey Him. This is why He goes on to say:
 
15 No longer do I call you bond servants (doulos[G], avadiym[H]), for the bond servant (doulos[G], haeved[H]) does not see, perceive (eido[G]yodeia[H]) what his lord (kurios[G], Adonayu[H]) is doing; but I have called each of (pas[G]) you a beloved friend (philos[G], yediyday[H]), for all things that I have heard, received, applied (akouo[G]shama’tiy[H]) from My Father (Ho Pater[G], Ha Aviy[H]) I have made known (gnorizo[G], hoda’tiy[H]) to you.
 
While the disciples may have heeded Yeshua’s call to service three years prior, they had now been cleansed by His word and had become dearly loved friends. Following His death, resurrection and ascension the disciples will become Yeshua’s brothers and sons of God (Romans 8:14-17; Galatians 3:27-4:8). Thus the progression from servants to friends to brothers. From within time and space the adoption as children of God and therefore brothers and sisters to Messiah could not happen until after His death and resurrection. This is why at this point Yeshua calls them friends rather than brothers and sisters.
 
We note that Yeshua had made known to the disciples all that He had received from the Father up to that point. As we would expect of our perfect Redeemer, Yeshua was a transparent Leader of impeccable integrity. The Greek says “known” (gnorizo) rather than “seen” (eido) because the knowledge has been revealed, received and become all-encompassing as a result of the disciples having seen (eido) the living Messiah.
 
16 You did not choose Me but I chose you, and set you in place (tithemi[G]) so that you would go and bear fruit (karpos[G], p’riy[H]), and that your fruit (karpos[G], p’riy[H]) would abide, remain (meno[G]), so that whatever you ask of the Father (Ho Pater[G], Ha Av[H]) in My name (bishmiy[H]) He may give (yitein[H]) to you.
 
“You did not choose Me” does not mean the disciples had no choice in the matter but that they did not initiate the choosing. In other words, He chose them and they had to choose to accept Him. Having being chosen they chose to be predestined. This does not teach predestination over freewill but predestination and freewill.
 
“I chose you” means both “I physically searched you out and chose you, asking you to follow me in person” and “I chose you before the creation of the world”. To deny either is to be devoid of the revelation of the Ruach HaKodesh.
 
Yeshua chose them for a purpose, “so that you would go and bear fruit, and that your fruit would abide, remain so that whatever you ask of the Father in My name He may give to you.”
 
Yeshua’s choosing of His disciples was contrary to the rabbinical custom where disciples would seek out a rabbi and not the other way around.
 
“If you wish to make yourself a Rav (great rabbi/ great one), choose yourself a lord and become his pupil (companion)” -R. Yoshuah ben Perachiah, (said to be the master of Yeshua of Natzeret), Pirke Avot (Wisdom of the Fathers), c. 1. sect. 6. [Ganz Tzemach David, fol. 24. 2.] 
 
"He has chosen me, and I have chosen Him:'' -Song of Songs 2:16 Praphrase Zohar in Exod. fol. 9. 1.
 
17 This I command (entellomai[G], mitzaveh[H]) you, that you entirely love (agapao[G], tehehavun[H]) one another. 18 “If this world (ho kosmos[G], haolam[H]) pursues you with hatred (miseo[G]), you know, have learned (ginosko[G]deu[H]) that it has pursued Me with hatred (miseo[G]) before you.
 
The disciples had witnessed the way the world had treated Yeshua and were to see yet greater proof of the world’s hatred toward Him. Therefore, Yeshua warned them to expect trouble. A true follower of Yeshua will be pursued by the hatred of those bound to the fallen world. There is a certain comfort in understanding this. Rather than presuming a life devoid of hatred and harm we are admonished to expect it and understand why it’s happening.
 
19 If you were of this world (ho kosmos[G], haolam[H]), this world (ho kosmos[G], haolam[H]) would have filial love for (phileo[G]) you as its own; but because you are not of this world (ho kosmos[G], haolam[H]), but I chose you out of this world (ho kosmos[G], haolam[H]), because of this, the present world (ho kosmos[G], haolam[H]) pursues you with hatred (miseo[G]).
 
We see that the disciples and indeed all who follow Yeshua are no longer of the fallen world. The evidence is in the fact that the fallen world sees no filial (family) connection to them. Therefore, because Yeshua has chosen His followers and lifted them out of filial connection to the sin affected world, the sin affected world detests them as being aliens living among the inhabitants of the fallen creation. Thus, following Yeshua’s resurrection, the Father will recognize the followers of Yeshua as sons and daughters of God. Therefore, our filial (family) connection is no longer to the first Adam but through the last Adam (Yeshua).
 
The Talmud teaches something similar in its distinguishing of the wise men as set apart from anashiym l’olam “men of the world” (Talmud. Bavliy. Kiddushin, fol. 80. 2.).
 
20 Remember this word, essence, substance (logos[G], davar[H]) that I said to you, ‘A bond servant (doulos[G], haeved[H]) is not greater than his lord (kurios[G], Adonayu[H]) [John 13:16].’ If they persecuted Me, they will also persecute you; if they kept, guarded, attended to (tereo[G]) My word, substance, essence (kurios[G], Adonayu[H]) they will keep, guard, attend to (tereo[G]) yours also.
 
Part of what it means to recognize that a servant is never greater than his lord is to understand that to whatever degree the lord was persecuted the servant will also suffer persecution, and in turn, those not a part of the servant’s group who none the less honoured the teaching of the servant’s lord, will also honour the teaching of the servant. This means that the disciples can expect both persecution and honour. They will be the sweet fragrance of salvation to those being saved and the stench of death to those being lost (2 Corinthians 2:15).
 
21 But all these things they will do to you through (dia[G]) the Name (onoma[G]) of Me, because they do not see, perceive (eido[G]) the One who sent Me.
 
Most English translations read “these things they will do because of My Name” meaning, because the people of the world hate Yeshua’s Name and teaching they will show the same hatred toward His disciples. This is qualified by the last clause which says “because they do not see the One Who sent Me.” However, the Greek literally says “these things they will do through the Name of Me, because they do not see the One Who sent Me.” Meaning, people claiming to act in Yeshua’s Name will persecute the true followers of Yeshua.
 
This is exactly what happen by the turn of the first century CE when the then predominantly Gentile Christian Church began to make it difficult for Jewish believers to maintain Jewish identity within the body of believers. Subsequently the same kind of persecution has been a mainstay of the political Christian Church throughout the centuries and is at present manifest in the mainstream evangelical, charismatic and orthodox Church (as well as the Roman Catholic, Eastern and Greek Orthodox Church) in the form of Continuationism (the latest version of Replacement Theology).
 
Communities like our own (Beth Melekh) are disliked equally by Orthodox Jews and Continuationist Christians.
 
22 If I had not come and spoken to them, they would not have retained their sin, missing the mark of God’s holiness (hamartia[G]), but now they have no sacrifice upon the face of their sin (elta al apay chtiythuvn[A]).
 
This concerns those who were a part of the generation who witnessed Yeshua’s ministry in person and rejected Him. As a result they are without means of covering for sin because of their disbelief. Of course sin is always without excuse, which is why the Aramaic text reads “now they have no sacrifice upon the face of their sin” rather than “they are without excuse…”
 
23 He who pursues Me with hatred (miseo[G]), hates My Father (Aviy[H]) also. 24 If I had not done among them the works which no one else did, they would not have retained their sin, missing the mark of God’s holiness (hamartia[G]); but now they have both seen and pursued Me with hatred (miseo[G]) and have hated My Father (Aviy[H]) also.
 
This is extremely significant for Jewish people. One of the central prayers of our Rosh Hashanah service acknowledges God as Avinu Malkeinu (Our Father, Our King). Yeshua is saying, “Those who hate Me hate YHVH!”
 
25 But to fulfil the word, essence, substance (logos[G], davar[H]) in the Tanakh (Torah)[H] (nomos[G], Law) that belongs to them (autos[H]), ‘They hated Me without a cause.’ [Psa. 35:19; 69:5(4)]
 
Numerous English versions needlessly infer separation between the Tanakh and Yeshua by translating this verse as “So is fulfilled the word written in their Scripture”. While this is technically correct it is none the less extremely misleading. Yeshua intends to convey the fact that the Scripture belongs to the Jewish people both believing and unbelieving because God has given them the Scriptures as a gift to be shared with the nations. This is why Rav shaul Hashaliach says “for the gifts and the calling of God are irrevocable.” (Romans 11:29). Therefore, we better translate “But to fulfil the word, essence, substance in the Tanakh that belongs to them.” Note that “the Word (Davar) in the Tanakh belongs to them.” Yeshua is the Davar (Word, Essence, Substance).
 
The quote is from Psalms 35:19 and 69:5(4). Therefore, as is the case today, Torah (nomos[G]) is sometimes used to denote the wider body of inspired Hebrew Scripture. To “hate without cause” is the ultimate indictment in that every opportunity had been given for those disbelievers to believe and turn in love to God through Yeshua.
 
26 “As soon as the Helper, One Who stands alongside (parakletos[G]) comes, Whom I will send to you from the Father (Ho Pater[G], HaAv[H]), that is the Spirit, Breath, Wind (Ha Ruach[H]) of truth (Emet[H]) Who proceeds from the Father (Ho Pater[G], HaAv[H]), He will testify, bear witness (martureo[H]) about Me, 27 and you will testify, bear witness (martureo[H])  also, because you have been with Me from the beginning, origin, head (arche[G], rosh[H]).
 
The Ruach HaKodesh will be sent by Yeshua from the Father. It is important to note that the Ruach HaKodesh has a specific role as the Spirit of the Father and the Son with us. He is the Helper Who comes alongside in support of us and dwells within us through Yeshua. He proceeds from the Father to testify to and bear witness of the Son.
 
The Ruach HaKodesh does not seek glory for Himself any more than the Son sought glory for Himself. Rather the Ruach HaKodesh seeks to bring glory to and testify about the Son. This challenges the theology of many modern Christian denominations who insist on making a mantra out of chanting or calling on the Name of the Holy Spirit. The only place in Scripture where God instructs us to invoke the Name of the Holy Spirit is in the tevilah (immersion) of believers, immersed into the Name of the Father, the Son and the Holy Spirit (Matthew 28:19). Note the order and role of each distinct and unified person of the Godhead.
 
King David speaks to the Father of the Holy Spirit in Psalm 51:11 but does not call on the Holy Spirit. Isaiah speaks of the Holy Spirit but does not call on the Holy Spirit (Isaiah 57:15; 63:10-11). John the Immerser speaks of the Messiah immersing (baptising) with the Holy Spirit but does not call on the Holy spirit (Matthew 3:11). Yeshua warns against blaspheming the Holy Spirit (not the same as invoking the Spirit’s Name or praying to Him Matthew 12:32; Luke 12:10).The Holy Spirit is said to give the persecuted believer words to speak (Mark 13:11). Ananias is accused of lying to the manifestly present Holy Spirit of God (Acts 5:3). So we see that the Holy Spirit is present among believers both corporately and individually and that His role is to point us to the Father and the Son.
 
When asked how they should pray Yeshua responded to the disciples by saying “When you pray, pray this way, ‘Avinu shabashamayim (Our Father Who Dwells in the heavens…)” Yeshua also says “Whatever you ask in My Name” meaning that He expects we will invoke His Name in prayer. However, He never teaches us to pray in the Name of the Holy Spirit or to invoke the Spirit’s Name. Here Yeshua is very clear about the role of the Spirit. He explains that the role of the Spirit is to testify to and bring one’s focus upon the Son unto the Father. Previously Yeshua has said that the Holy Spirit will bring to remembrance the things of Him (Yeshua). Tragically, those who invoke the Holy Spirit and promote His Name in repeated worship phrases are acting in direct contradiction to the role of the Holy Spirit Himself. Put simply, the Holy Spirit wants you to testify to the Name of Yeshua and give glory to the Father.
 
When you know that you are tasked with promoting someone else and are doing everything you can to celebrate and honour that person but those listening ignore that person and instead praise you, how do you respond? If we sing “Come Holy Spirit” we have already missed the point, it is the Holy Spirit in us Who sings “Welcome Yeshua, Glory to YHVH!” To promote the Holy Spirit at the expense of the Father and the Son is to blaspheme the entire Godhead.
 
If a helper has come into your home and dwells in your living room and has lived with you and helped you for many years, never leaving or forsaking you, would it not be rude to act as if He weren't already sitting beside you as a member of your family? Would it not be the height of rudeness to scream out loud "I invite You to enter" when He is right there having already long since entered? This is what we are doing when we pretend to invite the Holy Spirit to attend our worship gatherings. If you need to invite Him He is not in attendance. And yet many who do so claim that He dwells in them and see no contradiction.
 
We notice that in receiving the Holy Spirit we are reminded of Yeshua’s teaching and have the affirmation of His identity and Truth. As a result we do as the Spirit in us has done, testifying to others. In the context of this passage it is the disciples who are specifically tasked with the work of testimony as a result of the presence of God’s Spirit in order that those who hear might receive the truth of the Gospel from those who were present and witnessed the life and ministry of Yeshua on earth. They had been chosen to be with Him from the beginning of His ministry for this very purpose.
 
© Yaakov Brown 2020

Introduction:
 
This chapter continues the discourse of the previous chapter and follows the troubling revelation that Yeshua will soon be denied by Kefa, and indeed by all His disciples, perhaps with the exception of Yochanan (John) the Gospel writer, who was known to the priestly court and therefore, was not challenged as to his allegiance while he sought to observe the illegal trial of Yeshua among the priests.
 
Yehudah the betrayer has left, and while the disciples do not understand completely they do have a good general idea of what is about to take place. Therefore, they are distraught, anxious, afraid. Yeshua understands their emotional response because He has also experienced anxiety and turmoil regarding what lies before Him. The same Greek word tarasso used to describe Yeshua’s anxious emotional response in previous chapters is used here in Yeshua’s comforting of His disciples. He speaks as one who has experienced the full gambit of human emotion and ministers comfort as only the Comforter can. This is of great importance given that part of this chapter concerns the impartation of “another Comforter”, Ruach HaKodesh (the Holy Spirit).
 
John 14 contains some of the most misquoted, mis-taught, misused and misapplied Scripture of the Brit HaChadashah (New Testament). Read carefully, dispense with hubris, recall the words already spoken by Yeshua, and receive Him as He is, Lord, Master, Teacher, the manifest Father, Imanu (With us) El (God). His message is offered universally but His salvation is exclusive. Only those who receive Him are reconciled to the Father. A bride cannot be married unless she accepts the proposal and says “I will”!
 
1“Don’t let yourselves be troubled, anxious, agitated (tarasso[G]) of the heart, core being (kardia[G], leiv[H]); believe, be persuaded, place confidence, trust (pisteuo[G], ha’amiynu[H]) in the midst of (eis[G]) the God (Ho Theos[G], BEilohim[H]), believe, be persuaded, place confidence, trust (pisteuo[G]) also in Me. 
 
“Don’t let yourselves be anxious” does not mean “You must not be anxious” or “You will not be anxious” but “Don’t continue to be anxious”. Yeshua was anxious at times (John 13:21) and yet remained sinless (Hebrews 4:15). Therefore, it’s not a sin to be anxious, rather it is a sin to make anxiety your god. In those times when we are anxious we are afforded an opportunity to place our trust in God. When we do this we come to understand that the transcendent victorious Messiah suffers with us and will overcome in us.
 
Perhaps one of the most misused Scriptures of the New Testament with regard to anxiety is Philippians 4:6. The context of Philippians 4 regards ongoing rejoicing in the Lord (Philippians 4:4) and the importance of moderation over lust and gluttony. “Let your moderation be known among all people, the Lord is at hand.” (Philippians 4:5). Thus, the anxiety, or over thinking (merimnao[G]) of Philippians 4:6 is that which results from covetousness or lust for more, rather than that which results as a genuine emotional response to difficult circumstances. Therefore, we should read:
 
“Don’t continue to be anxious for anything; but in everything through prayer (conversation with God) and seeking with thanksgiving let your requests be made known to God.” -Philippians 4:6
 
We note that “the peace of God that surpasses all understanding will guard the core being and mental wellbeing” of those who practice trusting God in their anxious state “through Messiah Yeshua!” (Philippians 4:7)
 
We further note that the anxiety the disciples are experiencing in John 14:1 is of the core being (heart). Meaning that the very foundation of their belief system is being shaken. We can surmise that the disciples may still have held out hope for the reign of the King Messiah in their time, a mighty Warrior King come to destroy the Roman Empire and set Israel free from physical oppression. The idea that Yeshua might be betrayed and subsequently killed was one that shook their worldview to the core.
 
Yeshua, knowing the turmoil His disciples were experiencing sought to reassure them that the stability of their core being was to be found in God the Father and the Son, and not in temporal physical redemption. Their trust was to be in the midst of God and in Yeshua even while they were experiencing anxiety and fear.
 
2 In the House (oikia[G], b’veiyt[H]) of My Father (Pater[G], Aviy[H]) are many (rabiym[H]) rooms, dwelling places (mone[G], m’dorot[H]); if it were not so, I would have told you; for I go to prepare a specific place (topos[G], makom[H]) for you (lachem[H] Pl.). 
 
For the Jew the House of God is none other than the Temple on Mt Moriah in Jerusalem, also known as Har Beit (Mountain House), and yes, the heavenly Temple from which the earthly Temple receives its design as a shadow of its heavenly counterpart.
 
In addition to this the house of one’s father was that place where a first century Jewish groom would go and, with his father’s help build an extension on to the family home, a room or rooms where he would bring is wife to live following the wedding celebration. In first century Jewish tradition the groom would seal his betrothal to a bride with a bride price and then depart to his father’s home to make preparations for the coming wedding. The betrothal period usually spanned one year and once the room was added to the father’s house and all had been prepared with regard to income and ongoing provision the groom would return to the bride’s village at an unannounced time, usually at night, with lamps and music and rejoicing in order to receive his bride and return with her household to the father’s home for the wedding celebration and subsequent feasting.
 
Therefore, the disciples understood “The House of My Father” to represent both the Temple of HaShem and a mashal (figure) concerning the common dwelling of an earthly Jewish father. When they heard Yeshua speak this way it must have invoked thoughts of the betrothal custom and thoughts of belonging in the Temple of God as priests, something that they had been cleansed for in the previous chapter (washing of the feet). Yeshua was assuring them of the priesthood He had conferred upon them and of their relationship to God as His bride. Something that Israel had understood from ancient times.
 
It is important to understand that Yeshua says these words to the disciples. These words apply to all who believe only as an outworking of the fact that those who receive the disciple of Messiah receive Messiah. First and foremost these words intend something very specific. Yeshua has a particular dwelling and role in mind when He speaks of preparing a place for His disciples. The Disciples of Yeshua will one day judge the twelve tribes of Israel (Matt. 19:28).
 
“You are those who have stood by Me in My trials; 29 and just as My Father has granted Me a kingdom, I grant you 30 that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel.” -Luke 22:28-30 NASB
 
By extension these words apply to all who believe and bring comfort to those who place their trust in God and His Messiah Yeshua. We note that Yeshua has gone to prepare a specific place, room, for each one of us and has also gone to prepare a collective room which He and the Father have built to house all who believe as the culmination and perpetual outworking of Yeshua’s betrothal to the community of believers both Jew and Gentile. This does not negate God’s marriage to the ethnic religious Jewish people but rather fully fills it in that through Yeshua the entire remnant of Israel (ethnic religious, empirical, chosen) will be joined to Him after the fullness of the nations (Gentiles/non-Jews) have come to faith (Romans 11:25-29).
 
Our rabbis share in common with Yeshua the belief in mansions/rooms prepared for the righteous in the Olam Haba (World to come):
 
"says R. Isaack, how many מדורין על מדורין, "mansions upon mansions", are there for the righteous in that world? and the uppermost mansion of them all is the love of their Lord.'' -Zohar in Deut. fol. 113. 1.
 
"in the world to come every righteous man shall have מדור, "a mansion", to himself.''
-Praefat ad Sepher Raziel, fol. 2. 1. Nishmat Chayim, fol. 26. 2. & 27. 1.
 
3 And provided (ean[G]) I transfer, carry over, lead over, depart (poreuomai[G]) and prepare a specific place (topos[G], makom[H]) for you, I will come again and join you (paralambano[G]) to Myself, in order that where I am, exist, am present, manifest (eimi ego[G]), you also will be. 4 And where I bring under, lead under, depart to (hupago[G]) you see, perceive (eido[G]) the way (ha-derek[H]).”
 
“I will come again and join you to myself” This is the language of marriage, the uniting of groom and bride. Therefore, unless the groom goes and prepares the dwelling in the father’s house, there will be no room in which the marriage can be consummated, no promise of security for the bride. In terms of first century Jewish custom this would make the marriage a farce (which would have been considered abhorrent). Every marriage is consummated by the shedding of blood (the hymen of the bride), and is therefore a covenant entered into by the groom, which is received by the bride. Thus, Yeshua is joined to His bride by paying the bride price in His own blood and breaking the blood barrier (hymen) of death so that the womb of His wife might bear life.
 
With regard to the ancient Jewish betrothal rite a Ketubah (marriage document) is given by the groom to the bride as a promise of His commitment to provide for her in every way, through food, housing, clothing, emotional, mental and physical security etc. It is worth noting that in the ancient rite the bride gives the groom no such document, her role is simply one of acceptance of the ketubah. This means that the responsibility for maintaining security for the bride is entirely that of the groom. In this we see the Gospel manifest. Salvation is reliant on Yeshua Himself in God alone, we receive this salvation through faith, acceptance, trust, not by our promising to provide security for Yeshua but in His promising to provide security for us.
 
NB: For more information on how the ancient Jewish betrothal and marriage rites figuratively convey the Gospel please read my article on the subject: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/eternal-security-in-the-ancient-jewish-art-of-betrothal-marriage
 
“And where I bring under, lead under, depart to, you see and perceive of the way.” The disciples do not yet fully understand or know (ginosko[G]) the way but they quite literally see and are beginning to perceive (eido[G]) Ha Derek (The Way). Yeshua is going toward the fulness of all things and ultimately toward the marriage between God and redeemed humanity. By dying on the cross, resurrecting and ascending and by returning, He is become the Way.
 
5 Toma[H] (Thomas, twin) said to Him, “Lord (Kurios[G], Adonay[H]), we do not see, perceive (eido[G]) where You are going, how are we able (dunamai[G]) to see, perceive (eido[G]) the way (ha-derek[H])?” 6 Yeshua[H A] (YHVH Saves, Joshua) said to him, “I am, I exist (ego eimi[G], Anochiy[H]) the way (ho hodos[G], ha-derek[H]), and the absolute truth (ho aletheia[G], ha-Emet[H]), and the life, living, perpetual existence (ho zoe[G], ha-chayiym[H]); no one comes to the Father (ho Pater[G], ha-Av[H]) except through Me.
 
“Yeshua said to him, “I am, I exist, the way, and the absolute, truth, and the life, living, perpetual existence; no one comes to the Father except through Me.””
 
This is perhaps the most difficult declaration for unbelievers and universalists to accept. I have heard many who claim to be followers of Yeshua say that Messianic/Christian faith is one of inclusivity. They are tragically wrong. Our faith is the most exclusive faith in the world and as a true faith is the most despised. The Gospel welcomes all but the outworking of the same Gospel is exclusive. We believe with absolute faith that no one can be reconciled to right relationship with God except through Yeshua and we believe it based on Yeshua’s testimony. Anyone who denies this fact does so by the spirit of anti-Messiah (antichrist). There is but One Way to God and He is that One sent from God, Yeshua the King Messiah, Ha Derek. This is one of the reasons that the early Jewish followers of Yeshua were called by the Jewish sectarian name of Ha Derek (Acts 9:2)
 
“Aniy haderek v’haemet v’hachayiym…”
 
“Derek” the Hebrew word for “way” is used for the first time in Torah in Bereishit (Genesis) 3:24 to refer to “the way” that enables access to Eitz hachayiym (the Tree of Living).
 
“So HaShem drove out the man (by extension humanity) and He placed at the east of the garden (of Eden) Kerubiym (Mighty Approachers of Blessing) and a flaming sword that turned in every direction to guard ha derek (the way) to Eitz hachayiym (the Tree of Living).” -Bereishit (Genesis) 3:24 [Authors translation]
 
Note that following humanity’s choice to sin the Way (to sinless existence in the presence of God) is guarded by Mighty Approachers of Blessing, and a flaming sword. The Sword is a symbol of God’s Word and the Flame is a symbol of His Spirit. In the text of John 14 the Mightiest of all Approachers of Blessing (Yeshua) has come to give His disciples, Israel, and by extension all humanity, access to the Sword (Living Word/Yeshua) and the Flame (Holy Spirit) so that we might t’shuva return to God and dwell with Him forever. Thus, the Guardian of the Way has become the Way.
 
Put simply in our decision to sin we lost access to perpetual living, the way to life was kept from us because the blood of animals was insufficient to atone for us perpetually, an all existing blood was required to atone for the sin and death that had been allowed to enter the creation. Therefore, Yeshua is saying that He is the Way and that by His eternal blood He will atone for us so that we might enter into perpetual living through Him.
 
Throughout the Tanakh (OT) “Ha Derek” The Way of YHVH is presented as a path of righteousness lived out of love for God, a path that bears the fruit of obedience to His Torah. This is in part why Yeshua alludes to the fruit of keeping His commands (mitzvot) later in this chapter.
 
“Emet” Truth is first mentioned in the Torah when Avraham’s servant Eliezer worships YHVH due to His Mercy and Truth. By walking in the way of YHVH Eliezer was Divinely led to his lord’s family and a bride for Itzchaak (Genesis 24:27). Truth and Mercy are intrinsically linked as attributes of God.
 
"Moses and his law are the truth"; - Talmud Bavliy Bava Bathra. fol. 74. 1. Bemidbar Rabba, fol. 223. 2.
 
If the rabbis truly believe this then they must accept Yeshua Whom God announces to Moses, and Moses in turn records the words in the Torah (Devarim/Deut. 18:15-18).
 
“Chayiym” Living (Life perpetual) is in the intense plural form and means “perpetual living” rather than life (singular) finite. Yeshua is not just saying He gives life but that He is the living essence of all things. He is life everlasting. Those who receive Him do not receive a life but living perpetual and eternal. The Hebrew chayah (life) is first used in the Torah in Genesis 1:20 where it is used in conjunction with the Hebrew nefesh (soul, person, creature, passion, mind, being). Therefore, there is an intrinsic connection between life and person, soul life in this world and perpetual life through relationship in the Olam Haba (world to come).
 
Ultimately Yeshua is referring to a metaphysical (not non-physical but physical in a transcendent sense convergent with spirit) spiritual life described by the Tanakh (OT) as “the Spirit of YHVH”, “the Spirit of Wisdom”, “the Spirit of Understanding”, “the Spirit of Counsel”, “the Spirit of Might”, “the Spirit of Knowledge”, “the Spirit of the fear (awe) of YHVH” (Isaiah 11:2).That is, found in the attributes of the sevenfold Spirit of God (Rev. 1:4; 3:1). Subsequently the life lived in the Spirit of Yeshua is a life that produces the fruit of obedience and of love, joy, peace, kindness, goodness, faithfulness, humility and self-control (Galatians 5:22-23).
 
7 If you (plural) had known (ginosko[G], y’da’tem[H]) Me, you would have known My Father (Pater mou [G], Aviy[H]) also; from now on you know (ginosko[G], y’da’tem[H]) Him, and have seen, become acquainted with, experienced (horao[G]) Him.”
 
In one sense Yeshua seems to be saying that if the disciples had properly accepted the guidance of the physical signs present in Yeshua, that they would have easily recognized that He was Imanu El (God with them), the Father.
 
Now, Yeshua is empowering them to see in a transcendent way that He and the Father are echad (a complex unity). In this context the Greek “ginosko” infers relational knowledge learned through experience, acquaintance and seeing beyond a person’s physical being and into the heart (core being). In this case the person is Yeshua, Who is the Father God manifest with the disciples as the Son.
 
8 Philippos (friend of horses) said to Him (Yeshua), “Lord (Kurios[G], Adonay[H]), show us the Father (ho Pater[G], ha-Av[H]), and it will give us unfailing strength (arkeo[G]).”
 
