Messiah follower, do we pass judgement on those who worship idols while trusting in our own intellect, physical strength, talents, finances, emotional intelligence, qualifications, righteousness? If so, we are hypocrites and idolaters. Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “They return not to the most High: they have become like a slackened bow: their princes will fall by the sword from the rage of their tongue: this stammering derision in the land Egypt.” -Hosea 7:16 1“Put a shofar (ram’s horn) to your mouth! Kanesher Like an eagle al upon beit YHVH the house of the Lord (Mercy) Ya’an because averu the people have passed over, alienated veriytiy My covenant (cutting agreement), ve’al and against Toratiy My Torah Instruction pashau rebelled. “Put the shofar to your mouth” is an instruction to the prophet Hosea. He is to blow the shofar (ram’s horn) with the wind (ruach) of the Holy Spirit in him. The mouth denotes both intimacy and proclamation. The shofar (Gen. 22) represents the voice of the Ram of God (Yeshua the King Messiah), Who is the Word (Ha-Davar) essence, the substance of God and the testimony of Yeshua is the spirit of prophecy (Rev. 19:10). It is interesting to compare a similar phrasing spoken to Yishayahu (Isaiah): “Cry aloud, spare not, lift up thy voice like a shofar, and show my people their transgression, and the house of Jacob their sins.” -Isaiah 58:1 “Ram’s horn” (shofar) is often blown as a warning (Joel 2:1; Amos 3:6) and is also associated with the giving of the Torah (Ex. 19:16) [poignant given the accusation concerning rejection of Torah in verses 1 & 11], the jubilee (Lev. 25:9), war & miracles (Jos. 6:4; Jdg. 6:34; 7:8) etc. And finds its true origin in the “binding of Isaac” (Gen. 22). Meaning that at its root it is the sound of redemption. Rashi understands this verse to carry the same meaning as that of Isaiah 58:1. “The Shechinah says to the prophet: Let the voice of your palate be heard, and call like a shophar, and say: You enemies! Fly and hasten as the eagle swoops and come to the house of the Lord. To your palate a shophar, it is as though a shophar is placed to your palate. [after Jonathan]” -Rashi “Like an eagle upon the house of the LORD” “behold, as an eagle flies, so shall a king with his army come up and encamp against the house of the sanctuary of the Lord.” -Targum Yonatan The eagle is a bird of prey and is used as a figure for invading rulers and their empires (Eze. 17:3; Deut. 28:49). This is misinterpreted by the majority of Christian scholars as referring to the Assyrian invasion. This cannot be the case because the Assyrians did not take Jerusalem and defile the Temple (House of the LORD). The rabbinical interpretation rightly concludes that this is prophetic of the Babylonian invasion when Nebuchadnezzar (Ezekiel 17) would destroy the Temple in 586 BCE. Therefore, the warning reaches beyond the exile of the northern tribes to the exile of all Israel including Judah and Benjamin. “And say, ‘Thus says the LORD GOD; A great eagle with great wings, long winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:” -Ezekiel 17:3 All this had been long since prophesied over Israel’s disobedience: “The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flies; a nation whose tongue thou shalt not understand;” -Deuteronomy 28:49 “because the people have passed over, alienated My covenant, and against My Torah Instruction rebelled.” The reason for the warning is that Israel (the northern tribes) have ignored the covenant they have with YHVH (made at Sinai) and have wilfully rebelled against the Torah Instruction of YHVH. “Pasha” a Hebrew word for sin means “to miss the mark” and at its root denotes rebellion born of idolatry. This is significant because the beginning of this chapter addresses with warning the idolatry of the previous chapter. 2 Liy To Me Yisrael (overcome in God) yizaku cries, ‘Elohay My God, yeda’anucha we know You!’ The northern tribes claim to call on God as “My God”, “Our God”, but they do so while calling on many gods and while rejecting YHVH’s covenant and wilfully turning from his Torah. To this hypocrisy they add the self-incriminating phrase “we know you” denoting intimate knowledge of God. This is vile for two reasons, first, God has offered Israel faithful intimacy and they have spurned Him, and second, they have been consistently intimate with false gods, prostituting themselves before His face. The Targum Yonatan interprets this as temporary, situational confession from the lips of the unrepentant: "in every time that distress comes upon them, they pray before me, and say, now we know that we have no God besides thee; redeem us, for we are thy people Israel;'' -Targum Yonatan Rav Shaul the Shaliach (Apostle) writes concerning hypocritical “Messianic Gentiles” who acted in a similar way. These gentile believers were demanding that other gentiles be circumcised in the flesh contrary to Shaul’s (Paul’s) teaching (Philippians 3). This same gentile circumcision cult were claiming to teach the things of God and to know God, but were in themselves detestable, disobedient, and worthless in God’s sight. “10 For there are many rebellious people, empty talkers and deceivers, especially those of the circumcision, 11 who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of [h]dishonest gain. 12 One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” 13 This testimony is true. For this reason reprimand them severely so that they may be sound in the faith, 14 not paying attention to Jewish myths and commandments of men who turn away from the truth. 15 To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. 16 They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.” -Titus 1:10-16 (NIV) Amos, another contemporary of Hosea, makes it clear that while Israel was claiming to Know YHVH she was practicing flagrant idolatry (Amos 2:4, 7-8; 3:14; 5:26). 3 Zanach Yisrael Israel has cast off, spurned, rejected tov good; oyeiyv an enemy yirdefov will pursue him. “Israel has cast off, spurned, rejected good;” Good is not just a reference to a distinction in circumstance or flavour. Good is defined by the character of God. This is why Yeshua said “Why do you call me good, no one is good but God alone.” (Matt. 19:17; Mark 10:18). Therefore, this opening phrase is the poetic couplet which correlates to “rebelled against My Torah” (v.1). Some of our ancient rabbis rightly interpret this as “Israel has cast off and rejected God (Good Himself).” “an enemy will pursue him.” This correlates to the “eagle” who is to come against all Israel including Judah and Benjamin. In fact there is a progression of eagles through Assyria (against the northern tribes) and on to Babylon (taking Judah and Benjamin into exile). 4 Heim They himlichu have set up kings ve’lo mimeniy that did not come from Me; heisiyru they appointed princes ve’lo yadaetiy not known by Me. Kaspam With silver uzehavam and gold asu they make lahem for themselves atzabiym idols/images lema’an for the purpose of yikareit cutting themselves off. “They have set up kings that did not come from Me” “They” refers to the northern tribes and the “kings” are all the kings of the north from Jeroboam I onward. Jeroboam I having set the stage for the idolatry of the north by setting up the calf idols of Bethel and Dan (1 Kings 12:25-33). The evidence that the kings did not “come from” (were not established) by God is manifest in their idolatrous and unrepentant behaviour. This is not to say that God was not in control but that He allowed their disobedience for a greater redemptive purpose. Jeroboam I was allowed by the will of God to become king of the northern tribes, but was nonetheless crowned by the people without the express instruction of God, and without His counsel being sought by either rulers or people. God allowed but did not consent to the crowning of Jeroboam I. Therefore, the appointment of Jeroboam I was on the heads of the people themselves. Many of Jeroboam’s (I) successors were conspirators, who set themselves up without the consent of either God or the people of the northern tribes. They plotted to overthrow others, and reigned after slaughtering them. This is true of Shallum, Menahem, Pekah, and Hoshea (the king, not the prophet). Further still, the people of Israel had no right to choose a king for themselves; the right belonged to God alone; it was He that chose and appointed the kings of all Israel (Deut. 17:15): Saul, David, and Solomon, were all chosen and appointed by YHVH (1 Samuel 10:24). The people of the north brought curse on all the kings of the northern tribes through their rejection of the line of David. By rejecting the throne of David they rejected the greater Son of David, the King Who was to come, the King Messiah. “What share do we have in David? We have no inheritance in the son of Jesse; To your tents, Israel! Now look after your own house, David!” -1 Kings 12:16 (NIV) Jeroboam I had built up Shechem as his residence. Thus the connection to the rebuke of Hosea levelled against those practicing acts of perversity on their way to Shechem (Hosea 6:9). “they appointed princes not known by Me” Here “known” does not negate knowledge of the princes, rather it reveals the fact that there was not an intimate connection between them and YHVH as there had been with Solomon and David. The key is that the princes were “appointed” by apostate people and not by God. “With silver and gold they make for themselves idols/images for the purpose of cutting themselves off.” Their idolatry results in self-harm. Practically speaking idolatry makes waste of things which God has purposed for use while turning useful things into waste. Isaiah another contemporary of Hosea, says: “They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he makes it a god: they fall down, yes, they worship.” -Isaiah 46:6 5 Zanach Cast off, reject, spurn egleich your calf-idol Shomeron (Samaria, guarding/watch mountain) [alt. “Your calf-idol has been cast off Samaria” or "Your calf has cast you off"]! Charah Fury burns apiy in My nostrils bam against them. Ad-matay How long will they lo yuchelu refuse to overcome nikayon with innocence? “Cast off, reject, spurn your calf-idol Samaria!” This connects the apostate kingship of the north through Jeroboam I to the calf idols established by him in the territory of Samaria in the towns of Bethel and Dan (1 Kings 12:28-33). It is worth noting that upon setting up these calf idols Jeroboam I had spoken the same words Aaron had spoken when setting up the calf deity at Sinai. “So the king Jeroboam I consulted, and he made two golden calves; and he said to the people, ‘It is too much for you to go up to Jerusalem; behold your gods, Israel, that brought you up from the land of Egypt.’” -1 Kings 12:28 This can be read as “Your calf-idol has been cast off Samaria” or "Your calf has cast you off" Kimkhi and Ben Melekh understand this to mean that the false god has left the northern tribes in the lurch, it has forsaken them, and has removed itself. It can also mean that the calf will be carried away. In fact that is exactly what Hosea prophecies, indicating that the king of Assyria will do so (Hosea 10:5). “Fury burns in My nostrils against them. How long will they refuse to overcome with innocence? The mention of snorting nostrils in the Hebrew denotes intimate fury. There is heartbreak in the expression and a sense of incredulity, though God is not capable of the human response, it is meant to be viewed with incredulity by the hearer/reader. A shocking indictment. Israel, knowing the way of innocence revealed through covenant and Torah, nonetheless wilfully refuse it to their own harm. 6 Kiy For miYisrael from Israel vehu charash asahu he (the calf idol) is made by a craftsman; ve’lo and it is not elohiym a god/judge. Hu he (the calf idol) kiy-shevaviym will be splintered, powdered yihyeh it will happen egel to that calf of Shomeron (Samaria, guarding/watch mountain). “For it was Israel’s doing; It was only made by a joiner, It is not a god. No, the calf of Samaria shall be reduced to splinters!” -Hosea 8: 6 Sefaria translation “For from Israel he (the calf idol) is made by a craftsman.” This is an important phrase which emphasizes the fact that the calf idol is not an assimilated deity from the Canaanites or from other foreign cults but is an invention of Israel, from Sinai to Samaria (Bethel and Dan) the calf idol is the sole responsibility of Israel. The idea for the calf idol may have originally been borrowed from the Egyptians who had a cult that worshipped a living ox or cow, however the allusion here is to the fact that it was gold and silver of Israel moulded by a member of the northern tribes that was crafted into the calf idols of Bethel and Dan. With prophetic irony the calf idol of which Jeroboam I had said “behold your gods…” is called “not a god!” “he (the calf idol) will be splintered, it will happen to that calf of Shomeron (Samaria, guarding/watch mountain).” The calf idol, not a god, will provide no protection, it will not guard the mountain of guardians (Shomeron), it will be splintered like a breaking beam, pulverised into powder. The commentator Yarchi says that in ancient Aramaic (Syriac) “shevaviym” signifies, beams, planks, and boards, and pieces of them falling as dust. The Targum and Ben Meleckh agree in accordance with rabbinical teaching. The inference being that the calf idol of Samaria will be ground to fine dust and the northern tribes made to drink it mixed with water just as the golden calf was ground to powder by Moses, and all those who sinned in it were made to drink the powder mixed with water. The symbolism of the act conveys the reality that idolatry is self-harm. 7 “Kiy For ruach a wind yizrau they have sown vesufatah and a whirlwind yiktzoru they will reap. Kamah eiyn-lo The standing grain does not tzemach bud, fruit; beliy wearing out it will not ya’aseh produce kemach flour. Ulay ya’aseh If perhaps it yields grain, zariym strangers yivlahu would swallow it down. “For a wind they have sown and a whirlwind they will reap.” The wind produced by the voice of idolatrous worship has reaped the much greater whirlwind of God’s prophetic judgement at the hand of Assyria and then Babylon. “The standing grain does not bud, fruit; wearing out it will not produce flour.” The grain barely grew tall enough to produce ears sufficient for grinding flour. “If perhaps it yields grain, strangers would swallow it down.” Even if the crop were to produce grain the tribes of the north will not consume it, rather it will be eaten by the invading armies of Assyria. 8 Nivla Yisrael (overcomes in God/the Judge) is swallowed up; now she hayu has become bagoyim in the nations kichliy like a vessel eiyn-chefetz none delight in. Like swallowed grain Israel (northern tribes) will be swallowed up by the invading Assyrian armies. As a result of her exile she will become known among the nations as a worthless vessel, a jug with cracks in it, a tool with a blunt edge, without value, devoid of purpose, and without place. 9 Kiy For they have alu gone up to Ashur (Assyria, a step) pere a wild donkey bodeid wandering alone. Efrayim (doubly fruitful) hitnu has hired herself out ahaviym to lovers. A wild donkey wanders aimlessly and is vulnerable as prey to lions. The kings (Ephraim) of the northern tribes have sought help from the Assyrians, paying them tribute (Menachem 2 kings 15:19, Hoshea 2 Kings 17:3) and courting their power like prostitutes trying to sleep their way to a position of higher social status and strength. 10 Gam Also kiy because yitnu they have hired themselves out bagoyim in the nations, now akabetzem they gather together. Vayacheilu and defile, pollute themselves me’at becoming a little thing mimasa from the burden Melekh of a king sariym of princes. The gathering of the northern tribes refers to them being gathered for captivity. They intensify the fruit of their idolatrous sin and as a result are weakened and become subject to a king who is over many princes (an allusion to the king of Assyria Isaiah 10:8). 11 “Kiy-hirbah For Efrayim mizbechot has made many altars lachato for sin (offerings), hayu-lo which have become mizbechot altars lachato for sinning. The northern kings, first inspired by Jeroboam’s (I) idolatrous act (calf idols), have syncretised the practice of sin offerings from the Torah with the altars of false gods and the worship of the calf idols. Thus the offerings that might have covered their sin have in fact become additional sin of an abhorrent nature. How many “altars”, both physical and metaphorical, have been built in “Church” communities throughout the world? Altars built as places to repent and receive forgiveness for sin by connecting to the Gospel message, that have instead been turned into altars of sinful practice. The list is long: · “Church” Buildings costing millions, while the people of the community struggle for work and the sick and poor go unaided · Popular “Christian” music proliferated and profited from by secular record companies that own smaller “Christian” record labels. The money of believer’s being used to fund immoral secular agendas · Famous pastors, prophets, authors and worship leaders, followed as heroes to the point of idolatry · “Christian” psychology intended to help and mature believers, nonetheless fallen prey to secular psychological philosophies that contradict and distort the message of Scripture. Places where people come for help from godly men and women who should be pointing them to God’s strength in their time of need, but instead encourage them to trust in their own mental strength, and promise the self-empowerment to overcome (that empowerment being from the poisoned well of secular self-help doctrines · The list goes on and on… 12 Echtov-lo I wrote for them kemov-ribov the many things Toratiy of my Instruction (Torah), zar nechshavu but they thought of them as a foreign thing. Here God refers to His Torah which Israel had treated like the spiritual writings of another people, written in a foreign language, an alien thing that had no connection to them. They had spurned the love letter of the Creator to His creation, given to and through the nation Whom He had chosen and called to be a light to others. “I constantly reprimand them through My prophets, and write for them the great things of My Law, but they are considered a strange thing.” -Rashi 13 Zivcheiy They offer sacrifices havhavay as gifts to Me, yizbechu they sacrifice vasar flesh vayocheilu and they eat it, YHVH (Mercy) the Lord lo does not ratzam accept them. The offered sacrifices may have included offerings which were to be eaten only by the priests (Levites)[Lev. 6:24-26]. These offerings were apparently being eaten by those who should not eat them. Additionally it is possible that the priests were acting in a similar way to the sons of Eli, taking the fat that should have been burned as the LORD’s portion, and instead eating it themselves (1 Samuel 2:15-17). Of course, the priests of the north included men from tribes other than Levi, meaning that all offerings brought to God by them were apostate based on the requirements of the Torah. Ultimately, the reason the offerings were not accepted was because there was no genuine repentance, no real willingness to obey YHVH. “21 This is what the Lord of armies, the God of Israel says: “Add your burnt offerings to your sacrifices and eat flesh. 22 For I did not speak to your fathers, or command them on the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. 23 But this is [h]what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you shall walk [i]entirely in the way which I command you, so that it may go well for you.’ 24 Yet they did not obey or incline their ear, but walked by their own advice and in the stubbornness of their evil hearts, and they [j]went backward and not forward.” -Jeremiah 7:21-24 (NIV) Now yizkor he will remember avonam their perverse depravities. Veyifkod and visit chatotam their sins (missing the mark, uncleanness, offenses) upon them: Hemah They yashuvu Mitzrayim will return to Egypt (double distress). God is just and must punish perversity. The disobedience of Israel will result in a return to bondage (Egypt) for the purpose of discipline and return to God. 14 Vayishkach Yisrael And Israel (overcomes in God/the Judge) has forgotten, ignored, wilfully turned from et-Oseihu their specific Maker vayiven and built heiychalot temples (to false gods); The Targum reads “and built temples to idols”. No one forgets a lover except by wilful avoidance. Israel had turned her back on her Husband (YHVH), Who was also her Creator. Like an adulterous and hateful wife she had sought other lovers (idolatry). Israel (the northern tribes) had sought strength in other gods (idolatry). Y’hudah (praise) hirbah has become great, multiplying ariym betzurot fenced cities (excitement). Veshilachtiy-eish But I will send fire be’arayv in his cities ve’achelah and devour armenoteyah the palaces.” Where Israel (the northern tribes) had sought strength in other gods (idolatry), Judah had trusted in his own strength (idolatry). But fire from God would devour them and burn away the weak strength of those temporary things they had trusted in. Historically speaking Jerusalem would be burned by Nebuchadnezzar king of Babylon (Jeremiah 52:13). Messiah follower, do we pass judgement on those who worship idols while trusting in our own intellect, physical strength, talents, finances, emotional intelligence, qualifications, righteousness? If so, we are hypocrites and idolaters. Copyright 2021 Yaakov Brown The Mercy of God both precedes Judgement and is the result of it. Scroll of the Twelve Prophets:
