Yaakov 2:1-26 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua Messiah the glory. 2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,” 4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully? 6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good Name by which you have been called? 8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. 10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law. 12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of  mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him? 15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? 17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions, and I will show you my faith by my works, actions.” 19 You believe that the God is one, well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic? 21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. 23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. 25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead.
 
Yaakov 2:1-26 (Line upon line)
 
1 My brothers and sisters, fellow Jews[see 1:1] (adelphos mou[G], achay[H]), do not (me[G]) in partiality, favouritism, respect of persons (prosōpolēpsias[G]) hold (echo[G]) the faith, belief, persuasion, trust (ho pistis[G], be’emunat[H]) in the Lord (ho kurios[G], Adoneinu[H]) Yeshua[H] (Iesous[G], Joshua, Jesus: YHVH Saves) Messiah (Christos[G], HaMashiyach[H], Anointed One) the glory (ho doxa[G]).
 
1 My brothers and sisters, fellow Jews [see 1:1], do not in partiality, favouritism, respect of persons hold the faith, belief, persuasion, trust in the Lord Yeshua[H] Messiah the glory.
 
Put simply, “As Jews and followers of Yeshua, Who is God with us (Imanu El), the glory of God in us, don’t practice favouritism. In particular, show no favouritism when new people, Jews and Gentiles alike, come into your Messianic Jewish Synagogue.” (v.2-3)
 
Yaakov continues to address the Messianic Jewish community of the first century Diaspora. He begins this portion with a reminder that halakhah (the way we walk) in Messiah is lit with Yeshua’s Glory. Therefore we are to walk as people who are aware of our own identity.
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We are Talmidim (students) of our Glorious Messiah, having been shown favour we are to reject the practice of favouritism. The key to right action, that is, present halakhah, is the very nature of Messiah Himself. The Jewish writer of the Book to the Hebrews gives us a beautiful glimpse into the vast glory of the Mashiyach (Messiah) when he writes:

“Ha-Ben (the Son) is the radiance of HaShem’s (YHVH’s) glory and the exact representation of His being, sustaining all things by His powerful Davar (Word, Essence, Substance).” – Book to the Hebrews 1:3 (Author’s Translation)
 
We further notice that the previous (1:17-18, 23-25) metaphor promoting reflected glory is alluded to by way of inference in the latter part of the first verse of the present chapter “Messiah the glory”.
 
Yaakov is writing to Messiah following Jews living in Jewish communities throughout the known world. At this time (approx. 40 – 50 C.E.) they continued to worship in synagogues which were attended by a believing Jewish majority and by Gentile God fearers who prior to the coming of Yeshua and the Messianic Jewish faith were allowed to attend synagogue meetings only as standing guests at the open entry way to the synagogue. They could listen to and observe proceedings, but could not enter and sit among Jewish worshippers.
 
Also at this time Jewish believers were still struggling with the idea that Gentiles could be included in the redemptive work of God (Acts 10:28). Therefore, riches and poverty were just one aspect of the problem of partiality (favouritism). In part there was a righteous motivation for excluding Gentiles, who were perceived to be pagans practicing lifestyles contrary to the Torah and therefore were a danger to the spiritual health of the Jewish community. However, Biblical Judaism has always taught Israel not to act with partiality.
 
“17 You are not to recognize faces with partiality in judgment; you shall hear the small and the great alike. You are not to be afraid of any person, for the judgment is God’s…” -D’varim/Deuteronomy 1:17
 
2 For if a person (anēr[G], iysh[H]) enters your synagogue (synagoge[G], l’veiyt hakeneset[H]) wearing a gold ring (chrusodaktulios[G], zahav al yado[H]), dressed in white, clean (lampros[G]) clothes, and a poor person, a beggar (ptōchos[G]) in shabby, dirty (rhuparos[G]) clothes also comes in, 3 and you gaze at the face of (epiblepō[G], poniym[H]) the one who is wearing the white, clean (lampros[G]) clothes, and say, “You sit here it’s a good (kalōs[G], tava’at[H]) spot,” and you say to the poor person, beggar (ptōchos[G]), “You stand (histēmi[G]) over there, or sit down (kathēmai[G]) by my footstool (hupopodion[G], rag’lay[H]),”
 
2 For if a person enters your synagogue wearing a gold ring, dressed in white, clean clothes, and a poor person, a beggar in shabby, dirty clothes also comes in, 3 and you gaze at the face of the one who is wearing the white, clean clothes, and say, “You sit here it’s a good spot,” and you say to the poor person, beggar, “You stand over there, or sit down by my footstool,”
 
The Greek synagoge appears 57 times in the HaBriyt HaChadashah “New Testament” and is only once used to describe a non-Jewish assembly (Rev. 2:9). It is therefore unacceptable that the majority of English translations of the present text render synagoge[G] as “assembly, gathering, meeting” etc. This clouds the meaning and is at its core an antisemitic translational choice.
 