It’s clear from Philip’s response that he (and probably the disciples’ as a whole) was still not quite comprehending Yeshua. We note that Philip seeks a proof that will result in “unfailing strength”. Many of us seek irrefutable empirical proof of God even while God manifests His person right in front of us, and if God by His grace gives us an immutable evidence we none the less have a propensity for quickly forgetting it when our circumstances change.
 
Yeshua has and will give His disciples irrefutable proof of His divinity and the redemptive purposes of God. However, doubt must remain while the fallen world remains because without doubt there is no faith. This is why Rav Shaul says “These three remain: faith, hope and love; and the greatest of these is love.” (1 Corinthians 13:13) Faith is needed only so long as we await the Olam Haba (world to come), and hope is needed only so long as we are looking forward to Messiah’s return and life in the Olam Haba. But Love is eternal, defined by God Himself, and therefore, in the Olam Haba we will love but we will no longer have need of faith and hope because we will be experiencing the fullness of all that we hoped for and placed our trust in.
 
9 Yeshua[H A] (YHVH Saves, Joshua) said to him, “I have been with you all this time, and yet you have not come to intimately know (ginosko[G]) Me, Philippos (friend of horses)? He who has seen, become acquainted with, experienced (horao[G]) Me has seen, become acquainted with, experienced (horao[G]) the Father (ho Pater[G], ha-Av[H]); how can you say, ‘Show us the Father (ho Pater[G], ha-Av[H])’?
 
Essentially, while this may sound like a rebuke, it is in fact the equivalent of saying, “Philip, you disciples have been with Me and have observed My actions, witnessed My character, heard My words, and seen My signs. You already know that I and the Father are one. So why ask to see Him Whom you already see?”
 
Speaking of Yeshua, Rav Shaul says:
 
“For all the fullness of Deity lives bodily in Him, and in Him you have been filled to fullness. He is the head over every ruler and authority.” -Colossians 2:9-10 TLV
 
10 Do you not believe, trust (pisteuo[G], ma’amiyn[H]) that I am (Ego[G], Anochiy[H]) in the Father (ho Pater[G], v’Aviy[H]), and the Father (ho Pater[G], v’Aviy[H]) is in Me? The spoken words (rhema[G]) that I say to you I do not speak on My own initiative, but the Father (ho Pater[G], v’Aviy[H]) abiding in Me outworks His occupation, business (ergon[G]).
 
Once again Yeshua explains that He speaks of the Father as One submitted to the Father. In short, anything asked in Yeshua’s Name is asked of the Father. Yeshua is God with us and thus, being that God cannot be outside of Himself, Yeshua submits Himself to the Father.
 
11 Believe, trust, be persuaded of (pisteuo[G], ha’amiynu[H]) Me that I am in the Father (ho Pater[G], v’Aviy[H]) and the Father (ho Pater[G], v’Aviy[H]) is in Me; otherwise believe, trust, be persuaded (pisteuo[G], ha’amiynu[H]) because of the outworking of the occupation, business (ho ergon[G]) itself. 
 
While it is true to say that the signs Yeshua performed point to His redemptive work, that is not entirely what He means when He says “otherwise believe, trust, be persuaded because of the outworking of the occupation, business itself.” For the full outworking regards the death, resurrection, and ascension which is yet to come (from the disciples’ perspective). It is not individual signs and wonders that Yeshua is exhorting them to be persuaded by but “the outworking of the occupation” of God Himself.
 
12 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, he who believes, trusts, is persuaded (pisteuo[G], ha’ma’amiyn[H]) in Me, the outworking of the occupation, business (ho ergon[G]) that I enact, he will enact also; and something greater (megas[G]) than these he will do; because I go to the Father (ho Pater[G], Aviy[H]).
 
Far too many foolish Christian theologians and Bible teachers use this verse to support the claim that believers can do greater miraculous signs than Yeshua. Not only does this misrepresent the text and its context, it is also the height of hubris and is tantamount to blasphemy of the most vile kind.
 
First of all, “No servant is greater than his Lord” (John 13:16; 15:20).
 
Second, the text does NOT say that “the one who trusts in Me will do the works I do and will do works greater than these”, but “the one who trusts in Me will emulate My works and will do something greater than these works, because I go to the Father.”
 
Note that the “something greater” is greater than works, miracles, signs, wonders. It is also qualified by the fact that Yeshua must first go to the Father. Before Yeshua ascended to the Father He gave His disciples this command:
 
“go and make disciples of all nations, immersing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you…” -Matthew 28:19-20 (Author’s translation)
 
Note that He did NOT say, “go and do greater miraculous signs than I have done…”
 
To the contrary, the “something greater” Yeshua is referring to in John 14:12 is that which the miraculous signs He performed pointed to, that is, that He is the Way, the Truth and the Perpetual Living. Therefore, the “something greater” which the one who believes in Yeshua will do is to spread the Gospel to all nations. It is NOT to perform greater miracles. What good are miracles devoid of Salvation and discipleship? More importantly, temporal healing and signs will never be greater than eternal wholeness. The purpose of miracles is to point to Someone greater, and not to manifest something greater by our own hand. Our foolish modern Christian teachers have taught us that we are superheroes, while neglecting to remind us that superheroes are the progeny of Greek gods and are a modern reflection of ancient idolatry. Neither we nor the world have need of heroes. Our greatest need is a Saviour, Deliverer, Redeemer, and Righteous Ruler. If you want to participate in the “greater” thing, remind yourself that a servant is never greater than his Lord, and that the greatest gift of God is Yeshua the Miracle Maker, and not miracles themselves.
 
13 Whatever you ask in My Name (bishmiy[H]), that will I do, so that the Father (ho Pater[G], Ha-Av[H]) may be glorified, extoled, celebrated, praised (doxazo[G]) in the Son (ho uihos[G], bub’no[H]). 14 If you ask Me anything in My Name (bishmiy[H]), I will do it.
 
Once again, this verse has been widely mis-taught and misused to validate ungodly prayer demands in place of godly prayer requests.
 
The key to understanding this verse is to read and comprehend the first clause, “Whatever you ask IN MY NAME”. “In My Name” means “In My Character”, “In My Will”, “In My Identity”, “In My Purposes”, “In My eternal perspective” and so on. The prerequisite to receiving anything asked for in Yeshua’s Name is that the thing asked for is “In His will”, “According to His purposes” etc. Therefore, the foolish modern Christian practice of praying prayers like “We claim the healing over this brother in Jesus Name”, or “We demand a breakthrough for the finances of this Church in Jesus Name” and the affirmations that follow prayers such as these, “We have agreed in Jesus Name brother, He will do it according to His promise in John 14:13-14”, and so on, are often nothing more than sinful and presumptuous Pride!
 
What is the purpose of asking things in His Name? “so that the Father may be glorified in the Son.” What if it is not to God’s glory to heal in certain circumstances? What if it is not God’s will to prosper a Church financially? What if suffering is sometimes the will of God? When we pray presumptuously in Yeshua’s Name we are committing blasphemy. When we demand that God heal we are not showing our faith but rather our pride, fear, and our temporal perspective.
 
So what does it mean to “ask anything… in His Name”? It means, to ask His will, purpose, direction, and to pray accordingly together. And for what purpose? For temporal healing? For financial gain? For a show of faith? No! “so that the Father may be glorified in the Son.”
 
I am NOT saying we should not pray for miraculous healing or for manifest signs that point people to salvation. To the contrary, I am saying we should pray for those miraculous healings and signs that are according to God’s will and for the purpose of glorifying the Father and the Son so that salvation might come to the lost and make way for the reconciliation of the children of God.
 
Next time you pray, rather than making demands, try asking in humility; rather than presuming what God wants, try seeking His direction; rather than looking only to resolve the problems faced in temporal circumstances, try receiving God’s eternal perspective and walking in it.
 
15 “If you entirely love (agapao[G], ahav’tem[H]) Me, you will keep, guard (tishmoru[H]) My commandments (entole[G], mitzvotiy[H]).
 
Some commentators attribute as many as 1,050 commands of the Brit HaChadashah (NT) to Yeshua (Dake’s ref. Bible). While some may be considered contextually as being specifically for Jewish believers, most are consistent with the moral law of the Torah which applies to all human beings. Therefore, believers are not saved through Yeshua in order to break the commandments (mitzvot) but are empowered by the Spirit of God to live out righteousness from within as those who are born of the goal of the Torah, that is Yeshua Himself. This is one of the many reasons that Yeshua refers to Himself as “the Way”. Put simply as an example, we are free but we are not free to murder. In Messiah Yeshua we are free to do anything except that which returns us to bondage.
 
16 And I (v’Aniy[H]) will ask the Father (ho Pater[G], Ha-Av[H]), and He will give you another Helper, Comforter, Consoler, one to stand alongside (Parakletos[G]), that He may abide, dwell, remain (meno[G]) with you forever, into the unending age (aion[G]);
 
Note that God will give “another” Comforter. Meaning Yeshua is a Comforter (Menachem). Also, the Comforter that will stand alongside every believer will be with us forever.
 
Interestingly the Pirke Avot says:
 
 פרקליט אחד, ενα παρακλητον,"one advocate", or "comforter"; and he that transgresses one command, gets for himself one accuser.'' -Pirke Abot, c. 4. sect. 11.
 
17 that is the Spirit, Breath, Wind (Ruach[H]) of absolute truth (aletheia[G], emet[H]), Whom the world cannot receive, because it does not see (theoreo[G]) Him or know (ginosko[G]) Him, but you know (ginosko[G]) Him because He abides, dwells, remains (meno[G]) with you and will be in you.
 
The Spirit of God is at this time present with them in Yeshua but does not yet dwell within them. Therefore, “you know Him because He abides, dwells, remains with you and will be in you.” Only those who receive Yeshua can receive the Spirit of the Father and the Son.
 
It’s worth noting that one of the names that our rabbis attribute to the King Messiah is Menachem (Comforter):
 
“What is his (Messiah) name?... :His name is Menachem the son of Hezekiah, since it is written, ‘Because Menachem (a comforter) that could receive my soul, is far from me’ (Lamentations 1:16).” - Talmud Bavliy Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 2. 
 
18 “I will not leave you fatherless, orphans, alone (orphanos[G]); I will come to you.
 
It was customary among our rabbis to speak of the passing of righteous spiritual leaders as being like a father leaving orphans in his wake.

Concerning Rabbi Simeon ben Yochai, Rav Aba and others have said:
"woe to the world when thou shall go out of it, woe to the generation that shall be in the world when thou shall remove from them, וישתארון יתמין, "and they shall be left fatherless by thee".'' -Zohar in Num fol. 96. 3. & in Lev. fol. 42. 3. & in Exod. fol. 10. 3. & 28. 3. יתום, "fatherless by thee".'' -Midrash Hannealam in Zohar in Gen. fol. 65. 4.
 
19 After a short time the world (kosmos[G], haolam[H]) will no longer see (theoreo[G]) Me, but you will see (theoreo[G]) Me; because I live (zao[G], chay[H]), you will live (tichyun[H]) also. 20 In that day (hemera[G], bayom[H]) you will know (ginosko[G]) that I am in My Father (Aviy[H]), and that you are in Me, and I in you.
 
Yeshua will leave them to die and rise again and thereafter to ascend to the right hand of the Father. However, He will not leave His followers as orphans devoid of a Father. To the contrary, while in His metaphysical resurrected body He will physically ascend to the Father and no longer be seen by those who do not know Him, however in the Spirit He will never leave or forsake His disciples because He and the Father will pour out the Spirit of the Father and the Son into the disciples (Acts 2). Therefore, those who receive Yeshua will always see Him in a spiritual sense, while those who reject Him will not see Him and will therefore despise His existence and identity.
 
21 He who has My commandments (entole[G], mitzvotay[H]) and guards, keeps (shomeir[H]) them is the one who entirely loves (agapao[G], ye’ehavaniy[H]) Me; and the one who entirely loves (agapao[G], v’ohaviy[H]) Me will be entirely loved (agapao[G], ahuv[H]) by My Father (Aviy[H]), and I will entirely love (agapao[G], ohaveihu[H]) that one and will appear to, declare, show, manifest (emphanizo[G]) Myself to that person.”
 
The keeping of commandments that results from relationship with God in Yeshua is the evidence of love for Yeshua. We must be careful to note that Yeshua does not say “You must keep My commands in order to prove you love Me…” Rather, He says “He who has My commandments and guards, keeps them is the one who entirely loves Me.” The keeping of Yeshua’s commands is the evidence of love and not the purchase price. The former is faith that bears the fruit of works, whereas the latter is bondage through law keeping and vain religion.
 
Righteous acts are the evidence of right relationship in God. They are not the means of attaining it.
 
22 Yehudah (praise: not Iscariot) said to Him, “My Lord (kurios[G], Adoniy[H]), what then has happened that You are going to appear to, declare, show, manifest (emphanizo[G]) Yourself to us and not to the world (ho kosmos[G], haolam[H])?”
 
There were two disciples named Yehudah (Luke 6:16; Acts 1:13).
 
The answer that follows declares what will happen in order for Yeshua to show Himself to the disciples and not to the world. Of course Yehudah’s question is worded correctly, though He could not possibly know it, for from the perspective of God what will happen has already happened.
 
23 Yeshua[H A] (YHVH Saves, Joshua) answered and said to him, “If anyone entirely loves (agapao[G], ye’ehavaniy[H]) Me, he will guard, keep (shomeir[H]) My word, essence, substance (logos[G], davar[H]); and My Father (Aviy[H]) will love (agapao[G], ye’ehav[H]) him, and We will come to him and make Our abode, dwelling (mone[G]) with him.
 
Yeshua affirms that it is through right love relationship to Him that the fruit of keeping Yeshua’s substance (davar) will give evidence of revelation. Thus, the Father revealed in the Son will come with the Son and dwell, abide, tabernacle in the believer. “I will send you (the Ruach HaKodesh) from the Father” -Yeshua (John 15:26).
 
24 He who does not entirely love (agapao[G], ye’ehavaniy[H]) Me does not guard, keep (shomeir[H]) My words, essence, substance (logos[G], davar[H]); and the word essence, substance (logos[G], davar[H]) which you hear, receive, understand, act on (shematem[H]) is not Mine, but the Father’s Who sent Me. 25 “These things, words (dibartiy[H]) I have spoken to you while dwelling (meno[G]) with you.
 
Once again it is love relationship that is key. To deny Yeshua’s offer of relationship will result in a failure to walk as Yeshua walked. Furthermore, to fail to receive right relationship in Yeshua is to fail to receive right relationship with God the Father because “the word essence, substance which you hear, receive, understand, act on is not Mine, but the Father’s Who sent Me.”
 
26 But the Helper, Comforter, Consoler, One who comes alongside (Parakletos[G]) Ruach HaKodesh[H] (the Holy [set apart] Spirit, Wind, Breath), Whom the Father (ho Pater[G], Ha-Av[H]) will send in My Name [character, identity, attributes etc.] (onoma[G], bishmiy[H]), He will teach (didasko[G]) you all (pas[G], kol[H]), and quietly bring to your remembrance (hupomimnēskō[G]) all that I said to you.
 
We note that the role of the Ruach HaKodesh is to bring to remembrance the words of Yeshua. Therefore, while there is not a hierarchy in the Godhead in any earthly sense, there is an order to the Godhead. The Father sends the Son, the Father and the Son send the Spirit, the Spirit reveals the Son, the Son reveals the Father.
 
27 Peace, wholeness, wellbeing (eirene[G], shalom[H]) I leave with you; My peace, wholeness, wellbeing (eirene[G], shalom[H]) I give to you; I don’t give to you as the world (ho kosmos[G], haolam[H]) gives. Do not let your heart, inner being (leiv[H]) be troubled, anxious, agitated (tarasso[G]) nor let it be fearful, timid, afraid (deiliao[G]).
 
Yeshua leaves Himself with them (the Spirit). His peace is given perpetually, therefore, He does not give temporarily as the fallen world gives. Yeshua’s gift of peace, wholeness and wellbeing is sinless and transcendent. All giving of the fallen world is temporary, decaying, doomed to die.
 
Our rabbis teach that peace given must be returned:
 
 ליתן לו שלום, "to give him peace"; he shall prevent him with peace (i.e. salute him first), as it is said, "seek peace and pursue it"; but if he "gives" it to him, and he does not return it, he shall be called a robber.'' -Talmud Bavliy Beracot, fol. 6. 2.
 
28 You heard that I said to you, ‘I go away, and I will return (shuv[H]) to you.’ If you loved (ahavtem[H]) Me, you would have rejoiced (s’meichiym[H]) because I go to the Father (ho Pater[G], Ha-Av[H]), for the Father (ho Pater[G], Ha-Av[H]) is greater, larger (meizon[G], gadol[H]) than I.
 
“If you loved Me” can be understood to refer to the fact that the love of the disciples for Him is yet to find its fullness in His death, resurrection, ascendance and the outpouring of the Spirit.
 
“The Father is greater” in the sense that Yeshua as a human being and as God with us is within the Father. However, as I have said previously in another way, God is not divisible or subordinate. He is echad, One, Unique, Father, Son and Holy Spirit.
 
29 And now I have told you before it happens, so that when it happens, you may believe, have faith, trust, be persuaded (pisteuo[G], ta’amiynu[H]). 30 I will not speak much more with you, for the ruler, prince of this world (sar haolam[H]) is coming, and he has, holds, possesses nothing (echo[G]) in Me;
 
Yeshua has privileged His disciples with the knowledge of the outcome of His death, resurrection and ascension prior to these events taking place in order that when they do take place the disciples might come to understand the meaning and purpose of them and bear witness to them.
 
We note that while the disciples have been told that they will receive the Son and in doing so will receive the Father and the Spirit, the “prince of the fallen world” on the other hand neither has nor is able to possess anything in Yeshua. In other words, Satan is a footnote serving God’s purposes and has so wilfully rejected God as to have purchased for himself eternal damnation by his own choosing. This affirms the fact that those who don’t receive Yeshua are children of the prince of the fallen world.
 
31 but so that the world (ho kosmos[G], haolam[H]) may know, be aware of, understand (ginosko[G]) that I entirely love (agapao[G], oheiv[H]) the Father (ho Pater[G], Ha-Av[H]), I do exactly as the Father charged, commanded (entellomai[G]) Me. Get up, waken, rise (egeiro[G]) let us go from here.
 
The last clause connects the Gospel of John with the other Gospels and their account of the Passover Seder and subsequent journey to Gethsemane. It is interesting to note that Yeshua continues to reveal Himself to the disciples over the next few chapters and that it is not until 18:1 that He is said to have gone with His disciples over the Kidron to the garden of Gethsemane.
 
© Yaakov Brown 2020

​Introduction:
 
It’s not uncommon for English translations of the Biblical text to place headers at the beginning of sections of the Bible that have what the translators or compilers consider to be a consistent or common theme. The title used by the NASB to introduce verses 21 through 38 of chapter 13 of John’s Gospel is “JESUS PREDICTS HIS DEATH”.
 
One can see why this title might have been chosen, and from our position within time and space we can understand the chronological value of it, however, it misrepresents both Yeshua and Hebrew prophecy. Hebrew prophecy is that which is spoken into time and space from outside of time and space where it is already perfected. Therefore, the Hebrew prophet remembers the future. Yeshua, God with us, does not predict His death, rather He memorializes it. He has already seen it completed outside of time and space. Nor do the disciples benefit from this so called “prediction” at the time, because they do not understand what He is referring to.
 
With these things in mind, let’s allow God’s Spirit to open our hearts and minds afresh and impart a fuller understanding of the nature and purpose of what follows.
 
As we examine the following verses keep in mind the connection between the washing of the disciples’ feet and the priesthood, and the admonition to walk in the all existing Light, as well as the reference to betrayal by a close friend.
 
“It’s certain, it’s certain, I say to you, the one who receives whomever I send receives Me; and the one who receives Me receives Him who sent Me.” -John 13:20
 
21 When Yeshua[H A] (YHVH Saves, Joshua) had said this, He became troubled, agitated (tarasso[G]) in the (ho[G]) Spirit (pneuma[G], b’ruacho[H]), and testified 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 (Aniy[H]) say to you, indeed, that one who comes out from (ex[G]) you will betray Me, give Me into the hands of another (paradidomi[G]).” 22 The disciples (talmidim[H]) began to discern, look (blepo[G]) between one another, at a loss, embarrassed, in doubt (aporeo[G]) to know which one He was speaking of.
 
We note that the Greek text says “He became troubled in the Spirit” rather than in “His spirit” as many English translations render it (the Hebrew text also mistranslates it as b’ruacho in His spirit). The reality is that the Spirit of God is the Spirit of the Father and the Son, and “his spirit” is effectively synonymous with “the Spirit”. Therefore, it’s important to note that the humanity of Yeshua is convergent with the Spirit of God and that the troubling of the Spirit is shared by the Father and the Son. This is why the author chose to say ho Pneuma “the Spirit”.
 
The double “Amein” is once again establishing the certain outworking of God’s redemptive purpose even as it applies to allowing Satan to direct the betrayer Yehudah (Judas). We note that the betrayer “comes out from” meaning that he has determined to be separated from the disciples and their devotion to Yeshua.
 
As one would expect the disciples are horrified at the thought that one of their own number might betray Yeshua. Thus, they were looking around the room trying to discern or perceive which of them might do such a thing. What is clear is that in spite of the questioning of Yochanan (the disciple whom Yeshua loved) and the dipping of the matzah which follows, none of the disciples seem to have any idea who is betraying Yeshua. In part this is because the meal is formal, and probably a Seder meal of some kind and therefore, has numerous dipping rituals that are shared among everybody making it difficult to determine which of the disciples Yeshua is referring to.
 
23 There was reclining on Yeshua’s[H A] (YHVH Saves, Joshua) breast one of His disciples (talmidim[H]), whom Yeshua[H A] (YHVH Saves, Joshua) loved. 24 So Shimon Kefa[H] (Simon: hears; Peter: Rock) gestured to him (the disciple), and said to him, “Find out from Him and tell us who He’s speaking of.”
 
“Reclining” Is an indication that this was a Pesach Seder meal. One of the four questions of the Pesach Seder, asked during the Magid (telling) and called Mah Nishtanah in Hebrew, asks “On all other nights we eat either sitting or reclining, why on this night do we eat only reclining?”
 
We know from rabbinic literature that the reclining was done toward the left:
"lying down on the back, is not called הסיבה, ‘lying down’; and lying on the right side, is not called lying down.'' -Mishnah Beracot, c. 6. sect. 6.
 
"they used to eat lying along, leaning on the left side, their feet to the ground, and every man on a single couch.'' -Gloss in Talmud Bavliy Beracot, fol. 46. 2. & Bartenora in Mishnah Beracot, c. 6. sect. 6. 
 
"when there were but two couches, the principal person lay first, and the second to him above him; and when there were three, the principal person lay in the middle, the second to him above him, and the third below him; and if he would talk with him, he raised himself upright, and sitting upright he talked with him; that is, as the gloss explains it, if the principal person was desirous to talk with him that was second to him, he must raise himself up from his lying down, and sit upright; for all the white he is leaning, he cannot talk with him, because he that is second to him, is behind the head of the principal person, and the face of the principal person is turned to the other side; and it is better for the second to sit below him, that he may hear his words, whilst he is leaning.'' -Talmud Bavliy Beracot, fol. 46. 2.
 
The “disciple whom Yeshua loved” is obviously Yochanan (John) the author of the Gospel, who is writing in the third person and thus does not refer to himself by name (Ref. John 19:26-27; 21:20). This does not negate Yeshua’s love for all, nor His love for His immediate retinue. Rather, it shows that while God loves all equally, Yeshua, Who is also fully human has some friends who are closer than others and favours them in certain ways. Showing favour to one person does not detract from one’s love for another. Only when we allow the sin affected world to influence our thoughts are we driven to become jealous of the favour bestowed on others. As true followers of Yeshua we should rejoice when we see brothers and sisters honoured, regardless of whether honour is bestowed on us.
 
Notice that Kefa (Peter) must gesture to Yochanan (John) in order to get his attention, and uses further non-verbal signals to indicate what he would like Yochanan to ask Yeshua. This denotes a close friendship between Yochanan and Kefa, given that there is obviously a certain innate understanding between them concerning certain gestures and facial expressions. Nor is Kefa upset that Yochanan gets to sit closer to Yeshua, he simply wants to know what’s going on because he loves Yeshua and all the other disciples present with him.
 
25 Therefore, as he (the disciple whom Yeshua loved) was leaning back on Yeshua’s[H A] (YHVH Saves, Joshua) breast, said to Him, “Lord (Kurios[G], Adonay[H]), who is it?” 26 Yeshua[H A] (YHVH Saves, Joshua) then answered, “It is he to whom I will give the dipped matzah (psomion[G]: small piece of bread).” So when He had dipped the matzah (psomion[G]: small piece of bread), He gave it to Yehudah[H] (Judah: praise) ben Shimon[H] (son of he hears) Ish Kariot[H] (a man of Keriot[H], A town in the south of Judah: Joshua 15:25).
 
The Greek psomion means “small bit of bread”. From the Gospel accounts of Matthew 26:17, 23; Mark 14:1, 12, 20; and Luke 22:1, 7 we learn that the “small bit of bread” was unleavened bread, that is matzah: which is used in preparation for Pesach and eaten over the seven days of unleavened bread. This is yet another reason why it is highly likely that the meal in question is some form of pre-Passover Seder observance. It cannot be simply an ordinary meal as many Christian theologians insist because as we have previously discussed, the Greek deipnon denotes a formal meal (13:2). While Chapter 13 begins prior to Pesach proper, there is no way to determine a precise chronology following this except to say that these events took place before or on the eve of Passover at some point. This does not negate the possibility of a Seder, rather it informs us of the possibility that Passover practice in the first century during the Temple period may well have included multiple Seders and other varied traditions as pretext to the Temple Chagigah (a Pesach sacrificial practice of the first century Temple period).
 
“He gave it to Yehudah” But not only to Yehudah. This practice of dipping and passing matzot included everyone at the table. The text does not say that Yeshua gave it only to Yehudah, nor does it say that He gave it first to Yehudah, just that He gave it to Yehudah after dipping it. The fact that all received this ritual food qualifies the confusion of the disciples as to what was happening even after the food was received by Yehudah and he left to betray Yeshua. It is obvious from the following verses that the disciples still had no idea that Yehudah would betray Yeshua.
 
27 After he had received the matzah (psomion[G]: small piece of bread) then entered (eiserchomai[G]) toward (eis[G]) him [Judas] the (ho[G]) Satan[H] (accuser, opposition). Therefore Yeshua[H A] (YHVH Saves, Joshua) said to him, “What you do, do quickly.” 28 Now no one of those reclining to dine (anakeimai[G]) knew (ginosko[G]) for what purpose He (Yeshua) had said this to him (Judas).
 
We note that Satan did not enter into and possess Yehudah but that he “entered toward him”. God Who is just does not remove or allow the removal of a person’s freewill. Therefore, while Yehudah was influenced by and chose to be directed by Satan, he did so of his own freewill and not based on some kind of absolute possession of his will, mind, body, emotion, and being. If possession were the meaning, the text would both contradict the wealth of Scripture to the contrary and impugn the character of God.
 
“13 When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; 14 but each person is tempted when they are dragged away by their own evil desire and enticed. 15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.” -Yaakov (James) 1:13-15 NIV
 
As discussed previously, “no one of those reclining to dine knew” because the food was shared equally and from the same dipping bowl, in the same way hummus is shared on pita scooped from the same bowl. Yeshua offered dipped matzah to all present as part of the dining ritual. Therefore, every one of them was “one to whom” He gave dipped matzah.
 
29 For some were supposing, because Yehudah[H] (Judah: praise) had the money box (glossokomon[G]), that Yeshua[H A] (YHVH Saves, Joshua) was saying to him, “Buy the things we have need of for the festival (ha chag[H])”; or else, that he should give something to the poor.
 