The book of Hosea is the first of twelve books collected into a single scroll some time prior to the second century BCE (ref. Dead Sea Scrolls 4QXII; Sirach [Ecclesiasticus] 49:10). The orthodox Jewish order of the books within the scroll of the twelve prophets is: Hosea, Joel, Amos, Obadiah, Jonah, Micah (from the period of Assyrian empire), Nahum, Habakkuk, Zephaniah (from during the decline of the Assyrian empire), Haggai, Zechariah, Malachi (dating from the post exilic era). Given what we know from extra-Biblical textual sources, it is likely that the twelve prophets were combined into one scroll within a century of the completion of the book of Malachi. Thus, the scroll of the twelve prophets has taken its place alongside the other canonical Jewish prophetic books of Isaiah, Jeremiah and Ezekiel (Daniel is considered part of the Ketuvim [poetry books] in the Jewish canon [TaNaKH]. Author and Dating of the book of Hosea: Regardless of the specific date of writing (be it by a scribe or by Hosea himself), Hosea prophesied sometime in the mid eighth century BCE. His ministry began in tandem with that of Amos, who threatened God’s judgement at the hands of an unnamed foreign power which Hosea identifies as Assyria (7:11; 8:9; 10:6; 11:11). Given the kings mentioned in Hosea 1:1, Hosea would have ministered for approximately 60 years. The Talmud calls Hosea the greatest prophet of his generation (Pesachim 87a), a bold claim given that Isaiah was one of his contemporaries. Hosea is unique in that he is the only one of the writing prophets to come from the northern kingdom (10 tribes/Israel). His prophecy is addressed to the northern kingdom. However, his work references the kings of Judah as a means of dating and is therefore, most likely to have been written in the territory of Judah following the fall of the northern capital, Shomron (Samaria) (722-721 BCE) [1:7, 11; 4:15; 5:5, 10, 13; 6:4, 11; 10:11; 11:12; 12:2]. This means that Hosea’s warnings to the northern kingdom were also intended as a warning to Judah. While Judah continued to dwell in the land under the repentant king Hezekiah, the southern kingdom was eventually taken into captivity by the Babylonian empire in 586 BCE (136 years after the demise of the northern kingdom) through a succession of invasions and as a result of political intrigue. This exile, while leaving a remnant of Judah in the land, nonetheless (generally speaking) meant the fullness of the exile of the entire nation (12 tribes) and was a judgement decreed by God of seventy years (Jeremiah 29:10) which ended in 516 BCE (there are varied scholarship estimations of the dating of the Babylonian exile). Context: Hosea lived in the final days of the northern kingdom, during which six kings reigned within a 25 year period (2 Kings 15:8-17:41). These kings are said to have been given by God “in anger” and taken away “in wrath” (13:11). The Assyrian empire was expanding to the west and Menachem king of Israel submitted the northern kingdom to the Assyrian empire, and paid tribute (2 Kings 15:19-20). Shortly afterward in 733 BCE Assyria dismembered the northern kingdom following the murder of Pekahiah, Menachem’s son by Pekah. Leaving only the territories of Ephraim and Manasseh. Then, due to the disloyalty of Pekah’s successor Hoshea (the king), Shomron (Samaria) was captured and its people exiled from 722 - 721 BCE. This was the end of the northern kingdom, but it was not the end of Israel. Message: Like the scroll of the prophet Isaiah, Hosea’s ministry proclaims a message of judgement and redemption pretexted by the holiness and love of God. The rhythm of the book is consistent with the redemptive meta-narrative of the Bible as a whole. Hosea’s book is essentially a Gospel (Good News) message. One that calls out the evil deeds of those to whom the offer of redemption is given. Like the Gospel, the book of Hosea recognizes the need for labeling and rebuking sinful behavior and exposing its consequences in order to inspire its hearers to return to God and receive His redemptive sacrificial love. Throughout the book loving discipline is followed by the offer of unmerited favor, grace, mercy, and a return to right relationship. Hosea, like all God’s prophets, demands that the wicked acknowledge and repent of their sinful lifestyles and return to God. This too is the message of the Gospel. All are offered forgiveness but only the repentant receive it. Those who present God as love but fail to convey the message of repentance, turning away from evil, are enablers of the wicked. A Gospel devoid of rebuke is a false Gospel, nothing more than a vehicle carrying souls to torment. Like Hosea we are tasked with a message that exposes wickedness and requires repentance in order to receive redemption through the sacrificial love of God. The first three chapters tell of Hosea’s family life, an historical account that also acts as an allegory for God’s relationship with Israel. Chapter 3 is likely a sequel to Chapter 1, making chapter 2 the observation of the actions of the wayward woman Gomer. Chapters 4 through 14 detail the idolatrous practices of Israel and her adoption of Canaanite deities. Hosea calls Israel to return to HaShem (YHVH). Hosea observes that it is Israel’s failure to acknowledge God which is at the root of her suffering and spiritual darkness (4:6; 13:4). God’s relationship with Israel is one of immutable love (2:19), likened to that of husband and wife, and later compared to the relationship between Father and child (11:1-4). Israel’s disloyalty toward God is likened to the behavior of a promiscuous woman and is a metaphor for idolatrous worship (4:13-14; 5:4; 9:1). Hosea details Israel’s worship of the Baalim (masters/husband gods) of the Canaanites and their sacrificing at high places used for the worship of false gods. Israel had also been worshipping the calf deity at Shomron (Samaria) [8:5; 10:5-6; 13:2], a return to the sin at Sinai (Exodus 32). Ultimately the message of Hosea is one of God’s love for Israel and based on His character, a story relating His inability to utterly forsake her even when He has cause. “I will heal their waywardness and love them freely, for My anger has turned away from them.” -Hosea 14:4 (NIV) Hosea in Jewish liturgy: It is interesting to note that Hosea plays a special role in orthodox Jewish liturgy. Hosea 14:2-10 is read in the afternoon service of Tish’ah b’av (the ninth day of the month of Av [coincides with July and/or August], and is the major day of communal mourning in the Jewish calendar. Although a large number of disasters are said to have befallen the Jews on this day, the major commemoration is of the destruction of the First and Second Temples in Jerusalem in 586 B.C.E. and 70 C.E., respectively. Central to the observance of this day is fasting) by Sephardi and Yemenite communities. On Shabbat Shuvah (Sabbath of turning/returning) between Rosh HaShanah (New Year a.k.a Yom Teruah [Day of soundings]) and Yom Kippur (Day of Atonement), Hosea 2:1-22 is read as haftarah (completion of the Torah) for the parashah B’midbar (Num. 1:1-4:20). Additionally, Hosea 2:21-22 (19-20) is prayed while binding Tefillin shel Yad (Prayer box of the hand) to the wedding finger (fingers) on the left hand. “I will betroth you to me in perpetuity; I will betroth you in righteousness and justice, in immutable love and compassion. I will betroth you in fidelity, and you will acknowledge YHVH.” -Hosea 2:21-22 (19-20) Hosea Transported in to Today’s Context: Some things worth considering… In the midst of today’s immoral world, and given the fact that even in ancient Israel during her days of immorality there were still a remnant community who were faithful to God, what would it be like for a righteous man who has been asked by God to marry a promiscuous woman for the purpose of revealing the love of God? Then to be instructed not to divorce her (though he had cause), and further to take her back and remain faithful to her in spite of her unrepentant nature. How would such a man be viewed by the righteous remnant community of today’s world? Consider the difficulties faced by such an individual as a result of his obedience and devotion toward HaShem (YHVH). Some among his righteous pairs in ancient Israel may well have challenged Hosea’s choices with sound Biblical reasoning. Others among the immoral majority may have used Hosea’s choice to marry the wayward woman as an excuse to take on promiscuous partners and even become promiscuous themselves. How we view and apply the lessons of Hosea to our lives today will directly influence our walk before HaShem, for better or worse. Remember that for all intents and purposes Hosea was marrying a woman of his own ethnic religious faith community and was therefore not becoming unequally yoked (according to Torah). The indictment issued by this prophetic work is not against Hosea but against the hypocrisy of Gomer (Israel). Many righteous people among the faith community of today marry fellow believers in good conscience only to discover that a true heart change within that person has yet to occur. Hosea’s calling should not be considered an excuse for believers as a whole to marry promiscuous people (of the same faith). However, nor does it negate the very real principle that teaches a salvation offered to all, including those who seem least likely or able to receive it. In truth, even the most hardened sinner can be redeemed through Yeshua our King Messiah. A lifestyle of sin can be incinerated by the blood of our King, and a new creation made from the ashes. It is important to recognize that new actions are the evidence of a person made new in Messiah. The Text Hosea Chapter 1:1-2:2 (1:1-11) 1 1 A Word, Essence, Substance (Devar) of the Lord (YHVH: Mercy) which happened (hayah) to, through Hosheia (Salvation) the son of Be’eiriy (My well/spring) , during the days of UziYah (My might is YHVH), Yotam (YHVH is perfect, complete), Achaz (grasp, seize), and YechizkiYah (Hezekiah: My strength has been YHVH), kings of Y’hudah (praised), and during the days of Yarav’am (Jeroboam: quarrelling people) the son of Yoash (YHVH fire), king of Israel (Yisra: overcome, El: in God). In the Hebrew text the opening phrasing reveals the Word of God as the substance of God’s mind present and happening to and through Hosea, whose name is salvation. The beauty here is that the Word (Ha-Davar [John 1:1]), Who is Salvation Himself, the King Messiah, is manifest in substance upon the tongue of Salvation (Hosea). This book of prophecy begins and reaches its goal with Salvation, the son of Mayiym Chayiym (living waters), Be’eiriy “My wellspring”. The Word, Essence, Substance of God doesn’t just come to Hosea, He (the Word) happens in Hosea. HaShem, Who is the source of Israel’s living waters has been forsaken by the majority of Israel’s people. Therefore, out of love for Israel He has sent yet another prophet to draw their attention to their spiritual dehydration which has resulted from their rejection of Him. “For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.” -Jeremiah 2:13 “With joy you will draw water from the wells of salvation.” -Isaiah 12:3 “On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.” -Zechariah 13:1 Yeshua answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” -John 4:10 “On the last day of the feast, the great day, Yeshua stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Yeshua was not yet glorified.” -John 7:37-39 The kings of Judah and the king of Israel who collectively spanned the ministry of Hosea are listed as they are for a number of reasons. By listing them this way the scribe gives us an approximation of the length of Hosea’s prophetic ministry and the historical period in which the prophet lived God’s Word in the presence of the people of Israel and Judah. As previously stated Hosea ministered for approximately 60 years in the mid eighteenth century BCE. We know this because the reigns of the kings listed begin in 793 BCE and span to 686 BCE, making it possible for Hosea to have lived to be over 100 years old. It is likely that Hosea began his ministry around the age of 25 years. Hosea was a contemporary of Isaiah, Amos and Micah. Therefore, it’s good to be aware of the messages of these three prophets when considering the message of Hosea. We note that the kings of Judah are listed first and with some detail, while the king of Israel is listed last. The prophet clearly intends that the people of Judah take the demise of the northern kingdom seriously and repent of their own wickedness and unfaithfulness toward God. The destruction of the northern kingdom was inevitable at this point in time and acted as a dire warning to Judah, lest she too fall at the hands of a foreign power (Babylon 586 BCE). Jeroboam II died during the reign of Uzziah (2 Kings 15:8). Therefore, from the Israelite perspective the book is understood from the last period of the northern kingdom’s waning strength. Whereas from the perspective of Judah, according to the listing of the kings of Judah, the book finds its context in the slightly earlier period where Israel first began to move from a position of political strength into one of political demise. Each perspective is relevant and the Hebrew text clearly intends to make the words of the prophet poignant for both Israel (northern kingdom) and Judah. Additionally, the names of the kings have prophetic significance past, present, future, and when reading the text according to the meaning of the names one sees the redemptive purposes of God conveyed. NB: In order to help non Hebrew readers understand the depth of meaning within the Hebrew text the following is an allegorical [drash (comparative), remez (hint) & sod (mystery)] reading, utilizing the Hebrew meanings of words and names: A Word essence of Mercy happened through Salvation the son of My well-spring, during the days of my might is Mercy, Mercy is perfectly complete, grasping, my strength has been Mercy, kings of praise during the days of a quarrelling people, the son of Mercy’s fire, king of those who overcome in God. (Authors Paraphrase) The allegorical reading presents a message of fire (judgement, purification) and Salvation (overcoming in God). Therefore, the literal, literary and allegorical interpretations are convergent. This is an excellent example of how one should utilize the rabbinic method of interpretation PaRDeS (P’shat [Plain meaning], Remez [hint], Drash [comparative], Sod [mystery]). All the components of PaRDeS that proceed from the P’shat (plain meaning) must submit to the plain meaning, which is precisely what occurs here when each sub-method of interpretation is applied to the text. 2 Beginning (Techilat) a Word, Essence, Substance (Diber) of the Lord (YHVH: Mercy) in Hosheia (be’Hosheia), and said (vayomer) the Lord (YHVH: Mercy) to (el) Hosheia (Salvation), “Go (leich), take (kach) to yourself (lecha) a woman (eishet) of promiscuities, fornications (zenuniym), and children (veyaldeiy) of promiscuities, fornications (zenuniym); for (kiy) a whore, fornicator, promiscuous woman (zanoh) of whoredom (tizneh) is the land (Ha-Aretz: Israel), from ceasing to follow after (mei’achareiy) the Lord (YHVH: Mercy).” The command to marry (legitimize) a promiscuous woman presents Hosea with an opportunity to empathize with the grief of God regarding His promiscuous wife Israel. Hosea’s marriage to the promiscuous woman is not mere allegory as some suggest. The false choice between allegory and practical reality is unnecessary (Rashi & Abravanel say that this is literal [Pes. 87a], whereas Ibn Ezra, Radak & Maimonides claim that it is a prophetic vision, this is supported by the Targum). Hosea literally marries a promiscuous woman and this reality acts as a vehicle for allegory reflecting God’s relationship to wayward Israel. This verse sets the stage for the remainder of the book. “Techilat” is not a new beginning, as in the case of “Bereishit”, but a beginning that takes place mid journey. The Word begins in Hosea in the midst of a faltering people who having begun in God have now stepped off the path and gone after other gods. Therefore, God sends His messenger to call Israel to return to right relationship with Himself. The imagery of the marriage between God and Israel is also seen in the works of Jeremiah and Ezekiel. In Biblical Hebrew narrative the repetition of something denotes that it is firmly established. In this verse the Hebrew root “zanah” (fornicator, harlot, whore) is employed four times, emphasising the fact that the idolatry of Israel has exceeded even the most debauched practices of the godless. This is a tragic indictment. One that could well be levelled at the community of believers today. Hosea is instructed to take not only a promiscuous wife but also the children who are the fruit of her promiscuity. In light of the figurative application regarding God and Israel it is important to understand and sympathise with Hosea’s appointed task and the spiritual, emotional and practical turmoil that he must certainly have experienced. He is choosing to marry (legitimize) an unrepentant fornicator and to welcome her unrepentant children, who have grown in the knowledge of sexual sin (idolatry) as seed of that same sexual sin. We see this generational sin at work in the modern world. The reality of generational sexual sin is palpable. In fact, our movie and tv screens advocate for it. This present reality reflects the idolatrous spiritual condition of today’s secular world, but more poignantly, it reflects the present syncretised condition of the body of believers. After all, the message of Hosea is to the people of God (Israel), those who claimed to have overcome in God but were in fact hypocrites, idolaters, fornicators. This was no foreign harlot Hosea was marrying, but an Israelite woman. Sadly the modern body of believers is in no position to say “Thank God we are not like the whoring nation of Israel during the time of Hosea!” To the contrary, we are. Many claim to be followers of Messiah while practicing sexual sin, superstition, idolatry, debauchery, and the list goes on. Therefore, we to must repent or suffer the discipline of God. The land of Israel is intrinsically linked to the people and the condition of the land is therefore affected by the behaviour of the people. Therefore, when God speaks through the prophet saying that the land of Israel is full of fornication (idolatry) and the fruit thereof, He is speaking of both physical and spiritual consequences. The disease of the spirit is reflected in the sexual diseases and the death that results from them. The people are weakened by their sin and are unable to resist their enemies, as a result of the physical condition of the people the land is unfruitful and unable to provide nutrition for the people, and so the cycle of sin and death are perpetuated. All this is happening among a people who have been afforded the instruction of God and the living waters that flow from Him. So how has all this come about? The text is clear, it is the result of a people “ceasing to follow after the Lord”. Why is the body of believers in such disarray today? Are we not guilty of this same cycle of perdition. If so, how have we arrived here? The same way Israel did, by turning away from devotion to God. We have made our religious practice just another app on our home screens, and we wonder why the world is turning to custard. Rav Shaul (Paul) illuminates the abhorrent reality of Hosea’s experience when he writes to the early believers at Corinth: “Don’t you realize that your bodies are actually members of Messiah? Should a man take his body, which is part of Messiah, and join it to a prostitute? Never!” -1 Corinthians 6:15 To say that God’s instruction to Hosea contradicts His Word is a lie. While it was forbidden for a priest to take a promiscuous woman as a wife, it was not a sin for a prophet to take a once promiscuous woman to wife. It was in fact an opportunity for that woman to be redeemed through the sacred unity of godly marriage. However, any subsequent act of adultery by that same woman was punishable by death. Hosea’s long suffering was to reflect the fact that in spite of Israel’s continued adulteries (idolatries) God had shown patience and great mercy toward her. Allegorical Reading continued: When a Word essence of Mercy in Salvation began to speak through Salvation, He said “Go, take to yourself a woman of promiscuous lifestyle and the children who are the fruit of her promiscuity, for the land of Israel is like a whore of whoring because they stopped following after Mercy. (Authors Paraphrase) 3 So he (Hosea: Salvation) went and took the certain, specific, definite (et) Gomer (complete, perfect, end, goal) the daughter (bat) of Divlayim (multiple pressed figs), and she conceived and bore him (lo) a son (ben). It is worth noting that Gomer means “perfect, goal etc.” and that we can understand this to convey the idea that Salvation (Hosea, a figure for Messiah) sees the yet to be redeemed Israel (Gomer) as perfect outside of time and space, in the sense that he knows she will eventually repent through discipline and receive the atoning work of God. This reflects the meta-narrative of God’s redemptive purpose which finds its ultimate fullness in the redemptive work of Messiah Yeshua’s substitutionary sacrifice and the eternal covering blood of God. We also note that Gomer is the daughter of sweet and abundant provision. The fig is the fruit of the tree which symbolises the seat of Israel’s teachers and commentators. This means that Gomer (Israel) is without excuse because she has been brought up in the ways of God’s Torah instruction and in the fruitfulness of godly life but has chosen to reject good instruction and turn aside to other gods. The Hebrew “lo (him)” referring to Hosea is omitted in verses 6 and 9, making it more than likely that the two subsequent children were the progeny of adulterous relationships with other Israelite men, relationships entered into by Gomer while she was married to Hosea. Allegorical Reading continued: Salvation went and took a chosen woman Whom He saw perfect, in spite of her sinful lifestyle, she was the daughter of the abundant sweet fruit of the land, and she conceived and bore him a son. (Authors Paraphrase) 4 And the Lord (YHVH: Mercy) said to him (Hosea: Salvation), “Name him Yizre’el (sown by God); for in a little while I will visit, reckon, punish, care for (ufakadtiy) the (et) shed blood (demeiy) of Yizre’el (sown by God) upon (al) the house (beit) of Yeihu (YHVH is He), and I will cause to cease (vehishbatiy) the kingdom (mamlechut) of the house (beit) of Israel (the northern kingdom, Yisra: overcome, El: God). 