There are a number of arguments put forward against the idea that this meal is a Passover Seder or ritual meal of some kind. Some say that Halakhah prohibits financial transactions on the Sabbath or festivals and therefore, the disciples would not have thought Yehudah to be going to buy at Yeshua’s command because Yeshua would not command this on the Holy day. However, this is wrong for two reasons: first, oral law denying purchase of necessities at certain times was not yet codified, second, the text does not say that Yeshua instructed Yehudah to buy but that the disciples “supposed” that Yeshua had done so.
 
Another argument against the idea that this is a Seder meal is that If Yehudah was thought to be purchasing supplies for the Passover, it was already too late to do so. However, Passover was the convergent point for the beginning of the days of unleavened bread which continued seven days and there were chol hamoed (intermediary days of the festival) on which Yehudah could have purchased goods for the remainder of the festival, had he been sent to do so. Therefore, again, this does not negate the possibility that this was a Passover Seder meal.
 
On weighing the evidence for this being a Seder meal against the arguments against, and keeping in mind that the chronology of John’s Gospel is by no means systematic. It is my opinion that this was a Seder meal (either one of two or a single Seder prior to the day of the Chagigah offering). This fits best with the collected accounts of the Gospels and the time line of events leading up to Yeshua’s death and resurrection.
 
30 So after receiving the small piece of matzah Yehudah[H] (he) went out immediately; and it was night (v’laylah hayah[H]). 31 Therefore when he had gone out, Yeshua[H A] (YHVH Saves, Joshua) said, “Now is the Son of Man (Ben-ha’Adam[H]) glorified, magnified, clothed with splendour (doxazo[G]), and the God (v’haElohiym[H]) is glorified, magnified, clothed with splendour (doxazo[G]) in Him;
 
“And it was night” is the counterpoint to the all existing Light alluded to in the previous chapter. Yehudah had chosen to walk in darkness rather than to walk in the all existing light of Yeshua.
 
“Now is the Son of Man glorified” Yeshua used the Messianic title prophesied by Daniel to indicate that by allowing Yehudah to leave Yeshua had set in place the final stages of His journey to glory. Also, in a very real sense the transcendent resurrected Messiah Yeshua had already died and raised to glory, and thus “Now” (outside of time and space) both He and the Father were glorified. This qualifies the concept of the eternal present.
 
32 if the God is (Ho Theos[G], Ha Elohiym[H]) glorified, magnified, clothed with splendour (doxazo[G]) in Him, God (Ho Theos[G], Ha Elohiym[H]) will also glorify, magnify, clothe with splendour (doxazo[G]) Him in Himself, and will glorify, magnify, clothe with splendour (doxazo[G]) Him immediately. 33 Little children (Teknion[G], mikron[G], Banay hay’kariym[H]), I am with you a little while longer. You will seek Me; and as I said to the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), now I also say to you, ‘Where I am going, you cannot come.’
 
“Banay hay’kariym” is a term of endearment, as if speaking to one’s own precious progeny. Yeshua speaks as a Father to His disciples, because He speaks of the Father and the Father is echad with Yeshua. Elsewhere Yeshua says, “If you have seen Me you have seen the Father”(John 14:9).
 
34 A new (kainos[G]) injunction, command, mitzvah[H] (entole[G]) I give to you, that you entirely love (agapao[G], t’eihavu[H]) one another, even as I have entirely loved (agapao[G], ahavtiy[H]) you, that you also entirely love one another. 35 By this all men will know that you are My disciples (talmidim[H]), if you have love (agapao[G], te’ehavun[H]) for one another.”
 
Some have said that this is not a new command. After all HaShem has said “Love your neighbour as yourself” Vayikra (Leviticus) 19:18. However, the context, source and application of Yeshua’s mitzvah (command) is unique and truly “new” in every sense of the word. Note that Yeshua is speaking to His disciples, who are now ritually washed as priests. While this command can be said to apply to all believers by extension, it does not in its original context apply to anyone other than the Jewish disciples of Yeshua present at the meal. This mitzvah, unlike the command to love one’s neighbour (which means that one should love all human beings), refers specifically to the love between disciples of Yeshua. Therefore, if it is to be applied by extension to the body of believers it must be applied as the love of one believer for another believer. Additionally it is qualified by the phrase “as I have entirely loved you”. No human being can love as Yeshua does unless that person is filled with the Spirit of Yeshua.
 
Therefore, in order for the disciples to obey Yeshua’s mitzvah they will need to be filled with the Spirit of the Father and the Son. Of course that is exactly what happens at the subsequent Shavuot (Pentecost). Only when the disciples of Yeshua are filled with His Spirit will “all human beings know” that they are His disciples, and the same is true of us.
 
Far too many believing communities neglect love for one another in favour of loving and helping those outside the community. The great irony is that Yeshua teaches that only by loving one another will the Gospel spread. In contradiction to Yeshua’s teaching we seek to love and do good for unbelievers at the expense of the love and good of our believing brothers and sisters and in doing so we fail to see the spread of the Gospel. Rather than allow our love for one another to overflow into the community we instead go into the wider unbelieving community while our believing communities dwindle, diminish and cease to exist. Therefore, in contradiction to Yeshua’s teaching we snuff out the Light of the Gospel in our communities, leaving them in darkness.
 
If we desire to be effective in loving the unsaved we must first be effective in loving one another and that is only possible by the power of the Living Messiah in us, the Ruach HaKodesh (the Holy Spirit). For He has said “Entirely love one another, even as I have entirely loved you”!
 
36 Shimon Kefa[H] (Simon: hears; Peter: Rock) said to Him, “Lord “(Kurios[G], Adonay[H]), where are You going?” Yeshua[H A] (YHVH Saves, Joshua) answered, “Where I go, you cannot follow Me now; but you will follow later.”
 
Yeshua is going to His death, resurrection, ascension, a place that Kefa (Peter) cannot follow Him to yet. But Kefa will follow Yeshua later. Church tradition says that Kefa was crucified upside down for his faith in Yeshua, refusing to be crucified upright because his Messiah Who was greater than he was crucified that way.
 
37 Kefa[H] (Peter: Rock) said to Him, “Lord “(Kurios[G], Adonay[H]), why can’t I follow You right now? I will lay down my life for You.”
 
Kefa often gets a bad rap. He is a man of excitable passion and true faith, at times presumptuous and rash but none the less devout and genuine. When Kefa said this he meant it with all his heart. We should be so bold.
 
38 Yeshua[H A] (YHVH Saves, Joshua) answered, “Will you lay down your life for Me? Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, a rooster will not crow until you deny Me three times.
 
Yeshua, knowing the end from the beginning and in the emotion and turmoil of His humanity is perhaps hurt by Kefa’s rash proclamation. I hear Yeshua’s words in response said with a sad resolve and without malice, “Will you really lay down your life for Me? Oh Kefa, it is an immutable fact that you will deny me three times while I’m on trial, all before the cock crows at the dawn of the new day. I’ve already seen it happen.” (Author’s paraphrase)
 
© Yaakov Brown 2020

​Introduction:
 
What follows is an extension of Yeshua’s teaching regarding Him being the all existing Light in which a disciple should walk (practice faith: halakhah). This is worth remembering in light of the ritual washing of feet (means of walking, halakhah) Yeshua now performs for His disciples.
 
1Moreover, before the Festival (chag[H]) of the Passover (ha-Pesach[H]:to pass over), Yeshua[H A] (YHVH Saves, Joshua), seeing, perceiving (eido[G]) that His certain definite time, fixed season, hour (hora[G]) had come, in which He would pass over (metabaino[G]) from this world (ho kosmos[G], ha-olam[H]) to the advantage of (pros[G]) the Father (ho Pater[G], Ha-Av[H]), having entirely loved (agapao[G], ahav[H]) those belonging to Him who were in the world (ho kosmos[G], ba-olam[H]), He entirely loved (agapao[G], aheivam[H]) them toward (eis[G]) the taxing goal (telos[G]).
 
These events appear to take place the evening prior to Pesach (Passover) during the first of two possible Seders (ritual Passover meals) practiced by post exilic Jews in the first century CE. If this is not a Seder then the Seder accounts of the other Gospels must fit between the current passage and the arrest of Yeshua which soon follows. Regardless, the Greek text calls this a formal (deipnon[G]) meal, which seems to fit with the Seder theory.
 
It is no coincidence that the Greek metabaino[G] means to “pass over”. Thus, Yeshua is about to become the figurative Pesach Lamb of Israel and pass over from this world into death and resurrection “to the advantage of the Father”, meaning in order to provide the means by which the Father might be reconciled to His children (humanity).
 
In the case of Messiah “entirely loving” His disciples, His people ethnic Israel, He would now pretext the fulfilment of that love (death on a cross) by acting the role of the lowliest servant of the household. Thus, He entirely loved them with the taxing goal of their redemption in mind (His death and resurrection).
 
2 During the formal (evening) meal (deipnon[G]: probably one of two Passover Seders in the post exilic returned Jewish community of first century occupied [Roman] Israel), the devil (ho diabolos[G], ha Satan[H]: accuser, slanderer) having already put into the inner being, heart (ho kardia[G], ha-leiv[H]) of Yehudah[H] (Judah: praise) Ish Kariot[H] (a man of Keriot[H], A town in the south of Judah: Joshua 15:25), the son of Shimon[H] (heard), to betray Him (Yeshua), 3 Seeing, perceiving (eido[G]) that the Father (ho Pater[G], Ha-Av[H]) had given (natan[H]) all things (et ha-kol[H]) into His hands (b’yado[H]), and that He had originated (apo[G]) from God (Theos[G], Elohiym[H]) and was going back to God (Theos[G], Elohiym[H]),
 
“The Father had given all things into His hands” tells us that Yeshua was completely free to choose whether He would go through with His mission. Elsewhere we read:
 
“For this reason the Father loves Me, because I lay down My life, breath, soul existence so that I may take it up again. No one, nothing has taken it away from Me or separated Me from it, but I lay it down on My own initiative, in My Own power, by My Own choice. I have authority, power, choice to lay it down, and to take it up again. This commandment I received from My Father.” -Yochanan 10:17-18
 
4 He rose from the formal (evening) meal (deipnon[G]: probably one of two Passover Seders in the post exilic returned Jewish community of first century occupied [Roman] Israel), and put aside His garments, outer clothing (himation[G]); and taking a towel, He girded Himself. 5 Then He poured water (hudor[G], mayim[H]) into the basin (nipter[G]), and began to ritually wash (nipto[G]) the disciples’ (talmidim[H]) feet and to wipe them with the towel with which He was girded.
 
In John’s Gospel Yeshua acts out the teaching that He is recorded as having given in the Gospel according to Mark 10:43-44.
 
The Greek text uses the word nipto[G] which can refer to ritual washing. In the present context Yeshua rises from the dining table in order to wash the feet of His disciples. This means that the practical feet washing performed for guests entering the home had already occurred prior to the meal upon the arrival of Yeshua and His disciples. In short, their feet were already clean (of the dust of the road). Therefore, the correct translation is “began to ritually wash the disciples’ feet”.
 
It is not by accident that the water is poured into a basin and Yeshua strips down to His undergarment, a seamless white garment like that of the priesthood of Israel.
 
“Then the soldiers, when they had crucified Yeshua, took his garments and divided them into four pieces; and they also took his undergarment (chiton) which was seamless, woven from top to bottom entirely. Therefore they said among themselves, ‘Let’s not tear it, but instead cast dice to decide who gets it’.” -Yochanan 19:23
 
“17 Adonai spoke to Moses saying, 18 “You will also make a basin of bronze with a bronze stand for washing. You are to place it between the Tent of Meeting and the altar and put water in it. 19 Aaron and his sons are to wash their hands and their feet there. 20 Whenever they go into the Tent of Meeting or come near to the altar to minister, to present an offering made by fire in smoke to Adonai, they are to wash with water so that they do not die. 21 They are to wash their hands and their feet, so that they do not die. It is to be an eternal statute for them, to him and to his offspring throughout their generations.” -Shemot (Exodus) 30:17-21 TLV
 
Yeshua is not only taking on the role of the lowliest servant of the household, as the Priest like Melkiy-tzedek (Psalm 110:4; Hebrews 5 through 7), He ritually washes the priests whom He has chosen to administer His Gospel when He ascends to the Father. Therefore, as is necessary before the priests approach the altar where His death will take place, He washes their feet as a symbol of their identity in Him and the role that they are to play in the events that follow. The text of Exodus 30:17-21 tells us that the ritual washing of the priests cleanses them for approaching the Holy God of Israel. This is one of the reasons for Yeshua’s dialogue with Kefa (Peter).
 
6 So He came to Shimon Kefa[H] (Simon: hears; Peter: Rock) who said to Him, “Adonay[H] (Kurios[G], Lord), do You wash my feet?” 7 Yeshua[H A] (YHVH Saves, Joshua) answered and said to him, “What I do you do not see, perceive, recognize (eido[G]) now, in this moment (arti[G]) but you will know it intimately (ginosko[G], yodeia[H]) hereafter.”
 
It is interesting to note that Simon Peter’s name essentially means “He hears the Rock”. HaShem is the Rock of Israel, her place of strength and shelter, and His Son Yeshua is the physical manifestation of God as Rock.
 
“The Ruach Adonai has spoken through me
and His word is on my tongue.
3 The God of Israel has said,
the Rock of Israel has spoken to me,
‘He who rules over men righteously,
he who rules in the fear of God--
4 he is like the light of the morning when the sun rises,
a cloudless morning of glistening
    as grass springs from the earth.’” -2 Samuel 23:2-4 TLV
 
Yeshua responds to Shimon Kefa by placing a marker in his mind that he is to recall later at such a time as is important for him to perceive of what Yeshua has done and the role that Simon Peter has been given in the outworking of God’s kingdom through Messiah Yeshua.
 
8 Kefa[H] (Peter: Rock) said to Him, “You will never wash my feet!” Yeshua[H A] (YHVH Saves, Joshua) answered him, “If I do not wash you, you have no part with Me.” 9 Shimon Kefa[H] (Simon: hears; Peter: Rock) said to Him, “Adonay[H] (Kurios[G], Lord), then wash not only my feet (rag’lay[H]), but also my hands (yaday[H]) and my head (roshiy[H]).”
 
Kefa (Peter) protests because he does not want the Rabbi Whom he venerates, respects, and adores to lower himself to a place of dishonour and servitude. He may be brash but his heart is in the right place. However, Yeshua is focused on the time that is at hand and has no time for playacting Kefa’s misplaced zeal. Therefore, Yeshua is harsh with Kefa because of His deep love for this disciple. “Snap out of it son, this is for your good!” Kefa’s response is incredible, rather than be deterred he doesn’t skip a beat but says “Okay, I’m in boots and all!”
 
Yeshua is washing feet because He has recently explained that those who desire to serve Him must become His disciples and walk (using their spiritual feet) in His Light.
 
Kefa adds the symbolism of hands (actions) and head (leader, governor of the body), and Yeshua responds…
 
10 Yeshua[H A] (YHVH Saves, Joshua) said to him, “He who has bathed, washed the whole body (louo[G]) needs only to ritually wash (nipto[G]) his feet, moreover he is completely clean, pure (katharos[G]); and you are clean, pure (katharos[G]), but not all of you.” 11 For He saw (eido[G]) the one who was betraying Him; for this reason He said, “Not all of you are clean, pure (katharos[G]).”
 
Yeshua explains that in Him His disciples are entirely clean and need only be reminded of the fact that in their transcendent state of salvation in Him they must, at least for a while, continue to walk their faith in the sin affected world as ones who have been redeemed (past, present, future) and are being sanctified (Hebrews 10:14). This mysterious tension between certain salvation and continued sanctification is explained further in Yochanan’s first letter:
 
“5 Now this is the message we have heard from Him and announce to you—that God is light and in Him there is no darkness at all. 6 If we say we have fellowship with Him and keep walking in the darkness, we are lying and do not practice the truth. [a] 7 But if we walk in the light as He Himself is in the light, we have fellowship with one another and the blood of His Son Yeshua purifies us from all sin. 8 If we say we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness. [b] 10 If we say we have not sinned, we make Him a liar and His word is not in us.” -1 John 1:5-10 TLV
 
“But not all” refers to Yehudah (Judas), who has clearly not placed his trust in Yeshua as King Messiah and is therefore intent on following the desires of his baser nature and has been enticed by the lies of the father of lies Satan.
 
12 So when He had ritually washed (nipto[G]) their feet, and taken His garments and reclined at the table again, He said to them, “Do you know (ginosko[G], hay’da’tem[H]) what I have done to you? 13 You call Me the Teacher (Moreh[H]) and the Lord (ho Kurios[G], Adon[H]); and [b]you are right, for I am (eimi[G]). 14 If I then, the Teacher (Moreh[H]) the lord (ho Kurios[G], Adon[H]), ritually washed (nipto[G]) your feet, you also ought to ritually wash (nipto[G]) one another’s feet. 15 For I gave you an example that you also should do as I did to you.
 
Here Yeshua says “Do you ginosko (know)” rather than “Do you eido (perceive, see)”. This is because He is asking them if they have gained knowledge that will result in practice.
 
The message is that as disciples of Yeshua they are to follow His example of service and to affirm one another in the priesthood they share in Him. This is pretexted by the Torah which says that the ethnic, religious, empirical Jewish people have been chosen as a nation of priests. Therefore, the Gospel and priesthood of Messiah continues to be first for the Jew. Yeshua is saying that the gifts and calling of God upon the ethnic Jewish people are irrevocable (Romans 1:16; 11:29).
 
“and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” -Shemot (Exodus) 19:6 NASB
 
Only then is the offer of priesthood in Messiah extended to the nations, not as usurpers of Israel’s rightful place but as participants in the faith (a spiritual relationship) of Abraham. The later does not negate the former, nor does it cause the former to cease.
 
Therefore:
 
“But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvellous light;” -1 Peter 2:9 NASB
 
16 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, a bond servant (doulos[G]) is not greater than his master, nor is one who is sent greater than the one who sent him. 17 If you see, perceive, recognize (eido[G]) these things, you are blessed (well off) if you do them.
 
The double amein reminds us once again of the firmly established truth of what follows. Yeshua admonishes His disciples to accept the sight He has imparted to them and see with spiritual clarity the King Messiah as their ever present Servant King and the Father as the Originator of Israel’s relationship to Himself. Yeshua’s disciples must remember that He is greater than they and has submitted Himself to His Master YHVH. Therefore, they should emulate their Master Yeshua for God’s glory. In doing so Yeshua promises them that they will experience true blessing as a result of their right actions in emulating Him.
 
"R. Meir says, who is greatest, he that keeps, or he that is kept? from what is written in Psalm 91:11, he that is kept, is greater than he that keeps: says R. Judah, which is greatest, he that carries, or he that is carried? from what is written in Psalm 91:12, he that is carried, is greater than he that carries: says R. Simeon, from what is written, in Isaiah 6:8, הוי המשלח גדול מן המשתלח, "he that sends, is greater than he that is sent".'' - Bereshit Rabba, fol. 68. 1.
 
“If you recognise these things blessed are you if you do them.”
 
"he that learns but not to do", it would have been better for him, if he had never been created; and says R. Yochanan, he that learns but not to do, it would have been better for him if his placenta/membrane (secundine) had been turned upon his face, and he had never come into the world.'' - Hieros. Beracot, fol. 3. 2.
 
18 I don’t speak of all of you. I know the ones I have chosen; but that the Writing (graphe[G], ketviy[H]) may be fully filled, ‘He who eats My bread (lachmiy[H]) has lifted up his heel (akeiv[H]) upon Me.[Psalm 41:10(9)]’
 
“Even my close friend in whom I trusted,
Who ate my bread,
Has lifted up his heel against me.
10 But You, O Lord, be gracious to me and raise me up,
That I may repay them.
11 By this I know that You are pleased with me,
Because my enemy does not shout in triumph over me.
12 As for me, You uphold me in my integrity,
And You set me in Your presence forever.
13 Blessed be the Lord, the God of Israel,
From everlasting to everlasting.
Amen and Amen.” -Psalm 41:9-13 NASB
 
We note that the fullness which the Gospel writer is alluding to begins with betrayal but ends with the betrayed one held up in His integrity and set before God’s presence forever.
 
“Lifted up his heel” is a Jewish idiom that means “He was inspired by his pride to do harm”.
 
19 From now on I am telling you before it comes to pass, so that when it does occur, you may believe, trust, be persuaded (pisteuo[G], v’he’emantem[H]) that I am (ego eimi[G]). 
 
“From now on” is an indication that Yeshua will no longer teach them in mashaliym (parables) but will speak in clear terms.
 
Yet again the Greek phrase ego eimi reflects the Divine title “I AM”.
 
Yeshua is placing yet another mental marker in the minds of the disciples so that when they see what is to come (His death, resurrection, and ascension), they might be certain of His Deity.
 
20 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I (Aniy[H]) say to you, the one who receives whomever I send receives Me; and the one who receives Me receives Him who sent Me.”
 
Again, the double amein establishes the truth of what follows.
 
Those who receive the disciples and their message of Yeshua’s Gospel are, in a spiritual and transcendent way, receiving Yeshua Who will dwell in them by His Spirit, that is the Spirit of the Father and the Son. Subsequently those who will receive the messengers (disciples) sent by Yeshua will receive Yeshua Himself and in doing so will receive God the Father in perfect reconciliation and preordained eternal relationship. Of course, the opposite is also true. Those who reject those sent by Yeshua (His disciples, including modern believers) reject Yeshua and in turn reject the Father. This is especially true of those who reject Jewish believers who bring the message of the King Messiah Yeshua.
 
של אדם כמותו ששלוחו
"the messenger of a man is as himself".
 
- Talmud Bavliy. Beracot, fol. 34. 2. Kiddushin, fol. 41. 9. & 42. 1. & 43. 1. Bava Metzia, fol. 96. 1.
 
“Whoever claims to abide in Him must walk as Yeshua did!” -1 Yochanan (John) 2:6
 
© Yaakov Brown 2020

Introduction:
 
Yeshua speaks what follows in Jerusalem prior to (Pesach) Passover. He is among the disciples, and many other devote Jews are overhearing Him. This follows His triumphal entry into the city to the Messianic shouting of tens of thousands of Jewish worshippers and some Greek God fearers.
 
He has just used the mashal (figure) of the wheat falling to the ground in order to produce fruit as a prophetic image pointing to His death and resurrection. Now He expounds on the imagery by explaining that those who follow Him will also suffer with Him, that is, as He has suffered and will be with Him (in a transcendent way) where He is, both in death and in resurrection.
 
26 If anyone serves, attends, waits on, ministers to (diakoneo[G]) Me, that one must follow Me, become My disciple (akoloutheo[G]); and where I am, in that place (ekei[G]) My servant (diakonos[G]) will also be; if anyone serves (diakoneo[G]) Me (in the future), My Father (Pater[G], Aviy[H]) will fix value upon, revere, venerate, honour (timao[G]), y’chab’denu[H]) that one.
 
If one is determined to attend to Yeshua, serve Him, minister to Him, that one must take a step further, beyond mental assent and into discipleship. Discipleship in this context means sitting at the Rabbi’s feet, staying so close so as to be near Him at all times, and thus the essence of the Rabbi is absorbed by the disciple, talmid shel Yeshua. If one truly enters into this relationship with Yeshua, he or she will, by nature of this relationship, be where Yeshua is. Therefore, given the inseparable nature of God, the Father will honour the true disciple of Yeshua as a son or daughter.
 
27 “Now, at this present time (nun[G]) My breath/soul (psuche[G], nafshiy[H]) has become agitated, disquieted, anxious, distressed, troubled (tarasso[G]); and what shall I say, ‘My Father (Pater[G], Aviy[H]), save Me, keep Me safe, rescue Me (sozo[G]) from the (ho[G]) certain definite time, fixed season, hour (hora[G])’? Nevertheless, through, by, for (dia[G]) this which is to come (erchomai[G]) I came to the certain definite time, fixed season, hour (hora[G]).
 
Yeshua’s words here are similar to those of His prayer in Gat Sh’maniym (Gethsemane) [Matt. 26:38-39; Mark. 14:34-36; Luke. 22:41-43]. The enormity of the task before Him overwhelms His humanity. He has suffered and been tried in every way as we have and yet remains sinless (Heb. 4:15). There is great comfort here for those suffering mental distress and emotional turmoil. The suffering Messiah walks with us in our suffering, not as a Job’s comforter but as One Who has suffered as we suffer.
 
We note that it is “through, by, for” His coming death and resurrection that Yeshua has come. It is through His death and resurrection that He brings glory to the Father, and by His death and resurrection that He brings freedom to those imprisoned by sin, and it is for the purpose of reconciling the creation to the Creator that He refuses to give in to distress and anxiety.
 
28 My Father (Pater[G], Aviy[H]), glorify, extol, magnify, celebrate, convey the thoughts of, adorn with lustre, clothe with splendour (doxazo[G]) Your Name (sh’mecha[H]).” Then a voice came from the heavens (kol min-hashamayim[H], Bat Kol [daughter voice]): “I have glorified, extoled, magnified, celebrated, conveyed the thoughts of, adorned with lustre, clothed with splendour (doxazo[G]) My Name (it), and will glorify, extol, magnify, celebrate, convey the thoughts of, adorn with lustre, clothe with splendour (doxazo[G]) My Name (it) again.”
 
Notice that Yeshua does not ask the Father to glorify Yeshua’s Name but to glorify the Father’s Name. Many a human being throughout history has relied on the remembrance of their name and its veneration in the temporal world in order to gain some solace at the point of their martyrdom, but Yeshua thinks not of Himself but of the Father and His eternal redemptive purposes. The primary flaw in much of our fallen human thinking is our inability to see beyond the boundaries of time and space, our inability to perceive of something outside of the temporal created universe. We ask for evidence and proof of intangible things, and when none is given we presume that the intangible simply does not exist. Yeshua shows us that even in our most desperate circumstances we can look to the Father our Creator and be certain that there is a truer reality than the one we perceive with our limited intellect.
 
“Then a voice from the heavens…” In rabbinic tradition this “voice” is known as “Bat Kol” literally “Daughters voice” and is a title given to the voice of an angelic messenger of God. Following the last prophet of the Tanakh it is said that the Ruach HaKodesh (Holy Spirit) did not manifest Himself among the people of Israel but that instead the voice of an angelic messenger would from time to time speak from the heavens.
 
“After the death of Haggai, Zechariah and Malachi, the last of the prophets, the Ruach HaKodesh (Holy Spirit) ceased from Israel; nevertheless they received communications from God through the medium of the Bat Kol.” -Tosefta Sotah 13:2
 
The rabbis also say that the Bat Kol is:
 
"a voice that comes out of heaven proceeding from the midst of another voice,'' -Piske Tosefot in T. Bab. Sanhedrin, art. 30. 
 
One of the rabbis of the Talmud R. Yochanan ben Zaccai, was said to be well versed in the language and speech of angelic beings (Talmud Bavliy Sukkah, fol. 28. 1. & Bava Bathra, fol. 134. 1.).
 
It is impossible to narrow down the many ways God had glorified His Name prior to these words into just one instance. In reality, the Father is referring to all that has gone before that has brought glory to His Name, and to all that is to proceed from the redemptive work of Yeshua, bringing perpetual glory to the Name of YHVH the God of Israel and of all creation.
 
29 Therefore, the crowd (ochlos[G]) who stood by and heard it were saying that it had thundered; others were saying, “A messenger/angel (aggelos[G], malakh[H]) has spoken to Him.”
 
The first clause emulates the response of Israel to the thundering of God at Sinai (Exodus 19:18-19). The second clause reflects the rabbinic understanding of the Bat Kol (as explained in the previous notation).
 
30 Yeshua[H A] (YHVH Saves, Joshua) answered and said, “The voice (ha-kol[H]) has not come for My sake, but for your sakes.
 
Yeshua was aware of the tradition among the teachers of Israel who taught that no man (no would be prophet, Messiah etc.) was to be listened to or received, even if he were to do as many great signs and wonders as Moses, unless the people of Israel were to hear the Lord speaking audibly to him as He did to Moses (R. Mosis Kotsensis praefat. ad Mitzvot Torah). 
 
31 Now a separating, judgement, decision (krisis[G], nidin[H]) is upon this world (kosmos[G], ha-olam[H]); the present ruler, first in rank, a prince (archon[G], sar[H]) of this world (kosmos[G], ha-olam[H]) will be violently driven out (ekballo[G]).
 
The driving out of the “ruler of this world” is a reference to the removal of the keys to death and hades from the one who had been given temporal control over them. That one being Satan the adversary and accuser of humanity. Thus, we see Yeshua pictured in the Revelation of John holding the keys to death and Hades as the living One Who was dead but is now alive forever perpetually and is victor over death (Revelation 1:18).
 
The text is not saying that Satan will no longer have any influence in the fallen creation but that he has had the temporal control over death (the fruit of sin) removed from Him even while the present world order remains within the domain of death, which is within time and space. Therefore, Satan’s influence is reduced and He no longer has the ability to hold death over the heads of those who Yeshua will redeem through His death and resurrection.
 
The reference to Satan being violently driven out is intentionally ambiguous. It means that Yeshua’s violent death will result in Satan being violently driven out of his temporal place of rule.
 
One sees here that Satan has never been on equal footing in the battle between good and evil. In fact, as a created being he is subject to the Creator and is nothing more than a footnote in the eternal purposes of God for His creation. Satan has been allowed certain temporal power in order to facilitate the decision required in order to validate love. The so called “problem of evil” is only a problem to those whose vision is limited to time and space (the present world). From the point of view of Yeshua, even when present within time and space, Satan and the problem of evil have already been solved, overcome, done away with, through the sacrificial act of vicarious love that Yeshua has committed Himself to from before the creation of the world (1 Peter 1:19-20; Revelation 13:8).
 
It’s interesting to note that our rabbis use the title “Sar haolam” Prince of the world in reference to the angel of death (Talmud Bavliy Yebamot, fol. 16. 2. & Sanhedrin, fol. 94. 1. & Cholin, fol. 60. 1.).
 
32 And I, if I am lifted up from the land (ho ge[G], ha-aretz[H]), will draw all individually (pas[G]) near to Myself.” 33 Moreover He was saying this to give a sign (semaino[G]) of the nature of death (thanatos[G]) by which He was to die.
 
In describing the type of death He would die Yeshua also reveals the intrinsic link between glory (being lifted up in exaltation) and sacrifice (being lifted up on a Roman cross of execution). In fact, Yeshua’s vicarious sacrifice is evidence of God’s incomparable love and is therefore a manifestation of His glory.
 
The Talmud Bavliy says that in the Olam Haba (world to come), the days of the Messiah (Messianic age), all the proselytes shall be g’ruriym גרורים, "drawn" to the sign or banner raised up by the Messiah, and will freely join the people of Israel (Talmud Bavliy Avoda Zara, fol. 24. 1. & Gloss. in ib.).
 
34 The crowd (ochlos[G]) then answered Him, “We have heard out of the Torah (ho nomos[G], ha-Torah[H]) that the Messiah (Christos[G], Mashiyach[H]) is to remain forever in an unbroken age (aion[G]); and how can You say, ‘The Son of Humanity (uihos ho Anthropos[G], Ben ha-Adam[H]) must be lifted up’? Who is this Son of Humanity (uihos ho Anthropos[G], Ben ha-Adam[H])?”
 
“the Messiah is to remain forever in an unbroken age” In this context Torah/Law (nomos[G]) refers to the entirety of Hebrew Scripture (Tanakh). The reference that the crowd makes to the eternal reign of the Messiah can be linked to a number of Scriptures from the Tanakh (OT).
 
“The LORD has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.” -Psalm 110:4 ESV
 
Our rabbis say the following concerning Zechariah 4:14, relating the two anointed ones, Aaron and the Messiah:
 
"These are Aaron and the Messiah; and it would not be known which of them is (most) beloved, but that he says, Psalm 110:4, ‘the Lord has sworn, and will not repent, you are a priest for ever’; from whence it is manifest that the Messiah is more beloved than Aaron the righteous priest.'' - Avot R. Natan, c. 34.
 
Rabbi Moshe Hadarsan writes:

Psalm 45:1-2 is also understood by our ancient writers to be an allusion to the King Messiah.
 
“My heart overflows with a pleasing theme; I address my verses to the king; my tongue is like the pen of a ready scribe. You are the most handsome of the sons of men; grace is poured upon your lips; therefore God has blessed you forever.” -Psalm 45:1-2 ESV
 
The Targum (2nd Century Aramaic paraphrase) renders: "thy beauty, O King Messiah, is more excellent than the children of men.''
 
Psalm 72:17 is interpreted by numerous rabbinical commentators as referring to the perpetual nature of the Messiah (T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2. Bereshit Rabba, fol. 1, 2. Echa Rabbati, fol. 50. 2. Pirke Eliezer, c. 32.):
 
“May his name endure forever, his fame continue as long as the sun! May people be blessed in him, all nations call him blessed!” -Psalm 72:17 ESV
 
“how can You say, ‘The Son of Humanity (Ben ha-Adam) must be lifted up’?” They are not saying that they don’t know what the Messianic title “Son of Man” (taken from the prophet Daniel 7:13) means, rather they are asking to whom it applies. We know this because they link the title “Son of Man” to their question regarding the Torah, showing that they see the Messiah and the Son of Man as being synonymous titles.
 
Both ancient and modern Jewish scholars alike agree that Daniel 7:13 is a reference to the Messiah (Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Yarchi & Sandiah Gaon in Dan. vii. 13. & R. Yeshua in Iben Ezra in ib.).
 
35 Therefore, Yeshua[H A] (YHVH Saves, Joshua) said to them, “For a little while longer the all existing Light [not created] (ho phos[G], ha-Or[H]) is among you. Walk halachically (hit’hal’chu[H]) while you have the all existing Light [not created] (ho phos[G], ha-Or[H]), so that darkness [created] (skotia[G], choshekh[H]) will not take hold of (katalambano[G]) you; he who walks his halacha (ha-holeich[H]) in the darkness [created] (bachoshekh[H]) does not see, perceive (eido[G]) where he goes. 
 
Messiah Yeshua is the all existing Light that walks among them and will soon ascend to the Father. Therefore, while He is among them they are to “walk”, that is practice faith according to the Light of the King Messiah. Their halakhah (applied faith) must reflect Yeshua’s teaching and practice. The counterpoint to this is the consequence of darkness taking hold of those who fail to walk according to the Light of Yeshua. We note that the Light of Yeshua is not created but all existing, while the darkness is a created thing that is subject to the Creator, to Yeshua. Thus, the one who “walks” practices faith in darkness, practices vain faith and is unable to see (perceive) even the direction he is heading in.
 
36 While you have the all existing Light [not created] (ho phos[G], ha-Or[H]), believe, be persuaded, trust (pisteuo[G], ha-amiynu[H]) in the all existing Light [not created] (ho phos[G], ha-Or[H]), so that you may become children of the all existing Light (b’neiy ha-Or[H]).” These things Yeshua[H A] (YHVH Saves, Joshua) spoke, and He went away and hid Himself from them.
 
We note that only those who trust in the all existing Light of Yeshua will become children of Light. All human beings are children of creation and therefore in one sense children of God. However, throughout Scripture a distinction is made between B’nai ha-Adam (children of fallen humanity) and B’nai Elohiym (children of God). Therefore, in another sense only those who receive the Light of God are truly children of God. “Children of Light” is synonymous with “B’nai Elohiym” children of God.
 
“Children of Light” is not as some suppose an allusion to Essene theology. In fact, Yeshua’s teaching could not have been further from the esoteric teaching of the Essenes. So much so that Yeshua never addressed the Essenes or acknowledged them as part of God’s continued plan for the ethnic, religious, empirical, chosen people of Israel. Far too much conjecture has been entered into by so called “Messianic” Bible teachers, who make erroneous claims concerning the Essene sect, linking Yeshua to the cult using nothing more than conjecture and supposition. In fact the teaching of the Essenes has more in common with the false belief of Gnosticism than it does with Judeo-Messianic thought.
 
37 But though He had made (asah[H]) so many miraculous signs (otot[H]) before them,  they were not believing, being persuaded, trusting (pisteuo[G], he’emiynu[H]) in Him.
 
In spite of the many signs Yeshua performed and the audible voice from the heavens, there were still many who didn’t trust in Him as the promised King Messiah.
 
38 Fully filling the word, essence, substance (ho logos[G], ha-Davar[H]) of Yishayahu[H] (Isaiah: Salvation He is YHVH[H]) the prophet (ha-naviy[H]) which he spoke: “Lord (YHVH[H]: Mercy), who has trusted (he’emiyn[H]) our report? And upon whom has the arm (zeroah[H]) of the Lord been uncovered, revealed, made naked (nig’latah[H])?[Isaiah 53:1]”
 
The author of John’s Gospel quotes the prophet Isaiah intending the full context of Isaiah 53:1-12 to be considered.
 
We note that a connection is made between the present verse and the beginning of the Gospel linking the Davar, word essence of God to both Yeshua and the words of Isaiah made manifest.
 
This tragic indictment observes the public revelation of Messiah to the people of Israel and our inability to comprehend Him. So obvious is His person among us that it is as if He were made naked before us. And yet, we failed to receive Him corporately at His first coming, though many believed individually.
 
39 For this reason they could not believe, trust (pisteuo[G], l’ha’amiyn[H]), for Yishayahu[H] (Isaiah: Salvation He is YHVH[H]) said again, 40 “He has shut (hasha[H]) their eyes and He made their heart (leiv[H]) fat (hash’mein[H]), otherwise they would not see (yir’eh[H]) with their eyes and understand, consider, discern (yaviyn[H]) with their heart (leiv[H]), and return (vashav[H]) and I heal (v’rafa[H]) them. [Isaiah 6:10]”
 
Once again the context of Isaiah 6 is intended. The reality was that we had allowed ourselves to become numb to God’s voice and under Roman oppression had become preoccupied with the temporal goal of freedom from servitude to a foreign power rather than concerning ourselves with our nation’s need for freedom from idolatry and godlessness.
 
The poetic imagery of the prophet Isaiah likens the clogging of the arteries to the spiritual condition of the inner being. We note that our return as a people needs to begin in our willingness to be discerning with our vision: only then can we return to be healed, made whole. This is a poignant reminder for the present age where the media seeks to cloud our vision with false reports and immoral agendas. We are challenged as followers of Messiah to be discerning, listening to the voice of the Ruach HaKodesh rather than the voice (spirit) of the air (Satan). Sadly, many so called “believers” today have fallen victim to spiritual fatness of heart (core being) and have been taken hold of by the darkness of the age.
 
41 These things Yishayahu[H] (Isaiah: Salvation He is YHVH[H]) said because he saw His (Yeshua/YHVH[H]) opinion, judgement, view, glory and he spoke of Him (Yeshua/YHVH[H]).
 
Yochanan the author once more makes the connection between Yeshua and Deity. The glory Yeshua spoke of in the previous verses was that of the Father, now the author of the Gospel notes that Isaiah said these things as a result of seeing the glory of the Son.
 
It seems likely that Yochanan is referring to Isaiah 6:1-3:
 
“In the year of King Uzziah’s death, I saw Adonai sitting on a throne, high and lifted up,[a] and the train of His robe filled the Temple. 2 Seraphim were standing above Him. Each had six wings: with two he covered his face and with two he covered his feet, and with two he flew. 3 One called out to another, and said:
‘Holy, holy, holy, is Adonai-Tzva’ot!
The whole earth is full of His glory.’” -Isaiah 6:1-3 TLV
 
Therefore, John’s Gospel makes the glory of God the Father and the glory of God the Son echad (One, a complex unity).
 
Keep in mind that part of Yeshua’s glory is His death and the resulting resurrection and assent. We need also understand that this means that Isaiah saw and received the Messiah Yeshua some 700 years before Yeshua was born into time and space. So much for “progressive revelation”.
 
42 Nevertheless many even of the rulers, princes, leaders [both religious and secular] (archon[G], ha-shariym[H]) believed, trusted (he’emiynu[H])  in Him (Yeshua), but because of the P’rushiym[H] (Pharisees, chaste ones) they were not confessing Him, for fear that they would be put out of the synagogue (aposunagogos[G]);
 
“many even of the rulers, princes, leaders [both religious and secular] (archon[G], ha-shariym[H]) believed, trusted (he’emiynu[H])  in Him (Yeshua)” Many among the ruling religious class believed. This means Pharisees, Priests, secular rulers, and yes, even some Sadducees.
 
“but because of the P’rushiym[H] (Pharisees, chaste ones) they were not confessing Him, for fear that they would be put out of the synagogue (aposunagogos[G]);” Retrospectively the author of the Gospel would have loved for his fellow Jews to step up and have the godly chutzpah to profess their faith at this time, but having lived to see the outworking of God’s redemptive purpose he also knew that Yeshua had to enter death and resurrection as the King Messiah. Therefore, we should not stand passing judgement against those among the rulers who believed. They were in an extremely difficult position and would later become emboldened following Shavuot (Pentecost), spreading the Good News by the Spirit of God in them.
 
“put out of the synagogue (aposunagogos[G])” [John 9:22] In the first century it was more common to refer to being cast out of the “Congregation of Israel” when referring to full excommunication from the people and religion of Judaism. The rabbinical equivalent exercised against the messianic Jewish community of the early body of believers was called “cherem” (lit. devote to destruction) The threat of the present text does not necessarily refer to cherem, a form of complete excommunication from the congregation of Israel, meaning they would shunned by the community but not refused entry to the Temple precinct (there was no Great Synagogue at the time because the Temple was the central place of Jewish Worship until 70 CE). However, regardless of the specific intent, it was a significant threat, given that the local synagogue acted as a type of community centre, as well as a subsidiary place of worship and Torah study, and that those who were “cherem” (if this was the implied threat) were only to enter through the mourners (and the excommunicated) gate of the Temple and move to the left contrary to the practice of others, proclaiming the state of their excommunication.
 
"all that go into the temple, go in, in the right hand way, and go round, and come out in the left, except such an one to whom anything has befallen him, and he goes about to the left; (and when asked) why dost thou go to the left? (he answers) because I am a mourner; (to whom it is replied) he that dwells in this house comfort thee: (or) שאני מנודה, "because I am excommunicated"; (to whom they say) he that dwells in this house put it into thy heart (that thou mayest hearken to the words of thy friends, as it is afterwards explained) and they may receive thee.'' -Mishnah. Middot, c. 2. sect. 2.
 
43 for they loved the glory, judgement, approval, opinion, view (doxa[G], kevod[H]) of human beings (agappao[G], anashiym[H]) rather than the glory, approval (doxa[G], kevod[H]) of the God (ho-Theos[G], ha-Elohiym[H]).
 
This is a sad indictment on us all. It is not that we don’t love the glory and approval of God, rather it is that we have compromised ourselves in order to receive the glory and approval of human beings. In doing so we show that we do not properly understand the fruit of either. The glory and approval of human beings may reap temporal comfort but it will inevitably reap eternal destruction whereas the glory and approval of God may reap temporary discomfort but will ultimately reap eternal life.
 
For the child of Light approval should not be confused with the false desire to earn it. In Messiah Yeshua we have (past tense) been approved. Therefore, we should live from that approval and not for it.
 
44 And Yeshua[H A] (YHVH Saves, Joshua) cried out like a raven (krazo[G]) and said, “He who believes, trusts (pisteuo[G], hama’amiyn[H]) in Me, does not believe, trust (pisteuo[G], ma’amiyn[H]) in Me but in Him who sent Me.
 
Yeshua screams this truth above the crowd of Passover worshippers. Ref. “If you have seen Me you have seen the Father” (John 14:7, 9). “Seen” meaning, “perceived, received, understood, accepted etc.”
 
45 He who sees Me observes, looks attentively to (theoreo[G]) the One who sent Me. 46 I have come, all existing Light [not created] (ho phos[G], ha-Or[H]) into the world (kosmos[G], ha-olam[H]), so that everyone who believes, trusts ((pisteuo[G], hamamiyn[H]) in Me will not remain in darkness [created] (ba-choshekh[H]).
 
The Greek theoreo further affirms the depth of sight (spiritual) required in a person’s seeking out God the Father.
 
“I have come, all existing Light [not created] (ho phos[G], ha-Or[H]) into the world” This statement makes a clear distinction between the created light of the fallen world (Sun, moon etc.) and the all existing Light of the King Messiah. The Light of Messiah has entered the world and has eclipsed the created light of the sin affected days of the present creation. Therefore, the created darkness is removed from those who receive Yeshua’s all existing Light.
 
47 If anyone hears (akouo[G], v’hashomeia[H]) My spoken words (rhema[G], d’variy[H]) and does not keep, guard (phulasso[G], yish’mereim[H]) them, I do not separate, pronounce judgement on (krino[G]) him; for I did not come to separate, pronounce judgement on (krino[G], eshpot[H]) the world (kosmos[G], ha-olam[H]), but to save (sozo[G], l’hoshiya[H]) the world (kosmos[G], ha-olam[H]).
 
The Greek rhema refers to spoken word, whereas the Hebrew davar is the sum of all aspects of word, substance. Yeshua is calling attention to His public teaching, after all, who can hear that which they haven’t had the opportunity to listen to.
 
“for I did not come to separate, pronounce judgement on the world, but to save the world…” This applies to Yeshua’s first coming. He has come the first time in order to give Himself as the substitutionary sacrifice that enables others to come to salvation. However, He will return to Judge (Matt. 25:31-46; John 5:22, 27; 2 Cor. 5:10; ). In fact the following verse tells us that the very word that issues from the mouth of Yeshua will judge humanity in the last day, that being Yom HaDin (Day of the Judgement).
 
48 He who disregards, rejects, does away with (atheteo[G]) Me and does not receive, take hold of (lambano[G]) My spoken words (rhema[G], d’variy[H]) has one who separates, pronounces judgement on (krino[G], yadiyn[H])  him; the word, essence, substance (ho logos[G], ha-Davar[H]) I spoke is what will separate, pronounce judgement on (krino[G], yadiyn[H]) him at the extreme last day (eschatos hemera[G], bayom ha’achron[H]).
 
The “One” Who passes judgement on the last day is both the Father and the word of Yeshua.
 
49 For I did not speak on My own initiative, but My Father (ho Pater[G], Aviy[H]) Himself who sent Me has given Me a command, charge, injunction (entole[G]) to be spoken (epo[G]) and to be uttered (laleo[G]).
 
The commandment given to Yeshua is not, as some foolish so called Messianics’ teach, the Torah. Those who insist that the Torah is the centre of faith are idolaters and false guides. Rather the commandment given of the Father specifically to and through Yeshua is the sum of the Torah and the eternal application of that part of the Torah which remains (not all of the Torah is necessary in the Olam Haba. There will be no need for “Thou shalt not…” in a world devoid of sin).
 
The “command, charge, injunction” given to Yeshua by the Father concerns the freeing of those made captive to sin and its fruit death. The resulting command, injunction, bearing the fruit of eternal life.
 
50 And I see, perceive (eido[G], yodatiy[H]) that His command, charge, injunction (entole[G], mitzvato[H]) is eternal life (zoe aionios[G], chayeiy olam[H]); therefore the things I speak, I speak in the same manner as My Father (ho Pater[G], Aviy[H]) has told Me.”
 
The Greek word entole is best translated “injunction” here. In the usual English sense and within the limitations of time and space eternal life is not a command but an injunction that puts an end to the fruit of sin and is an ongoing charge to those who are being sanctified within time and space until that point in time when eternity and the temporal world converge at the second coming of the resurrected King Messiah Yeshua.
 
The manner of the Father is manifest in the Son as the outworking of His redemptive purpose for humanity.
 
© Yaakov Brown 2020

1 Therefore, Yeshua[H A] (YHVH Saves, Joshua), six days before the Pesach[H] (Passover), came to Beit-anya[A] (“house of answering”, Beit-hiyniy[H] “house of dates/figs”, “house of misery”, “poor house”, Bethany) where Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) was, whom Yeshua[H A]  had raised from the dead. 2 So they made Him (Yeshua) a formal (evening) meal (deipnon[G]) there, and Marta[H] (Mistress of myrrh, bitter mistress) was serving; and Elazar[H] (Lazarus) was one of those reclining at the table with Him (Yeshua).
 
“Therefore” means according to what had gone before (Chapter 11, the raising of Lazarus etc.), the events of chapter 12 follow.
 
 “six days before the Pesach”  Due to the need for purification explained in the previous chapter the allusion here to the six days prior is intended to convey the fact that Yeshua had returned to Bethany after only a brief interlude in Ephraim, and was at the home of Elazar (Lazarus), Miriyam and Marta, only a few kilometres from Jerusalem at the time that Jews from all over Israel and the known world were entering Yehudah (Judea) in preparation for the aliyah (going up) festival of Pesach (Passover).
 
As I will explain again in my commentary to verse 12: on the next day after the sixth day before Passover, that being the fifth day before Passover which at sundown would become the 10th day of Nisan (4th day before Passover) Yeshua entered Jerusalem riding on a donkey’s colt. Meaning that Yeshua entered into Jerusalem in time to be welcomed into a local home after sundown at the beginning of the 10th day of Nisan according to the Torah requirement for the Pesach Lamb (Exodus 12:3). Having been set apart unto the household of Israel (ethnic, religious, empirical, chosen), Yeshua is subsequently sacrificed on the 14th of Nisan (4 days later) as the protection and redemption of the doors and homes of Israel’s spiritual being (according to the prefigure of the Pesach Lamb).
 
“Exo 12:3  Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers' houses, a lamb for a household. Exo 12:4  And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons; according to what each can eat you shall make your count for the lamb. Exo 12:5  Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, Exo 12:6  and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight. Exo 12:7  “Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. Exo 12:8  They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it.” -Shemot (Exodus) 12:3-8 ESV
 
“Beit Anya” The name of the town has varied meanings due to the convergence of Aramaic and Hebrew roots. Therefore, one of the meanings of the name of this town is “House of figs”. It’s worth noting that the three other Gospel accounts relate these events very closely to discourse and events regarding the symbolism of the fig tree as a seat of first century scholarship, and or as representing the Sanhedrin (made up of some P’rushiym but predominantly populated by Sadduciym). Thus, there is also a possible correlation between the cursing of the fig tree and the accursed one (Yehudah/Judas), who is a focus of the accounts of both Mark and John but specifically connected to theft only by John. We recall Yeshua making the connection between the thief (of satanic origin) and the sheep in His discourse regarding the sheep fold at the Temple (John 10). Here it seems that the exposing of Yehudah by the author of John’s Gospel is intended to pretext what follows and retroactively applies the curse over the fig tree to, among others, Yehudah/Judas.
 
“Formal meal” Refers to the fact that this was an organised celebration of the great sign that Yeshua had performed. Thus, Miriyam, Marta and Elazar had likely invited friends from the religious Jewish community to attend. Some of whom would have come the short distance from Jerusalem.
 
3 Miriyam[H] (from rebellion, Mary) then took 340 grams of very valuable (polutimos[G]) pure spikenard oil (muron nardos pistikos[G], nirdiy[H]), and anointed the feet of Yeshua[H A] and wiped His feet with her hair; and the house was filled with the fragrance of the perfumed oil.
 
“anointed the feet” The washing and anointing of the feet of guests was the job of the lowliest house servant of the first century eastern household. Therefore, Miriyam’s actions denote extreme humility. It seems that being humbly teachable at the feet of the King Messiah was the modus operandi of Miriyam. As I have noted many times, if one wants to participate in the redemptive work of God in any generation, one should look to the women and seek out those who act in humble abandon.
 
Perfumed Spikenard was made by crushing the stems of the Nardostachys jatamansi plant (commonly found in the Himalayas, Nepal, China, India).
 
This perfumed oil was valuable due to the cost of importing it. Spikenard did not grow in Israel and was therefore acquired from other far off places at great expense.
 
Spikenard is mentioned in the Tanakh (OT) only three times, all occurrences are in the Shir Ha-Shiriym (Song of Songs) written by Ha-Melekh Shlomo (King Solomon: King of His perpetual Peace).
 
“While the King sits at His table my spikenard gives its fragrance.” -Song of Songs 1:12
 
The connection between this event and the love song of King Solomon (King of His Perpetual Peace) is of great significance. The Song of Songs, while in its plain meaning is an illumination of the love between a man and a woman, is also widely understood among Jewish scholars as an allegory of God’s love relationship with Israel His chosen people. Thus, when the Shulamiyt woman speaks of giving her spikenard to the King at His table she is figuratively representing Israel as bride to God her King. In the present text Miriyam represents Israel and offers her spikenard to the King Yeshua while He dines at the table. We note that the Song of Songs goes on to say:
 
“A bag of myrrh is my deeply beloved one to me…” -Song of Songs 1:13a
 
Myrrh is associated with burial, as one of the fragrances applied to the body after death. Yeshua says in verse 7 that Miriyam has kept this expensive perfumed oil as a forth giving memorial in leu of His coming death and burial.
 
“My deeply beloved one is to me as a cluster of kopher (henna)…” -Song of Songs 1:14a
 
Henna from which a red pigment is produced is figurative of blood and the Hebrew noun kopher can also meaning “pitch, asphalt, bitumen” and “ransom”. The blood of the Messiah covers and ransoms.
 
Therefore, Miriyam’s humble act fulfils the prophetic word of Song of Songs, prophetically acknowledges Yeshua’s coming death and resurrection and is an act of accepting the betrothal offer of God through Yeshua the King of His Perpetual Peace.
 
4 But Yehudah[H] (Judah: praise) Ish Kariot[H] (a man of Keriot[H], A town in the south of Judah (Joshua 15:25) one of His (Yeshua’s) disciples (talmidim[H]), who was intending to give Him (Yeshua) over (betray Him), said, 5 “Why was this perfume not sold for three hundred denarii (silver coin weighing 3.898 grams: a denarii = a day’s wage [x 300 would be close to 80,000 NZD in 2020]) and given to the poor?” 6 Now he (Yehudah) said this, not because he was concerned about the poor, but because he was an embezzler (kleptes[G]), and as the keeper of the money box (glossokomon[G]), he used to take away (bastazo[G]) what was put into it (ballo[G]). 
 
We learn here that Yehudah (Judas) was truly Jewish in the tribal sense being from the tribe of Yehudah and from one of the cities of Yehudah. We also learn that at the time of these events he was already planning to betray Yeshua.
 
Added to this is the knowledge that the perfume in question is of great value. A denarii was equivalent to a labour’s daily wage, making the sum of 300 denarii equivalent to approximately $60,000 NZD (a year’s wages). Although it’s difficult to make a precise equivocation, it is none the less true that the perfume would have been extremely costly and treasured, intended for a once in a life time event, like a wedding or funeral. Such is the case here. Perhaps the perfume was to be used to anoint the body of Elazar (Lazarus) at the end of the seven day mourning period (shivah) and was not needed due to Elazar’s resurrection? If so, Yeshua has taken the place of Elazar as substitute (like the ram for Isaac), and is being anointed for the sacrifice that He will soon make.
 
“Why was this perfume not sold for three hundred denarii and given to the poor?” What unfolds is a prime example of something appearing to be good and moral, even godly, but is in fact wicked, immoral, ungodly, anti-Messiah. We would do well to pay attention here and learn discernment of God for application in today’s world. Many times I have seen believers delighting in and promoting “Social Justice” causes that are smoke screens for evil agendas: organisations like Amnesty International (openly anti-Semitic), World Vision (proven to have funded Hamas via a proxy in Gaza), Compassion International (openly hostile toward the modern state of Israel), and the list goes on and on. On the surface all seem to be advocating for the poor and oppressed, while beneath the surface they proliferate a satanic agenda.
 
We note that like the false shepherds of Israel Yehudah (Judas) was a thief, one who climbed over the wall to enter the sheep fold rather than coming through the gate (John 10:1).
 
“the keeper of the money box (glossokomon[G])” The Greek word “glossokomon” is used by the rabbis who translated the Tanakh (OT) into Greek (the Septuagint) to translate the Hebrew word “aron” (box, chest, ark etc.) In 2 Chronicles 24:8, it refers to a box for the collection of the rightful offerings required by the Law of Moses. In the context of 2 Chronicles 24:7-14, the people are returning to God that which the sons of the wicked woman Athaliah had stolen from the House of God (the Temple). It is therefore, interesting to note that the present text alludes to a theft of that which belonged to the outworking of the redemptive things of God and is at least in part prefigured by the wicked actions of the sons of Athaliah.
 