5 And it will happen (v’hayah) in that day (be’yom) of the him (hahu) that I will break into pieces (veshavartiy) the (et) bow, (keshet) of Israel (Yisra: overcome, El: God) in the Valley (be’eimek) of Yizre’el (sown by God).” The literal historical outworking of this prophecy sees the just punishing of Yeihu for the blood his house shed and the demise of the northern kingdom at the hand of the Assyrian Empire. Subsequently (136 years later) Judah also went into exile, however a remnant of Judah remained in Judea throughout the Babylonian exile. The allusion to the valley of Yizre’el (a plain in central Israel and a city on its perimeter [Joshua 17:16]) likely refers to the events described in 1 Kings 21:1-24; 2 Kings 9:21-35 (The demise of Jezebel [Baal exalts]). In addition to the literal historic fulfilment of the prophecy there are the far reaching Messianic implications and the seeding of Messiah into time and space followed by the dispersion and return of Israel (the Jewish people) and the coming of God’s kingdom. The name Yizre’el means “Seeded by God” and conveys both judgement and redemption. Seed is scattered and so the tribes of the north will be scattered in judgement against their idolatry. In addition a son seeded by God will bring both retribution and redemption to Israel as a whole (born of Judah), making the seeding a means of salvation. This, Hosea’s firstborn son to Gomer is according to the previous verse “his” (Hosea’s) son, that is, of his seed. It is important to recognise that the name of this son denotes direct connection to God in a figurative sense and that this one seeded by God (Yizre’el) is a figure for justice and restoration. This son is a figure for One yet future (at the time of Hosea’s prophecy) seeded by God through the Jewish people, Who will put an end to apostate faith and break Israel into pieces, eventually sending all Israel into exile and then returning all the tribes of Israel to Judea where Israel in her entirety now known as Y’hudiym (Jews) will be reconciled to God through Him. This is why a distinction is made later in Hosea’s prophecy between the northern kingdom (Israel) and Y’hudah (Judah). Messiah will be seeded in Judah in the line of David. We note that an end is to be put to the northern kingdom (Israel) but not to Israel/Jacob/Judah as a whole. This is of the utmost importance given the misuse of this text by the satanic “Continuationist” (Supersessionist, Replacement etc.) ideology of many modern Christian scholars and practitioners. As alluded to in my commentary of the previous verse, there is no indication that the subsequent two children (v.6, v.9) were of Hosea’s seed, possibly denoting their illegitimacy. “In that day” is an ambiguous phrase referring to the day, days, time period of God’s work of redemption and judgement through the One seeded by YHVH (Yizre’el), who is a figure for the King Messiah Yeshua, the only human being born of a woman to be directly seeded of God (Yizre’el). Allegorical Reading continued: And Mercy said to Salvation, “Name your son ‘Sown by the Judge’”; for in a little while I will require blood for the shed blood of he who I have sown from the house of the one who pretends that I AM his God, and I will put an end to the hypocritical kingdom of the house of those who claim to overcome in Me but do not. And it will come to pass that in the day of Him (Messiah) I will break into pieces the strength of those who claim to overcome in Me but do not, in the valley of the One Whom I have sown. (Authors Paraphrase) 6 Then she (Gomer) conceived again and gave birth to a daughter. And He (YHVH) said to him (Hosea), “Call, declare (kera) her name (shemah) Lo-ruchamah (no mercy, love, compassion, tenderness), for I will no longer have mercy (arachem) on the house of Israel (Yisra: overcome, El: God), nor (kiy) will I lift them up, carry them (naso), take them away (esa). As mentioned previously Gomer conceived again but it is not said that she conceived by “him” Hosea. It is possible that lo-ruchamah was the daughter of another man (another Israelite). We note that while the firstborn son was “named” the daughter and the subsequent son are “Declared by name”. In other words, the firstborn son is named without proclamation, whereas the children of judgement are declared as a warning to all who have ears to hear. This reflects the nature of Messiah’s (Yizre’el) first earthly ministry and the present declaration that warns our people in order to redeem all Israel (ethnic, religious, chosen) through Yeshua upon His return (Rom. 11:25-27). “I will no longer have mercy” is directed toward the apostate among Israel. We must remember that in every generation Israel and Judah had a faithful remnant who served God, or else where did the prophets come from? “Nor will I lift them up” is a statement of deep love and beautiful saving irony. God will give of Himself, not lifting up Israel but lifting up His Son the King Messiah Who is of her, seeded by Him, making the King Messiah (Yizre’el, Yeshua) to become accursed and hanging on a tree for the sake of Israel’s sins. Therefore, “He Who was without sin became a sin offering for us” (2 Corinthians 5:21). Allegorical Reading continued: Then the one perfect in Salvation conceived again and gave birth to a daughter. Mercy instructed Salvation to call the daughter “No Mercy” for Mercy said “I will no longer have mercy on those who claim to overcome in Me but have instead rejected Me. Nor will I lift them up, or help them escape the fruit of their own wickedness.” (Authors Paraphrase) 7 And on the (ve’et) house (beit) of Y’hudah (praised) I will have mercy (arachem) and save (ve’hoshatiym) them in the Lord (Ba’YHVH: Mercy) the Judge (Elohim: God), and will not save them (oshiyeim) by bow, (be’keshet) or sword (uvecherev), or battle (uvemilchamah), by horses (be’sosiym), or horsemen (uve’farashiym).” This reference is first to the temporal salvation of Judah during the Assyrian Empire but does not negate the later exile of Judah due to her sin (Babylonian exile 586 BCE). It is also a prophetic allusion to the fact that salvation Himself (Yeshua, Yizre’el) will come through the line of David of the tribe of Judah. Therefore, “Not by might or by power but by My Spirit says the Lord Who goes warring.” (Zechariah 4:6) Allegorical Reading continued: “And upon the house of praise I will have mercy and save them in Mercy the Judge, and will not save them by the strength of temporal things.” (Authors Paraphrase) 8 When she (Gomer) had weaned Lo-ruchamah (no mercy, love, compassion, tenderness), she conceived and gave birth to a son. 9 And He (YHVH) said to him (Hosea), “Call, declare (kera) his name (shemo) Lo-amiy (not My people), because you are not My people, and I (ve’anochiy) have not existed (lo Ehyeh) to you (lachem).” Once again this child is not attributed to the seed of Hosea and is likely the progeny of an adulterous relationship with another Israelite. NB: “Ehyeh asher Eyeh” is “I AM that I AM”, “I Exist for I Exist”. Therefore, when the Hebrew text of Hosea records HaShem’s words as “lo Eyeh lachem” it translates literally as “I don’t exist to you” rather than the popular English mistranslation “I am not your God”. YHVH has never ceased to be Israel’s God. Allegorical Reading continued: When the one perfect in Salvation had weaned no mercy, she conceived again and gave birth to a son. Mercy instructed Salvation to call the son “’Not my people’ because you are not My people, I don’t exist to you”. (Authors Paraphrase) I cannot emphasize enough the fact that God’s declaration “You are not My people” (Hosea 1:9) is not Him denying His people but an observation of their denial of Him. It is the inverse of the fact that the statement “He is our God” does not mean He belongs to us but that we belong to Him. The former is idolatry, the latter is, right relationship. 2:1 [1:10] And it will happen (ve’hayah) that the number (mispar) of the children of Israel (beneiy Yisrael) Will be like the sand (kechol) of the body of water (hayam), Which cannot be measured (yimad) or counted, recorded (yisafeir); And it will happen (ve’hayah) in the place (bimkum: the temple mount, hamakum) Where it is said to them, “Lo-amiy Not My people,” It will be said to them, “Beneiy El-Chay Children of the God of life.” Almost as if in the same breath that issued the disappointment of God at the rejection shown Him by His people, He issues the promise born of His deep love for them. In the first verse of the second chapter God immediately reverses the name and fate of His people Israel. Where He had said that He would put an end to her He now numbers her offspring as the sands of the waters. Where He had said “Not My people” He now says “Children of the God of Life!” How is this possible? Through the seeded One (Yiz’re’el). Those who once chose to put an end to themselves through sin will repent and be numbered exponentially, and those who chose not to be called the people of God will repent and through the seeded One become Children of the God (Judge) of Life. The God of Israel is God of Merciful Judgement. We know Him as Adonai (YHVH: Merciful) Elohim (Judge). His Mercy precedes His judgement. Put another way “Mercy triumphs over judgement”. (Yaakov [James] 2:13) The rhythm of mercy, judgement, mercy fulfilled is the rhythm of all Scripture, the redemptive story of God and His creation. In Israel’s sin we see our own sin and our desperate need to repent and be restored to right relationship with God. As Messiah followers we cannot afford to sit in judgement of Israel but must instead ask God to judge us and in sober self-examination, by His Spirit, allow Him to cleanse us of that which defiles Him in us (Imanu El) as our Groom, our Husband to be. We open ourselves to Him in the knowledge that “through one sacrifice Messiah has made perfect (Gomer) those who are being made holy (sanctification through discipline: Gomer in transition).” (Hebrews 10:14) Allegorical Reading continued: “And it will happen that the children of those who truly overcome in God will be as immeasurable as the sand of every body of water on earth. And it will happen that on the temple mount where I declared you ‘Not My people’ you will be declared ‘Children of the God of Life’”. (Authors Paraphrase) 2:2 [1:11] And gathered (ve’nikbetzu) shall be the children (beneiy) of Y’hudah (praised) and the children (beneiy) of Israel (Yisra: overcome, El: God), they will be gathered together (yachdav), And they will appoint, ordain, permanently fix (vesamu) to themselves (lahem) a Head, First, Leader (Rosh) Who is One (Echad: a complex unity) and they will ascend (ve’alu) from the land (min-ha-aretz: Israel), For (kiy) great (gadol) is the day (yom) of Yizre’el (the sowing of God). Many of our modern commentators claim that this prophecy was never fulfilled, and in part they are right, but not in full. This prophecy began its fulfilment at the first coming of the King Messiah Yeshua (Whom, in the first century CE, tens of thousands of Jews/Israelis received and followed as the ordain Son of David and High Priest over all peoples), and will reach its fullness at the end of days when on His return we Jews (all the tribes of ethnic, religious, chosen Israel) will look upon the One Whom we have pierced and mourn in repentance, receiving Him as the means of our redemption and restoration to right relationship with El Elohay Yisrael (Zechariah 12:10; John 19:37). “They will appoint to themselves a Head Who is One” means, “They will submit themselves to the authority of the Head Who is One”. “The Head Who is One” is God the Father and His King Messiah Imanu El (God with us) Yeshua, in the power of the unified Spirit of God. We need not make the false choice between this representing God or the King Messiah. God is One. A local Chabad Rebbee says, “I’m okay with you believing Yeshua is the Messiah, but I am not okay with you believing Yeshua is a manifestation of God.” To which I respond, “If Yeshua is the Messiah, and we know that the Messiah will not lie concerning either Himself or the nature of God, then Yeshua is also God with us, for Yeshua says of Himself ‘I and the Father are Echad’, and when called ‘My Lord and My God’ by His disciple, Yeshua does not rebuke His disciple (T’oma) but says, ‘Because you have seen you have believed’. Therefore, if as you say, it is okay to believe that Yeshua is the Messiah, it is also okay to believe what Yeshua says of Himself. Thus, your statement both contradicts itself while also agreeing that Yeshua is Imanu (with us) El (God), according to the prophet Yishayahu (Isaiah)!” “They will ascend from the land”. To date Israel has returned in part to our land physically speaking. However, because over 7 million Jews still live outside of the land of Israel it is not true to say that the prophecy in question has been fully filled as yet. Therefore, this is ultimately a reference to all the tribes of Israel ascending from their various allotments of land to celebrate HaShem in the later days at the redemption of our people through Yeshua our King Messiah. “Land” may also refer to the land of our exile [to sin] and correlate to Isaiah 11:16. Regardless, this speaks of the unity of our people in Messiah and the perpetual day called the Olam Haba (world to come) when God will manifestly dwell with us and us with Him forever. In one sense this day began before the creation of the world and again with the first coming of our King Messiah Yeshua. See Ezekiel 37:15-28 for another prophecy regarding the reunification of Israel’s tribes under the reign of David (the Messiah) in the Olam Haba (world to come). Allegorical Reading continued: And the children of praise will be gathered and the children of those who truly overcome in God will also be gathered, the two gathered together in praise and overcoming, and they will appoint over, submit themselves to the Head Who is One, the King Messiah under God, and they will ascend from all parts of the land of Israel to go up to the LORD of Mercy, for great will be the day that brings to perfection all that the Judge of the Universe has seeded. (Authors Paraphrase) The first eleven verses of the book of Hosea reveal the whole of God’s redemptive purpose. These verses, which act as an overview to the remainder of the book, conclude with the goal. That being the appointment of the King Messiah and His rule over all Israel. This wonderful outcome made great through the seeding of Elohim (God and Judge). The Mercy of God both precedes Judgement and is the result of it. Copyright 2021 Yaakov Brown When the Master of the Universe enters time and space for the purpose of redeeming humanity, His life and actions, His death and resurrection transcend the limits of this world so that the present fallen world is quite literally incapable of containing all that could be written about Him. The Gospels’ of Matthew and Mark mention that Yeshua would appear to the talmidim (disciples) in the Galilee following His resurrection (Mt. 28:7, 10, Mk. 16:7).
Matthew records one such appearance (Mt. 28:16-20), which occurs after the appearance recorded in the present chapter of Yochanan’s Gospel. 1After these things Yeshua[H] revealed (phaneroo[G]) Himself again to the talmidim[H] (disciples) at the Sea (yam[H]) of Tiberias[G] (from the Tiber [a river god], named for the Roman Emperor Tiberias), and He revealed (phaneroo[G]) Himself in this way: 2 Shimon[H] (Hears) K’fa[H] (Peter: rock), T’oma[H] (twin) who was called Didymus[G] (twofold), Netan’el[H] (Gift of God/The Judge, [Bar Tulmay: Covenant son of paths]) of Kana[H] (reed) in Galiyl[H] (Galilee, circuit) the sons of Zavdiy[H] (Zebedee, “My Bride Price” from zeved: dowry, endowment, gift [Yaakov/James & Yochanan/John]) and two others of His talmidim[H] (disciples) were together. “After these things” refers to the resurrection of the Messiah, His appearance to Miriyam (Mary of Magdala), and His two appearances to His disciples. There is no way to determine exactly how long after these events the present appearance takes place. We know that Yeshua continued to appear to the disciples (wider group of followers) for forty days [Acts 1:3] following His resurrection and ascended to the heavens ten days prior to Shavuot (Pentecost) and the outpouring of the Ruach HaKodesh (Holy Spirit) [Acts 2]. “Were together”, in expectation of seeing Yeshua again according to the message relayed by Miriyam Magdala and the other Miriyam,“Tell my brothers to go to the Galilee and there they will see Me.” (Matthew 28:7, 10). It is likely that they were in a familiar place, like the shore near K’far Nachum (Capernaum: Village of Comfort) where K’fa (Peter) lived. The present events took place over two days, the disciples decided to fish through the night (v.3). “the sons of Zavdiy[H]” are perhaps mentioned in order to bring the wider Gospel narrative in full circle (Mark 1:19-20). The meaning of their father’s name denotes prophetic foreknowledge of the One Who would pay the “Bride price” for His Bride. “two others of His talmidim[H]” These are thought to be Andrew and Philip; which is very likely, since they were both of Beit Tzaida (Bethsaida: House of hunting/fishing)[John 1:44], a city in the Galilee region not far from Yam Kinneret (lake Galilee). One year during my childhood (aged 10 years old) my Sabba (Grandfather) arranged to have the younger children in our community gather at the beach on yom sheniy (Monday) following Pesach (Passover). Earlier that same morning he took my brothers and I out in a small boat approximately 100 meters from shore where we waited with freshly caught fish on ice in a cooler. My Sabba had arranged for two women from our community to bring the young children and pre-teens to the beach to read the account of John 21. At a certain time, as the account was read to the youths, they looked up to see us returning to shore in my Sabba’s boat, it was my job to play K’fa (Peter), I dove over the side of the boat and rushed into shore to the excited cheers of the other young boys and girls of our youth group. In hind sight I was the best choice for K’fa (Peter), excitable and brash at times, my far more gracious brother David Ben Yehoshua (Philip), suited the role of Yochanan the contemplator and my youngest brother Israel Ben Yehoshua (Stephen) at the age of three or four years was probably busy trying to catch more fish off the back of the boat with no bait on his hook. Once the boat came ashore we unloaded the fish and made a coal fire on the beach to cook the fish over and share among the youth group. A wonderful kinetic memory attached to the history of our Messianic brothers, the first to believe. 3 Shimon[H] (Hears) K’fa[H] (Peter: rock) said to them, “I’m going fishing.” They said to him, “We’re also coming with you.” They went out and got into the boat immediately; and that night (nux[G], specifically midnight) they caught nothing. 4 But when the dawn (proia[G]) was now come (ginomai[G]), Yeshua[H] stood on the shore; yet the talmidim[H] (disciples) did not see, perceive (eido[G]) that it was Yeshua[H]. “I’m going fishing.” They said to him, “We’re also coming with you.” Our Jewish sages say that fishing is one of ten traditions that Joshua delivered to the children of Israel when he divided up the land to apportion it to each tribe as God had commanded: "that any man should be free to catch fish in the waters (or sea) of Tiberias; and he might fish with an hook only; but he might not spread a net, or place a ship there, except the children of the tribe to whom that sea belonged in their division.''-Maimonides. Hilch. Nezike Maramon, c. 5. sect. 3. Vid. Talmud Bavliy Bava Kama, fol. 81. 1. "in a place of running water no clean fish goes along with unclean fish, and lo, the sea of Tiberias is as running waters". -T. Hieros. Avoda Zara, fol. 42. 1. Sadly, some commentators, both Christian and Messianic in their revisionist need to impugn the character of the disciples rather than honour the integrity of these called out ones, say that by returning to fishing “Peter was going back to his old way of life having failed to understand the commission of Jesus (John 20:21)”. Utter nonsense! Peter and the six other disciples with him needed to eat, they knew how to fish, so they fished for food. It’s not rocket science. Furthermore, if we are to read anything into the fishing practice of the post resurrection lives of the disciples, it should be that the disciples continued to fish because it was a physical reminder to them of their new spiritual role as fishers of humanity, a fulfilment of Israel’s role as “a light to the nations” (Mt. 4:19). The same aforementioned commentators claim that the disciples caught nothing because they were fishing of their own strength. What garbage. It is far more likely that they caught nothing so that they would recognise the repeated miracle of Yeshua (Luke 5:3-7) and understand that it was truly the resurrected Messiah who was speaking to them from the shore. If commentators wish to impugn the character of the historical men and women of the Scriptures, let them do so with discernment and sober judgement or let them beware. The standard English translation “yet the disciples did not know that it was Jesus” only partially conveys the meaning of the text. The Greek “eido” means “to see”, both literal and cognitive sight is denoted, which adds an important dimension to the contextual meaning. They did “see (the man on the shore)” Yeshua but they did not “see (recognise)” Him. 5 So Yeshua[H] said to them, “Little children, infants (paidion[G]), you don’t have any fish to eat, do you?” They answered Him, “No.” “Yeshua[H] said to them, “Little children, infants (paidion[G]), you don’t have any fish to eat, do you?” In today’s society Yeshua’s words might be considered patronizing or even demeaning, unless spoken perhaps by a beloved father to a mature son. The language is intimate from the outset. Yeshua does not say, “Hey you out there” or “Hey, chaverim (friends)” or even “Shalom achim (brothers)”. But “little children, you don’t have any fish do you?” Perhaps their hearts began to stir as they heard these words, perhaps they recalled a previous mashal (parable) “If a son asks his father… for a fish will he give him a snake? (Mt. 7:69-11; Luke 11:11). 6 And He said to them, “Cast the net on the right-hand side of the boat, and you will discover (heurisko[G]).” So they cast, and then they were not able to pull it in because of the multitude of fish. “Cast the net on the right-hand side of the boat, and you will discover (heurisko[G]).” Discover what? Fish yes, but more than that, the Creator of fish, the resurrected King Messiah. “and then they were not able to pull it in because of the multitude of fish.” This had happened before by the command of Yeshua (Luke 5:5). 7 Therefore that talmid (disciple) whom Yeshua[H] loved completely (agapao[G]) said to K’fa[H] (Peter: rock), “It is the Lord (ho Kurios[G], Ha-Adon[H])!” So when Shimon[H] (Hears) K’fa[H] (Peter: rock) heard that it was the Lord (ho Kurios[G], Ha-Adon[H]), he put on his outer garment (for he was naked [gumnos[G]]), and without a second thought threw (ballo[G]) himself into the sea (yam[H]). Up to this point in His gospel Yochanan (John) the author has called himself “the disciple whom Yeshua loved as a dear friend (phileo[G])”, now he refers to himself as “the disciple whom Yeshua loved completely (agapao[G])”. This doesn’t mean that Yeshua’s love for John has changed but that John’s understanding of Yeshua’s love for him has changed. We note that it is the beloved disciple who first recognises Yeshua. It is Yochanan who first speaks the words “It is the Lord”, and Peter who abandons everything and dives into the water. The dynamic duo of revelation and participation. What a mighty example of brothers in unity focused on the King Messiah Yeshua to the glory of God. Remember, in the pre-Greco-Roman Hebrew world there was no word for theology, there was faith and action made echad (one) alone. Yeshua came to cause us to return to true faith and to reconcile us to God through His blood, placed on the heavenly altar for the remission of our sin. 8 But the other talmidim[H] (disciples) came in the little boat, for they were not far from the shore, but about 90 meters away, dragging the net of fish. 9 So when they got out on the land, they saw a coal (anthrakia[G]) fire made and fish[plural] (daggim[H]) placed on it, and bread (lechem[H]). There is a beautiful prophetic allegory in the disciples’ dragging of the multitude of fish. These were those who would bring the Gospel of Yeshua to the people of Israel and subsequently to the nations, being the light to the nations that Israel had been called to be, and the fishers of human beings that Yeshua had called them to be. Here they were dragging a net so full of fish it could not be brought into the boat but instead required several men to drag it to shore. A promise of the salvation to come. 10 Yeshua[H] said to them, “Bring some of the fish which you have just now caught.” 11 So Shimon[H] (Hears) K’fa[H] (Peter: rock) went up and dragged the net to land, full of large fish (daggim gedoliym[H]), 153; and although there were so many, the net was not torn. Peter doesn’t just bring “some of the fish”, he drags the entire net (probably with the help of the other disciples). This is a testimony to Peter’s character and the fact that he always sought to go above and beyond what was asked of him. It is perhaps also a prophetic testimony of his role in leadership among the early fathers of the body of faith. The fish were large as opposed to some of the smaller varieties found in the lake. This signifies the abundant goodness of God to His faithful children. The number “153” is significant but cannot be interpreted with certainty. It is unwise as some do, to use gematria (numerology) to determine the meaning of this number because there are many Hebrew words that when calculated have the sum 153. Nor is it tenable to conjecture metaphorical, scientific or mathematic meaning as some of the Gentile Church fathers of later centuries C.E. have. The reality is that we know only this for certain, it was a lot of big fish and it was a miracle that the net didn’t break. 12 Yeshua[H] said to them, “Come, have breakfast.” None of the talmidim[H] (disciples) dared (tolmao[G]) to ask Him, “Who are You?” seeing, perceiving (eido[G]) that it was the Lord.13 Yeshua[H] came and took the bread (ha-lechem[H]) and gave it to them, and the fish also. This text tells us at least two things plainly. There was something significantly different about Yeshua’s resurrected body and appearance that caused the disciples to be confused in the certain knowledge that it was Yeshua, or perhaps they were still trying to get their heads around the fact that Yeshua was resurrected and remained on earth, in the Land (Israel) with them. Second, they were certain that it was Yeshua and therefore didn’t dear to entertain the idea that it wasn’t by asking Him Who He was. Just as He had eaten with them at His first appearance to them corporately, so to here He passes around the food and (though the text does not state it explicitly) likely joined them in eating the fish and bread, just as He had eaten the fish at His previous appearance to them (Luke 24:42-43). For each of us who follow Yeshua the same words are said to us each morning, “Come have breakfast…” 14 This was now the third time that Yeshua[H] revealed Himself to the disciples, after He was raised from the dead. Yeshua’s first two appearances to the disciples are recorded in John 20. Yeshua reconciles Peter in Love (Verses 15-17): The three questions of love convey Yeshua’s forgiveness concerning the threefold denial of Peter (John 18:17, 25-27). 15 Now when they had finished breakfast, Yeshua[H] said to Shimon[H] (Hears) K’fa[H] (Peter: rock), “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me completely (agapao[G]) more than these?” He (Peter) said to Him (Yeshua), “Yes, Lord (ken Adon[H]); You see, perceive (eido[G]) that I love you as a dear friend (phileo[G]).” He (Yeshua) said to him (Peter), “feed (bosko[G]) My little lambs (arnion[G]).” Yeshua knew the answer to the question before He asked it of Peter. The question was for Peter’s sake. Peter was yet to understand the fullness of love that he would come to have for Yeshua. Therefore, Yeshua was proving Peter for his good, so that Peter might mature in love. Yeshua asks, “do you love Me completely (agapao[G]) more than these?” In order for Peter to lead the leaders of the redeemed community He must first be certain of his complete love for Yeshua (God with us), acknowledging Yeshua above all others, even his best friend John and the other dear disciples whom he has suffered with in spiritual brotherhood. Peter does not respond by saying “I love you completely (agapao)” but with the words, “You see that I love You as a dear friend (phileo).” Yeshua is helping Peter to understand that his responses to Yeshua show a need for growth in his love for Yeshua because it is Yeshua’s intention to assign Peter the role of leader of the full variety of sheep among the children of Israel (ethnic, religious, empirical, chosen) who are coming to faith, and over the sheep that are not of the sheepfold of Israel (Gentile believers are not Jews, spiritual Jews or otherwise, but are chosen uniquely according to their own identities to be members of the commonwealth of Israel, and to share in the promises of God. Share, not appropriate) whom Yeshua knew in advance (John 10:16). It will be Peter’s role to direct the growth and discipleship of the believers and therefore, requires him to submit more fully to the Yeshua in complete love (agapao). “feed (bosko[G]) My little lambs (arnion[G]).” In short, literally “feed the children who belong to Me”, and spiritually, “feed the new believers”. The first conclusion denotes “feeding” with God’s Word (Scripture, and Yeshua’s Living Word) for the “new believers” lambs. 16 He (Yeshua) said to him (Peter) again, a second time, “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me completely (agapao[G])?” He (Peter) said to Him (Yeshua), “Yes, Lord (ken Adon[H]); You see, perceive (eido[G]) that I love you as a dear friend (phileo[G]).” He (Yeshua) said to him (Peter), “Shepherd (poimaino[G]) My mature sheep (probation[G]).” Yeshua asks a second time, “do you love Me completely (agapao[G])?” Peter responds as before saying, “You see that I love You as a dear friend (phileo).” This indicates that Peter is at this point more concerned with being emphatic about his genuine love for Yeshua than he is in trying to understand why Yeshua is using specific terminology or teaching Peter in living mashal (parable). Yeshua says, “Shepherd (poimaino[G]) My mature sheep (probation[G]).” Formerly Yeshua had asked Peter to “feed” His lambs, a role that could be performed by a friend or employee. Now Yeshua asks Peter to become a Shepherd of His mature sheep, a role that would be trusted only to a member of the family. The Good Shepherd (Yeshua) is asking one of the sheep to become a shepherd in His (Yeshua’s) Name. 17 He (Yeshua) said to him (Peter) the third time, “Shimon[H] (Hears), of Yonah[H] (dove), do you love Me as a dear friend (phileo[G])?” K’fa[H] (Peter: rock) was sorrowful, grief stricken (lupeo[G]) because He (Yeshua) had said to him (Peter) the third time, “Do you love Me as a dear friend (phileo[G])?” And he (Peter) said to Him, “My Lord (Adoniy[H]), You see, perceive (eido[G]) all things; You know (ginosko[G]) that I love You as a dear friend (phileo[G]).” Yeshua[H] said to him, “feed (bosko[G]) My mature sheep (probation[G]), [Aramaic alt. r’iy liy n’kavatiy[A] {shepherd my ewes[fem.]}]’. In His third question Yeshua is recorded as changing the word He uses for love to phileo (friendship). He says, “do you love Me as a dear friend (phileo[G])?” This is in response to Peter’s insistence and repeated use of the word for the love of friendship (phileo). It is as if Yeshua is providing Peter with the opportunity to see that true friendship will require sacrifice, which is the evidence of complete love (agapao). “K’fa[H] (Peter: rock) was sorrowful, grief stricken (lupeo[G]) because He (Yeshua) had said to him (Peter) the third time, “Do you love Me as a dear friend (phileo[G])?” We must be careful here to understand that the first two times Yeshua had asked Peter if “completely loved” (agapao) Him, but this time He asked if Peter “loved” Him “as a friend” (phileo). Peter notices the change in language and the challenge to his professed love of friendship and is sorrowful, not because he believes Yeshua doubts his love but because he realises that Yeshua is showing him that his failure to be a true friend by acknowledging his support for Yeshua when he was asked of his affiliation during the pre-trial (John 18:17, 25-27) requires repentance. Peter’s sorrow is repentant sorrow. Therefore, in repentance Peter says, “You see, perceive (eido[G]) all things; You know (ginosko[G]) that I love You as a dear friend (phileo[G]).” Meaning: “I know Who You are and that you not only see (eido) but also know (ginosko) all things including what is in my heart. You know that I want to go on from here exhibiting the love of a true friend toward you. I get that I have no right to expect Your trust having let you down so severely. I love You.” To which Yeshua responds: “feed (bosko[G]) My mature sheep (probation[G]), [Aramaic alt. r’iy liy n’kavatiy[A] {shepherd my ewes[fem.]}]’. In short: “I trust you with My flock, that’s how truly forgiven you are My dear friend.” “Feed My mature sheep” denotes the need to continue to feed the Word (Scripture and Living) to those who mature in the faith so as to keep them from falling away. Maturity is as susceptible, if not more so, to the temptation of sin, and the Word (food) of God is a guardian against the lies of the evil one. The Aramaic text uses the feminine “ewe” and means that the entire discussion sums up all members of the flock (community), children, men, and women. In other words, “feed My children, shepherd My men, feed My women,” “A human being does not live by bread alone, but by every word that comes from the mouth of the Lord.” -D’varim (Deuteronomy) 8:3 [Matthew 4:4] 18 Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain I tell you, when you were young (neos, neoteros[G]), you used to put on your belt and walk wherever you wanted; but when you grow old (gerasko[G]), you will stretch out your hands and someone else will put your belt on you, and bring you where you don’t want to go.” 19 Now He (Yeshua) said this, indicating by what kind of death he (Peter) would glorify God (Elohiym[H]). And when He (Yeshua) had said this, He (Yeshua) said to him (Peter), “Follow, join, attend to (akoloutheo[G]) Me!” Early Church tradition says that Roman authorities sentenced Peter to death by crucifixion “with arms outstretched” at the time of the Great Fire of Rome in the year 64 CE. In accordance with the Apocryphal Acts of Peter (200 CE), he was crucified head down. Church history confirms Peter’s crucifixion at the hands of Rome (Eusebius Ecclesiastical History 1. 2. C 25.) 20 K’fa[H] (Peter: rock) turned around and saw the talmid (disciple) whom Yeshua[H] loved completely (agapao[G]) following—the one who also had leaned back on His (Yeshua’s) chest at the sacred meal (deipnon[G], Pesach Seder[H], Passover meal) and said, “My Lord (Adoniy[H]), who is the one who is betraying You?” 21 So K’fa[H] (Peter: rock), upon seeing him (the beloved disciple John), said to Yeshua[H], “My Lord (Adoniy[H]), and what about this man?” Peters concern for John was not the disgruntled complaint of a petulant child, as some foolish commentators suggest. Rather it was genuine concern for John’s inclusion in the work of leading Yeshua’s flock, and an interest in what type of sacrificial death he too would die. The context and explicit speech of Mark 10:38-39 indicates that both Yaakov (James) and Yochanan (John, the author of this Gospel) will drink the cup of sacrificial death that Yeshua was to drink. Church tradition says that John died in Ephesus (Polycrates, St Irenaeus). We must remember that Peter is in a post repentant state when he shows concern for John, he is still cherishing the emotional and spiritual relief of receiving Yeshua’s forgiveness and the role of shepherd. 22 Yeshua[H] said to him (Peter), “If I want him (John) to remain until I come, what is that to you? You join, attend to (akoloutheo[G]) Me!” 23 Therefore this account went out among the brothers, that that talmid[H] (disciple: John) would not die; yet Yeshua[H] did not say to him (Peter) that he (John) would not die, but, “If I want him (John) to remain until I come, what is that to you?” Yeshua reminds Peter that He had asked him “Do you love me completely, more than these?” It was kind of Peter to be concerned for John but it was not what was needed. Yeshua admonishes Peter to “Follow Me”. What is important is what Yeshua wants, and not what Peter wants. Verses 23 through 25 appear to be the work of someone close to John who completed the manuscript following John’s death. 24 This is the talmid[H] (disciple) who is testifying about these things and wrote these things, and we know that his testimony is absolutely true (alethes[G], emet[H]). 25 But there are also many other things which Yeshua[H] did, which, if they were written in detail, I expect that even the world itself could not contain the books that would be written. This last verse indicates that someone other than John recorded the last few words of John’s Gospel just as Joshua had completed the Torah following the death of Moses. Alternatively, John is simply adjusting his style of writing to include the early believers as corporate participants in the passing on of his Gospel. Once again emphasis is placed on the fact that this is a first-hand account of events from the mouth of the beloved disciple John. Reliable eyewitness testimony from a trustworthy witness. Historical fact. The purpose of this Gospel is to reveal Yeshua as the all existing promised Messiah and Redeemer of Israel, the Author and goal of the Torah, the Lamb of God, and the Creator of the Universe present with us (Imanu-El). Yochanan, the author has included only those things which are relevant to his message and thus has left out untold events of Yeshua’s life, some of which are alluded to in the other Gospels but many of which remain unrecorded. It is not mere hyperbole for the author to say “there are also many other things which Yeshua[H] did, which, if they were written in detail, I expect that even the world itself could not contain the books that would be written.” When the Master of the Universe enters time and space for the purpose of redeeming humanity, His life and actions, His death and resurrection transcend the limits of this world so that the present fallen world is quite literally incapable of containing all that could be written about Him. Copyright 2020 Yaakov Brown Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). 23 Then the Roman soldiers, when they had crucified [driven stakes into] (stauroo[G]) Yeshua[H], took His outer garments and divided them into four shares, a share to each soldier and the undergarment (chiton[G], ketonet[H]) remained; now the undergarment (chiton[G], ketonet[H]) was seamless, woven as one piece. First it is important to recognize something we will rarely if ever see in an artistic representation of Messiah on the cross. All His clothing was removed including His underwear. Part of the suffering experienced by the crucified was the inherent and all-encompassing humiliation. Yeshua was crucified naked. The outer garments were of lesser value and were divided among the Roman soldiers four ways, thus four items of outer clothing. The seamless undergarment was unique, the work of a skilled seamstress and a rare priestly item. The Roman soldiers recognized this, so rather than tear it they chose to gamble for it. The seamless priestly undergarment (ketonet[H]) connects Yeshua to numerous prefigures for Messiah which are found in the Tanakh (OT). We recall that Yeshua had washed the feet of His disciples as a sign of their preparation as priests in the order of His resurrected and transcendent eternal priesthood (Hebrews 7:11-28). Yeshua was wearing only the seamless garment mentioned here as He washed the feet of His disciples (John 13:4). Thus, Yeshua the Kohen HaGadol (High Priest) prepared His priests (disciples) to minister the good news of His present and coming Kingdom to the Jewish people first perpetually and also to the nations (all humanity) [Romans 1:16]. The Katenot (fem. plural of ketonet) as Atoning Garments of Skin (A Pre-figure for Messiah’s Sacrifice): “For Adam and his wife YHVH Elohim made katenot (undergarments) of skins (animal hide) to cloth them.” - Bereishit (Genesis) 3:21 The Ketonet of Joseph (As a Pre-figure for the Priestly Garment of Messiah): “Now Israel (Jacob) loved Yoseph more than any of his other children because he was the son of his old age, so he made for him an ketonet (undergarment) of pasiym [palms] (plural form of the palm of the hand or base of the foot).” - Bereishit (Genesis) 37:23 *Note that the Hebrew text of Genesis 37:23 does not say that Joseph’s coat (ketonet) was “of many colours” as numerous English translations convey, rather the Hebrew pasiym is a plural form of the word pas meaning palm of the hand or base of the foot. Thus the proper reading in English would be: “he made him (Joseph) a long sleeved tunic that reached to his feet”. “And they took Yoseph’s ketonet (undergarment) and slaughtered a kid goat and dipped the ketonet (undergarment) in the blood.” -Bereishit (Genesis) 37:31 The Ketonet of Aaron & Sons - Priests (As Pre-figures For Messiah): “And these are the garments they shall make; a breastplate and an ephod and a robe, and a woven ketonet (undergarment)…” -Shemot (Exodus) 28:4 (Ex. 28:39, 40; 29:5, 8; 39:27; Lev. 8:7, 13; 10:5; 16:4) Some may ask “Why is the connection between the priesthood of Israel and Yeshua so important?” It is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundations of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel, not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) and Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (bought off by the Roman authorities) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of transference was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was to ritually wash Him as Priest of priests and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood”. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, it was right that Yeshua had been given a priestly undergarment [ketonet] (probably made for Him by Yochanan’s mother Elisheva [Elisabeth: My God blesses sevenfold/makes an oath], a wife of a Levitical priest [Zechariah John the Baptist’s father]). The King’s Ketonet in Song of Songs (Prophetic of Messiah’s Crucifixion): “I have put off my ketonet (undergarment); how shall I put it on, I have washed my feet how shall I defile them?” -Shir HaShiriym (Song of Songs) 5:3 Eliyakiym [My God Raises Up] Clothed with the Priestly Garment Ketonet (As Pre-figure for Messiah) “20 And it shall come to pass in that day, that I will call my servant Eliyakiym (My God Raises Up) the son of Hilkiyah (My Portion is YHVH): 21 And I will clothe him with your ketonet (undergarment) [kutanetecha], and strengthen him with thy belt, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open (ref. Rev.3:8). 23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. 24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. 25 In that day, says YHVH Tzevaot (Who goes warring), shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it.” -Yishayahu (Isaiah) 22:20-25 24 So they said to one another, “Let us not tear it, but cast lots (throw dice) for it, to decide whose it will be”; this was to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) “They divided My outer garments among them, and for My clothing they cast lots [Psalm 22:18(19)].” Yochanan (John) explains that by dividing Yeshua’s priestly undergarment the Roman soldiers fulfilled Psalm 22. In Mark’s gospel 15:34 Yeshua quotes the beginning of this same Psalm, “My God, My God, why have You forsaken me?” Psalm 22 is quoted directly and implicitly alluded to throughout the New Testament making it one of the most important Messianic Psalms. 1“For the music director, on “The Doe of the Dawn,” a psalm of David. 2 My God, my God, why have You forsaken me? Distant from my salvation are the words of my groaning.[a] 3 O my God, I cried out by day, but You did not answer, by night, but there was no rest for me. 4 Yet You are holy, enthroned on the praises of Israel. 5 In You our fathers put their trust. They trusted, and You delivered them. 6 They cried to you and were delivered. In You they trusted, and were not disappointed. 