7 Therefore, Yeshua[H A] said, “Don’t hinder her (aphiemi[G]), for she has kept it toward the day, the preparing of My body (entaphiasmos[G]) for burial.
 
“She has kept it” means she has kept it up until this point in time, and not that she is keeping any remaining perfume for the preparation of Yeshua’s body after death. The actual anointing of Yeshua’s body for burial is described in John 19:39-40, where it is Nakdiymon (Nicodemus) who anoints Yeshua’s body with myrrh and aloes according first century Jewish practice. We know that this did not include spikenard, the perfume used by Miriyam. Therefore, Miriyam’s act, as I have alluded to earlier is an act of figurative desire on the part of Israel to be united to her God through His Son our King Messiah Yeshua, Who like His ancestor King Solomon (Whose name means His Peace Perpetual), is the Prince of Peace, Wholeness, and Wellbeing.
 
Notice the beautiful figurative meaning here. The woman Miriyam, whose name means “from rebellion” has come humbly before the Yeshua (Salvation) and God Himself, and has lowered herself as the lowliest of servants and gifted her costly perfume in hope of betrothal to the King of Peace. Therefore, it was through the woman from rebellion Chaya (Eve) that sin and death entered the world and through a woman of rebellion (Miriyam the mother of Yeshua) that God seeded His Son (the last Adam) into time and space to redeem the world, and it is at the symbolically catalytic act of a woman of rebellion (Miriyam the sister of Lazarus) that we enter the final stage in Yeshua’s journey toward the ultimate manifestation of sacrificial and vicarious love, His unlawful execution on a Roman cross. Thus, the “woman of rebellion” (Israel) is reconciled to God through the repentant receipt of the death and resurrection of the King Messiah Yeshua, and is therefore betrothed for the yet future Wedding of God and Israel (ethnic, religious, empirical, chosen).
 
8 For you always have the poor with you, but you do not always have Me to hold (echo[G]).”
 
Yeshua is quoting the Torah and therefore, as is rabbinical custom, intending its context and application:
 
“Deu 15:11  For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land.’
Deu 15:12  “If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you.
Deu 15:13  And when you let him go free from you, you shall not let him go empty-handed.
Deu 15:14  You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the LORD your God has blessed you, you shall give to him.” -D’varim (Deuteronomy) 15:11-14 ESV
 
We note, “You shall let him go free…” refers to a Hebrew who has been made poor and has become an indentured servant to Israel. Yeshua was born into servitude by His own choosing and had lived His life in service of God and of Israel (ethnic, chosen, religious), and by extension as a servant of humanity in the service of God’s redemptive purpose (Matt. 20:28; Mark 10:45; John 13:1-17).
 
We further see, “And when you let him go free from you, you shall not let him go empty-handed.” And, “You shall furnish him liberally… As the LORD your God has blessed you, you shall give to him”. Yeshua is soon to leave (crucifixion, and by extension, resurrection and  ascension). Therefore, Israel is obligated by Torah to make sure He does not leave empty handed. Israel must give to Him a liberal (that is expensive) farewell gift in honour of His service.
 
Therefore, Miriyam, in obeying the Torah has purchased honour and blessing on Israel’s behalf, and ironically, has in fact sought mercy for the one who has criticised her (Yehudah/Judas).
 
9 The large crowd of the Judeans, Jewish religious leaders (Ioudaios[G], Yehudiym[H]), then learned that He was there; and they came, not only because of Yeshua[H A], but also that they might see Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus), whom He (Yeshua) raised from the dead. 10 And the chief priests (rosheiy hakoheniym[H]) planned to put Elazar[H] (Lazarus) to death also;
 
Notice that a large crowd of Judeans, religious Jews, Pharisees, and commoners had come to see both Yeshua and the man He had resurrected.
 
Contrary to popular belief, it was not the Pharisees who were Yeshua’s primary opposition but the Head Priests (predominantly Sadducees). We note that religious Judeans, some of whom were Pharisees, were attending the formal meal held to celebrate the resurrection of Elazar and the Rabbi who had performed it (Yeshua). They had come to see the evidence of the resurrected Elazar (Lazarus). This is because of the many first century Jewish sects it was the Pharisees believed in the resurrection, miracles, angels etc. On the other hand and for obvious reasons, the resurrection of Elazar (Lazarus) was damaging not only to Sadducaical rule (Head Priests, Sadducees) but also to their inherently flawed theological perspective. Therefore, “the Head Priest were planning to put Elazar (Lazarus) to death”.
 
11 because on account of him (Lazarus) many of the Judeans, Jewish religious leaders (Ioudaios[G], Yehudiym[H]) were going away and were believing in Yeshua[H A].
 
This tells us that it was the manifest reality of resurrection that had caused many, including some of the Pharisees to walk away from their ruling pairs the Sadducees and Head Priests (who are the next closest subject of leadership in the text). In short, the Head Priests were fast losing power and saw murdering Yeshua and Elazar (Lazarus) as their only way out of the predicament.
 
12 On the next day the large crowd who had come for the festival (heorte[G], chag[H]), when they heard that Yeshua[H A] was coming to Yerushalayim[H] (down pour of peace, Jerusalem), 13 took the branches (baion[G]) of the date palm (phoinix[G]) and went out to meet Him (Yeshua), and shouted, “Hoshia-na Barukh haba b’sheim Adonay (YHVH) Melekh Yisrael[H]: Save please! Blessed is He who comes in the name of the Lord, King of Israel.[Psalm 118:25-26]”
 
On the next day after the sixth day before Passover, that being the fifth day before Passover which at sundown would become the 10th day of Nisan (4th day before Passover). Meaning that Yeshua entered into Jerusalem in time to be welcomed into a local home at the beginning of the 10th day of Nisan according to the Torah requirement for the Pesach Lamb (Exodus 12:3). Yochanan the author of this Gospel has been pointing to this very thing from the beginning… “Behold, pay attention, now, listen up, the Lamb of God Who takes away the sins of the world!” (John 1:29).
 
“Hoshia-na! Please, Adonai, save now!
We beseech You, Adonai, prosper us!
26 Baruch haba b’Shem Adonai--
Blessed is He who comes in the Name of Adonai.
We bless you from the House of Adonai.” -Psalm 118:25-26 (TLV)
 
The Hebrew text of the psalmist “Hoshia-na” literally means “Save Please!” It is a phrase most strongly associated to the festival of Shavuot (Pentecost).
 
Those who were a part of the large crowd of Jews shouting the phrase, “Hoshia-na Barukh haba b’sheim Adonay (YHVH) Melekh Yisrael” knew with absolute certainty that they were invoking the prophetic words speaking of the promised King Messiah of God. These tens of thousands of Jewish worshippers who had come up to Jerusalem from all over Israel and the known world, believed that Yeshua was the promised King Messiah of Israel.
 
With regard to the waving of palm branches and the laying of cloaks before rulers and generals as they entered ancient cities, it is common knowledge among historians and theologians alike that this signified honour, victory, glory, coronation and so on.
 
“Mat 21:7  They brought the donkey and the colt and put on them their cloaks, and he sat on them. Mat 21:8  Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. Mat 21:9  And the crowds that went before him and that followed him were shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”” -Matthew 21:7-9 ESV
 
“Then in haste every man of them took his garment and put it under him on the bare steps, and they blew the trumpet and proclaimed, “Jehu is king.” -2 Kings 9:13 ESV
 
Our own rabbis associate the transliterated Greek for “palm branches” used in the text of John with victory.
 
"if a man takes באיין, (the very Greek word here used,) palm tree branches in his hands, we know that he is victorious.'' - Vajikra Rabba, sect. 30. fol. 170. 3.
This is of great spiritual significance given that Yeshua is about to win the victory of all victories, that is the victory over death and the one who had up to that point had temporal reign over it [Hebrews 2:14-15] (that reign having been allowed by God the Father Who had always been the ultimate sovereign over all things) [Revelation 1:18].
​
14 Yeshua[H A], finding a young donkey (onarion[G], ayir[H]), sat on it; as it is written (grapho[G], katuv[H]), 15 “Don’t be put to flight in fear (phobeo[G]) daughter (thugater[G]) Tziyon[H] (Zion, parched place)… Behold, now, listen up (idou[G]) the King (basileus[G]) of you comes seated upon a colt (polos[G]) of a donkey (onos[G]).[Zephaniah 3:14-16 & Zechariah 9:9]” 16 These things His (Yeshua) disciples (talmidim[H]) did not understand at the first; but when Yeshua[H A] was glorified, magnified, adorned with splendour (doxazo[G]), then they remembered that these things were written (grapho[G], katuv[H]) of Him, and also that they had made (gam-asou[H]) these things to Him (lo[H]).
 
Many ask, “Why is the quote in John 12:15 different from Zechariah 9:9”?
 
The answer is quite simple: the author of the Gospel according to John is not quoting one passage but is combining two passages from the Tanakh (Zephaniah 3:14-16 & Zechariah 9:9) and presenting a convergent Messianic prophecy as a concise representation of what the Tanakh says concerning the coming King Messiah. Therefore, showing that he believes that Yeshua is the fulfilment of God’s redemptive purposes for Israel, the promised King Messiah of the line of David. This is affirmed by the phrase “they remembered that these things (plural) were written” meaning that after Yeshua’s resurrection the disciples retrospectively understood multiple Tanakh references to be applicable to Yeshua on this specific occasion.
 
“Zep 3:14  Sing aloud, O daughter of Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! Zep 3:15  The LORD has taken away the judgments against you; he has cleared away your enemies. The King of Israel, the LORD, is in your midst; you shall never again fear evil. Zep 3:16  On that day it shall be said to Jerusalem: “Fear not, O Zion; let not your hands grow weak.” -Zephaniah 3:14-16 ESV
 
“Rejoice greatly, daughter of Zion!
        Shout, daughter of Jerusalem!
    Behold, your king is coming to you,
        a righteous one bringing salvation.
        He is lowly, riding on a donkey--
        on a colt, the foal of a donkey.” -Zechariah 9:9 (TLV)
 
By merging these two passages the writer of John’s Gospel alludes to the unity of God, His Salvation and His Messianic King. Thus, once again, Yeshua as God with us is inferred by the Gospel writer.
 
17  The crowd (okhlos[G]) therefore, who were with Him and witnessed (martureo[G]) Him calling Elazar[H] (Lazarus) out of the tomb/grave (kever[H]) and raising him (Lazarus) from the dead, continued to testify. 18 For this reason also the crowd (okhlos[G]) went and met Him (Yeshua), because they heard that He had performed this miraculous sign (ot).
 
While all this was taking place the crowd who had already been drawn to Yeshua because of the resurrection of Lazarus were running round like excitable evangelical street witnessing zealots telling everyone they could find about Yeshua and what He had done. As a result thousands more came to meet Yeshua at the festival in Jerusalem.
 
19 So some of the P’rushiym[H] (Pharisees, chaste ones) said to one another, “You see this is not to our advantage (opheleo[G]); look, the whole (kol[H]) world (kosmos, ha olam[H]) has gone after Him (Yeshua).”
 
Yeshua’s popularity was never going to be to the advantage of the select few religious leaders who, under Roman authority were in control of the people of Israel at the time.
 
“Look, the whole world has gone after Him…” means that there were non-proselyte Greeks in Jerusalem for the festival in addition to the devote Jewish worshippers. These Greek “God Fearers” often attended Jewish festivals due to their genuine devotion to the God of Israel. However, they were not all proselytes (converts to Judaism). This is why the next verse specifies “Hellen” without a qualifying allusion to proselytization. “Hellen” literally means “Greek” (or, “non-Jew”).
 
 20 Now there were some Greeks (Hellen[G]: non-Jews) among those who were going up to worship at the festival (heorte[G], chag[H] [Pesach[H]]);
 
As I have stated, “Hellen” in this context, refers to Greek God Fearers and not to Greek proselytes.
 
21 these then came to Philippos[G] (lover of horses, Philip, a Jew), who was from Beit tzaiydah[A H] (House of fish/hunting) of Galiyl[H] (Galilee, circuit), and began to ask him, saying, “Adon (kurios[G] Sir, lord), we wish to see Yeshua[H A].” 22 Philippos[G]  came and told Andreas[G] (manly, Andrew, a Jew); Andreas[G]  and Philippos[G] came and told Yeshua[H A].
 
The Greeks probably came to Philip because although he was a Jew he had a Greek name and likely spoke Greek. Additionally, Philip conferred with Andrew for the same reason on behalf of the Goyim (Greeks “God Fearers”) who were seeking Yeshua.
 
23 And Yeshua[H A] answered them, saying, “The certain definite time (hora[G] hour) has come for the Son of Man (ho uihos anthropos[G], ben ha-adam[H]) to be glorified, magnified, adorned with splendour (doxazo[G]).
 
Yeshua’s answer is not a snubbing of Greeks, Gentiles, but is a poignant reminder that He has come for a specific purpose and will not step to the left or right for even a moment. The definite time for His final journey to the cross has come and He must be entirely focused on His work. Additionally, in His earthly ministry He had come “only for the lost sheep of Israel (ethnic, religious, empirical, chosen)” [Matthew 15:24].
 
24 “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, unless a grain of wheat falls into the earth and dies, it remains alone without companions (monos[G]); but if it dies, it brings forth much fruit (karpos[G]).
 
Yeshua speaks an established reality to those listening. Unless He dies to make eternal life possible for those bound by sin, He will not produce the fruit that is born of His sacrifice. He is the seed from which everlasting life bears the fruit of salvation in the lives of others.
 
“For those whom He foreknew He also predestined to be conformed to the image of His Son, in order that He might be the firstborn among many brothers and sisters.” -Romans 8:29
 
There is an interesting paragraph in the Talmud Bavliy that further clarifies ancient Jewish use of mashaliym (parables, figures, examples, symbols etc.) and the Kal v’chomer (light & heavy) method of drash (comparative teaching):
 
“The Samaritan Patriarch asked Rabbi Meir, ‘I know that the dead will come back to life… but when they do arise, will they be naked or clothed?’ He replied, ‘You may deduce the answer from a kal v’chomer (light & heavy) argument based on a wheat grain – if a grain of wheat, which is buried naked, sprouts forth in many robes, then how much more so the righteous, who are buried in their clothing!’” -Sanhedrin 90b
 
NB: The “clothing” of the righteous is their righteous actions/deeds (Isaiah 61:10; Rev. 19:8).
 
25 He who loves (phileo[G], oheiv[H]) his breath/soul (psuche[G], nafsho[H] [as a dear friend]) destroys it (apollumi[G]), and he who detests (miseo[G]) his breath (psuche[G], nafsho[H]) in this world (kosmos[G], baolam[H]) will guard (phulasso[G]) it to life/living (zoe[G], l’chayeiy[H]) eternal (aionios[G], netzakh[H]). 
 
The Greek text refers to transient breath (psuche) and the Hebrew to the soul (nafsho) practice of life in the temporal world, but the one who does not regard his life in this world above His love for God will walk as Messiah does, giving up his temporal life in this world in order that he might enter the perpetual living of the everlasting world (Olam Haba). Therefore, the temporal “psuche[G], nafsho[H]” (breath, soul) gives way to the eternal “chayeiy” (living).
 
 
© Yaakov Brown 2020

Introduction:
According to verse 55 the latter part of John 11 takes place just prior to the month of Nisan. This means that the events following the resurrection of Elazar happen four months further on (from Chanukah) [John 10:22] in the Biblical Jewish year and bring the text full circle to arrive at the month of Nisan just prior to Pesach. This is significant, given that the resurrection of Elazar (Lazarus) is a prefigure to the coming resurrection of the Messiah, and is the ultimate marker of a true prophet of God (e.g. (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37).
 
This is now the third Pesach recorded in the gospel according to Yochanan, the focus on this festival is important to Yochanan’s identification of the “Lamb” of God, the King Messiah Yeshua. Later in the HaBrit Ha Chadashah the Rav Shaul (Paul) calls Yeshua “Messiah our Pesach (Lamb)” [1 Cor. 5:7].
 
1 Moreover a certain one [man] (tis[G]) was sick, weak, powerless (astheneo[G]), Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) of Beit-anya[A] (“house of answering”, Beit-hiyniy[H] “house of dates”, “house of misery”, “poor house”, Bethany), the village of Miriyam[H] (from rebellion, Mary) and her sister Marta[H] (Mistress of myrrh, bitter mistress). 2 It was the Miriyam[H] (from rebellion, Mary) who anointed the Lord (Kurios[G], Ha-Adon[H]) with perfumed resin (muron[G], probably myrrh),  and wiped His feet with her hair, whose brother Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) was sick, weak, powerless (astheneo[G]).
 
Why did Yochanan (John the disciple) the author of this gospel, feel the need to identify Miryam with such precise detail? It’s true that there may have been several, if not hundreds of women named after the great woman of Israel (Miryam, Moses’ sister) among the residents of Judea, however it is unlikely that many, if any, had both a sister named Marta and a brother named Elazar (Lazarus).
 
We can be fairly sure Yochanan’s audience were almost a generation hence from the events being recorded, so it is most likely that he was using the now famous event of Miryam’s having anointed Yeshua as a way of illuminating both Miryam’s character and her relationship to the Messiah. It is interesting to note that the event Yochanan uses to clarify which Miryam he is speaking of is yet to occur in the chronology of his gospel (John 12:1-11.) From this some deduce that Yochanan assumes that his audience are familiar with the synoptic gospels.
 
The accounts of Mark 14:3-9 and Matthew 26:6-13 record the event taking place in the home of Shimon, making it likely that Shimon shared a home with Elazar and his sisters.
 
The village of Bethany was approximately half a day’s walk (100 km) from where Yeshua and His disciples were beyond the Jordan (John 10:40), and about 5 km east of Jerusalem.
 
3 So the sisters sent to Him (Yeshua), saying, “Lord (Kurios[G], Adoniy[H]), behold, now, pay attention (Hineih[H]) he whom You love as a dear friend (phileo[G], ahavta[H]) is sick, weak, powerless (astheneo[G]).” 
 
Yochanan (author) only uses the phrasing, “whom You (Yeshua) love,” here and in relationship to himself as, “the disciple “whom Yeshua loved.” Primarily this indicates a special intimacy between Yeshua and those in question, a relationship which is set apart, different from the relationships He had with other disciples and family members. The point being that Elazar (Lazarus) was a very close friend of Yeshua, both Elazar’s death and the grief of his sisters would surely have been of paramount importance to Yeshua.
 
4 But when Yeshua[H] (YHVH Saves, Joshua) heard this, He said, “This sickness, infirmity, weakness (astheneia[G]) will not be to the advantage (pros[G]) of death (thanatos[G], a Greek god), but in behalf of, for the sake of (huper[G]) the glory, judgement (doxa[G], likh’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]), in order that (hina[G]) the thoughts, glory, splendour (doxazo[G]) of the Son of the God (Ho-Uihos Ho-Theos[G], Ha-Ben Ha-Elohiym[H]) be throughout (dia[G]) [alt. made known by the means of it].”
 
Yeshua says, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” Firstly, Yeshua is indicating foreknowledge, secondly, He is expressing knowledge of purpose. He’s speaking not only of physical death (as alluded to in the following verses) but also of eternal death. This is why He goes on to speak in metaphor, likening physical death to a temporary sleep state. This event is intended to be a platform, not only for Elazar’s (Lazarus’s) physical resurrection but also for the resurrection of Messiah and the filling of God’s promise for a final resurrection of all humanity: some to eternal life and some to eternal death. This is the glory that Yeshua is ultimately alluding to. The glory of God the Father and Yeshua the Son which reconciles repentant humanity.
 
The Talmud Bavliy tells us that the majority of lesser illnesses result in life “l’chayiym”, and the majority of major illnesses end in death “l’meiytah” (Talmud Bavliy Kiddushin, fol. 71. 2.).
 
In other words, there is a first century religious cultural precedent for the belief that certain illnesses were likely to lead to death, the present illness of Elazar was obviously one such illness, and yet Yeshua was saying that Elazar’s illness would not be “l’meiytah” for death.
 
Note that the Greek text says “This sickness will not be to the advantage of death but is in behalf of the God…” Death is personified as being the opposite to God, Who is Life, living. This is consistent with Yeshua’s statement in verse 25, “I AM the resurrection and the life!” Not only will the illness of Elazar end in either temporal or eternal death, it will also note afford death itself to exercise fear against others. Put simply, Yeshua is about to give a sign that prophecies the death of death in His own death and resurrection. The Scripture explains it this way:
 
“Therefore, since the children share in flesh and blood, He Himself likewise shared the same humanity—so that through death He might break the power of the one who had the power of death (that is, the devil).” -Hebrews 2:14-15 TLV
 
Therefore, “This sickness will not be to the advantage of death” means that Yeshua has come to break the power of Satan, who seeded death into the world through sin. And “but is in behalf of the God…” means that Yeshua has come at the command of God in order to free all who would receive Him from bondage to death.
 
5 Now Yeshua[H]  loved entirely (agapao[G], aheiv[H]) Marta[H] (Mistress of myrrh, bitter mistress) and her sister and Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus). 6 So when He heard that he (Lazarus) was sick, weak, powerless (astheneo[G]), He (Yeshua) then stayed two days in the place where He was.
 
The text tells us that it is because Yeshua loved them that He stayed two more days in the place where He was. For most of us this seems counterintuitive but unlike Yeshua, most of us have very little idea of our own purpose or what we are capable of. Ultimately, “Because He loved them” means, because He knew that the resurrection of Elazar would strengthen their faith and benefit their eternal state. Therefore, in this case love meant allowing a dear friend to die.
 
7 Then after this He said to the disciples (talmidim[H]), “Let us go to Yehudah (the region of Judea) again.” 8 The disciples (talmidim[H]) said to Him, “Rabbiy[H] (My Teacher, My Great One), the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) were just now seeking to stone You, and are You going there again?”
 
“Let’s go to Yehudah” means “Let’s travel from here on the east side of the Jordan [John 10:40] back to the territory of Judea where Bethany, the village of Elazar, Miriyam and Marta is…”
 
This decision of Yeshua’s is probably best likened to a situation where any Israeli-Jew today were to suggest that he and his friends make a trip to Bethany (currently under occupation by the Palestinian authority). In other words, “let’s go to a place where the authorities hate me and everything I represent and are willing to at very least attempt my murder.” Understanding it this way makes the disciples’ response seem more than justified. Some of the Judean religious leaders had only just attempted to stone Yeshua after His claim to deity in Jerusalem following the Chanukah celebrations recorded in John 10:22-42. From the disciples’ perspective there was a clear and present danger awaiting them throughout Judea. Not even love for a dear friend would have ordinarily compelled them to go into that region given the religious-political situation.
 
It’s important to note the use of the Greek transliteration rha-bbi for Rabbi. Later in this account Marta refers to Yeshua as ha Moreh the Teacher. Note just a Rabbi, but The Rabbi.
 
9 Yeshua[H] answered, “Are there not twelve hours in the day (hemera[G], ba’yom[H])? If anyone walks in the day (hemera[G], ba’yom[H]), he does not strike against something (proskopto[G]), because he sees the all existing light (phos[G], nuhra[A], Or[H]) of this world (kosmos[G], ha-olam[H]). 10 And if anyone walks (holeikh[H]) in the night (balaylah[H]), he strikes against something (proskopto[G]), because there is no flame (nahira[A]) [all existing light] (phos[G], Or[H]) in him.”
 
Numerous Jewish sources affirm Yeshua’s assessment of the hours of daylight (T. Bab Sanhedrin, fol. 88. 2. Avoda Zara, fol. 3. 2. Vid. Philo. de Somniis, p. 1143.)
 
There are several meanings that can be gleaned from this statement. Relative to Yeshua’s own ministry He is insisting here that He has a mission to complete and it will be completed in the appropriate time regardless of any attempts to thwart it. In other words, “They will not be allowed to kill me until I say so (I being I AM, ‘I and the Father are echad’).”
 
We could also observe in this an allusion to Messiah as light of the world. He will soon be gone, returned to heaven leaving behind His Spirit (Ruach ha-Kodesh) and a choice we all must make, choosing either to walk in His light or to stumble in the darkness of this fallen world. The key here is that the day He is speaking of doesn’t shine upon us, rather it shines from within us. Yeshua is that day, that all existing light (Or). Notice that the text says, “But if anyone walks in the night, he stumbles, because the light is not in him.” This is true of those who don’t accept their position as purchased children of God. They are said to be devoid of the flame/light of God/Messiah: just as Yeshua has said elsewhere, “If the light inside you is darkness, how great is the darkness?” (Mattitiyahu/Matthew 6:23).
 
May His light dwell in you richly as you choose to accept His atoning death and resurrection life, thus taking your place as a chosen child of God.
 
The Aramaic text makes a word play between nuhra (light) and nahira (flame), which is from the root nuhra (light). In other words the flame of Messiah has its origin in the all existing Light of God.
 
11 This He (Yeshua) said, and after that He said to them, “Our friend (philos[G], chaver[H]) Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) has fallen asleep (koimao[G]); but I go, so that I may awaken (exupnizo[G]) him.”
 
Yeshua now uses sleep as a metaphor for physical death. This is not without Scriptural precedence, the patriarchs of Israel are said to have, “slept with their fathers.” (1 Melakhim/Kings 2:10.), and the prophet Daniel uses sleep to describe those who have been dead and are resurrected at the latter day:
 
“Multitudes who sleep in the dust of the earth will awake—some to everlasting life, and others to shame and everlasting contempt.” -Daniel 12:2 TLV
 
However, it was probably not a colloquial expression in common use at the time. What is important to understand is that Yeshua is not saying that Elazar (Lazarus) is sleeping because of the knowledge that He will soon raise him from the dead, rather He is saying that all physical death (that is death prior to the Judgment) is sleep, that is, temporary. Elazar is sleeping because he is in transition, neither alive in the world nor yet present in Gan Eden (Paradise).
 
It’s interesting to note that Yeshua begins by saying, “Our friend Lazarus,” but ends by saying, “I will awaken him from sleep.” Yeshua is obviously emphasizing the fact that only He is able to raise Elazar (Lazarus). He may also be giving the disciples’ permission to stay behind. As disciples of Messiah we all find ourselves in situations where we are given a choice to remain behind or to follow Him into a terrifying situation, perhaps even at the risk of our very lives. It is important to remember that He is not giving us an ultimatum, rather He remains our Lord and redeemer regardless of whether we stay or go. However, if we go we may see His glory now in ways we might have missed if we had stayed.
 
12 The disciples (talmidim[H]) then said to Him, “Lord (kurios[G], Adoniy[H]), if he has fallen asleep (koimao[G]), he will recover (sozo[G]).” 13 Now Yeshua had spoken of his (Lazarus) death (thanatos[G], moto[H]) but they thought that He was speaking of reclining (koimesis[G]). 14 So Yeshua then said to them plainly, “Elazar[H] is dead (thanatos[G], meit[H]), 15 and I am (Aniy[H]) full of joy (sameach[H]) for your sakes that I was not there, so that you may believe, trust, be persuaded (pisteuo[G], ta’amiynu[H]); and now let’s go to him (Lazarus).” 16 Therefore Toma[H] (Tuma[A]  “Thyme”, Thomas), who is called Didymus[G] (“a twin”, Ta’ama[A]  “twin”), said to his fellow disciples (talmidim[H]), “Let’s also go, so that we may die (apothnesko[G]) with Him (Yeshua).”
 
How did Yeshua know Elazar (Lazarus) was dead? The messenger was sent with news of grave illness, not death. Clearly, despite the many commentaries to the contrary, Yeshua knew many things outside of time, either by intimate conversation with the Father or simply because He is God with us. Those who attempt to separate Yeshua’s deity and humanity have great difficulty explaining how Yeshua knew things only God could have known.
 
Yeshua is glad He did not rush to the aid of Elazar (Lazarus) because the coming miraculous sign will be a catalyst for the disciples’ belief, both in the witnessing of it and in the recollection of it, post Yeshua’s own resurrection. His comment “Elazar is dead and I am full of joy for your sakes…” may seem harsh at first but as we read on we can understand why Yeshua was glad. Many times, I’ve wondered at the seeming harshness of God, only to discover at a later date that what looked like cruelty within my situational experience is beheld as glory outside of time. Knowing this we can only ask that God grant us an unnatural ability in trusting Him beyond the grave, for there are some harsh realities for which we will not see a glorious end in this life.
 