7 Am I a worm, and not a man? Am I a scorn of men, despised by people? 8 All who see me mock me. They curl their lips, shaking their heads: 9 “Rely on Adonai! Let Him deliver him! Let Him rescue him—since he delights in Him!”[b] 10 Yet You brought me out of the womb, made me secure at my mother’s breasts. 11 From the womb I was cast on You-- from my mother’s womb You have been my God. 12 Be not far from me! For trouble is near-- there is no one to help. 13 Many bulls have surrounded me. Strong bulls of Bashan encircled me. 14 They open wide their mouths against me, like a tearing, roaring lion. 15 I am poured out like water, and all my bones are disjointed. My heart is like wax-- melting within my innards. 16 My strength is dried up like a clay pot, my tongue clings to my jaws. You lay me in the dust of death. 17 For dogs have surrounded me. A band of evildoers has closed in on me. They pierced[c] my hands and my feet. 18 I can count all my bones. They stare, they gape at me. 19 They divide my clothes among them, and cast lots for my garment.[d] 20 But You, Adonai, be not far off! O my strength! Come quickly to my aid! 21 Deliver my soul from the sword-- my only one from the power of the dog. 22 Save me from the lion’s mouth. From the horns of the wild oxen rescue me. 23 I will declare Your Name to my brothers. I will praise You amid the congregation.[e] 24 You who fear Adonai, praise Him! All Jacob’s descendants, glorify Him! Revere Him, all you seed of Israel. 25 For He has not despised or disdained the suffering of the lowly one. Nor has He hidden His face from him, but when he cried to Him, He heard. 26 From You is my praise in the great assembly. I will fulfill my vows before those who fear Him. 27 Let the poor eat and be satisfied. Let them who seek after Him praise Adonai. May your hearts live forever! 28 All the ends of the earth will remember and turn to Adonai. All the families of the nations will bow down before You. 29 For the kingdom belongs to Adonai, and He rules over the nations. 30 All the rich of the earth will feast and worship. Everyone who goes down to the dust will kneel before Him-- even the one who could not keep his own soul alive. 31 His posterity will serve him, telling the next generation about my Lord. 32 They will come and declare His righteousness to a people yet to be born-- because He has done it!” Footnotes a. Psalm 22:2 cf. Matt. 27:46; Mark 15:34. b. Psalm 22:9 cf. Matt. 27:43. c. Psalm 22:17 Or, is like a lion. d. Psalm 22:19 cf. Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24. e. Psalm 22:23 cf. Heb. 2:12. -Tehillim (Psalms) 22 TLV 25 Therefore the Roman soldiers did these things. But standing by the cross of Yeshua[H] were His mother, and His mother’s sister, Miriyam[H] (rebellion, Mary) the wife of Chelphiy[H] (Klopas[G], exchange), and Miriyam[H] (rebellion, Mary) of Magdala[A] (a tower). 26 When Yeshua[H] then saw His mother, and the disciple (talmid[H]) [John the author] whom He loved standing nearby, He said to His mother, “Dear Woman, behold, now, look (hineih[H]), your son!” 27 Then He said to the disciple (talmid[H])[John the author], “Behold, now, look (hineih[H]), your mother!” From that hour the disciple (talmid[H])[John the author] took her into his own household. This interaction between the dying Yeshua and His mother and beloved disciple is recorded only in the gospel of John. It is a heart wrenching and beautiful account of unfathomable sacrificial love. The example set here by Yeshua transcends all others with regard to the practical outworking of self-sacrificing love for others. Yeshua’s mother unnamed and His disciple unnamed are named in Him mother and son. Their suffering and joy would birth the body of faith which has now spread globally to the nations and is about to return to bring redemption to the entire remnant of ethnic, religious Israel, the Jewish people (Romans 11:25). The gospel can be seen in the names of those mentioned: In exchange (Klopas) for rebellion (Miriyam) a shepherd of Migdal (Magdala, tower). Yeshua’s mother is not named in Yochanan’s gospel (cf. 2:1). This corresponds to the author’s descriptions of himself as a disciple whom Yeshua loved. The author’s focus is on the Divine Word (Yeshua) rather than His earthly familial and friendship connections which are well observed in the synoptic gospels. “Standing by the cross” is also rightly translated “standing near the cross”. This in no way contradicts the description of the women standing at a distance (mark 15:40) in the synoptic gospels as the terms “near” and “distance” are subjective contextual variables cited by different eye witnesses. 28 After this, Yeshua[H], knowing that all things had already been accomplished, to make perfect the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) [Psalm 69:22(21)], said, “I am thirsty.” “Knowing that all things had already been accomplished” means that Yeshua was aware of all these things having been completed by Him before the foundation of the world (Rev. 13:8). Pause for a minute to consider the enormity of the love of God in Messiah. Yeshua (the Living Word essence of creation in Whom all things hold together and have their being) entered time and space to give His life knowing exactly how horrific His suffering would be and being aware that no other could pay the price, He choose it willingly. In one sense, given the eternal nature of God and Messiah’s Divinity, we could say that the all existing Messiah having seen the end from the beginning was crucified before He was crucified and resurrected before He was born (into time and space) and thus being transcendent remains for us both our suffering Servant and victorious King Who is able to comfort us in every circumstance given His own experience and to deliver us from evil given His authority over all things according to the Father’s will. “1For the music director, on “Lilies,” of David. 2 Save me, O God, for the waters have reached my soul. 3 I have sunk in deep mud, and there is no footing, I have come into deep waters, and a flood sweeps over me. 4 I am worn out by my crying, my throat is parched, my eyes fail, waiting for my God. 5 Those who hate me without a cause[a] outnumber the hairs of my head. Powerful are my enemies who would destroy me with lies. What I did not steal, must I restore? 6 O God, You know my folly, nor are my trespasses hidden from You. 7 May those who hope in You not be ashamed because of me, my Lord, Adonai-Tzva’ot. May those who seek You not be disgraced because of me, O God of Israel. 8 For I have endured scorn for Your sake. Disgrace has covered my face. 9 I have become a stranger to my brothers, a foreigner to my mother’s children. 10 For zeal for Your House consumed me-- the insults of those who insulted You have fallen on me.[b] 11 When I wept and fasted-- that became a reproach to me. 12 When I put on sackcloth, I became a joke to them. 13 Those who sit at the gate chatter about me, and I am the song of the drunkards. 14 But as for me, my prayer to You, Adonai, is for a time of favor. O God, in Your great love, answer me with the truth of Your salvation. 15 Deliver me from the mire-- do not let me sink. Deliver me from those who hate me, out of the deep waters. 16 Do not let floodwaters sweep over me, nor the deep swallow me up, nor the Pit shut its mouth over me. 17 Answer me, Adonai, for good is Your mercy. With Your great compassion, turn to me. 18 Hide not Your face from Your servant. For I am in distress—answer me quickly. 19 Draw near to my soul and redeem it. Ransom me because of my foes. 20 You know my reproach, my shame, my disgrace. All my adversaries are before You. 21 Scorn has broken my heart, so I am sick. I looked for sympathy, but there was none, for comforters, but found none. 22 They put gall in my food, and for my thirst they gave me vinegar to drink.[c] 23 Let their table before them be a snare, and what should have been for their well-being, let it be a trap. 24 Let their eyes be darkened so they cannot see and their backs be bent forever.[d] 25 Pour out Your indignation on them. Let Your fierce anger overtake them. 26 Let their encampment be deserted. Let none dwell in their tents. 27 For they persecute the one You have smitten, so they tell of the pain of those You have wounded. 28 Add guilt to their guilt-- may they not come into Your righteousness. 29 May they be wiped out of the book of life and not be recorded with the righteous.[e] 30 But I—I am afflicted and in pain. Let Your salvation, O God, set me up on high. 31 I will praise God’s Name with a song, and magnify Him with praise. 32 It will please Adonai better than an ox or a bull with horns and hoofs. 33 The humble will see it and be glad. You who seek God, let your hearts revive. 34 For Adonai hears the needy and does not despise His captive people. 35 Let heaven and earth praise Him, the seas and everything moving in them. 36 For God will save Zion, and rebuild the cities of Judah. Then they will dwell there and possess it. 37 The children of His servants will inherit it and those who love His Name will dwell there. Footnotes a. Psalm 69:5 cf. John 15:25. b. Psalm 69:10 Cf. John 2:17; Rom. 15:3. c. Psalm 69:22 cf. Matt. 27:34, 48; Mark 15:23, 36. d. Psalm 69:24 cf. Rom. 11:9-10. e. Psalm 69:29 cf. Rev. 3:5. -Tehillim (Psalms) 69 TLV 29 A vessel full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. “Sour wine” (John 19:29) and “vinegar” (Matthew 27:48) are synonymous terms. Yeshua had earlier been offered “bitter gall” a narcotic (Matt 27:34) but had refused it. Yochanan is more precise than Matthew in his description of the “stick” on which the sponge was offered. He names the variety of plant the stick came from as “hyssop”, the same branch used by Israel to paint the blood of the Pesach Lamb onto their doorposts (Exodus 12:22). Yochanan (John) has already quoted Yochanan the Immerser (John the Baptist) saying “Behold the Lamb of God that takes away the sins of this world” (John 1:29, 1:36). Yeshua’s identity as the Pesach (Passover) Lamb is another key element in Yochanan’s gospel record and is later illuminated by Rav Shaul Hashaliach (Rabbi Paul The Sent One) [1 Corinthians 5:11]. 30 Therefore when Yeshua[H] had received the sour wine, He said, “It is finished! (teleo[G])” And He bowed His head and gave up His spirit, breath (pneuma[G], ruach[H]). Note that Yeshua pronounced His atoning work on the cross “finished”. His eternal blood offers atonement for all sin, past, present, and future. There is no further sacrifice needed, His sacrifice both precedes and proceeds, it covers (atones for) all who will receive Him and His saving work. Yeshua “Gave up His Ruach (Breath, Wind, Life, Spirit)”. He chose to give it up, it was not taken from Him (John 10:17-18). The giving up has a certain ambiguity: He gave up His life for us and He gave up His Spirit for us. Our lives are redeemed in the giving up of His life and strengthened in the giving up of His Spirit. Following His resurrection and ascension Yeshua in unity with the Father poured out His Spirit upon and within all who would receive Him. 31 Then the religious Jews (Ioudaios[G], Yehudiym[H]), because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat[H] [for that Sabbath was a high (megas[G]) day], asked Pilate (Pilatos[G]) that their legs might be broken, and that they might be taken away. “because they were in preparation, in order that the bodies would not remain on the cross on the Shabbat” “22 “Suppose a man is guilty of a sin with a death sentence and he is put to death, and you hang him on a tree. 23 His body is not to remain all night on the tree—instead you must certainly bury him the same day, for anyone hanged is a curse of God.[a] You must not defile your land that Adonai your God is giving you as an inheritance.” -Devarim (Deut.) 21:22-23 TLV re: High Sabbath Leviticus 23:6-7 This High Sabbath was the first day of unleavened bread as convergent with the 14th of Nisan which becomes the 15th of Nisan at sundown by Biblical Hebrew reckoning. For more information on the death and resurrection time frame please read my article “Did Yeshua Die on a Friday?” link below: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/did-yeshua-die-on-a-friday 32 So the Roman soldiers came, and broke the legs of the first man and of the other who was crucified with Him (Yeshua); 33 but coming to Yeshua[H], when they saw that He was already dead, they did not break His legs. 34 But one of the Roman soldiers pierced His side with a spear, and immediately blood and water came out. Blood separated from water has been testified to by doctors to be clear evidence of death resulting from major heart trauma. Therefore, the plan meaning intends to give the clear evidence that Yeshua was dead and had not simply fainted as some fools suggest. The blood and water can also be seen as a prophetic precursor to the immersion commanded by Yeshua. All who believer are figuratively and spiritually washed in His blood and in obedience as disciples immersed in water as an identification with the death and resurrection of Yeshua. 35 And he who has seen [John the author] has testified, and his testimony is immutably true (alethinos[G], emet[H]); and he sees (eido[G]) that he is telling the absolute truth (ha emet[H]), so that you also may believe (pisteuo[G], ta’amiynu[H]). As is the case with the gospels of Matthew and Mark the author is claiming to be a reliable first hand eye witness to these events, and his purpose in writing is to ensure that others will be made aware of the truth of these events and pass on that truth to future generations. The Jewish Doctor Luke open’s his gospel with a similar testimony, though he does not claim to be an eyewitness but the recipient of information from eyewitnesses. 36 For these things came to pass to fulfil the Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]), “Not a bone of Him shall be broken.” [Psalm 34:20(21); cf. Ex. 12:46; Num. 9:12] 37 And again another Writing (Graphe[G], Ketuv[H]: specifically a book from the Ketuvim/Writings of the TaNaKH [Hebrew bible]) says, “They shall look on Him whom they pierced.[Zechariah 12:10 cf. Rev. 1:7]” 1 Of David, when he feigned insanity before Abimelech, who drove him away, and he left. 2 I will bless Adonai at all times. His praise is continually in my mouth. 3 My soul boasts in Adonai. The humble ones hear of it and rejoice. 4 Magnify Adonai with me and let us exalt His Name together. 5 I sought Adonai, and He answered me, and delivered me from all my fears. 6 They who looked to Him were radiant, and their faces will never be ashamed. 7 This poor man cried, and Adonai heard, and saved him out of all his troubles. 8 The angel of Adonai encamps around those who fear Him, and delivers them. 9 Taste and see how good Adonai is. Blessed is the one who takes refuge in Him. 10 Fear Adonai, His kedoshim, For those who fear Him lack nothing. 11 Young lions may lack, and go hungry, but those who seek Adonai want for no good thing. 12 Come, children, listen to me: I will teach you the fear of Adonai. 13 Who is the one who delights in life, and loves to see good days? 14 Keep your tongue from evil, and your lips from speaking treachery. 15 Depart from evil and do good. Seek shalom and pursue it.[a] 16 The eyes of Adonai are on the righteous, and His ears are attentive to their cry. 17 The face of Adonai is against evildoers, to cut off the memory of them from the earth. 18 The righteous cry out and Adonai hears, and delivers them from all their troubles. 19 Adonai is close to the brokenhearted, and saves those crushed in spirit. 20 Many are the distresses of the righteous, but Adonai delivers him out of them all. 21 He keeps all his bones-- not one of them is broken.[b] 22 Evil kills the wicked-- those who hate the righteous will be held guilty. 23 Adonai redeems the soul of His servants —no one who takes refuge in Him will be held guilty. Footnotes a. Psalm 34:15 cf. 1 Pet. 3:10-12. b. Psalm 34:21 cf. John 19:33-36. -Tehillim (Psalms) 34 TLV “1The burden of the word of Adonai concerning Israel. A declaration of Adonai, who stretched out the heavens, laid the foundation of the earth and formed the spirit of man within him: 2 “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples when they besiege Jerusalem as well as Judah. 3 Moreover, in that day I will make Jerusalem a massive stone for all the people. All who try to lift it will be cut to pieces. Nevertheless, all the nations of the earth will be gathered together against her. 4 In that day”—it is a declaration of Adonai—“I will strike every horse with confusion and its rider with madness. I will keep My eyes on the house of Judah but will blind every horse of the peoples. 5 Then the leaders of Judah will say in their heart, ‘The inhabitants of Jerusalem are my strength through Adonai-Tzva’ot their God.” 6 “In that day I will make the leaders of Judah like a firepot in a woodpile, like a burning torch among sheaves. They will devour on the right and on the left all the surrounding peoples, yet Jerusalem will remain in her place, in Jerusalem. 7 Adonai also will save the tents of Judah first, so that the honor of the house of David and the honor of the inhabitants of Jerusalem will not exceed that of Judah. 8 In that day Adonai will defend the inhabitants of Jerusalem so that the weakest among them that day will be like David and the house of David will be like God—like the angel of Adonai before them. 9 It will happen in that day that I will seek to destroy all the nations that come against Jerusalem. 10 “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced.[a] They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn. 11 In that day there will be a great mourning in Jerusalem, mourning like Hadad-rimmon in the valley of Megiddo. 12 The land will mourn clan by clan. The clan of the house of David by itself and their wives by themselves, the clan of the house of Nathan by itself, and their wives by themselves, 13 the clan of the house of Levi by itself and their wives by themselves, the clan of the Shimeites by itself and their wives by themselves. 14 Each of the remaining clans will mourn by itself and their wives by themselves.” Footnotes a. Zechariah 12:10 cf. John 19:34, 37; Rev. 1:7. -Zachariyah (Zechariah) 12 TLV 38 After these things Yoseph[H] (YHVH adds) of Ramatayim[H], (Arimatea[A], heights, birthplace of Samuel Mt Ephraim), being a disciple (talmid[H]) of Yeshua[H], but a secret one for fear of the Jewish religious leaders (Ioudaios[G], Yehudiym[H]), asked Pilate (Pilatos[G]) that he might take away the body of Yeshua[H]; and Pilate (Pilatos[G]) granted permission. So he came and took away His body. Yoseph of Ramatayim (Joseph of Arimathea) shows great courage in this public act of care for Yeshua’s body (Matt. 27:57; Mark. 15:43; Luke. 23:50). Matthew’s gospel tells us that Yoseph placed Yeshua “in his own new tomb.” “57 Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb,[a] which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 TLV The cost of the tomb Yoseph freely gave for Yeshua’s burial cannot be firmly established, but given the social and religious standing of Yoseph it is likely that it was worth a large sum of money by today’s standards costing millions of dollars (USD). The Greek word “mnemeion” translated “tomb” in Matthew 27:60 can also be translated “Sepulchre”. Both “tomb” and “sepulchre” often refer to a large tomb with multiple rock-cut cubicles for interring a number of bodies. A single Sepulchre complex of 63 rock cut tombs in Jerusalem dating to the first century C.E. received the name “Tombs of the Sanhedrin” from Rabbi Joseph Halevi in 1450 because of the large number of burial cubicles inside. While it’s unlikely that this particular Sepulchre is a Sanhedrin burial place, it is very likely that a Sepulchre like it with 70-72 cubicles may well have existed in the first century C.E. and it is therefore likely, given that Yoseph was a member of the Sanhedrin, that the tomb of Yoseph of Arimathea was one of the cubicles within the Sepulchre complex carved out specifically for members of the Sanhedrin and their families. If this is the case the classic notion of a single birth tomb is untenable. In fact, given that family tombs with multiple births dating to the first century have been found in Israel it seems that in most cases the first century Jewish dead were buried in multiple birth tombs, usually with family, and often among those of comparable social status. Added to this is the fact that “no one had yet been laid” in the tomb (John 19:41): meaning that the generation of the Sanhedrin at that time had yet to utilize the tomb complex, making Yeshua the first to be interred there. Tombs of the Sanhedrin (1st Century C.E.) Sanhedria, Jerusalem.