Toma (Thomas) speaks from the heart here, the guy has some chuztpah that’s for sure and he’s not the doubting Thomas we all remember (take note, we’ve all doubted, there is no faith without doubt). Many have supposed a number of options for the, “him,” Thomas is referring to when he says “let’s go so that we might die with him.”: some say he is referring to Elazar (Lazarus) but I find that highly unlikely given that the context of this conversation relates to the danger threatening Yeshua upon His return to Judea.
 
The only realistic interpretation is that Yeshua is perceived to be taking His life in His hands by returning to Judea to comfort the mourning sisters and family of Elazar (Lazarus). If this is the correct interpretation then Thomas, far from doubting, has become a zealot for Yeshua and (perhaps caught up in the emotion of the moment) has decided to lay his life on the line alongside his Lord. Thomas doesn’t keep his passion to himself either, he excitedly invites all the disciples to do the same.
 
17 So when (Yeshua) came, He found that Elazar (he) had already been in the tomb/grave (mnemeion[G], bakaver[H]) four days.
 
It seems based on this time frame that Elazar (Lazarus) had died soon after the messenger had been sent to inform Yeshua and the disciples of Elazar’s illness.
 
The length of time that Elazar was in the grave is significant due to the fact that there was a first century Jewish belief (other religions like Zoroastrianism also have a similar superstition) that the spirit of a person stayed near the body for three days after death. After four days it was believed there was no chance of resuscitation or resurrection (Vayikra [Leviticus] Rabbah a. 18:1.)
 
At the four day point, given the lack of modern preservation techniques, the body of Elazar was already beginning to decay and would have stunk badly.
 
Yeshua raised other’s from the dead (Luke 7:11-17; 8:41-42, 49-56), and both Elijah and Elisha raised people from the dead (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). There are numerous examples in extra Biblical Jewish literature of people being raised from the dead after three days (Midrash Raba Ruth 3:1[98]; Semchos 8 [105]). Also, modern doctors bring people back from “clinical death”, minutes, sometimes hours after they are declared. However, neither in the Bible nor in all of human history has anyone other than Yeshua resurrected a person who has been dead for more than three days. The fact is that such a person has already begun to decay and is beyond the reach of medical science. What Yeshua was about to do was to bring back to life a four day old rotting corpse. This is why there was such an excited reaction from the people and the religious authorities following this miraculous sign. This kind of display of God’s manifest power was and is terrifying. It stands in opposition to the natural order of the sin affected creation, and that is precisely the point.
 
18 Now Beit-anya[A] (“house of answering”, Beit-hiyniy[H] house of dates, house of misery, poor house, Bethany) was near Yerushalayim (Downpour of peace, Jerusalem), about five kilometres away; 19 and many of the Judeans (Ioudaios[G], Yehudiym[H]) had come to Marta[H] (Mistress of myrrh, bitter mistress) and Miriyam[H] (from rebellion, Mary), to console them concerning their brother. 20 Marta[H] (Mistress of myrrh, bitter mistress) therefore, when she heard that Yeshua was coming, went to meet Him, but Miriyam[H] (from rebellion, Mary) was sitting (kathezomai[G]) in the house (babeit[H]).
 
Being a religious Jewish family, it is certain that Miriyam and Marta would have observed some form of sitting shivah (a seven-day period of mourning), one of the requirements being that the immediate family members of the dead were to remain inside the house without footwear, seated on low stools close to the floor in sombre remembrance. The community is tasked with bringing food and providing for the needs of the bereaved and various localized customs are enforced. The Greek text infers the sitting of shivah by using the Greek kathezomai, meaning to sit rather than the Greek katecho (detain, hold back) or epecho (hold, attend), which would make more sense if Miriyam were simply staying behind and not involved in a religious rite.
 
"the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, לנחמו, "to comfort him".'' -Talmud Bavliy Moed Katon, fol. 23. 1.
 
"on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.'' -Massech. Semachot, c. 6. fol. 14. 3. 
 
Maimonides outlines the ancient tradition concerning the comforting of mourners as follows:
 
 תנוחמו מן השמים Job 2:13 Job 2:13 Job 3:1 Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:'' -Maimonides. in Mishnah. Peah, c. 1. sect. 1.
 
The fact that Marta left the house, thus breaking the extra-Biblical rabbinic law, perhaps shows how impacted she had been by Yeshua’s words to her during His previous visit to the home of Miriyam, Marta and Elazar (Luke 10:41-42). At that time Marta had been more concerned with formalities and tradition, now she is willing to disregard religious norms in order to seek out Yeshua.
 
The, “Therefore,” here refers to the fact that because there were some present who might seek to take hold of Yeshua, Marta would leave quickly and avoid being seen.
 
Why did Miryam stay in the house? Aside from the fact that she was keeping Jewish religious law regarding sitting shivah (seven days of mourning), the most probable answer is that she hadn’t heard that Yeshua had arrived, after all, the text says that “Marta heard,” and later we read that when Marta secretly told Miryam that the Teacher was there, Miryam got up in a rush to go to Him. It seems likely that Marta had heard of Yeshua’s arrival in secret, due to the fact that to tell of it openly might have endangered Yeshua. Therefore, as soon as Miriyam did know of Yeshua’s arrival she too sought Him out.
 
21 Marta then said to Yeshua, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died. 22 Even now I know that whatever You ask of the God (Ho-Theos[G], Ha-Elohiym[H]), God (Theos[G]) will give You.” 
 
This seems a reasonable observation from a grieving family member upon the arrival of the physician who could have saved her beloved brother had He been on time (that is, according to human timing). Some read malice into this, I do not. At best I hear incredulity and desperation in Marta’s voice, perhaps confusion, not anger. I think the following line affirms this.
 
The Aramaic nukhama (arise, resurrect etc.) from the root nukh (rest) makes an intrinsic connection between resurrection and rest.
 
“Even now I know that whatever You ask of the God, God will give You.” Wow what faith, this is not the Marta we have been told about, she is not the control freak of church tradition (perhaps we all have our weaknesses nu!) Whatever her understanding was, and it clearly wasn’t full by any means, she believes in her Messiah, she desperately cleaves to what she knows her friend Yeshua can do, why? Because she has faith that God (Whom she worships) will give Yeshua (perhaps, in her current estimation merely a prophet but a much loved one) whatever He asks. I suspect that at very least she saw her friend and Rabbi Yeshua as a prophet like Moses, Elijah, Elisha, and believed in His ability to do mighty acts for the sake of Israel.
 
23 Yeshua said to her, “Your brother will rise, recover, be revived, rest (anistemi[G], kum yakum[H], nukhama[A]).” [Heb. reads kum yakum, “rise, has risen”]. 24 Marta said to Him (Yeshua), “I know (yodatiy[H]) that he will rise (yakum[H] Heb. has risen) in the rising [resurrection] (bat’kumah[H]) on the last day (bayom haacharon[H]).” 
 
In hindsight we say, “How could she not know He was referring to the imminent resurrection of Lazarus?” We are all about the instant miracle in the body of believers (Church) today, “Now Lord,” we demand. Perhaps we need to learn the opposite lesson to Marta, perhaps we need to learn to believe again in the Olam Haba (world to come) and the physical, yes I said physical, resurrection of the dead. We will not float in the ether friends, we will be raised to life and given renewed physical bodies for the purpose of living on a new physical earth in the presence of God eternally.
 
In fact, Marta’s answer is a very good Jewish answer for the time. Other than the Sadducees, almost every Jewish sect believed in the Olam Habba (world to come), the last day (Judgment day), and the physical resurrection of the dead (Daniel 12:2; ). Marta merely responded with the then current Jewish theological understanding (which was not a wrong understanding, it was just incomplete). It was missing the Haf-tarah (filling/completing of the Torah). Again, her proclamation shows great faith even though it lacks a full understanding.
 
The final resurrection is called "the days of consolation" by the 2nd Century Jewish writers (Targum Jon. in Gen i. 21. & in Hos. vi. 2.)
 
The P’rushiym (Pharisees) believed in the resurrection [Daniel 12:1-3; Antiquities of the Jews 18:1-4; 2 Maccabee 7:9]. The Saduciym (Sadducees) [Mark 12:18].
 
25 Yeshua said to her, “I Am (ego eimi[G], Anochiy[H]) the rising [resurrection] (hat’kumah[H]) and the life (hachayiym[H]) [Alt. Aramaic: Ena na nukhama w’khayeh, “I am the all existing resurrection, rest and the living”]; he who believes, trusts, is persuaded (pisteuo[G], hama’amiyn[H]) in Me will live (zao[G], yichyeh[H]) even if he dies [Heb. gam kiy-yamut, “also because he has died”]. 26 and everyone who lives (zao[G], hachay[H]) and believes, trusts, is persuaded (pisteuo[G], hama’amiyniy[H]) in Me will never die (apothnesko[G]). Do you believe, trust (pisteuo[G], hama’amiyn[H]) this?”
 
Yochanan (author) is again using the Greek language to affirm a living title for HaShem, “I AM that I AM.” This is an unmistakable reference to the Holy One of Israel. Yeshua is claiming to be God with us. In addition, He is identifying Himself to Marta as the past, present and future Resurrection. He is aware that the miraculous sign He is about to perform in the physical world will echo in eternity. The raising of Elazar (Lazarus) and the subsequent affect it has on the people of Judea will become the catalyst for the religious leaders plan to put Yeshua to death. This in turn will produce His resurrection, a resurrection that will take hold of the keys of hades and death and consume them with victory and life.
 
In addition to Yeshua’s “I AM” statements (John 4:26), Yochanan records seven qualified “I AM” statements:
 
1.)I AM the bread of life (6:35)
2.)I AM the light of the world (8:12, 9:5)
3.)I AM the gate (10:7)
4.)I AM the good shepherd (10:11, 14)
5.)I AM the resurrection and the life (11:25)
6.)I AM the way, and the truth, and the life (14:6)
7.)I AM the real vine (15:1)
 
Following His resurrection and ascent to the right hand of the Father Yeshua spoke to Yochanan via His Angel naming Himself as Aleph and Tav (Alpha and Omega) [Rev.1:8], and as the beginning and the Goal (first and last) [Rev. 1:17]. All are unequivocal statements of deity.
 
When Yeshua says, “and the life,” He is speaking of eternal life: this is the juxtaposition to the temporary sleep of the present physical death (this is not to say that eternal life will not be physical, it will simply be a new kind of physical devoid of the effects of sin: metaphysical in the truest sense). Those who believe in Him then, even when they die in this present life are assured of eternal life beyond the grave, and those who believe in Him and live until His return will simply be transformed. As it is written elsewhere, “We will not all sleep but we will all be changed.” (1 Corinthians 15:51.)
 
27 She said to Him, “Yes, Lord (kurios[G], Adoniy[H]); I have believed, trusted (pisteuo[G], ya’amiyn[H]) that You are the Mashiyach[H] (Messiah, Christ, anointed one), the Son (Ho-Uihos[G], Ha-Ben[H]) of God (Ho-Theos[G], Ha-Elohiym[H]), He Who comes into the world (ha-olam[H]).”
 
Marta doesn’t really answer the question. Yeshua is asking if she believes He is the Resurrection, Marta clearly doesn’t understand what He’s asking (and neither would we) so she answers with what she does know, that He is the Messiah, the Son of God, the One Moses and the prophets had promised to Israel. Again, this shows great faith, however she is yet to understand the all-encompassing reality of what it means for Yeshua to be the Messiah, the Resurrection, and the Living.
 
28 When she had said this, she went away and called Miriyam[H] (from rebellion, Mary) her sister, saying secretly, privately (lathra[G]), “The Teacher (ho-didaskalos[G], ha-moreh[H]) is here and is calling for you.” 
 
Marta probably says this secretly so as to protect Yeshua from danger. It seems obvious that Miryam had not been aware that Yeshua had come. While Yeshua’s personal request for Miryam is not stated it is inferred by the text. Marta calls Yeshua, Ha Moreh “The Teacher,” using the Greek word didaskalos rather than the religious title rha-bbi (rabbi). Marta is making a confession of her belief that Yeshua is not merely a Jewish Rabbi, He is The Teacher, the One above all others; she leaves no room for confusion here. Perhaps, like Miryam, The Teacher is calling you, drawing you near in your hour of deep grief.
 
29 And when she heard it, she got up quickly and was coming to Him. 30 Now Yeshua had not yet come into the village, but was still in the place where Marta had met Him. 31 Then the Judeans (Ioudaios[G], Yehudiym[H]) who were with her in the house, and consoling her, when they saw that Miryam got up quickly and went out, they followed her, supposing that she was going to the tomb/grave (kever[H]) to mourn (klaio[G]) there. 32 Therefore, when Miriyam came where Yeshua was, she saw Him (Yeshua), and fell at His feet, saying to Him, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died (apothnesko[G]).”
 
Miryam rushed to see Yeshua and in turn the other Judean mourners rushed to pursue her, thinking they were going to the grave site.
 
The, “therefore,” in the text tells us that it was as a result of Miryam’s rushing that she fell at Yeshua’s feet: exhausted from grief and the emotion fuelled exercise Miryam sees her close friend and Teacher Yeshua and falls at His feet, utterly spent. Miryam then repeats Marta’s question, probably for the same reasons but Yeshua, seeing her exhaustion from passionate grief does not enter into the same teaching dialogue He had shared previously with Marta, why? Because He connects with each person in the appropriate way to minister to their personality and position.
 
It is likely that given the lack of medical knowledge regarding the difference between the dead and the comatose, that first century Jews visited the grave for at least three days following the burial:
 
“We go out to the cemetery and examine the dead (to make sure they have not been buried while comatose etc.) for a period of three days, and do not fear being suspected of engaging in the ways of the Ammonites (witchcraft, necromancy and superstition regarding the dead). Once a man who had been buried was examined and found to be alive; he lived for twenty five years more and then died. Another such person lived and had five children and then died.” -S’machot 8:1
 
"they go to the graves and visit until three days.'' -Massech. Semachot, c. 8. fol. 15. 1.
 
 2Ch 32:33, "they did him honour at his death"; that is, they made a sitting at his grave.” -Maimonides Hilchot Ebel. c. 14. sect. 25.
 
The post Talmudic tractate of S’machot means “joys” and is used in some sects of Judaism as a euphemism for mourning.
 
33 When Yeshua therefore saw her mourning, and the Judeans (Ioudaios[G], Yehudiym[H]) who came with her mourning, He was deeply moved in spirit (pneuma[G], ruach[H]) and was indignant, angry, anxious, agitated, distressed (tarasso[G]), 34 and said, “Where have you laid him?” They said to Him, “Lord (kurios[G], Adoniy[H]), come and see.” 35 Yeshua wept. 36 So the Judeans (Ioudaios[G], Yehudiym[H]) were saying, “See what great (rabah[H]) love (phileo[G], ha-ahavah[H]) He (Yeshua) had for his dear friend!”
 
Some have suggested that Yeshua was angry due to the disbelief of Miryam and those with her, and that He was also angered by the professional mourners’ present (something that is presumed by scholars but not stated in the Scripture account). This seems ludicrous at best, an idea perpetuated by scholars who have never met the merciful and compassionate Messiah of our faith. How could Yeshua be angry with Miryam, who had merely implored Him with the appropriate question of grief? A woman whom the Scripture says, “He loved,” grieving with her friends for the tragic loss of her brother.
 
Some refer to the conversation with Marta saying that Marta angered Yeshua with her failure to understand: what nonsense, Yeshua is not angered by our inability to understand but rather by our arrogant resistance in the face of understanding. Even if this was the case, Marta is not mentioned here directly.
 
In fact, the text tells us what Yeshua is angry toward. It says, “Therefore,” that is, having seen what had come before, Miryam’s desperate rushing toward Him in hope of a miracle and “seeing her weeping, and the Jews who came with her also weeping, He was moved in spirit and was indignant, angry, anxious, agitated, distressed.” Yeshua was angry at the work of death itself, at the resulting suffering that death (born of sin, that is of the evil one) had brought to God’s children, and subsequently to Yeshua Himself. He would soon subject Himself to death on a cross for all our sakes.
 
The Greek word used to describe the weeping (klaio) of the Judeans means a loud wailing however the word used to denote Yeshua’s weeping (dakruo) refers to a quiet, intimate and intense form of weeping. It was this contrasting and authentic grief that those around Yeshua witnessed, therefore causing them to say, “See how He loved him.”
 
37 But some of them said, “Could not this man (Yeshua), who opened the eyes of the blind man, have kept this man also from dying (apothnesko[G])?”
 
It is important to note that this statement does not have to be interpreted as being malicious. This is simply the valid public expression of the same question both Miryam and Marta had already asked. In addition, this was only spoken by some of those present.
 
38 So Yeshua, again being deeply moved within, came to the tomb/grave (kever[H]). Now it was a cave, and a bolder was lying against it. 39 Yeshua said, “Remove the bolder.” Marta, the sister of the deceased, said to Him, “Lord (kurios[G], Adoniy[H]), by this time there will be a stench, for he has been dead four days.”
 
After four days a body is already aggressively decaying, the skin takes on a grey pallor and is devoid of the natural oils that would normally moisten it. In addition, the stench of decaying biological matter can cause those around the body to reach (vomit). This is compounded by that fact that modern techniques for preserving bodies were not available to the people of first century C.E. Therefore, Marta’s statement is perfectly valid (something that was on the mind of all who heard Yeshua). There is no reason to read anything more than incredulity and confusion into her query, those who do are looking to place blame are missing the point entirely.
 
Maimonides writes concerning the use of a cave for burial:
 
"he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, עושה מערה, "must make a cave", and open in it eight graves, three on one side and three on another, and two over against the entrance "into the cave": the measure of "the cave" is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.'' -Hilchot Mecira, c. 21. sect. 6.
 
As explained earlier some religious Jews of the first century probably held an eastern esoteric and superstitious belief, that the soul stayed near the body for three days following death.
 
 Job 14:22.'' -Bereshit Rabba, sect. 100. fol. 88. 2. & T. Hieros. Moed Katon, fol. 82. 2
 
One Jewish interpretation of Jonah’s time in the whale reads as follows:
 
"these are the three days a man is in the grave, and his bowels burst; and after three days that defilement is turned upon his face.'' -Zohar in Exod. fol. 78. 2.
 
Therefore, in first century Jewish terms one is considered to have been properly dead only after three days.
 
40 Yeshua said to her, “Did I not say to you that if you believe, trust (pisteuo[G], ta’amiyniy[H]), you will see the judgement, glory (doxa[G], k’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H])?”
 
What is the glory of God? Certainly, the miracle He is about to perform will bring glory to God and to Yeshua, but is this the ultimate form of the glory that will result from this event? Given that this event is the cause for the inception of the plan to put Yeshua to death I believe that Yeshua is looking past this event to His own death and resurrection. This is the fulfilling of the plan and glory of God relative to humanity.
 
41 So they removed the bolder. Then Yeshua lifted up (airo[G]) His eyes, and said, “My Father (Aviy[H]), I thank You that You have heard Me. 42 I see, perceive (eido[G]) that You always hear Me; but because of the crowd (ochlos[G]) standing around I said it, so that they may believe, trust, be persuaded (pisteuo[G], ya’amiynu[H]) that You sent Me.”
 
“Lifted up His eyes” means He prayed with His eyes open, something that Jews continue to do today. Traditionally Jews pray standing and with eyes open.
 
Put in other words Yeshua is saying, “I could simply think this into being without any outward manifestation of power, but I want all these present to understand the relationship You and I have, so I’m going to say it all out loud for their sake.” Yeshua and the Father have been taking about this from before the birth of Moses, this whole event is a performance of grace and redemption, witnessed by the people of Judea.
 
43 When He (Yeshua) had said these things, He cried out with a loud voice, “Elazar, arise, come out (kum tzei[H]).” 44 The man who had died came out, bound from head to toe with wrappings, and his face was wrapped in a cloth. Yeshua said to them, “loose him, and let him go.”
 
I see Yeshua here fierce with love for Elazar (Lazarus), screaming to His friend, ignoring death (which is desperately trying to hang on to Lazarus) and with the power of His own coming resurrection His words reach into the transitional grave (kever, NOT Sheol) like a hand wrenching Elazar (Lazarus) up into His light. Elazar (Lazarus), stumbles out of the tomb pulling at the grave cloth around his eyes, trying to see what’s going on, probably dazed and confused as a result of the experience, and perhaps thinking of heading to the mikveh to wash the stink off.
 
It’s here that I see the culmination of this wonderful miracle. Practically speaking Yeshua is asking that those present help Elazar (Lazarus) out of his grave clothes but there’s more: Yeshua, having raged against death itself is again speaking to death with final resolve, His voice brimming with fierce power, “Unbind my dearly loved friend and let him go!” He demands it. Yeshua speaks these same words on our behalf.
 
I am reminded of the famous Welsh poet Dylan Thomas (1914-1953):
 
“And you, my father, there on the sad height,
Curse, bless, me now with your fierce tears, I pray,
Rage, rage against the dying of the light.”
 
From the poem “Do not go Gentle into that Good Night,”by Dylan Thomas, written for his dying father.
 
45 Therefore many of the Judeans (Ioudaios[G], Yehudiym[H]) who came to Miriyam, and saw what He (Yeshua) had done, believed, trusted (he’emiynu[H]) in Him. 46 But some of them went to the P’rushiym[H] (Pharisees, chaste ones) and told them the things which Yeshua had done.
 
We note that among the Judeans that believed there were many who were religious leaders. We note further that there were also those who did not believe and reported the matter to the P’rushiym. However, we might just as well interpret that those who reported this miraculous sign to the P’rushiym (Pharisees) did so in order to convince them of Yeshua’s Messiahship. After all, the P’rushiym believed in the resurrection, while the Saduciym (Sadducees, many of whom were part of the priesthood) did not believe in the resurrection.
 
47 Therefore the heads of the priests (archiereus[G], rasheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) convened a council, and were saying, “What are we doing? For this man is performing many signs (otot[H]). 48 If we let Him go on like this, all the people will believe, trust (pisteuo[G], ya’amiynu[H]) in Him, and the Romans will come and take away both our place (in the land) and our ethnicity (ethnos[G], Israel, Jews).”
 
The council may have been a meeting of the Sanhedrin (70 Elders, Religious rulers of Israel).
 
The concern of the religious leaders was primarily to do with the fact that they foresaw a genocide of the Jewish people if a Messianic figure arose. In fact, first century Israeli Jews witnessed an attempted genocide of the Jewish people when the Romans responded to a later Jewish rebellion in 70 C.E. Therefore, practically speaking their concerns were valid.
 
49 But one of them, Kayafa[H] (for beauty, Caiaphas), who was high priest (Kohen ha-gadol[H]) that year, said to them, “You see, perceive (eido[G]) nothing at all, 50 nor do you take into account that it is expedient for you that one man die on behalf of the tribe (laos[G]), lest the whole (holos[G]) ethnicity (ethnos[G], Israel, Jews) perish.” 51 That thing moreover separated (apo[G]) him not to speak except as high priest (kohen ha-gadol[H]) that year, he prophesied that Yeshua was going to die for the ethnicity (ethnos[G], Israel, Jews), 52 and not for the ethnicity (ethnos[G], Israel, Jews) only, but in order that He might also gather together into one the offspring (teknon[G]) of the God (Ho-Theos[G], Ha-Elohiym[H]) who are dispersed (diaskorpizo[G]).
 
“who was high priest that year” denotes political intrigue in the mixed bloodline priesthood of the first century. Kayafa was high priest between 18 – 36 C.E. (Antiquities of the Jews 18:90-95). However, God honoured the position of high priest regardless of the moral character of that priest, and thus, Kayafa, intending his words to refer to the literal physical benefit to the people of Israel, none the less was prophesying unbeknownst to him, a spiritual truth that reflected the goal of God’s redemptive plan for Israel and the nations.
 
“We all like sheep have gone astray.
Each of us turned to his own way.
So Adonai has laid on Him the iniquity of us all.” -Isaiah 53:6 TLV
 
53 So from that day on they planned together to kill Him (Yeshua). 54 Therefore Yeshua no longer continued to walk publicly among the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), but went away from there to the region near the wilderness, in the village Ephrayim[H] (double fruitfulness); and there He stayed with the disciples (Talmidim[H]).
 
This is a significant shift in the religious political leadership. The Sadducees (priests) and Pharisees were diametrically opposed and yet their fear of the potentially imminent annihilation of the Jewish people drove them to join forces in order to kill the man Whom they saw as the spark that would ignite the fury of Rome against them.
 
The village of Ephraim was located approximately 30 km northeast of Jerusalem.
 
55 Now the Pesach (Passover) of the religious Jews, Judeans (Ioudaios[G], Yehudiym[H]) was near, and many went up to Yerushalayim (Jerusalem) out of the country before the Pesach (Passover) in order to ritually purify (hagnizo[G]) themselves. 
 
We are now four months further on in the Biblical Jewish year and have come full circle to arrive at the month of Nisan just prior to Pesach.
 
Ritual purification prior to Pesach concerns those who may have become ritually unclean in regard to touching dead bodies. This has direct relevance in regard to the recent death and resurrection of Elazar. After all, were those who touched his dead body ritually unclean?
 
The Torah requires immersion for the purification of those who have touched dead bodies (Numbers 9:10, 13). In some cases purification took seven days (Numbers 31:19-20), which means the festival itself was probably still at least a week away.
 
56 Consequently they were seeking for Yeshua, and were saying to one another as they stood in the temple (hieron[G], hamikdash[H]), “What do you think; that He will not come to the festival (ha-chag[H]) at all?”
 
The crowds of Jews who had made aliyah from all over Israel and the known world to observe the festival of Pesach (Passover), were all asking after the man who had raised a man from the dead. Why? Because resurrecting the dead was the ultimate sign of a prophet of God and potentially proof that Yeshua was the promised King Messiah and Redeemer of Israel (1 Kings 17:17-24; 2 Kings 4:32-37).
 
Essentially they were asking, “Is this miracle worker going to obey the Torah and make aliyah for this going up festival (Passover), or will He hide in fear rather than keep the Torah requirement?”
 
The answer is of course, “The Author of the Torah does not break the Torah!” Yeshua would soon be in Jerusalem attending Pesach.
 
57 Now the head priests (rosheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) had given orders that if anyone knew where He (Yeshua) was, that one was to report it, so that they might seize Him (Yeshua).
 
Those in power in the religious leadership had made it known to all that Yeshua was a wanted man. The religious Jewish public were therefore obligated to report Him. However, given the many thousands that believed already and the many times they had assisted Yeshua in escaping the religious leaders, it seems likely that many would have refused to inform on Yeshua. What is certain is that as a result of His most recent miraculous sign (witnessed by numerous religious Judeans, both leaders and commoners) had caused great excitement and expectation among the people of Israel.
 
© Yaakov Brown 2020

Introduction:
 
The events of John 10:1-21 took place sometime following Sukkot in the month of Tishrei, and probably occurred within a week of the eighth day Shmini Atzeret. The events of verses 22 to 42 take place in the winter during Chanukah at the end of the month of Kislev. Thus, two months have gone by between verses 21 and 22 of John chapter 10.
 
22 At that time the Festival of the Chanukah[H] (egkainia[G] , renewal, dedication from kainos - new) took place at Yerushalayim[H] (Jerusalem, downpour of peace); 23 it was winter (cheimōn[G] – stormy), and Yeshua[H] (Iesous[G], Jesus, Joshua, YHVH Saves), was walking in the house (b’veiyt[H]) of the temple (hieron[G], ha-mikdash[H]) in the porch (stoa[G]) of Shlomoh[H] (Solomon, peace, wholeness, well-being).
 
The Greek text allows for the reading “At the time of the new festival taking place in Jerusalem; it was winter…” Either way, the festival is Chanukah, the only Jewish festival that takes place in winter, and at that time a relatively new extra-Biblical festival, not a festival of the Torah or the Tanakh (e.g. Purim).
 