Yoseph’s faithful act fulfilled Isaiah 53:9: “His grave was given with the wicked, and by a rich man in His death,” Both Yoseph and Nakdimon were members of the Sanhedrin (Luke 23:50-51; John 7:50-52). They may also have been brothers: Some commentators believe that Joseph of Arimathea (his home town) is Yoseph ben Gorion, the brother of Nakdiymon (Nicodemous) ben Gorion, the same Nicodemus mentioned in the following verse. One traditional commentary [Ganz. Tzemach David, par. 1. fol 25. 1. & 27. 1.] suggests that Yoseph ben Gorion was a priest, and of the richest and most noble of the priests in Jerusalem; that he was a very wise, just, and upright man; and that three or four years before the destruction of Jerusalem, he was about sixty seven years of age (John Gill Commentary on the New Testament). Making Joseph of Arimathea approximately twenty seven years old when he helped to inter Yeshua. 39 Nakdiymon[H] (Nikodemos[G], nikos: vanquish, victory; demos: the people, assembled mass of people)[cf. John 3], who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about 45 kilograms. 40 So they took the body of Yeshua[H] and bound it in linen wrappings with the spices, as is the burial custom of the Jewish people (Ioudaios[G], Yehudiym[H]). Likewise Nakdiymon acts courageously, though a member of the Sanhedrin he risks his status for Messiah. Jewish tradition records Nakdiymon as a tzaddik (righteous one) who called down miracles and was extravagant in his gifts to the poor. However, it is later recorded in the Babylonian Talmud that Rav Yochanan ben Zaccai saw the daughter of Nakdiymon, having been reduced to extreme poverty, gleaning barley kernels from under the hooves of horses in the northern coastal city of Akko (T. Bab. Cetubot, fol. 66. 2). This infers that Nakdiymon ended up impoverished because of his decision to follow Messiah Yeshua wholeheartedly and openly. What a courageous example of true devotion to the King Messiah Yeshua and obedience to the Father God. The cost of the burial spices (myrrh and aloes) that Nakdiymon brought to prepare Yeshua’s body are estimated by today’s currency as being between $150,000 to $200,000 USD. Both the wrapping in cloth and the use of spices for burial are alluded to by ancient Jewish commentary: "let the dead be wrapped in his own linen" - T. Hieros. Ternmot, fol. 46. 2. “They do not say a blessing over a lamp, nor… the spices of the dead…” - Mishnah. Berachot. c. 8. sect. 6. The practice of using embalming spices has fallen by the wayside, however the wrapping of the body in a shroud continues to be the practise of observant Jews today. Today, as in ancient times [Talmud Bavli Menachos 41:A] Jewish men are often buried wrapped in a tallit (prayer shawl) as a sign of preparation for the bodily resurrection at the last day. For more information concerning Nakdiymon please read my article on John 3. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore according to the preparation of the Jewish people (Ioudaios[G], Yehudiym[H]), since the tomb was nearby, they laid Yeshua[H] there. “In which no one had been laid” is said to make certain that the reader understands that only Yeshua was in the tomb when it was sealed by the large stone. This makes it clear that Yeshua alone was interred there and that Yeshua alone was resurrected from there. Because of the High Sabbath (First day of unleavened bread), the need to bury the body within a day of death and the ritual uncleanness associated with handling the body, they laid Yeshua’s body to rest promptly. "they may not dig pits… nor graves… on a solemn feast day.'' - Mishnah. Moed Katon, c. 1. sect. 6. Copyright 2020 Yaakov Brown "It will be with the last deliverer,(the Messiah), as with the first (Moses); as the first deliverer revealed himself first to the Israelites and then withdrew, so also will the last deliverer reveal himself to the Israelites and then withdraw for a while.” –Midrash Rut Rabbah Therefore, out of love for them He tells them what they are about to do. Not to cause them distress but in order to let them know that knowing their betrayal beforehand He nonetheless loves them past present and future. Verses 14-15 read:
“14 He (The Holy Spirit) will glorify, cause to think, be of the opinion of (doxazo[G]) Me, for He will carry (lambano[G]) of Mine and will announce it, make it known (anaggello[G]) to you. 15 All individual and collective things (pas) as far as they extend (hosos[G]) and are held (echo[G]) by the Father (ho Pater[G], ha Av[H]) are Mine; therefore I said that He carries (lambano[G]) of Mine and will announce it, make it known (anaggello[G]) to you.” 16 “In a little (mikron[G]) while, indeed you will no longer see, look at, behold, be a spectator of (theoreo[G], tironiy[H]) Me; and anew (palin[G]) in a little (mikron[G]) while, indeed I will allow Myself to be seen (optanomai[G], techezoniy[H]).” Yeshua explains that His death is imminent, thus “In a little while”. His disciples will no longer look upon Him in the flesh because He will be in the tomb. This may be seen as a progression in that the majority of the disciples desert Him at Gan Shemenim (Gethsemane) while Peter and John remain, until Peter flees after being identified as one of Yeshua’s followers, leaving John to observe the remaining parts of Yeshua’s trial. Therefore, some of the disciples would not see Yeshua for a longer period of time than others. Ultimately, as I have already stated, Yeshua is referring to His death and interment and further His ascension following His resurrection. The Hebrew “me’at” meaning “in a short time, a little while” etc. denotes immediacy, as is seen by its use in Haggai 2:6 and elsewhere. The Greek palin can be translated “again” but is better translated here as “anew”, which denotes both a return and a rebirth (not reincarnation but born anew in this world). This refers to His resurrection and to His transformed body. Therefore, He is the firstborn from the dead (Col. 1:18; Rev. 1:5) and the first of many children (Rom. 8:29). His body which was perishable is made imperishable. He is not remade but made anew. This is consistent with Jewish belief in the resurrection of the body. We believe according to the Tanakh that we will rise physically at the last day and that the righteous will be transformed as metaphysical and everlasting beings. Our bodies do not cease to be material in the Olam Haba (World to come) rather they are sinless, body, mind, soul, physical and transcendent. While the standard English translation “and again in a little while you will see me” is technically correct because by making Himself seen Yeshua is providing the disciples the opportunity to see Him, it is nonetheless more accurate to translate “I will allow Myself to be seen”. This means that Yeshua will reveal the authority He has been given by the Father to both lay down His life and take it up again. Additionally, He will impart true sight to His disciples, allowing them to see Him for Who He really is in all His resurrected glory. Concerning the Messiah’s death and resurrection the prophet Hosea prophecies the perspective of the people who benefit from the redemptive act of God saying: “After two days will He revive us: in the third day He will raise us up, and we shall live in His sight.” -Hosea 6:2 KJV Therefore, Yeshua’s death and resurrection will also result in the resurrection of Israel, both physical and spiritual and will begin with His immediate disciples. Note that the text of Hosea says “we shall live in His sight” rather than “we will see Him”. This is consistent with Yeshua saying “I will allow Myself to be seen.” 17 Therefore, His talmidim[H] (mathetes[G], disciples, pupils) then said to one another, “What is this thing He is telling us, ‘A little (mikron[G], umik’tzat[H]) while, indeed you will not see, look at, behold, be a spectator of (theoreo[G], tironiy[H]) Me; and anew (palin[G]) in a little (mikron[G]) while, indeed I will allow Myself to be seen (optanomai[G], techezoniy[H])’; indeed, ‘because I go to the Father (Ho Pater[G], Ha Av[H])’?” The questioning of the disciples tells us that they were still unsure of the timeframe of the coming events and considered Yeshua’s words to be figurative and thus they were trying to understand Him figuratively and were coming up empty. The added phrase “because I go to the Father” refers to verse 10 and the work of the Holy Spirit that will result from Yeshua returning to the Father. This is not a reference to Yeshua’s location during death but to His ascension to the Father following the resurrection and the forty days of appearances to His wider body of disciples. Therefore, the disciples seem to be trying to understand the timeline. “Will He go to the Father first? Is He talking about dying? How does this all work out?” and so on. 18 Therefore, they were asking, “What is this that He says, ‘A little (mikron[G], k’tzat[H]) while’? We don’t see, perceive (eido[G]) what He’s talking about.” 19 Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) knew, had knowledge (ginosko[G], vayeida[H]) of what they wished to question Him about, and He said to them, “Are you discussing this together, that I said, ‘A little (mikron[G], k’tzat[H]) while, and you will not see, look at, behold, be a spectator of (theoreo[G], tironiy[H]) Me, and anew (palin[G]) in a little (mikron[G], k’tzat[H]) while, indeed I will allow Myself to be seen (optanomai[G], techezoniy[H])’? Yeshua is said to have knowledge of what the disciples were discussing among themselves. While it is possible He overheard them the inference of the text is that He knew this by way of Divine knowledge rather than by practical means. We note that the vision of the disciples is limited because it is based on physical sight (eido[G]), whereas the vision of Yeshua is metaphysical, transcendent and is an expression of Divine knowledge (ginosko[G], yeda[H]). The Talmud Bavliy Sanhedrin 93:2 says that the Messiah will have a discerning spirit concerning both men and things, according to Isaiah 11:3. 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, that you will mourn (klaio[G]) and wail (threneo[G]), but this world (ho de kosmos[G], ha olam[H]) will rejoice, be glad (chairo[G], yismach[H]); you will be made sorrowful (lupeo[G]), but your sorrow (lupe[G]) will become, receive being, begin to be (ginomai[G]) joy, gladness (chara[G], lesason[H]). 21 Whenever a woman is in labour she has sorrow, pain (lupe[G]), because her certain definite time, hour (hora[G]) has come; but when she gives birth to the child, she no longer remembers the pressing together, pressure, anguish, distress, travail (thlipsis[G]) because of the joy, gladness (chara[G], s’meichah[H]) that a child has been born into this world (ho kosmos[G], ha olam[H]). The familiar “Amen, amen” reminds us that what follows has been firmly established. The promise given is one of mourning, sorrow, and suffering while the fallen world rejoices. Nonetheless while this was specifically said concerning the immediate struggles of the disciples it is in principal a certain reality for all true believers. The good news is that the sorrow of the disciples will be turned into temporal joy (sasson[H]) and subsequently, following the travail of their labour for the Kingdom within the fallen world, into transcendent joy (simchah[H]). All this based on the foundation of the travail experienced by the Father in the Son as He gives birth to the true B’nay Elohim (Children of God). We note that the same Greek word used to convey the sorrow/pain of labour during the birth process also express the sorrow that the disciples will experience (lupe[G]). Yeshua is using a living mashal (example) to convey the metaphysical rebirth intrinsic to His resurrection. This is a complex teaching. The plain meaning likens the coming sorrow of the disciples to that of a woman giving birth and promises a joyous outcome of sound birth and new life that will cause them to forget their temporal sorrow/pain. At a deeper level the sorrow/pain of Yeshua, and indeed of the Father, in rebirthing the disciples, and by succession every believer, will inevitably lead to the greatest of joys in producing everlasting children of life. Put crassly, the womb of God will suffer the pain of birthing His predestined children through the blood of Messiah, and the outcome will be children of transcendent joy (simchah[H]) living eternal lives in God. 22 Therefore you too at the present time (nun[G]) have sorrow, pain, grief (lupe[G]); but anew, and returning (palin[G], ashuv[H]) I will allow Myself to be seen by you (optomai[G]), and your heart, inner being (kardia[G], leiv[H]) will rejoice exceedingly (chairo[G], sas[H]), and no one will carry away (airo[G]) or separate (apo[G]) your joy (chara[G], simchatchem[H]) from you. Yeshua acknowledges the present sorrow being experienced by the disciples as they struggle to understand while knowing deep down that all this is leading to His death and their disillusion. As is so often the case in Yeshua’s ministry He disregards His own anguish in order to minister to the anguish of others with selfless perfection. In the soil of their sorrow He plants the seed of hope. He is promising to return to them anew, revealing His true nature to them and filling their inner beings with exceedingly great and transcendent joy. Additionally He affirms that the joy He will impart to them will be immutably secure, no one in all creation under any circumstance will be able to take the joy of Yeshua in God from them. 23 In that day (hemera[G], vayom[H]) you will not question, request of, entreat, beg of (erotao[G]) Me concerning anything. 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, if you ask the Father (Ho Pater[G], HaAv[H]) for anything in My name (bishmiy[H]), He will give (yitein[H]) it to you. This is the culmination of the teaching begun in John 14:13. “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. The double amen denotes established truth and what follows affirms Yeshua’s teaching concerning prayer. We are to speak directly to the Father through the Son. This does not mean that we must tag “In Yeshua’s Name Amen” onto every prayer we pray as if the repetition of a mantra validates prayer. Rather, it means that in Yeshua and according to the Holy Spirit we are to pray to the Father God as sons and daughters. In this Yeshua is indicating the fact that He will be seated at the right hand of the Father and will no longer be present in material body on earth, until that day when He returns to reign. 13 These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. 14 This is the confidence which we have [a]before Him, that, if we ask anything according to His will, He hears us.15 And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him. -1 John 5:13-15 NASB 24 Until just this moment (arti[G]) you have asked, desired, begged (aiteo[G]) for nothing in My name (bishmiy[H]); ask, desire, beg (aiteo[G]) and you will receive, so that your joy (chara[G], simchat’chem[H]) may be made full (pleroo[G]). The disciples had not thought to ask things of Yeshua perhaps because they were constantly seeing Him work miraculous signs that they might have otherwise asked for but need not request because they were witnessing them as an outworking of Yeshua’s ministry. Therefore, now that Yeshua is about to leave He is instructing them to desire, ask, plead for the things of Him, so that they might continue to work as sent ones of the Kingdom and that in the receiving of the good things of God might see the salvation of many, that their joy might be made full. 25 “These things I have spoken to you using mashaliym [H] figurative, unusual language, parables (paroimia[G]); a certain definite time, hour (hora[G]) is coming when I will no longer speak to you in mashaliym [H] figurative, unusual language, parables (paroimia[G]), but will tell you frankly, plainly, devoid of ambiguity, fearlessly, unreservedly (parrhesia[G]) of the Father (Ho Pater[G], HaAv[H]). Yeshua has taught in mashalim (parables) for a reason. All that Yeshua revealed was conveyed in a progression so as to bring understanding to its fullness at the right time according to God’s redemptive purpose. Had Yeshua spoken plainly from the beginning His work might have been impeded. This would have been a form of disobedience toward God, something that the Messiah is incapable of. Now the definite time is at hand when He will reveal the Father to the disciples and ultimately to all who receive Yeshua as the King Messiah. 26 In that day (hemera[G], bayom[H]) you will ask, desire, beg (aiteo[G]) in My name (bishmiy[H]), and I do not say to you that I will request (erotao[G]) of the Father (Ho Pater[G], HaAv[H]) on your behalf; This is important, Yeshua is clear to teach that we are to pray in His Name to the Father. He emphatically states “I do not say to you that I will request of the Father on your behalf”. While it is true that Yeshua is One with the Father, and that He intercedes for us (Rom. 8:34), it is also true that Yeshua instructs us to pray to the Father. I do not pass judgement on those who pray “Jesus, please…” but I do ask, where does Yeshua instruct us to pray to Him? 27 for the Father (Ho Pater[G], HaAv[H]) Himself has familial love (phileo[G], Oheiv[H]) for you, because you have had familial love (phileo[G], ahav’tuniy[H]) for Me and have believed, trusted, been persuaded (pisteuo[G], v’he’eman’tem[H]) that I came forth from, beside, near (para[G]) the God (Ho Theos[H], kiy-meieit Elohiym[H]). It is hear that the disciples and all believers begin to understand just how awesome the work of Yeshua is. Through His life, ministry, death, resurrection and ascension Yeshua has made it possible for each one of us who receives Him and is reconciled to God to become part of God’s family. The text says that God has familial love (phileo[G]) for the disciples (and all who believe) because they (we) have chosen to have familial love (phileo[G]) for Yeshua and have trusted that He has come from the Father God. Therefore, with the Spirit of Messiah in us we cry “Abba, Father!” 28 I came forth from the Father (Ho Pater[G], HaAv[H]) and have come into the world (ho kosmos[G], ha olam[H]); anew (palin[G]) I am leaving the world (ho kosmos[G], ha olam[H]) and going to the Father (Ho Pater[G], HaAv[H]).” Yeshua had come into the world from the Father in order to perform the ultimate act of sacrificial love by shedding His blood for us. He was then anew to leave the fallen world and go to the Father so that His Spirit could be poured out on all who believe and thus spread the good news of God’s redemptive love throughout the world giving all an opportunity to receive salvation and eternal life. 29 His talmidim[H] (mathetes[G], disciples, pupils) responded saying, “We see, perceive (eido[G]) now You are speaking freely, plainly, frankly, without ambiguity (parrhesia[G]) and are not using a mashal[H] figure of speech (paroimia[G]). At this point the disciples claim to see and perceive what Yeshua is telling them. To them “leaving the world” meant death. Yeshua was plainly telling them that He was about to die, however what He meant by “going to the Father” was that He would ascend to the Father’s right hand following His resurrection from the dead. 30 Now we see, perceive (eido[G]) that You see, perceive (eido[G]) all things, each individually (pas[G]), and have no need for anyone to question You; because of this we believe, trust, are persuaded (pisteuo[G], na’amiyn[H]) that You came from God (Theos[G], Elohiym[H]).” In part this seems to have been triggered by Yeshua’s supernatural knowledge of their dilemma and the subsequent explanation concerning His having come from the Father and His need to return to the Father. However, what follows causes one to question how deep the disciples’ understanding was when they made this claim. 31 Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) answered them, “Do you just now at this moment (arti[G]) believe, trust (pisteuo[G], ta’amiynu[H])? Yeshua’s question, is intentionally ambiguous, it asks, “Is your faith simply in the moment or is it perpetual?” and, “After all you’ve seen and heard you just now worked it out?”. As is often the case when He addresses issues of faith and discipleship, Yeshua invokes sober self-examination in the hearts of His beloved disciples. There is a note of mild incredulity here, or is it sadness. With all they have seen and experienced of Him are they just now coming to true faith? Will their professed faith hold? The truth is that the fullness of their faith does not come until after His resurrection. 32 Behold, now, pay attention (Hineih[H]) a certain definite hour (hora[G]) is coming, and has come, for you to be scattered, each to his own, and to leave Me alone; and I am not alone, because the Father (Ho Pater[G], HaAv[H]) is with Me. Yeshua is alluding to the prophet Zechariah: “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.” -Zechariah 13:7 KJV Yeshua knows that the disciples genuinely mean what they have said, He also knows the frailty of humanity and that they will act in an entirely contrary way when He is arrested tried and crucified. Therefore, out of love for them He tells them what they are about to do. Not to cause them distress but in order to let them know that knowing their betrayal beforehand He nonetheless loves them past present and future. In other words: “I know you mean what you say, that you have believed in the father and have received me in faith, and I know that your frailty will cause you to abandon me. But don’t fall into utter disappear when that happens, remember what I’ve said, that I knew you would do these things and have loved you knowing it. I will not be alone, the Father is with Me.” 33 These things I have spoken to you, so that in Me you may have peace, wholeness, wellbeing (shalom[H]). In this world (ho kosmos[G], ha olam[H]) you have pressing together, travail, distress, troubles (thlipis[G]), nevertheless, be of good courage (tharseo[G]); I have conquered (nikao[G]) this world (ho kosmos[G], ha olam[H]).” Note that He informed His disciples of their coming abandoning of Him in order that they might have peace. The Greek thlipis links the pressing troubles that the disciples endure in this sin affected world to the birthing process described by way of mashal (figure) earlier in the chapter. Therefore, we read “In this world you will have temporary troubles, nevertheless, be of godly courage (only God is good); I have conquered this sin affected world.” Note the past tense “have conquered”. That which Yeshua is about to do He has already done outside of time and space. He will die and be raised transcendent and therefore transcends His temporal earthly life and ministry being God with God before the creation of the world (John 1). Thus, “I have conquered this world”. Note also that in conquering the fallen world He has defeated and conquered its temporal ruler Satan (Prince of the world) just as He said He had done earlier in this extended section of teaching and dialogue with His disciples (John 12:31). This means that the hold of Satanic power and the fallen nature is broken for all who would receive Yeshua and be reconciled to God. Therefore, in Messiah we sin when we forget who we are. For the child of God in Yeshua sin is the act (be it in thought or deed) of being who we are not. Copyright 2020 Yaakov Brown 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. 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 “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. 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 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. 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 “And you, my father, there on the sad height, Introduction:
According to verse 55 the latter part of John 11 takes place just prior to the month of Nisan. This means that the events following the resurrection of Elazar happen four months further on (from Chanukah) [John 10:22] in the Biblical Jewish year and bring the text full circle to arrive at the month of Nisan just prior to Pesach. This is significant, given that the resurrection of Elazar (Lazarus) is a prefigure to the coming resurrection of the Messiah, and is the ultimate marker of a true prophet of God (e.g. (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). This is now the third Pesach recorded in the gospel according to Yochanan, the focus on this festival is important to Yochanan’s identification of the “Lamb” of God, the King Messiah Yeshua. Later in the HaBrit Ha Chadashah the Rav Shaul (Paul) calls Yeshua “Messiah our Pesach (Lamb)” [1 Cor. 5:7]. 1 Moreover a certain one [man] (tis[G]) was sick, weak, powerless (astheneo[G]), Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) of Beit-anya[A] (“house of answering”, Beit-hiyniy[H] “house of dates”, “house of misery”, “poor house”, Bethany), the village of Miriyam[H] (from rebellion, Mary) and her sister Marta[H] (Mistress of myrrh, bitter mistress). 2 It was the Miriyam[H] (from rebellion, Mary) who anointed the Lord (Kurios[G], Ha-Adon[H]) with perfumed resin (muron[G], probably myrrh), and wiped His feet with her hair, whose brother Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) was sick, weak, powerless (astheneo[G]). Why did Yochanan (John the disciple) the author of this gospel, feel the need to identify Miryam with such precise detail? It’s true that there may have been several, if not hundreds of women named after the great woman of Israel (Miryam, Moses’ sister) among the residents of Judea, however it is unlikely that many, if any, had both a sister named Marta and a brother named Elazar (Lazarus). We can be fairly sure Yochanan’s audience were almost a generation hence from the events being recorded, so it is most likely that he was using the now famous event of Miryam’s having anointed Yeshua as a way of illuminating both Miryam’s character and her relationship to the Messiah. It is interesting to note that the event Yochanan uses to clarify which Miryam he is speaking of is yet to occur in the chronology of his gospel (John 12:1-11.) From this some deduce that Yochanan assumes that his audience are familiar with the synoptic gospels. The accounts of Mark 14:3-9 and Matthew 26:6-13 record the event taking place in the home of Shimon, making it likely that Shimon shared a home with Elazar and his sisters. The village of Bethany was approximately half a day’s walk (100 km) from where Yeshua and His disciples were beyond the Jordan (John 10:40), and about 5 km east of Jerusalem. 3 So the sisters sent to Him (Yeshua), saying, “Lord (Kurios[G], Adoniy[H]), behold, now, pay attention (Hineih[H]) he whom You love as a dear friend (phileo[G], ahavta[H]) is sick, weak, powerless (astheneo[G]).” Yochanan (author) only uses the phrasing, “whom You (Yeshua) love,” here and in relationship to himself as, “the disciple “whom Yeshua loved.” Primarily this indicates a special intimacy between Yeshua and those in question, a relationship which is set apart, different from the relationships He had with other disciples and family members. The point being that Elazar (Lazarus) was a very close friend of Yeshua, both Elazar’s death and the grief of his sisters would surely have been of paramount importance to Yeshua. 4 But when Yeshua[H] (YHVH Saves, Joshua) heard this, He said, “This sickness, infirmity, weakness (astheneia[G]) will not be to the advantage (pros[G]) of death (thanatos[G], a Greek god), but in behalf of, for the sake of (huper[G]) the glory, judgement (doxa[G], likh’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H]), in order that (hina[G]) the thoughts, glory, splendour (doxazo[G]) of the Son of the God (Ho-Uihos Ho-Theos[G], Ha-Ben Ha-Elohiym[H]) be throughout (dia[G]) [alt. made known by the means of it].” Yeshua says, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” Firstly, Yeshua is indicating foreknowledge, secondly, He is expressing knowledge of purpose. He’s speaking not only of physical death (as alluded to in the following verses) but also of eternal death. This is why He goes on to speak in metaphor, likening physical death to a temporary sleep state. This event is intended to be a platform, not only for Elazar’s (Lazarus’s) physical resurrection but also for the resurrection of Messiah and the filling of God’s promise for a final resurrection of all humanity: some to eternal life and some to eternal death. This is the glory that Yeshua is ultimately alluding to. The glory of God the Father and Yeshua the Son which reconciles repentant humanity. The Talmud Bavliy tells us that the majority of lesser illnesses result in life “l’chayiym”, and the majority of major illnesses end in death “l’meiytah” (Talmud Bavliy Kiddushin, fol. 71. 2.). In other words, there is a first century religious cultural precedent for the belief that certain illnesses were likely to lead to death, the present illness of Elazar was obviously one such illness, and yet Yeshua was saying that Elazar’s illness would not be “l’meiytah” for death. Note that the Greek text says “This sickness will not be to the advantage of death but is in behalf of the God…” Death is personified as being the opposite to God, Who is Life, living. This is consistent with Yeshua’s statement in verse 25, “I AM the resurrection and the life!” Not only will the illness of Elazar end in either temporal or eternal death, it will also note afford death itself to exercise fear against others. Put simply, Yeshua is about to give a sign that prophecies the death of death in His own death and resurrection. The Scripture explains it this way: “Therefore, since the children share in flesh and blood, He Himself likewise shared the same humanity—so that through death He might break the power of the one who had the power of death (that is, the devil).” -Hebrews 2:14-15 TLV Therefore, “This sickness will not be to the advantage of death” means that Yeshua has come to break the power of Satan, who seeded death into the world through sin. And “but is in behalf of the God…” means that Yeshua has come at the command of God in order to free all who would receive Him from bondage to death. 5 Now Yeshua[H] loved entirely (agapao[G], aheiv[H]) Marta[H] (Mistress of myrrh, bitter mistress) and her sister and Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus). 6 So when He heard that he (Lazarus) was sick, weak, powerless (astheneo[G]), He (Yeshua) then stayed two days in the place where He was. The text tells us that it is because Yeshua loved them that He stayed two more days in the place where He was. For most of us this seems counterintuitive but unlike Yeshua, most of us have very little idea of our own purpose or what we are capable of. Ultimately, “Because He loved them” means, because He knew that the resurrection of Elazar would strengthen their faith and benefit their eternal state. Therefore, in this case love meant allowing a dear friend to die. 7 Then after this He said to the disciples (talmidim[H]), “Let us go to Yehudah (the region of Judea) again.” 8 The disciples (talmidim[H]) said to Him, “Rabbiy[H] (My Teacher, My Great One), the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]) were just now seeking to stone You, and are You going there again?” “Let’s go to Yehudah” means “Let’s travel from here on the east side of the Jordan [John 10:40] back to the territory of Judea where Bethany, the village of Elazar, Miriyam and Marta is…” This decision of Yeshua’s is probably best likened to a situation where any Israeli-Jew today were to suggest that he and his friends make a trip to Bethany (currently under occupation by the Palestinian authority). In other words, “let’s go to a place where the authorities hate me and everything I represent and are willing to at very least attempt my murder.” Understanding it this way makes the disciples’ response seem more than justified. Some of the Judean religious leaders had only just attempted to stone Yeshua after His claim to deity in Jerusalem following the Chanukah celebrations recorded in John 10:22-42. From the disciples’ perspective there was a clear and present danger awaiting them throughout Judea. Not even love for a dear friend would have ordinarily compelled them to go into that region given the religious-political situation. It’s important to note the use of the Greek transliteration rha-bbi for Rabbi. Later in this account Marta refers to Yeshua as ha Moreh the Teacher. Note just a Rabbi, but The Rabbi. 9 Yeshua[H] answered, “Are there not twelve hours in the day (hemera[G], ba’yom[H])? If anyone walks in the day (hemera[G], ba’yom[H]), he does not strike against something (proskopto[G]), because he sees the all existing light (phos[G], nuhra[A], Or[H]) of this world (kosmos[G], ha-olam[H]). 10 And if anyone walks (holeikh[H]) in the night (balaylah[H]), he strikes against something (proskopto[G]), because there is no flame (nahira[A]) [all existing light] (phos[G], Or[H]) in him.” Numerous Jewish sources affirm Yeshua’s assessment of the hours of daylight (T. Bab Sanhedrin, fol. 88. 2. Avoda Zara, fol. 3. 2. Vid. Philo. de Somniis, p. 1143.) There are several meanings that can be gleaned from this statement. Relative to Yeshua’s own ministry He is insisting here that He has a mission to complete and it will be completed in the appropriate time regardless of any attempts to thwart it. In other words, “They will not be allowed to kill me until I say so (I being I AM, ‘I and the Father are echad’).” We could also observe in this an allusion to Messiah as light of the world. He will soon be gone, returned to heaven leaving behind His Spirit (Ruach ha-Kodesh) and a choice we all must make, choosing either to walk in His light or to stumble in the darkness of this fallen world. The key here is that the day He is speaking of doesn’t shine upon us, rather it shines from within us. Yeshua is that day, that all existing light (Or). Notice that the text says, “But if anyone walks in the night, he stumbles, because the light is not in him.” This is true of those who don’t accept their position as purchased children of God. They are said to be devoid of the flame/light of God/Messiah: just as Yeshua has said elsewhere, “If the light inside you is darkness, how great is the darkness?” (Mattitiyahu/Matthew 6:23). May His light dwell in you richly as you choose to accept His atoning death and resurrection life, thus taking your place as a chosen child of God. The Aramaic text makes a word play between nuhra (light) and nahira (flame), which is from the root nuhra (light). In other words the flame of Messiah has its origin in the all existing Light of God. 11 This He (Yeshua) said, and after that He said to them, “Our friend (philos[G], chaver[H]) Elazar[H] (Heb. “one whom God helps” Aram. Lazar “to help”, Lazarus) has fallen asleep (koimao[G]); but I go, so that I may awaken (exupnizo[G]) him.” Yeshua now uses sleep as a metaphor for physical death. This is not without Scriptural precedence, the patriarchs of Israel are said to have, “slept with their fathers.” (1 Melakhim/Kings 2:10.), and the prophet Daniel uses sleep to describe those who have been dead and are resurrected at the latter day: “Multitudes who sleep in the dust of the earth will awake—some to everlasting life, and others to shame and everlasting contempt.” -Daniel 12:2 TLV However, it was probably not a colloquial expression in common use at the time. What is important to understand is that Yeshua is not saying that Elazar (Lazarus) is sleeping because of the knowledge that He will soon raise him from the dead, rather He is saying that all physical death (that is death prior to the Judgment) is sleep, that is, temporary. Elazar is sleeping because he is in transition, neither alive in the world nor yet present in Gan Eden (Paradise). It’s interesting to note that Yeshua begins by saying, “Our friend Lazarus,” but ends by saying, “I will awaken him from sleep.” Yeshua is obviously emphasizing the fact that only He is able to raise Elazar (Lazarus). He may also be giving the disciples’ permission to stay behind. As disciples of Messiah we all find ourselves in situations where we are given a choice to remain behind or to follow Him into a terrifying situation, perhaps even at the risk of our very lives. It is important to remember that He is not giving us an ultimatum, rather He remains our Lord and redeemer regardless of whether we stay or go. However, if we go we may see His glory now in ways we might have missed if we had stayed. 12 The disciples (talmidim[H]) then said to Him, “Lord (kurios[G], Adoniy[H]), if he has fallen asleep (koimao[G]), he will recover (sozo[G]).” 13 Now Yeshua had spoken of his (Lazarus) death (thanatos[G], moto[H]) but they thought that He was speaking of reclining (koimesis[G]). 14 So Yeshua then said to them plainly, “Elazar[H] is dead (thanatos[G], meit[H]), 15 and I am (Aniy[H]) full of joy (sameach[H]) for your sakes that I was not there, so that you may believe, trust, be persuaded (pisteuo[G], ta’amiynu[H]); and now let’s go to him (Lazarus).” 16 Therefore Toma[H] (Tuma[A] “Thyme”, Thomas), who is called Didymus[G] (“a twin”, Ta’ama[A] “twin”), said to his fellow disciples (talmidim[H]), “Let’s also go, so that we may die (apothnesko[G]) with Him (Yeshua).” How did Yeshua know Elazar (Lazarus) was dead? The messenger was sent with news of grave illness, not death. Clearly, despite the many commentaries to the contrary, Yeshua knew many things outside of time, either by intimate conversation with the Father or simply because He is God with us. Those who attempt to separate Yeshua’s deity and humanity have great difficulty explaining how Yeshua knew things only God could have known. Yeshua is glad He did not rush to the aid of Elazar (Lazarus) because the coming miraculous sign will be a catalyst for the disciples’ belief, both in the witnessing of it and in the recollection of it, post Yeshua’s own resurrection. His comment “Elazar is dead and I am full of joy for your sakes…” may seem harsh at first but as we read on we can understand why Yeshua was glad. Many times, I’ve wondered at the seeming harshness of God, only to discover at a later date that what looked like cruelty within my situational experience is beheld as glory outside of time. Knowing this we can only ask that God grant us an unnatural ability in trusting Him beyond the grave, for there are some harsh realities for which we will not see a glorious end in this life. Toma (Thomas) speaks from the heart here, the guy has some chuztpah that’s for sure and he’s not the doubting Thomas we all remember (take note, we’ve all doubted, there is no faith without doubt). Many have supposed a number of options for the, “him,” Thomas is referring to when he says “let’s go so that we might die with him.”: some say he is referring to Elazar (Lazarus) but I find that highly unlikely given that the context of this conversation relates to the danger threatening Yeshua upon His return to Judea. The only realistic interpretation is that Yeshua is perceived to be taking His life in His hands by returning to Judea to comfort the mourning sisters and family of Elazar (Lazarus). If this is the correct interpretation then Thomas, far from doubting, has become a zealot for Yeshua and (perhaps caught up in the emotion of the moment) has decided to lay his life on the line alongside his Lord. Thomas doesn’t keep his passion to himself either, he excitedly invites all the disciples to do the same. 17 So when (Yeshua) came, He found that Elazar (he) had already been in the tomb/grave (mnemeion[G], bakaver[H]) four days. It seems based on this time frame that Elazar (Lazarus) had died soon after the messenger had been sent to inform Yeshua and the disciples of Elazar’s illness. The length of time that Elazar was in the grave is significant due to the fact that there was a first century Jewish belief (other religions like Zoroastrianism also have a similar superstition) that the spirit of a person stayed near the body for three days after death. After four days it was believed there was no chance of resuscitation or resurrection (Vayikra [Leviticus] Rabbah a. 18:1.) At the four day point, given the lack of modern preservation techniques, the body of Elazar was already beginning to decay and would have stunk badly. Yeshua raised other’s from the dead (Luke 7:11-17; 8:41-42, 49-56), and both Elijah and Elisha raised people from the dead (Elijah, 1 Kings 17:17-24; Elisha, 2 Kings 4:32-37). There are numerous examples in extra Biblical Jewish literature of people being raised from the dead after three days (Midrash Raba Ruth 3:1[98]; Semchos 8 [105]). Also, modern doctors bring people back from “clinical death”, minutes, sometimes hours after they are declared. However, neither in the Bible nor in all of human history has anyone other than Yeshua resurrected a person who has been dead for more than three days. The fact is that such a person has already begun to decay and is beyond the reach of medical science. What Yeshua was about to do was to bring back to life a four day old rotting corpse. This is why there was such an excited reaction from the people and the religious authorities following this miraculous sign. This kind of display of God’s manifest power was and is terrifying. It stands in opposition to the natural order of the sin affected creation, and that is precisely the point. 18 Now Beit-anya[A] (“house of answering”, Beit-hiyniy[H] house of dates, house of misery, poor house, Bethany) was near Yerushalayim (Downpour of peace, Jerusalem), about five kilometres away; 19 and many of the Judeans (Ioudaios[G], Yehudiym[H]) had come to Marta[H] (Mistress of myrrh, bitter mistress) and Miriyam[H] (from rebellion, Mary), to console them concerning their brother. 20 Marta[H] (Mistress of myrrh, bitter mistress) therefore, when she heard that Yeshua was coming, went to meet Him, but Miriyam[H] (from rebellion, Mary) was sitting (kathezomai[G]) in the house (babeit[H]). Being a religious Jewish family, it is certain that Miriyam and Marta would have observed some form of sitting shivah (a seven-day period of mourning), one of the requirements being that the immediate family members of the dead were to remain inside the house without footwear, seated on low stools close to the floor in sombre remembrance. The community is tasked with bringing food and providing for the needs of the bereaved and various localized customs are enforced. The Greek text infers the sitting of shivah by using the Greek kathezomai, meaning to sit rather than the Greek katecho (detain, hold back) or epecho (hold, attend), which would make more sense if Miriyam were simply staying behind and not involved in a religious rite. "the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, לנחמו, "to comfort him".'' -Talmud Bavliy Moed Katon, fol. 23. 1. "on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.'' -Massech. Semachot, c. 6. fol. 14. 3. Maimonides outlines the ancient tradition concerning the comforting of mourners as follows: תנוחמו מן השמים Job 2:13 Job 2:13 Job 3:1 Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:'' -Maimonides. in Mishnah. Peah, c. 1. sect. 1. The fact that Marta left the house, thus breaking the extra-Biblical rabbinic law, perhaps shows how impacted she had been by Yeshua’s words to her during His previous visit to the home of Miriyam, Marta and Elazar (Luke 10:41-42). At that time Marta had been more concerned with formalities and tradition, now she is willing to disregard religious norms in order to seek out Yeshua. The, “Therefore,” here refers to the fact that because there were some present who might seek to take hold of Yeshua, Marta would leave quickly and avoid being seen. Why did Miryam stay in the house? Aside from the fact that she was keeping Jewish religious law regarding sitting shivah (seven days of mourning), the most probable answer is that she hadn’t heard that Yeshua had arrived, after all, the text says that “Marta heard,” and later we read that when Marta secretly told Miryam that the Teacher was there, Miryam got up in a rush to go to Him. It seems likely that Marta had heard of Yeshua’s arrival in secret, due to the fact that to tell of it openly might have endangered Yeshua. Therefore, as soon as Miriyam did know of Yeshua’s arrival she too sought Him out. 21 Marta then said to Yeshua, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died. 22 Even now I know that whatever You ask of the God (Ho-Theos[G], Ha-Elohiym[H]), God (Theos[G]) will give You.” This seems a reasonable observation from a grieving family member upon the arrival of the physician who could have saved her beloved brother had He been on time (that is, according to human timing). Some read malice into this, I do not. At best I hear incredulity and desperation in Marta’s voice, perhaps confusion, not anger. I think the following line affirms this. The Aramaic nukhama (arise, resurrect etc.) from the root nukh (rest) makes an intrinsic connection between resurrection and rest. “Even now I know that whatever You ask of the God, God will give You.” Wow what faith, this is not the Marta we have been told about, she is not the control freak of church tradition (perhaps we all have our weaknesses nu!) Whatever her understanding was, and it clearly wasn’t full by any means, she believes in her Messiah, she desperately cleaves to what she knows her friend Yeshua can do, why? Because she has faith that God (Whom she worships) will give Yeshua (perhaps, in her current estimation merely a prophet but a much loved one) whatever He asks. I suspect that at very least she saw her friend and Rabbi Yeshua as a prophet like Moses, Elijah, Elisha, and believed in His ability to do mighty acts for the sake of Israel. 23 Yeshua said to her, “Your brother will rise, recover, be revived, rest (anistemi[G], kum yakum[H], nukhama[A]).” [Heb. reads kum yakum, “rise, has risen”]. 