Chanukah:

The festival of Chanukah (new dedication), appointed by Yehudah Maccabee and his brothers, following the purging of the temple, and renewing of the altar, after the desecrating of them by Antiochus Epiphanes; begins on the twenty fifth of the month of Kislev, (November-December of the modern western calendar).

"52 Now on the five and twentieth day of the ninth month, which is called the month Kislev, in the hundred forty and eighth year, they rose up betimes in the morning, 56 And so they kept the dedication of the altar eight days and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise. 59 Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Kislev, with mirth and gladness.'' -1 Maccabees 4

"5 Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Kislev. 8 They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.'' -2 Maccabees 10:8

 חנוכה "the dedication"; and they are forbidden mourning and fasting, as the days of "Purim"; and the lighting of the lamps on them, is a commandment from the Scribes, as is the reading of the book of Esther. How many lamps do they light at the feast of the dedication? the order is, that every house should light one lamp, whether the men of the house be many, or whether there is but one man in it; but he that honours the command, lights up lamps according to the number of the men of the house, a lamp for everyone, whether men or women; and he that honours it more, lights up a lamp for every man the first night, and adds as he goes, every night a lamp; for instance, if there be ten men in the house, the first night he lights up ten lamps, and on the second night twenty, and on the third night thirty; until he comes to the eighth night, when he lights up fourscore lamps.'' -Hilchot Megillah Uchanucha, c. 3. sect. 2, 3. & 4. 1, 2. Vid. Talmud Bavliy Shabbat, fol. 21. 2.
 
Josephus the Jewish Historian calls Chanukah the “Festival of Lights” due to the lighting of the temple during this rededication festival. This is later reflected in the lighting of chanukiyot (special menorot for Chanukah) [Antiquities of the Jews. l. 12. c. 7. sect. 7.].
 
The following exert from a siddur (prayer book) used for Chanukah reads:
 
"blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath "commanded" us to light the lamp of the dedication; blessed art thou, O Lord our God, the King of the world, who did wonders for our fathers on those days, at this time; blessed art thou, O Lord our God, the King of the world, who has kept us alive, and preserved us, and brought us to this time; these lamps we light, because of the wonders and marvellous things, and salvations, and wars, thou hast wrought for our fathers on those days at this time, by the hand of thine holy priests.--These lamps are holy, we have no power to use them, but only to behold them, so as to confess and praise thy great name, for thy miracles, and for thy wonders, and for thy salvations.'' -Seder Tephillot, fol. 234. 1, 2. Ed. Amsterd.
 
Solomon’s Porch was situated on the outside of the Temple complex to the east (also mentioned in Acts 3:11; 5:12). The covered portico on the west side of the outer wall which is often mistakenly called Solomon’s Colonnade, is in fact the Royal Stola. The record of Josephus makes it clear that Solomon’s Colonnade is situated next to the deep valley of the Kidron (east), and not on the west side of the temple complex.
 
"there was a porch without the temple, overlooking a deep valley, supported by walls of four hundred cubits, made of four square stone, very white; the length of each stone was twenty cubits, and the breadth six; the work of king Solomon, who first founded the whole temple.'' -Josephus Antiquities of the Jews. l. 20. c. 8. sect. 7.
 
In order to form a foundation for context I will retell the events leading up to Chanukah so as to give insight into the religious thinking of the first century at the time of these events recorded in John 10:22-42. My version of events touches on the main historical points while also allowing for some artistic licence in terms of storytelling.
 
The Chanukah Story as it relates to John 10:22-42:

It was the winter of 165 BCE and the known world was ruled by an anti-messiah named Antiochus Epiphanes, a man who claimed to be the manifest image of the invisible Supreme God. The darkness of his empire reached its greatest depths in the land of Israel where he had banned all practices associated with the worship of the God of Israel. The darkness was not confined to the physical world. Many in Israel, having suffered under relentless persecution, had turned away from worshipping God, Israel’s temple had been defiled, and the light of her holy Menorah, representing the manifest light presence of God had been snuffed out.
​
A small army of Jewish warrior priests lead by Yehudah Maccabee, approached the court of Israel inside the Temple complex in Jerusalem. Despite the size of their army God had enabled them to defeat the Tyrant Antiochus and his hordes and were now seeking to restore and rededicate the Temple of Israel’s God.
 
As they walked past the altar of sacrifice toward the doorway of the Temple they saw the remnants of burnt pig skin and smelt the foul stench of pigs’ blood. Several of the men buckled at the knees and vomited in disgust at this sacrilege, others hardened their resolve and moved forward toward the entrance of the Holy place.
 
The Temple was dark, devoid of light, and as they entered the men tripped on debris and slid on pig fat and faeces. One of the soldiers lit a torch, the flame struggled against the cold wind that blew in from behind them. Suddenly, as if by divine edict the wind stopped and the flame grew strong, illuminating the Holy place and revealing the full extent of the desecrations that had been perpetrated there. An Idol of the Greek god Zeus stood in the Holy of Holies and the remnants of pig and fowl carcasses littered the floor. The seven branched Menorah, the windowless Temple’s only source of light, lay toppled on the stone floor and the incense altar was overflowing with urine.
 
Judah and his men fell to their knees, they sobbed like helpless children and in the torch light they cried out to the God of Israel, “Hoshiyah na!” Save us now! In the midst of their wailing and hopelessness they heard the voice of a young boy who had followed them into the Temple courts. He yelled out at the top of his lungs, “I’ve found a jug of undefiled oil, the priestly seal is still on it. I discovered it hidden beneath the floor in one of the side rooms”.
 
The silence that ensued was palpable, something shifted in the atmosphere and the walls of the Temple seemed to radiate heat. As the boy lifted up the jug of oil, it glistened in the torch light. Yehudah called to his men and had them begin to cleanse the Temple, he collected the oil and used it to light the Menorah, knowing that there was only enough oil to last for one day. As the oil of the sevenfold lamp took fire, the Temple came to life and the hope of God filled the hearts of the heroic priestly warriors of Israel.
 
Day after day they returned to the Temple, and day after day the Menorah continued to burn until finally on the eighth day, after more oil had been consecrated, the miracle gave way to the practice of the priests. The Temple, once defiled and thrown into darkness was now restored to life with the light of God and the symbol of His Spirit and present glory.
On the eighth day as Yehudah returned to his residence he walked through the section of the Temple complex known as Solomon’s colonnade. Some of the Judean leaders asked him, “What shall we do with the defiled altar stones? They can’t be used again because we’re unable to purge them of the pigs blood that they’ve absorbed. But at the same time we can’t throw them out because they’ve been part of the Holy Temple service.” Yehudah responded, “Put them aside in a secure location and when the Messiah comes we will ask Him what we should do about the defiled altar.” And so they did as Judah had instructed, and Israel waited.
 
Some 200 years later circa 30 CE it was the time of the Festival of Chanukah in Jerusalem. It was winter, and Yeshua the King Messiah was in the Temple courts walking in Solomon’s Colonnade. Some of the Judean leaders who were there, gathered around Him, and asked, “How long will you keep us in suspense? If you are the Messiah, tell us publicly, plainly, explicitly.” (Yochanan/John 10:22-24) Yeshua answered them, “I have already told you, and you don’t trust me. The works I do in my Father’s name testify on my behalf, but the reason you don’t trust is that you are not included among my sheep. My sheep listen to my voice, I recognize them, they follow me, and I give them eternal life. They will absolutely never be destroyed, and no one will snatch them from My hands. My Father, who gave them to Me, is greater than all; and no one can snatch them from the Father’s hands. I and the Father are echad, one, a complex unity.” (Yochanan/John 10:25-30)
 
Through His sacrificial death on behalf of Israel and the nations and by His resurrection, Yeshua answered the question of what to do with the defiled altar stones:
 
“Throw them away, you don’t need them anymore!”
 
Yeshua had come to set alight a nation of priests (1 Peter 2:9), who would not only light up the physical temple but would become the temple of the living God, both individually and corporately.
 
A note on Chanukah’s proximity to Christmas:
 
It’s worth noting that while the Bible does not tell us when Yeshua was born, it is clear that early believers saw a link between Chanukah and the birth of the Messiah. Thus, there is documented evidence of the celebration of Messiah’s birth during winter from as early as the third century, and in spite of the many deluded accusations of Christmas hating Messianics, who circumstantially relate the decision of celebrating Messiah’s birth on the 25th of December to pagan observances, the reality is simply that early Messiah following Jews clearly saw a link between the Light of the World Yeshua and the light of the Chanukah celebration. As a result the 25th of Kislev found a convergence with the equivalent gentile calendar date during the month of December. Thus, the transposing of the date became the premise for the celebrating of Christmas on the 25th of December by Gentile Christians. It is high time we put to death the pseudo learned nonsense of those who theorize a Sukkot birth. It is simply not consistent with the majority of evidence available to us at present. For further study read my articles refuting popular objections to Christmas.
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/objections-to-christmas-a-messianic-response
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/chanukah-5777-when-christmas-and-chanukah-converge
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/christmas-is-alright-by-me-answering-objections-to-christmas
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/this-jew-boy-will-be-celebrating-christmas-on-the-25th-of-december
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/christmas-an-open-letter-to-the-haters
 
24 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), then gathered around Him (Yeshua), and were saying to Him, “How long will You leave us with our breathing (psuche[G]) heightened (airo[G]), in suspense [Aramaic txt. leh ‘dama lematy nasev anat nafshan[A]: How long will you hold our souls]? If You are the Mashiyach[H] (Christos[G], Anointed One, Christ), tell us boldly, plainly (parrhesia[G]).”
 
The Hebraic idiom “hold our soul” or “take away our soul” is equivalent to the modern phrase “Hold us in suspense.”
 
“Tell us boldly, plainly” means “Tell us explicitly, say ‘I am the Mashiyach’” or, as some understand it, “If you desire the position of Messiah, submit your request to us here in public.” The idea being that those particular Judean leaders wished to be consulted concerning Yeshua’s claims. This prideful presumption of authority over God’s redemptive purposes is also common in many Christian communities today. Spiritual blackmail has become an artform in modern Christianity, and those who wield it do so with dire consequences.
 
25 Yeshua answered them, “I told you, and you don’t believe, trust, are not persuaded (pisteuo[G], he’emun’tem[H]); the toil, occupation, works, deeds (ergon) that I do in the Name (b’Sheim[H]) of My Father (Pater[G], Aviy[H]), these testify, bear witness (martureo[G], l’eidot[H]) of Me.
 
Yeshua’s response points them to the many things He has said that prove His identity as King Messiah. He goes on to qualify His position by explaining that their failure to recognize and publicly acknowledge Him is due to their inability to believe, trust, that what they have heard Him say is evidence of His Messiahship. Therefore, He asks them to consider the miraculous signs that they have seen Him perform, which are in themselves testimony of His legitimacy as the promised King Messiah (ref. 5:36).
 
26 But you don’t believe, trust, are not persuaded (pisteuo[G], ta’amiynu[H]) because you are not of My sheep (probaton[G], mitzoniy[H]). 27 My sheep (probaton[G], tzoniy [H]) hear, listen to, receive (tishma’nah[H]) My voice, sound (phone[G], et koliy[H]), and I intimately know (ginosko[G], y’da’tiyn[H]) them, and they follow (akoloutheo[G]) Me;
 
“But you don’t believe” means that they don’t believe that Yeshua is the Messiah. The reason being that they have not accepted Him as God’s promised Shepherd and are therefore, not yet His sheep (ref. my article on John 10:1-21).
 
Given that this dialogue takes place in Jerusalem several months after the events of John 9:1-10:21, it can be deduced that those listening are religious Jews who have returned to Jerusalem for Chanukah and have heard Yeshua speak before concerning the figurative mashal (parable) of Shepherd and sheep (John 10:3, 4, 14, 16 etc). Thus, they are hearing Him say these words again, having already heard them following Sukkot in the Temple courts, as recorded in verses 1-21 of this chapter.
 
Yeshua has offered many opportunities for the sheep of Israel to believe in Him and listen to His voice. He stands before the people as both Redeemer and Prophet, warning them:
 
“Oh come, let us worship and bow down; let us kneel before the LORD, our Maker! For He is our God, and we are the people of His pasture, and the sheep of His hand. Today, if you hear His voice, do not harden your hearts, as at Meribah, as on the day at Massah in the wilderness,” -Tehillim (Psalm) 95:6-8 (ESV)
 
28 and I give life (zoe[G], chayeiy[H]) without end (aionios[G], olam[H]) to them, and they will never be destroyed (apollumi[G]) into (eis[G]) the (ho[G]) unbroken age (aion[G]); and no one will seize (harpazo[G]) them out of My hand (miyadiy[G]). 29 The Father (Ho-Pater[G], Ha-Av[H]), Who has given (n’tanan[H]) them to Me, is greater (gadol[H]) than all; and no one is able to seize (harpazo[G]) out of the hand (miyad[H]) of the Father (Ho-Pater[G], Ha-Av[H]). 30 I and My Father (Aniy v’Aviy[H]) we are (anachnu[H]) one, a complex unity (echad[H]).”
 
“No one will seize them out of My hand” Those who receive Messiah are locked in the grip of His Salvation. Once secure no sheep belonging to the Shepherd can be seized away. Furthermore, “The Father, Who has given them to Me, is greater than all; and no one is able to seize out of the hand of the Father…” God the Father, in Whom God the Son takes hold of the sheep, is greater than all, immutable, unconquerable. Thus, there is a doubling of grip, a Hebrew idiom denoting a firmly established truth. The believer (sheep) is secure within security. Therefore, Yeshua explains, “I and the Father are echad, a complex unity”.
 
“31 What then shall we say in view of these things? If God is for us, who can be against us? [a] 32 He who did not spare His own Son but gave Him up for us all, how shall He not also with Him freely give us all things? 33 Who shall bring a charge against God’s elect? It is God who justifies. [b] 34 Who is the one who condemns? It is Messiah,[c] who died, and moreover was raised,[d] and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written,
“For Your sake we are being put to death all day long;
    we are counted as sheep for the slaughter.”[e]
37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.”- Romans 8:31-39 Tree of Life Version (TLV) 

Footnotes:
a.      Romans 8:32 cf. Ps. 118:6.
b.      Romans 8:34 cf. Isa. 50:8-9.
c.      Romans 8:34 Some mss. read Messiah Yeshua.
d.      Romans 8:34 Some mss. add from the dead.
e.      Romans 8:36 Ps. 44:23(22)(43:23 LXX); cf. Zech. 11:4, 7.
Tree of Life Version (TLV)
Tree of Life (TLV) Translation of the Bible. Copyright © 2015 by The Messianic Jewish Family Bible Society.
 
31 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) picked up stones again to stone Him (Yeshua[H]). 32 Yeshua answered them, “I showed you many good, perfect, pure (toviym[H]) works (ergon[G]) from the Father (Ho-Pater[G], Ha-Av[H]); for which of them are you stoning Me?” 33 Some of the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) answered Him, “For a good, perfect, pure (toviym[H]) work (ergon[G])  we do not stone You, but for blasphemy; and because You, being a man (anthropos[G], adam[H]), make Yourself God (Theos[G], Elohiym[H]).”
 
Note that only some of the religious leaders picked up stones to stone Yeshua. Verse 42 clearly shows that many others were in favour of Yeshua and would not have allowed a stoning to take place.
 
Yeshua offers for evidence of His claim to be echad (a complex unity) with the Father, the miraculous signs that testify to His being the promised King Messiah Imanu-El (With us God).
 
“but for blasphemy; and because You, being a man, make yourself God” Many claim that Yeshua never said He was God with us. The text of the New Testament notes on many occasions that the Jews of the first century clearly understood Yeshua to be making that very claim. To say “I and the Father are One” is to claim deity. Therefore, the only question remains, will we accept that Yeshua is Imanu-El (God with us), or not?
 
34 Yeshua answered them, “Has it not been written in your Torah[H] (Tanakh[H], OT), “I have said “You are elohiym[H] (judges, rulers, gods)35 If He called them gods, judges, rulers (elohiym[H], theos[G]), to whom the Word, Essence, Substance (Ho-logos[G], Ha-Davar[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]) came (and the Writings [graphe[G], ketuviym[H]] cannot be undone [luo[G]]), 36 do you say of Him, whom the Father (Ho-Pater[G], Ha-Av[H]) sanctified, set apart (hagiazo[G], kidsho[H]) and sent (vayishlacheihu[H]) into the world (kosmos[G], la’olam[H]), ‘You are blaspheming,’ because I said, ‘I am (Aniy[H]) a Son of the God (Ho-Theos[G], Ben-Elohiym[H])’?
 
Take careful note that the same Davar (Word, Yeshua) Who Yeshua refers to here, “If He called them gods, judges, rulers (elohiym[H], theos[G]), to whom the Word, Essence, Substance (Ho-logos[G], Ha-Davar[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]) came…” Is standing before them. He is offering them an opportunity to conclude rightly.
 
When Hezekiah the prophet speaks to Israel saying “Your God” he is not distancing himself from relationship to God. The phrase “Your God” is often used by Hebrew speakers to challenge the hearer to take ownership of their common bond. Likewise, Yeshua (Jesus) uses the phrase “Your Torah” (John 8:17; 10:34; 18:31). He does not mean to deny His ownership of the Torah, after all He is the Author and goal of the Torah (which in this context refers to the Tanakh rather than the five books of Moses alone), rather He means to stir in them a sense of right identity and ownership with regard to the Spirit of the Torah and the bond shared in the knowledge of God by every Jew who observes the Torah.
 
“I have said “You are elohiym” Yeshua is quoting Psalm 82 and is therefore, using the noun Torah to refer to the wider body of inspired Scripture rather than to the five books of Moses alone. This remains common practice today among observant Jews. Therefore, context informs meaning in the use of the noun Torah.
 
As is true of all rabbinic quotations the full context of Psalm 82 is invoked in the quoting of a small part of it. Yeshua is making a drash (comparative teaching) from this verse and its contextual meaning within the Psalm.
 
Tehillim (Psalm) 82 reads this way:
 
“1A Psalm of Asaph (Gatherer).
The elohiym (judges, plural) are in the congregation of El (God, singular);
He yishpot (judges) among elohiym (judges, gods, rulers, plural).
3How long will you judge unjustly, and accept the persons of the wicked? Selah (pause and contemplate it).
4Defend the poor and fatherless, do justice to the afflicted needy.
Deliver the poor and needy: rid them out of the hand of the wicked.
5They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are shaking.
6I have said “You are elohiym (judges, rulers, gods); and all of you are children of Elyon (Supreme God, Most High).
7Indeed, k’adam for humanity temutun you shall die uche’achad and as one  of hasariym the princes tilpolu you will be cast down.
8Arise O God, judge the earth: for You shall inherit all nations.”
-Tehillim (Psalm) 82 Author’s translation
 
In the context of Psalm 82, God El (singular) stands in the midst of the congregation of the judges, rulers (elohiym: plural) of Israel. They have been appointed judges of the people in keeping with that attribute of God that exhibits His divine judgement. Therefore, the Hebrew word elohiym (gods, judges, rulers) is used to show the intrinsic connection between the Elohiym (God, The Judge) and the justice that He expects human rulers (in this case specifically rulers of Israel) to outwork in His likeness.
 
Yeshua quotes Psalm 82 to certain Jewish “Judges”, spiritual leaders (elohiym, rulers) of His day in response to their accusing Him of blasphemy for claiming to be a Son of God. For Yeshua to claim to be the Son of God is tantamount to saying He is the judge appointed by God. In response to the accusation of blasphemy Yeshua uses the Psalm to remind those who are accusing Him that they, as judges, spiritual rulers of Israel, were called in the likeness of God, to make right judgements as elohiym (judges, rulers), and to recognize that Yeshua is both a son of God (ben Elohiym) like them, and in addition He is the Son of God (Ha-Ben Elohiym), the Judge.
 
37 If I do not work at the occupation, works (ergon[G]) of My Father (Aviy[H]), do not believe, trust, be persuaded in (pisteuo[G], ta’amiynu[H]) Me; 38 but if I do His works, though you do not believe, trust (pisteuo[G], ta’amiynu[H]) Me, believe, trust (pisteuo[G], ta’amiynu[H]) the works, so that you may intimately know (teid’u[H]) and understand, have faith (ta’amiynu[H]) that in Me (kiy-viy[H]) is the Father (Ho-Pater[G], Ha-Av[H]), and I (va’Aniy[H]) in Him (bo[H]).”
 
Yeshua could have gotten angry with those who disbelieved and dismissed their ignorant hatred of Him but instead He desperately tries to convince them to consider the miraculous signs He has performed as evidence of Who He is so that they might come to an intimate and saving knowledge of Him, seeing the Father in the Son, and the Son in the Father.
 
39 Therefore they were seeking again to lay hold of (piazo[G]) Him (Yeshua[H]), and He eluded their grasp.
 
As before in the court of the women (8:59) when Yeshua alluded capture, so again here it seems likely that many present enabled Yeshua to escape the grasp of those few who wanted to kill Him for His perceived blasphemy. From the beginning many Jews were for Yeshua.
 
40 And He went away again beyond Ha Yarden[H] (the descender, Jordan) to the place where Yochanan[H] (YHVH is gracious, John the Immerser) was first performing tevilah[H] (ritual immersion, baptizing), and He was staying there.
 
There is a sense of connection between the region of the Yarden, Yochanan the Immerser’s ministry and Yeshua. Yeshua returned to that place where Yochanan the Immerser had first said of Him:
 
 “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. 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]). 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]).” 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. 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.” 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]). 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])!” -Yochanan (John) 1:26-36 (Author’s translation)
 
41 Many came to Him and were saying, “While Yochanan[H] (YHVH is gracious, John the Immerser) performed no miraculous sign (ot[H]), yet everything Yochanan[H] (YHVH is gracious, John the Immerser) said about this man was true (emet[H]).” 42 Many believed, trusted, put their faith (pisteuo[G], vaya’amiynu[H]) in Him in that place (Ba-Makum[H]).
 
“Many put their faith in Him…” At this point in His ministry those who had put their trust in Yeshua now numbered in the thousands. It is utter nonsense to blame the entire first century Jewish populace for Yeshua’s death. As is the case today, a small minority in power held sway. Therefore, the governing bodies both Roman and Jewish allowed an illegal trial to take place and enforced an unjust death sentence, and carried it out against Yeshua. Thus, under Roman occupation and religious tyranny the common people of Israel were powerless to prevent Yeshua’s death, and in turn, neither the governments of this world nor any power in the heavens or on the earth were able to prevent His resurrection.
 
Copyright 2020 Yaakov Brown

Introduction:
 
The text that follows is a continuation of the dialogue begun in the previous chapter. The nearest subjects are the Pharisees and crowd gathered following the healing of the man born blind. Therefore, the dialogue of verses 1-21 of chapter 10 occurs in Jerusalem and given the subject matter is a conversation that was probably held near to the sheep gate on the north side of the Temple complex on Mt Moriah (The Temple Mount).
 
Verse 21 brings to conclusion the events surrounding the healing of the man born blind and there is a significant gap in time between verse 21 and verse 22 which records a unique set of events that take place several months later during winter, at the time of Chanukah (Dedication).
 
In the interest of continuity, we should begin this chapter by repeating the last few verses of the previous chapter:
 
“39 And Yeshua said, “For a decree, judgment (krima[G]) I came into this world (kosmos[G], ha-olam[H]), so that those who do not see with their eyes (blepo[G]) may see with their eyes (blepo[G]), and that those who see with their eyes (blepo[G]) may become blind (tuphlos[H]).” 40 Those of the P’rushiym (Pharisees: chased ones) who were with Him heard these things and said to Him, “We are not blind (tuphlos[H]) too, are we?” 41 Yeshua said to them, “If you were blind (tuphlos[H]), you would have no sin (hamartia[G]); but since you say, ‘We see with our eyes (blepo[G]),’ your sin (hamartia[G]) remains (meno[G]).” (John 9:39-41)
 
1 “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 (all) (lechem[H]), the one [it] (ekeinos[G]) who does not enter (eiserchomai[G], yavo[H]) through (dia[G]) the (ho[G]) way (derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H], tara[A]) into the uncovered space around the house, the fold (aule[G], latyara[A])  of the sheep (probaton[G]), but ascends, climbs up (anabaino[G]) from another place (allachothen[G]), that one [it] (ekeinos[G]) is a thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) and a robber, plunderer, brigand [by nature] (lestes[G]). 2 But he who enters (eiserchomai[G], yavo[H]) by the way (b’derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H], tara[A]) is a shepherd (poimen[G], roeih[H]) of the sheep (probaton[G], hatzon[H]).
 
It seems likely, given the details concerning the events of the previous chapter and the subject matter of the dialogue that continues on from that chapter, that the present teaching is taking place somewhere in the vicinity of the sheep gate at the north entrance to the first century Temple complex in Jerusalem.
 
Yeshua continues to make a clear distinction between Himself and the accuser Satan. He is further illuminating the ideas of lineage, legitimacy, occupation, service, and authority. Some of those listening had already heard Him accuse the religious leaders of being children of the Devil. Here, Yeshua adds to the distinction between the children of God and the children of the fallen nature by using the shepherd and sheep analogy. The sheep are the children of Israel and from verse 16 onward by extension the believing children of humanity as a whole. The Good Shepherd is God, manifest as God with us the King Messiah Yeshua, Who has entered humanity and the people of Israel legitimately. The thief and robber is the “original murderer… the father of lies”, Satan, the Devil, Accuser of the people of Israel and of all humanity. The Shepherd seeks to save His sheep, whereas the robber seeks only to steel and destroy. Therefore, Satan is not the Shepherd of the sheep, but he is a false shepherd, like the many false shepherds he has influenced throughout the history of humanity and of Israel.
 
Yeshua has entered both the sin affected world and the tribe of Judah from God and through Miriyam (Mary), a daughter of Eve and of Israel. He has also been obedient to the Torah and its requirements in every way and has entered the courts of the Temple according to the appropriate protocol, speaking, working wonders and teaching in public where all can access his message and make a reasoned assessment of His authenticity. Therefore, Yeshua, born of a woman, has entered humanity and the Jewish people legitimately, through the appropriate gate as Shepherd (and Lamb for slaughter).
 
Satan, on the other hand, “a murderer from the beginning… the father of lies” and “a thief and robber”, seeks to deceive the sheep, God’s people Israel (ethnic, religious, chosen, empirical). Satan works in darkness, spreads lies, works lesser signs to seek his own glory rather than God’s. Satan does not keep Torah, nor does he follow religious protocol. Ultimately, Satan cannot be born of a woman because he has no creative authority, nor can the angelic mate with humanity (Matt.23:30, which also puts to death the foolish notion that the Nephilim are the progeny of angels and humans). The best he can hope for is to manipulate one born of a woman. Therefore, Satan has not entered through the door/gate of the human womb and has no legitimate right to exert authority as one who has entered through that gate.
 
It is interesting to note that the Greek kleptes which is used here to describe Satan, is the root for the modern English word kleptomania. Kleptes-mainesthai meaning “mad thief”. This word denotes a nature of theft that is beyond the thief’s ability to perceive the error of it. In other words, Satan is incapable of doing anything other than to steel, murder, lie and destroy, because it has become his nature. In addition, the Devil is here called a “thief… robber”, rather than one who has committed a theft or robbery. The former denotes nature, the latter an act of sin. Therefore, those who refuse Yeshua are children of the Devil by nature, whereas those who receive Yeshua become righteous in His nature and whilst we occasionally commit sin acts, it is no longer our nature to do so. This is why the Scripture says, “Through one sacrifice Messiah has made perfect forever those who are being sanctified.” (Heb.10:14)
 
1 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain,” The doubling of this firm agreement is a Hebraism that denotes a matter firmly established.
 
“…the one [it] (ekeinos[G]) who does not enter (eiserchomai[G], yavo[H]) through (dia[G]) the (ho[G]) way (derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H])” The one who doesn’t enter legitimately is the enemy of God and the accuser of humanity, the Devil. The gate is both literal and metaphorical.
 
These words are likely spoken near to the sheep gate, the gate through which the sacrificial animals were brought into the Temple complex. Yeshua, Who the Gospel writer calls “The Lamb of God Who takes away the sins of the world” has probably entered through this gate many times in observance of the sacrificial rite and is perhaps even entering as He speaks these words, or has just entered and has begun to speak these words. Thus, “the Lamb” of God literally enters the sheep gate as a figure for what is to come, that is, His being led as a lamb to slaughter, sacrificed (crucified) for the sins of Israel and all humanity.
 
In the Hebrew text we read “the way of the gate”, making the way an intrinsic part of both the entering and the gate itself. In short, how one enters is as significant as the gate through which one enters. This is to do not only with action but also with the nature that fuels that action.
 
“…into the uncovered space around the house, the fold (aule[G]), of the sheep (probaton[G])” The Greek text here is fascinating. Note that the word used to refer to the sheep fold relates specifically to a walled area surrounding a house. Yeshua has probably just entered through the literal sheep gate, that gate being one of the entrances to the outer walled area that surrounds the House of God (the Temple). In fact, one of the Hebrew names for the Temple mount is “Har Beit” literally “Mountain House”.
 
The Aramaic text is also interesting “Men tara latyara” is a word play combing the like sounds of the Aramaic tara (gate) and tyara (sheepfold), literally “in a gate to the sheepfold”.
 
The false shepherds and teachers of Israel, like their father (Satan) were not willing to sacrifice themselves for the people. They preferred to enter through the more prestigious gates where they might be afforded honour and acclamation. Yeshua on the other hand was entering as a humble Galilean lamb through the gate that would lead to His slaughter, knowing that He would be despised and rejected.
 
“…but ascends, climbs up (anabaino[G]) from another place (allachothen[G]),” Notice that the evil one “ascends from another place”. Meaning that he [it] has not descended from above but has ascended from below. The thief and plunderer invades the city by scaling the walls.
 
“…that one [it] (ekeinos[G]) is a thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) and a robber, plunderer, brigand [by nature] (lestes[G]).” This describes not only the actions of theft and plunder but also the nature of these things which denotes that they are attributes of the individual. The Devil, a murderer and a liar from the beginning, the father of lies, the language of lying being his native tongue. The thief is also a figure for false teachers.
 
According to our rabbis the difference between a thief and a robber was that the former stole a person’s property in secret while the latter stole a person’s property publicly (Maimon. Hilchot Genuba, c. 1. sect. 3.)
 
Therefore, in a world where secret theft is no longer frowned upon, public theft slowly becomes acceptable. We are seeing this very thing unfold in our time.
 
“…But he who enters (eiserchomai[G], yavo[H]) by the way (b’derekh[H]) of the door, gate, passage (thrua[G], ha-sha’ar[H]) is a shepherd (poimen[G], roeih[H]) of the sheep (probaton[G], hatzon[H]).” What beautiful redemptive irony. The Lamb Who enters the gate legitimately as a willing sacrifice is also the Shepherd Who seeks to protect and save His flock.
 
For further study regarding Yeshua as the Good Shepherd: John 21:15-17; Hebrews 13:20; 1 Peter 5:4; Exodus 3:1; 2 Sam. 5:2; Ezekiel 34:23, 37:24, Also compare Psalm 23, where God the Father (YHVH) is seen as the Shepherd. In addition compare the false shepherds of Israel Ezekiel 34:1-22; Acts 5:36-37.
 
3 To this one (touto[G]) the doorkeeper, gatekeeper (thuroros[G]) opens, and the sheep (probaton[G]) hear (tishmanah[H]) His voice, sound (phone[G], kol[H]), and he calls His own sheep (probaton[G]) by name (onoma[G]) and leads them out (exago[G]). 4 When He sends out (ekballo[G]) all his own (individually), He goes ahead, leading (poreuomai[G]) them, and the sheep (probaton[G]) follow, join themselves to (akoloutheo[G]) Him because they see, perceive (eido[G]) His voice, sound (phone[G], kol[H]).
 
“To this one (touto[G]) the doorkeeper, gatekeeper (thuroros[G]) opens” The ultimate Gatekeeper HaShem opens the gate to allow the true Shepherd Yeshua entry. Also, the watchmen assigned by HaShem upon the walls and at the gates of the city of Jerusalem, give entry to the legitimate Shepherd.
 
In particular the watchman assigned to the spiritual sheep gate, that being Yochanan (John) the immerser (Baptist), who, being born of the priestly line through his father Zechariah, may well have also come from the lineage of priests who were gatekeepers of the sheep gate, opens the gate to Yeshua and proclaims “Behold, the Lamb of God Who takes away the sins of the world!”
 
“and the sheep (probaton[G]) hear (tishmanah[H]) his voice, sound (phone[G], kol[H])” The sheep are Israel, ethnic, religious, empirical, chosen and from verse 16 onward by extension, all who might receive Yeshua the Lamb and Shepherd. Note that “hearing” in Hebrew tishmanah, denotes receipt of sound, voice. It is an act rather than a passive ability to hear. Therefore, to hear means to receive and perceive the voice of the Shepherd (Yeshua). The sheep in question are those who God knows will receive their Shepherd.
 
“and he calls His own sheep (probaton[G]) by name (onoma[G])” To “call His own sheep by name” has great significance in Hebrew thought. The Biblical narrative observes the Hebrew naming practice in relationship to the birthing process. A Hebrew child is often named based on the circumstances of his or her gestation, birth or early childhood, as this process reveals figuratively the prophetic implications for the child’s life. Thus, Moses is named for his being “drawn out” of the deadly waters of the Nile river, and Yaakov is named for the gripping of his brother’s heel as he came forth from the birth canal, and so on. Therefore, calling His own sheep by name denotes a birth and prophetic calling on the lives of every one of those sheep. God, Who sees the end from the beginning has chosen the names of each sheep in the flock for the purposes of His glory, thus each sheep is “born from above”(John 3:3, 7).
 
“and leads them out (exago[G]). When He sends out (ekballo[G]) all his own (individually), He goes ahead, leading (poreuomai[G]) them,” The Shepherd does not send the sheep out vulnerable to the conditions outside the safety of the sheepfold, rather He leads them out. He is first to go out through the gate. He does not ask the sheep to do what He has been unwilling to do.
 
“and the sheep (probaton[G]) follow, join themselves to (akoloutheo[G]) Him because they see, perceive (eido[G]) His voice, sound (phone[G], kol[H]).” Note that the sheep join themselves to the Shepherd, they don’t simply follow, they follow closely. The sheep “see”, that is they “perceive” the Shepherds voice, sound. This is outside of the reach of mere human intellect, it is a transcendent perception born of God because eyes can’t see sound, ears hear it. In first century Judaism “sight” relates to what is seen with the eyes both practically and spiritually and hearing to what is heard with the ears and spiritually speaking, that which is heard in the spirit. Therefore, when the writer of John’s gospel chooses the Greek eido to convey the idea of seeing the Shepherd’s voice, He is intentionally showing the sight in question to be a transcendent ability gifted of God and not achievable through human effort or natural ability.
 
5 Therefore, one belonging to another [A stranger] (allotrios[G]) they will not follow, not in the lest, but will flee (pheugo[G]) separating (apo[G]) themselves from that one [it] (autos[G]), because they do not see, perceive (eido[G]) the voice, sound (phone[G], kol[H]) of one belonging to another [A stranger] (allotrios[G]).” 6 This parable, figure of speech (paroimia[G], mashal[H]) Yeshua spoke to them, but they did not understand, comprehend, learn [intellectually] (ginosko[G]) who it was that He had been speaking of.
 
“Therefore, one belonging to another [A stranger] (allotrios[G]) they will not follow not in the lest, but will flee (pheugo[G]) separating (apo[G]) themselves from that one [it] (autos[G])” Here the false one who climbs over the wall illegitimately seeking entry is said to belong to another, meaning that the intruder is not a Shepherd of God but of Satan. This speaks of a secondary figure, one who might seek to fool the sheep, a man (anti-Messiah: 2 Thess. 2:3; 1 John 2:18, 22; 4:3; 2 John 1:7). The sheep perceive the voice of the true Shepherd and are therefore unable to receive the false voice of the intruder. Stranger means not only a non-Jew but also one who holds to strange teaching, a Hebrew idiom denoting idolatry. We note the “strange fire” brought by the sons of Aaron and the punishment they received (Lev.10:1-2).It is important to note that at the time of this teaching there were certain illegitimate priests who had come from the Hasmonean dynasty and were not descendants of Zadok. In other words, there were priests at the time that were not descendants of Levi and therefore quit literally “belonged to another”, strangers from another tribe, some even being of mixed bloodlines.  
 
“This parable, figure of speech (paroimia[G], mashal[H]) Yeshua spoke to them, but they did not understand, comprehend, learn [intellectually] (ginosko[G]) who it was that He had been speaking of.” Yeshua was using a familiar rabbinical method of teaching by using an everyday vocation as a mashal (teaching story) to illuminate a spiritual principal. The fact that some of those listening did not comprehend it intellectually shows that they were not seeking to perceive His words spiritually. It seems that they had already decided to assign Yeshua’s words to the domain of rambling nonsense. Therefore, they were unable to learn and could not perceive that the parable concerned Yeshua as Shepherd.
 
7 So Yeshua said to them again, “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, I am (ena[A]) the door, opening, passage (ho thura[G], petach[H]) of the sheep, flock (probaton[G], ana[A]). 
 
Seeing that many listening were not comprehending, perceiving, Yeshua returns to the Hebraic modus operandi of repetition and affirmation.
 
“I am the door” in the Greek is “I am the opening” in Hebrew. Yeshua has now identified Himself as the Lamb entering through the sheep gate as a willing unblemished sacrifice, the Shepherd entering the sheepfold with Divine authority by legitimate means, and now as the door/gate/opening itself, the means of entry into that walled space that surrounds the house (Temple) and protects the sheep. That same door/opening is also the means by which the sheep go out. Therefore, through Yeshua the Lamb and Shepherd, the chosen sheep come in and go out. They come in through Him and under His protection and they go out through Him and under His protection. He is speaking of His vicarious sacrifice which makes it possible for the sheep of Israel (ethnic, religious, empirical, chosen) to enter God’s everlasting Kingdom.
 
In the Aramaic text there is a word play using ena (I) and ana (flock) to denote Yeshua’s intrinsic connection to the flock for whom He is the gate (means of entry to God’s Kingdom).
 
8 All (individually) who came before Me are thieves, embezzlers [fig. false teachers] (kleptes[G], ganav[H]) and robbers, plunderers, brigands [by nature] (lestes[G]), but the sheep (probaton[G]) did not hear, receive, accept (lo shamu[H]) them.
 
“All” means all who have come before Him claiming to be the Messiah. They were clearly not the Messiah but were false messiah’s manipulated by the evil one for the purpose of leading Israel astray. There were numerous would be messiah’s in the first century who lead failed revolts against the Roman occupation.
 
The text of Zechariah 11 alludes in part to the treatment of Yeshua the Shepherd at the hands of false shepherds:
 
“So I became the shepherd of the flock doomed to be slaughtered by the sheep traders. And I took two staffs, one I named Favor, the other I named Union. And I tended the sheep. In one month I destroyed the three shepherds. But I became impatient with them, and they also detested me. So I said, “I will not be your shepherd. What is to die, let it die. What is to be destroyed, let it be destroyed. And let those who are left devour the flesh of one another.” And I took my staff Favor, and I broke it, annulling the covenant that I had made with all the peoples. So it was annulled on that day, and the sheep traders, who were watching me, knew that it was the word of the LORD. Then I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages thirty pieces of silver. Then the LORD said to me, “Throw it to the potter”—the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the LORD, to the potter.” -Zechariah 11:7-13 ESV
 
9 I Am, I exist (ego eimi[G]) the door, opening (ho thura[G], ha-patach[H]); if anyone enters through Me, he will be saved (sozo[G]), and will go in and out and find pasture. 
 
“I AM” is yet another statement of divinity. Yeshua is God with us.
 
Entering the sheepfold of God’s everlasting kingdom is only possible through the opening made through Yeshua’s blood. Thus the sheep who enter through Yeshua will never again be threatened by the wolf of sin or the lion of death.
 
The coming in and going out expresses the freedom afforded to every believer in God’s kingdom and speaks prophetically of that time yet future when the heavens and the earth will be renewed and God and the Lamb will dwell with humanity. At that time there will be no need for the sheep to remain behind walls of protection because they will never be threatened again.
 
At this point Yeshua is speaking specifically to the sheep of the sheepfold of ethnic, religious, empirical, chosen Israel, the Jewish people. It is only later that He will widen His message to include the sheep that are not of the sheepfold of Israel (the Gentiles)[v.16].
 
10 The thief, embezzler [fig. false teacher] (kleptes[G], ganav[H]) comes only to steal and kill and destroy; I came that they may have living (zoe[G], chayiym[H]), and have it abundantly (perissos[G]).
 
Here, Yeshua shows the stark contrast between Himself and the enemy of Israel Satan. The Devil, a murderer and liar from the beginning, comes only to steal, kill and destroy. To steal what is good by tempting us to defile it, to kill what is living through the fruit of sin, and to destroy and put an end to our hope through deception. On the other hand, Yeshua has come to give perpetual living in place of temporal death, a life devoid of the fruit of sin, overflowing with abundant and transcendent joy.
 
11 “I Am, I exist (ego eimi[G], Anochiy[H]) the good, commendable, surpassing, excellent (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]); the good (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]) lays down His life breath, soul (psuche[G], et-nafsho[H]) for the sheep (probaton[G], ha-tzon[H]).
 
Once again Yeshua premises His words with a statement of His all existing nature. In Hebrew ha-tov (the good) expresses a state of unmitigated purity, wholesomeness, surpassing excellence, unparalleled goodness, perfection. This is why Yeshua says elsewhere, “Why do you call me tov, there is none tov but Elohiym (God).” (Mark 10:18; Luke 18:19). When Yeshua says that He is the good Shepherd, He is in fact once again claiming to be God with us, because only God qualifies as the Good Shepherd. Therefore, where Yeshua says elsewhere, “Why do you call me tov, there is none good but God” He means to say, “Ask yourself why you called me good and you will see that none is good but God”.
 
The Good Shepherd is no ordinary Shepherd, He is the ultimate Shepherd, unmatched in purity, faithfulness, dedication and love for His sheep. Although He is already the rightful owner of the sheep, He none the less gives His life (Hebrew nafsho – soul existence) as the price for their protection from death (fig. eternal death).
 
Genesis speaks of Joseph as a figure for the future King Messiah, Yeshua the Shepherd of Israel:
“Joseph is a fruitful bough, a fruitful bough by a spring; his branches run over the wall. The archers bitterly attacked him, shot at him, and harassed him severely, yet his bow remained unmoved; his arms were made agile by the hands of the Mighty One of Jacob (from there is the Shepherd, the Stone of Israel),” -Genesis 49:22-24
 
12 The hired hand, who is not a shepherd (poimen[G], ha-tzon[H]), and does not own the sheep, sees the wolf coming, and leaves the sheep (poimen[G], ha-tzon[H]) and flees, and the wolf snatches them and scatters them.
 
The wolf, like the thief, seeks only to steel, kill and destroy. A hired person has nothing to loose by saving his own skin when the wolf comes, whereas the owner has a vested interest in saving the sheep. In the case of this mashal (parable), the Owner lays down His life for the sheep, allowing the wolf to take His life so that the sheep can go free.
 
“The hired hand” is a figurative allusion to the false shepherds and misguided religious and political leaders of Israel.
 
“Then the word of the Lord came to me saying, 2 “Son of man, prophesy against the shepherds of Israel. Prophesy and say to [a]those shepherds, ‘Thus says the Lord [b]God, “Woe, shepherds of Israel who have been [c]feeding themselves! Should not the shepherds [d]feed the flock? 3 You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep without [e]feeding the flock. 4 Those who are sickly you have not strengthened, the [f]diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them. 5 They were scattered for lack of a shepherd, and they became food for every beast of the field and were scattered. 6 My flock wandered through all the mountains and on every high hill; My flock was scattered over all the surface of the earth, and there was no one to search or seek for them.”’” 7 Therefore, you shepherds, hear the word of the Lord: 8 “As I live,” declares the Lord God, “surely because My flock has become a prey, My flock has even become food for all the beasts of the field for lack of a shepherd, and My shepherds did not search for My flock, but rather the shepherds fed themselves and did not feed My flock; 9 therefore, you shepherds, hear the word of the Lord: 10 ‘Thus says the Lord God, “Behold, I am against the shepherds, and I will demand My [g]sheep [h]from them and make them cease from feeding [i]sheep. So the shepherds will not [j]feed themselves anymore, but I will deliver My flock from their mouth, so that they will not be food for them.”’” -Ezekiel 34:1-10 NASB
 
Jewish commentary speaks of Satan, as, הוא הזאב, "he is the wolf" and by extension he is said to influence all false prophets, and teachers, who are ravenous wolves (sometimes in sheep's clothing). So too are tyrants, oppressors, and persecutors of Israel.
 
“a shepherd that feeds his flock, and leaves it, and goes to the city, and a wolf comes and ravines, and the lion comes and tears in pieces, he is free; but if he leaves by it his staff and his scrip, he is guilty.'' - Talmud. Bavliy. Bava Metzia, fol. 41. 1. & 93. 2. & 106. 1.
 
“a shepherd who can deliver that which is torn, and that which is carried captive, with other shepherds, and with staves, and does not call the other shepherds, nor bring the staves to deliver them, he is guilty: one that keeps freely, and one that keeps for hire; he that keeps freely, calls the shepherds, and brings the staves freely; and if he does not find them, he is not guilty; but he that keeps for hire, is obliged to hire shepherds and staves, in order to deliver them.'' -Maimonides, Hilchot Shechirut c. 3. sect. 6.
 
13 He (hired person) flees because he is a hired hand and is not concerned about the sheep (poimen[G], ha-tzon[H]). 14 I Am, I exist (ego eimi[G], Anochiy[H]) the good, commendable, surpassing, excellent (kalos[G], ha-tov[H]) shepherd (poimen[G], ha-roeh[H]), and I know (ginosko[G], yodatiy[H]) My own and My own know (ginosko[G], yodatiy[H]) Me, 15 even as the Father (ho Pater[G], ha Av[H]) knows (ginosko[G], yodatiy[H]) Me and I know (ginosko[G], yodatiy[H]) the Father (ho Pater[G], ha Av[H]); and I lay down My life breath, soul (psuche[G], et-nafsho[H]) for the sheep (probaton[G], ha-tzon[H]).
 
“Behold, the Lord GOD comes with might, and His arm rules for Him; behold, His reward is with Him, and His recompense before him. He will tend His flock like a shepherd; He will gather the lambs in His arms; He will carry them in his bosom, and gently lead those that are with young.” -Isaiah 40:10-11 ESV
 
""He shall feed his flock like a shepherd"; not as he that feeds the flock of others, for the hire they give him, but as a shepherd that feeds his own flock; who has compassion more abundantly on it, because it is his own flock; and therefore he says, "behold his reward is with him", for he does not seek a reward from another; "and his work is before him"; for he feeds what is his own, and therefore his eyes and his heart are there.'' -Abarbinel, Mashmia Yeshua, fol. 20. 4.
 
Therefore, “His reward is with Him” in the form of that which He brings as a reward to the faithful sheep and in terms of the sheep themselves who are His reward, inheritance, joy. HaShem is the perfect Father, Yeshua, the perfect Son.
 
When Yeshua says He “knows” His sheep and that they “know” Him, He is not speaking of the intellectual knowledge of humanity but of the transcendent knowledge of God. This is made clear by the affirmation in the Father, “Even as the Father knows Me and I know the Father.” In Hebrew the word yada (know), infers an intimate soul tie. This is why it is used as a euphemism for sexual intercourse. In other words, the knowledge Yeshua speaks of denotes an inseparable relational connection.
 
16 I have other (allos[G]) sheep (probaton[G], tzon[H]), which are not of this uncovered space around the house, the fold (aule[G], latyara[A]); I must bring them also, and they will hear (tishmanah[H]) My voice, sound (phone[G], koliy[H]); and they will become one, a complex, unified (heis[G], echad[H]) flock (poimne[G]) with one, complex, unified (heis[G], echad[H]) shepherd (poimen[G], roeh[H]).
 
Up to this point the sheep Yeshua has been referring to are the ethnic, religious, chosen people of Israel (the Jewish people), and the sheepfold of God’s Kingdom as it is outworked through Israel upon the throne of David in the greater Son of David the King Messiah Yeshua. Now He alludes to sheep who are not from the tribes (sheepfold) of Israel.
 
The Tanakh (OT) alludes to the salvation of Gentiles on numerous occasions (Gen.12:3, 18:14, 22:18, 26:4; Isaiah 11:10, 19:6, 54:1-3, 60:1-3; Hosea 1:10; Amos 9:11; Malachi 1:11; Psalms 72, 87.
 
 The “Aleinu” prayed daily by observant Jews acknowledges God’s rule over all the earth and the future unity of His rule and Kingdom and Name according to the prophet Zechariah:
 
“And HaShem will be King over all the earth; on that day HaShem will be one and His Name one.” (Zechariah 14:9).
 
It is important to note that the one flock will be housed in the sheepfold of Israel (ethnic, religious, empirical, chosen). With reference to the Gentile sheep not of the sheepfold Yeshua says He will “bring them”, that is, they will be afforded a concession to come into the commonwealth of Israel. Note carefully that Ezekiel the prophet speaks God’s word identifying ethnic Israel as His chosen sheep and the greater Son of David (the King Messiah Yeshua) as the Shepherd:
 
“I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.” -Ezekiel 34:22-24 ESV
 
“They will become one” Note that they are not yet one but will become one. The present manifestation of the body of believers is truly a complex unity in that it continues to await the fullness of these words of Yeshua. Those Jews who are presently Messiah followers remain Jews, while those of the nations who are presently Messiah followers are not Jews but are one with their Jewish brothers and sisters. The body of believers awaits the inclusion of all of the remaining Jewish people through Yeshua (Romans 11:25-36). There is a convergent aspect to the present state of the body of believers (Ecclesia) where Jewish believers meet the circle of the wider body, which includes Gentiles. This does not mean that the Church is a continuation of the Jewish people, rather, it means (according to Romans) that the body of believers is yet to see its fullness. That fullness being revealed at the end of the age when the entire remnant of the ethnic, religious, empirical, chosen people of Israel (the Jewish people) will be saved through Yeshua and we will truly be one, complex and unified people in God. Complex because we will not be robbed of our uniqueness, and unified because in Messiah we will delight in the diversity of the body.
 
The Ecclesia (Body of  believers, Church) is made up of Jews (Sheepfold of God) and Gentiles (Not of the sheepfold of God but brought in through Yeshua), while the chosen people of God, ethnic, religious, empirical Israel (the Jewish people) continue in their unique role as a sign pointing toward the fullness of God’s redemptive plan for humanity, that being the salvation of all ethnic, religious, empirical, chosen Israel (the Jewish people) at the end of the age after all who will come in from the nations (Gentiles) have come. Thus, those not of the sheepfold of Israel are afforded through Yeshua the opportunity to become part of the commonwealth of Israel in the similar way to that of people of other tribes and nations becoming part of the commonwealth of Great Britain, or some other such collective. Therefore, no tribe or nation loses their unique identity, rather in Messiah all are made a complex unity of diverse expression, just as the body has many parts but functions as one entity reliant on all its parts, guided by the head and powered by the heart and lungs.
 
Therefore, the Church is not a continuation of Israel, nor is it the continuation of the faith of Abraham. Rather, it is the living organism that having been born of the Jews in Yeshua seeks its fullness in the redemption of ethnic, religious, empirical, chosen Israel through Yeshua at the end of the age and into the Olam Haba, world to come.
 
The primary flaw in misunderstanding this truth is born of the pride of the Gentile Church, which has come to see itself as the rightful heir. To the contrary, the Gentiles are afforded an opportunity to come into the sheepfold of Israel as a concession and not as a right.
 
The redemptive plan of God comes through and from the Jews and draws others inward, it does not progress outward with the intention of making the Jews obsolete. This is made abundantly clear by Yeshua when He says “I must bring them (Gentiles) also…” Therefore, the Gentiles are brought in but the place of the chosen people Israel (ethnic, religious) does not change. After all, it is the sheepfold of Israel that the believing Gentiles are being welcomed into.
 
Rav Shaul writes using the wall that separates Gentiles from the courts of the woman and of Israel saying:
 
“For He (Yeshua) is our peace, who has made both one, and has broken down the middle wall of partition between us;” -Ephesians 2:14
 
We note that the breaking down of this wall is intended to bring the Gentiles in to the worship practices of Israel and is not taken down in order to have the Gentiles leave behind the Jewish roots of their faith. And yet, that is exactly what the Gentile Church has done. For centuries it has turned its back on the people and worship practice from which it was born and in doing so has directly opposed the words of both Rav Shaul and Yeshua.
 
17 For this reason the Father (ho Pater[G], ha Av[H]) loves (oheiv[H]) Me, because I lay down My life, breath, soul existence (et-nafshiy[H]) so that I may take it up again. 18 No one, nothing (oudeis[G]) has taken it away from Me or separated (apo[G]) Me from it, but I lay it down on My own initiative, in My Own power, by My Own choice (exousia[G]). I have authority, power, choice (exousia[G]) to lay it down, and to take it up again. This commandment (entole[G]) I received from My Father (Pater mou[G], Aviy[H]).”
 
The Messiah was prophesied to lay down His life for the people of Israel (Isaiah 53:1-12; Psalm 16:8-11).
 
Note that Yeshua lays down His life of His own fruition and power. Neither the thief, nor the wolf, nor any other power is able to take the life of the Messiah except that He allows it. The giving of His life is entirely His decision.
 
Notice the relational language and convergence of authority, freewill and command. Yeshua has been given full authority from the Father and in turn submits His will by His own choosing to the Father in obedience to the Father’s instruction. After all, God cannot refuse to act according to His Own character and nature.
 
19 A tear, division (schisma[G]) occurred again among the Judean Religious leaders (Ha-Yehudiym[H], Ioudaios[G]]) because of these words, essences, substances (logos[G], d’variym[H]). 20 Many of them were saying, “He has a demon, false divinity, evil spirit (daimonion[G], sheid[H]) and is meshuggah[H] out of his mind, insane. Why do you listen to Him?” 21 Others were saying, “These are not the sayings of one demon-possessed. A demon, false divinity, evil spirit (daimonion[G], sheid[H]) can’t open the eyes of the blind, can it?”
 
Again Yeshua is accused by some of being insane. The use of the word “demon” as it is understood by the modern reader is misleading in many respects. In modern terms they were accusing Yeshua of being schizophrenic, bipolar, severally mentally ill, and yes, at times these conditions may be exacerbated by demonic forces, but the point here is to discredit Yeshua as a mentally ill fool who talks nonsense.
 
Jewish tradition speaks of a spirit which called Tazazit, which is an evil spirit that takes away the understanding of human beings (R. David Kimchi, Sepher Shorash rad.).
 
Also note that once more the religious leaders are divided in their opinions of Yeshua. The word schisma suggests an even division, meaning that at least half the leaders were in favour of Yeshua after hearing His words. It is utter nonsense to make “Pharisee” or “Jew” synonymous with “disbeliever”. This kind of antisemitism has been far too prevalent in the common theological language of the Gentile Christian Church for too long.
 
“A demon, false divinity, evil spirit (daimonion[G], sheid[H]) can’t open the eyes of the blind, can it?” In fact, in the latter days those manipulated by demonic forces will produce miracles like the giving of sight to the blind in order to fool people into following a false god. The One Who is of God is proved by His pointing people to God. Therefore, as I’ve said previously, miraculous signs in and of themselves are not evidence of a true prophet.
 
“[a]If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ 3 you shall not listen to the words of that prophet or that dreamer of dreams; for the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul. 4 You shall follow the Lord your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. 5 But that prophet or that dreamer of dreams shall be put to death, because he has [b]counseled [c]rebellion against the Lord your God who brought you from the land of Egypt and redeemed you from the house of [d]slavery, to seduce you from the way in which the Lord your God commanded you to walk. So you shall purge the evil from among you.” -Deuteronomy 13:1-5 NASB
 
“For false Messiahs and false prophets will arise and will [n]show great [o]signs and wonders, so as to mislead, if possible, even the [p]elect.” -Matthew 24:24 NASB
 
Copyright 2020 Yaakov Brown