24 Marta said to Him (Yeshua), “I know (yodatiy[H]) that he will rise (yakum[H] Heb. has risen) in the rising [resurrection] (bat’kumah[H]) on the last day (bayom haacharon[H]).” In hindsight we say, “How could she not know He was referring to the imminent resurrection of Lazarus?” We are all about the instant miracle in the body of believers (Church) today, “Now Lord,” we demand. Perhaps we need to learn the opposite lesson to Marta, perhaps we need to learn to believe again in the Olam Haba (world to come) and the physical, yes I said physical, resurrection of the dead. We will not float in the ether friends, we will be raised to life and given renewed physical bodies for the purpose of living on a new physical earth in the presence of God eternally. In fact, Marta’s answer is a very good Jewish answer for the time. Other than the Sadducees, almost every Jewish sect believed in the Olam Habba (world to come), the last day (Judgment day), and the physical resurrection of the dead (Daniel 12:2; ). Marta merely responded with the then current Jewish theological understanding (which was not a wrong understanding, it was just incomplete). It was missing the Haf-tarah (filling/completing of the Torah). Again, her proclamation shows great faith even though it lacks a full understanding. The final resurrection is called "the days of consolation" by the 2nd Century Jewish writers (Targum Jon. in Gen i. 21. & in Hos. vi. 2.) The P’rushiym (Pharisees) believed in the resurrection [Daniel 12:1-3; Antiquities of the Jews 18:1-4; 2 Maccabee 7:9]. The Saduciym (Sadducees) [Mark 12:18]. 25 Yeshua said to her, “I Am (ego eimi[G], Anochiy[H]) the rising [resurrection] (hat’kumah[H]) and the life (hachayiym[H]) [Alt. Aramaic: Ena na nukhama w’khayeh, “I am the all existing resurrection, rest and the living”]; he who believes, trusts, is persuaded (pisteuo[G], hama’amiyn[H]) in Me will live (zao[G], yichyeh[H]) even if he dies [Heb. gam kiy-yamut, “also because he has died”]. 26 and everyone who lives (zao[G], hachay[H]) and believes, trusts, is persuaded (pisteuo[G], hama’amiyniy[H]) in Me will never die (apothnesko[G]). Do you believe, trust (pisteuo[G], hama’amiyn[H]) this?” Yochanan (author) is again using the Greek language to affirm a living title for HaShem, “I AM that I AM.” This is an unmistakable reference to the Holy One of Israel. Yeshua is claiming to be God with us. In addition, He is identifying Himself to Marta as the past, present and future Resurrection. He is aware that the miraculous sign He is about to perform in the physical world will echo in eternity. The raising of Elazar (Lazarus) and the subsequent affect it has on the people of Judea will become the catalyst for the religious leaders plan to put Yeshua to death. This in turn will produce His resurrection, a resurrection that will take hold of the keys of hades and death and consume them with victory and life. In addition to Yeshua’s “I AM” statements (John 4:26), Yochanan records seven qualified “I AM” statements: 1.)I AM the bread of life (6:35) 2.)I AM the light of the world (8:12, 9:5) 3.)I AM the gate (10:7) 4.)I AM the good shepherd (10:11, 14) 5.)I AM the resurrection and the life (11:25) 6.)I AM the way, and the truth, and the life (14:6) 7.)I AM the real vine (15:1) Following His resurrection and ascent to the right hand of the Father Yeshua spoke to Yochanan via His Angel naming Himself as Aleph and Tav (Alpha and Omega) [Rev.1:8], and as the beginning and the Goal (first and last) [Rev. 1:17]. All are unequivocal statements of deity. When Yeshua says, “and the life,” He is speaking of eternal life: this is the juxtaposition to the temporary sleep of the present physical death (this is not to say that eternal life will not be physical, it will simply be a new kind of physical devoid of the effects of sin: metaphysical in the truest sense). Those who believe in Him then, even when they die in this present life are assured of eternal life beyond the grave, and those who believe in Him and live until His return will simply be transformed. As it is written elsewhere, “We will not all sleep but we will all be changed.” (1 Corinthians 15:51.) 27 She said to Him, “Yes, Lord (kurios[G], Adoniy[H]); I have believed, trusted (pisteuo[G], ya’amiyn[H]) that You are the Mashiyach[H] (Messiah, Christ, anointed one), the Son (Ho-Uihos[G], Ha-Ben[H]) of God (Ho-Theos[G], Ha-Elohiym[H]), He Who comes into the world (ha-olam[H]).” Marta doesn’t really answer the question. Yeshua is asking if she believes He is the Resurrection, Marta clearly doesn’t understand what He’s asking (and neither would we) so she answers with what she does know, that He is the Messiah, the Son of God, the One Moses and the prophets had promised to Israel. Again, this shows great faith, however she is yet to understand the all-encompassing reality of what it means for Yeshua to be the Messiah, the Resurrection, and the Living. 28 When she had said this, she went away and called Miriyam[H] (from rebellion, Mary) her sister, saying secretly, privately (lathra[G]), “The Teacher (ho-didaskalos[G], ha-moreh[H]) is here and is calling for you.” Marta probably says this secretly so as to protect Yeshua from danger. It seems obvious that Miryam had not been aware that Yeshua had come. While Yeshua’s personal request for Miryam is not stated it is inferred by the text. Marta calls Yeshua, Ha Moreh “The Teacher,” using the Greek word didaskalos rather than the religious title rha-bbi (rabbi). Marta is making a confession of her belief that Yeshua is not merely a Jewish Rabbi, He is The Teacher, the One above all others; she leaves no room for confusion here. Perhaps, like Miryam, The Teacher is calling you, drawing you near in your hour of deep grief. 29 And when she heard it, she got up quickly and was coming to Him. 30 Now Yeshua had not yet come into the village, but was still in the place where Marta had met Him. 31 Then the Judeans (Ioudaios[G], Yehudiym[H]) who were with her in the house, and consoling her, when they saw that Miryam got up quickly and went out, they followed her, supposing that she was going to the tomb/grave (kever[H]) to mourn (klaio[G]) there. 32 Therefore, when Miriyam came where Yeshua was, she saw Him (Yeshua), and fell at His feet, saying to Him, “Lord (kurios[G], Adoniy[H]), if You had been here, my brother would not have died (apothnesko[G]).” Miryam rushed to see Yeshua and in turn the other Judean mourners rushed to pursue her, thinking they were going to the grave site. The, “therefore,” in the text tells us that it was as a result of Miryam’s rushing that she fell at Yeshua’s feet: exhausted from grief and the emotion fuelled exercise Miryam sees her close friend and Teacher Yeshua and falls at His feet, utterly spent. Miryam then repeats Marta’s question, probably for the same reasons but Yeshua, seeing her exhaustion from passionate grief does not enter into the same teaching dialogue He had shared previously with Marta, why? Because He connects with each person in the appropriate way to minister to their personality and position. It is likely that given the lack of medical knowledge regarding the difference between the dead and the comatose, that first century Jews visited the grave for at least three days following the burial: “We go out to the cemetery and examine the dead (to make sure they have not been buried while comatose etc.) for a period of three days, and do not fear being suspected of engaging in the ways of the Ammonites (witchcraft, necromancy and superstition regarding the dead). Once a man who had been buried was examined and found to be alive; he lived for twenty five years more and then died. Another such person lived and had five children and then died.” -S’machot 8:1 "they go to the graves and visit until three days.'' -Massech. Semachot, c. 8. fol. 15. 1. 2Ch 32:33, "they did him honour at his death"; that is, they made a sitting at his grave.” -Maimonides Hilchot Ebel. c. 14. sect. 25. The post Talmudic tractate of S’machot means “joys” and is used in some sects of Judaism as a euphemism for mourning. 33 When Yeshua therefore saw her mourning, and the Judeans (Ioudaios[G], Yehudiym[H]) who came with her mourning, He was deeply moved in spirit (pneuma[G], ruach[H]) and was indignant, angry, anxious, agitated, distressed (tarasso[G]), 34 and said, “Where have you laid him?” They said to Him, “Lord (kurios[G], Adoniy[H]), come and see.” 35 Yeshua wept. 36 So the Judeans (Ioudaios[G], Yehudiym[H]) were saying, “See what great (rabah[H]) love (phileo[G], ha-ahavah[H]) He (Yeshua) had for his dear friend!” Some have suggested that Yeshua was angry due to the disbelief of Miryam and those with her, and that He was also angered by the professional mourners’ present (something that is presumed by scholars but not stated in the Scripture account). This seems ludicrous at best, an idea perpetuated by scholars who have never met the merciful and compassionate Messiah of our faith. How could Yeshua be angry with Miryam, who had merely implored Him with the appropriate question of grief? A woman whom the Scripture says, “He loved,” grieving with her friends for the tragic loss of her brother. Some refer to the conversation with Marta saying that Marta angered Yeshua with her failure to understand: what nonsense, Yeshua is not angered by our inability to understand but rather by our arrogant resistance in the face of understanding. Even if this was the case, Marta is not mentioned here directly. In fact, the text tells us what Yeshua is angry toward. It says, “Therefore,” that is, having seen what had come before, Miryam’s desperate rushing toward Him in hope of a miracle and “seeing her weeping, and the Jews who came with her also weeping, He was moved in spirit and was indignant, angry, anxious, agitated, distressed.” Yeshua was angry at the work of death itself, at the resulting suffering that death (born of sin, that is of the evil one) had brought to God’s children, and subsequently to Yeshua Himself. He would soon subject Himself to death on a cross for all our sakes. The Greek word used to describe the weeping (klaio) of the Judeans means a loud wailing however the word used to denote Yeshua’s weeping (dakruo) refers to a quiet, intimate and intense form of weeping. It was this contrasting and authentic grief that those around Yeshua witnessed, therefore causing them to say, “See how He loved him.” 37 But some of them said, “Could not this man (Yeshua), who opened the eyes of the blind man, have kept this man also from dying (apothnesko[G])?” It is important to note that this statement does not have to be interpreted as being malicious. This is simply the valid public expression of the same question both Miryam and Marta had already asked. In addition, this was only spoken by some of those present. 38 So Yeshua, again being deeply moved within, came to the tomb/grave (kever[H]). Now it was a cave, and a bolder was lying against it. 39 Yeshua said, “Remove the bolder.” Marta, the sister of the deceased, said to Him, “Lord (kurios[G], Adoniy[H]), by this time there will be a stench, for he has been dead four days.” After four days a body is already aggressively decaying, the skin takes on a grey pallor and is devoid of the natural oils that would normally moisten it. In addition, the stench of decaying biological matter can cause those around the body to reach (vomit). This is compounded by that fact that modern techniques for preserving bodies were not available to the people of first century C.E. Therefore, Marta’s statement is perfectly valid (something that was on the mind of all who heard Yeshua). There is no reason to read anything more than incredulity and confusion into her query, those who do are looking to place blame are missing the point entirely. Maimonides writes concerning the use of a cave for burial: "he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, עושה מערה, "must make a cave", and open in it eight graves, three on one side and three on another, and two over against the entrance "into the cave": the measure of "the cave" is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.'' -Hilchot Mecira, c. 21. sect. 6. As explained earlier some religious Jews of the first century probably held an eastern esoteric and superstitious belief, that the soul stayed near the body for three days following death. Job 14:22.'' -Bereshit Rabba, sect. 100. fol. 88. 2. & T. Hieros. Moed Katon, fol. 82. 2 One Jewish interpretation of Jonah’s time in the whale reads as follows: "these are the three days a man is in the grave, and his bowels burst; and after three days that defilement is turned upon his face.'' -Zohar in Exod. fol. 78. 2. Therefore, in first century Jewish terms one is considered to have been properly dead only after three days. 40 Yeshua said to her, “Did I not say to you that if you believe, trust (pisteuo[G], ta’amiyniy[H]), you will see the judgement, glory (doxa[G], k’vod[H]) of the God (Ho-Theos[G], Ha-Elohiym[H])?” What is the glory of God? Certainly, the miracle He is about to perform will bring glory to God and to Yeshua, but is this the ultimate form of the glory that will result from this event? Given that this event is the cause for the inception of the plan to put Yeshua to death I believe that Yeshua is looking past this event to His own death and resurrection. This is the fulfilling of the plan and glory of God relative to humanity. 41 So they removed the bolder. Then Yeshua lifted up (airo[G]) His eyes, and said, “My Father (Aviy[H]), I thank You that You have heard Me. 42 I see, perceive (eido[G]) that You always hear Me; but because of the crowd (ochlos[G]) standing around I said it, so that they may believe, trust, be persuaded (pisteuo[G], ya’amiynu[H]) that You sent Me.” “Lifted up His eyes” means He prayed with His eyes open, something that Jews continue to do today. Traditionally Jews pray standing and with eyes open. Put in other words Yeshua is saying, “I could simply think this into being without any outward manifestation of power, but I want all these present to understand the relationship You and I have, so I’m going to say it all out loud for their sake.” Yeshua and the Father have been taking about this from before the birth of Moses, this whole event is a performance of grace and redemption, witnessed by the people of Judea. 43 When He (Yeshua) had said these things, He cried out with a loud voice, “Elazar, arise, come out (kum tzei[H]).” 44 The man who had died came out, bound from head to toe with wrappings, and his face was wrapped in a cloth. Yeshua said to them, “loose him, and let him go.” I see Yeshua here fierce with love for Elazar (Lazarus), screaming to His friend, ignoring death (which is desperately trying to hang on to Lazarus) and with the power of His own coming resurrection His words reach into the transitional grave (kever, NOT Sheol) like a hand wrenching Elazar (Lazarus) up into His light. Elazar (Lazarus), stumbles out of the tomb pulling at the grave cloth around his eyes, trying to see what’s going on, probably dazed and confused as a result of the experience, and perhaps thinking of heading to the mikveh to wash the stink off. It’s here that I see the culmination of this wonderful miracle. Practically speaking Yeshua is asking that those present help Elazar (Lazarus) out of his grave clothes but there’s more: Yeshua, having raged against death itself is again speaking to death with final resolve, His voice brimming with fierce power, “Unbind my dearly loved friend and let him go!” He demands it. Yeshua speaks these same words on our behalf. I am reminded of the famous Welsh poet Dylan Thomas (1914-1953): “And you, my father, there on the sad height, Curse, bless, me now with your fierce tears, I pray, Rage, rage against the dying of the light.” From the poem “Do not go Gentle into that Good Night,”by Dylan Thomas, written for his dying father. 45 Therefore many of the Judeans (Ioudaios[G], Yehudiym[H]) who came to Miriyam, and saw what He (Yeshua) had done, believed, trusted (he’emiynu[H]) in Him. 46 But some of them went to the P’rushiym[H] (Pharisees, chaste ones) and told them the things which Yeshua had done. We note that among the Judeans that believed there were many who were religious leaders. We note further that there were also those who did not believe and reported the matter to the P’rushiym. However, we might just as well interpret that those who reported this miraculous sign to the P’rushiym (Pharisees) did so in order to convince them of Yeshua’s Messiahship. After all, the P’rushiym believed in the resurrection, while the Saduciym (Sadducees, many of whom were part of the priesthood) did not believe in the resurrection. 47 Therefore the heads of the priests (archiereus[G], rasheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) convened a council, and were saying, “What are we doing? For this man is performing many signs (otot[H]). 48 If we let Him go on like this, all the people will believe, trust (pisteuo[G], ya’amiynu[H]) in Him, and the Romans will come and take away both our place (in the land) and our ethnicity (ethnos[G], Israel, Jews).” The council may have been a meeting of the Sanhedrin (70 Elders, Religious rulers of Israel). The concern of the religious leaders was primarily to do with the fact that they foresaw a genocide of the Jewish people if a Messianic figure arose. In fact, first century Israeli Jews witnessed an attempted genocide of the Jewish people when the Romans responded to a later Jewish rebellion in 70 C.E. Therefore, practically speaking their concerns were valid. 49 But one of them, Kayafa[H] (for beauty, Caiaphas), who was high priest (Kohen ha-gadol[H]) that year, said to them, “You see, perceive (eido[G]) nothing at all, 50 nor do you take into account that it is expedient for you that one man die on behalf of the tribe (laos[G]), lest the whole (holos[G]) ethnicity (ethnos[G], Israel, Jews) perish.” 51 That thing moreover separated (apo[G]) him not to speak except as high priest (kohen ha-gadol[H]) that year, he prophesied that Yeshua was going to die for the ethnicity (ethnos[G], Israel, Jews), 52 and not for the ethnicity (ethnos[G], Israel, Jews) only, but in order that He might also gather together into one the offspring (teknon[G]) of the God (Ho-Theos[G], Ha-Elohiym[H]) who are dispersed (diaskorpizo[G]). “who was high priest that year” denotes political intrigue in the mixed bloodline priesthood of the first century. Kayafa was high priest between 18 – 36 C.E. (Antiquities of the Jews 18:90-95). However, God honoured the position of high priest regardless of the moral character of that priest, and thus, Kayafa, intending his words to refer to the literal physical benefit to the people of Israel, none the less was prophesying unbeknownst to him, a spiritual truth that reflected the goal of God’s redemptive plan for Israel and the nations. “We all like sheep have gone astray. Each of us turned to his own way. So Adonai has laid on Him the iniquity of us all.” -Isaiah 53:6 TLV 53 So from that day on they planned together to kill Him (Yeshua). 54 Therefore Yeshua no longer continued to walk publicly among the Jewish religious leaders, Judeans (Ioudaios[G], Yehudiym[H]), but went away from there to the region near the wilderness, in the village Ephrayim[H] (double fruitfulness); and there He stayed with the disciples (Talmidim[H]). This is a significant shift in the religious political leadership. The Sadducees (priests) and Pharisees were diametrically opposed and yet their fear of the potentially imminent annihilation of the Jewish people drove them to join forces in order to kill the man Whom they saw as the spark that would ignite the fury of Rome against them. The village of Ephraim was located approximately 30 km northeast of Jerusalem. 55 Now the Pesach (Passover) of the religious Jews, Judeans (Ioudaios[G], Yehudiym[H]) was near, and many went up to Yerushalayim (Jerusalem) out of the country before the Pesach (Passover) in order to ritually purify (hagnizo[G]) themselves. We are now four months further on in the Biblical Jewish year and have come full circle to arrive at the month of Nisan just prior to Pesach. Ritual purification prior to Pesach concerns those who may have become ritually unclean in regard to touching dead bodies. This has direct relevance in regard to the recent death and resurrection of Elazar. After all, were those who touched his dead body ritually unclean? The Torah requires immersion for the purification of those who have touched dead bodies (Numbers 9:10, 13). In some cases purification took seven days (Numbers 31:19-20), which means the festival itself was probably still at least a week away. 56 Consequently they were seeking for Yeshua, and were saying to one another as they stood in the temple (hieron[G], hamikdash[H]), “What do you think; that He will not come to the festival (ha-chag[H]) at all?” The crowds of Jews who had made aliyah from all over Israel and the known world to observe the festival of Pesach (Passover), were all asking after the man who had raised a man from the dead. Why? Because resurrecting the dead was the ultimate sign of a prophet of God and potentially proof that Yeshua was the promised King Messiah and Redeemer of Israel (1 Kings 17:17-24; 2 Kings 4:32-37). Essentially they were asking, “Is this miracle worker going to obey the Torah and make aliyah for this going up festival (Passover), or will He hide in fear rather than keep the Torah requirement?” The answer is of course, “The Author of the Torah does not break the Torah!” Yeshua would soon be in Jerusalem attending Pesach. 57 Now the head priests (rosheiy hakoheniym[H]) and the P’rushiym[H] (Pharisees, chaste ones) had given orders that if anyone knew where He (Yeshua) was, that one was to report it, so that they might seize Him (Yeshua). Those in power in the religious leadership had made it known to all that Yeshua was a wanted man. The religious Jewish public were therefore obligated to report Him. However, given the many thousands that believed already and the many times they had assisted Yeshua in escaping the religious leaders, it seems likely that many would have refused to inform on Yeshua. What is certain is that as a result of His most recent miraculous sign (witnessed by numerous religious Judeans, both leaders and commoners) had caused great excitement and expectation among the people of Israel. © Yaakov Brown 2020 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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