Translators have attempted to make this very Jewish book of Yaakov sound more universal by hiding Jewish specific terms beneath generic terminology. It is important to understand that this letter was being written to functioning Messianic synagogues throughout the Diaspora sometime between 40 and 50 C.E. That means that the Messiah following Jewish communities in question were predominantly Messianic Jews joined by a small number of Gentiles (unconverted observers of 1st Century Judaism), and that the Jewish majority continued to worship as Jews in a traditional Jewish way within the revelation of Messiah Yeshua.
 
We note that in this scenario the beggar in shabby clothing is being assigned either a standing position at or outside the door to the synagogue, or a seat on the floor. The former was once reserved for the “God fearing” Gentile (unconverted observer of 1st Century Judaism) and the latter for the lower class of Jew. However, In Messiah not only were the lower class Jews elevated, the Gentiles were now welcome to enter and be seated within the believing Jewish community.
 
Ancient Jewish law concerning the equal treatment of rich and poor alike in judiciary matters is sighted by Maimonides:
 
"Two adversaries (in a dispute with each other), if one of them is clothed with precious garments, goodly apparel, and the other is clothed with, vile clothing, (the judge) says to the honorable (wealthy) person, ‘either clothe him (the poor person) as you are clothed, while you contend with him, or be clothed as he is, so that you may be alike, on an equal footing.’'' -Maimonides on Hilchot Sanhedrin, c. 21. sect. 2.
 
Further, with regard to social position as it applied to matters of law Maimonides sites the Talmud Bavliy:
 
"One shall not sit, and another stand, but both shall stand; but if the Sanhedrin, or court, are pleased to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.'' - Maimonides ib. sect. 3. vid. Talmud Bavliy Shebuot, fol. 30. 1.
 
4 Are you not then making separations, showing partiality (diakrinō[G]) among yourselves, and making (ginomai[G]) yourselves judges (kritēs[G], shoftiym[H]) with thoughts (dialogismos[G]) of evil, intentional harm (ponēros[G], resha[H])? 5 Listen, hear, comprehend, understand (shimu[H]) my completely loved brothers and sisters, fellow Jews (adelphos agapētos[G], achay ahuvay[H]): did the God (ho Theos[G], Elohiym[H]) not select (eklegomai[G]) the poor, beggar (ptōchos[G]) of this world (kosmos toutou[G], haolam[H]) to be rich (plousios[G]) in faith, trust, persuasion, belief (pistis[G], Emunah[H]) and heirs (klēronomos[G]) of the kingdom (ho basileia[G], hamalchut[H]) which He announced, promised (epaggellō[G], hivtiyach[H]) to those who love Him completely, fully (ha agapaō autos[G], leohavayv[H])? 
 
4 Are you not then making separations, showing partiality among yourselves, and making yourselves judges with thoughts of evil, intentional harm? 5 Listen, hear, comprehend, understand my completely loved brothers and sisters, fellow Jews: did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief and heirs of the kingdom which He announced, promised to those who love Him completely, fully?
 
We note that it is not distinctions but separations among the Jewish believing community that are being addressed. The primary issue is wrong motivations (yetzer hara) and the passing of judgement based on outward appearances. Yeshua had commanded His disciples to stop judging by mere appearances and make right judgements (John 7:24). Yaakov is not instructing the Jewish believers not to judge but instead not to make false judgements. When we judge by appearances we are submitting our judgement to the sin affected reality of this temporary world, whereas when we judge according to God’s Spirit we are distinguishing between the temporal and the eternal and choosing the eternal (2 Cor. 4:18).
 
Yaakov is reminding his fellow Messiah following dispersed countrymen that their understanding of what obedience to the Torah (Instruction) requires had always included just treatment of all people within the Jewish community. This is not a foreign practice to his readers, it had simply become a neglected one within the Jewish communities of the Diaspora. Why? Because they had adopted, or syncretised pagan Hellenistic practices.

“Do not pervert justice or show partiality—undue favour for one over another. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent.” -D’varim/Deuteronomy 16:19

The real issue being addressed here is the motive of the human core (heart) that is the point from which all the parts of our being emanate rather than the heart in opposition to the mind. Perhaps money was needed for the running of the synagogue, the purchase of Torah scrolls etc.? Whatever the reason for showing favouritism, the Torah clearly instructs against the practice.
 
“did the God not select the poor, beggar of this world to be rich in faith, trust, persuasion, belief…” We note that the text does not say “God chose the poor to be rich”, but “God chose the poor to be rich in faith.” The false Prosperity Gospel misses the point. What good are temporal riches that dull the faith of a person? God wills prosperity for the believer in Himself, but He does not will our temporal material prosperity except that it be utilised in the furthering of His Kingdom. “What good does it do a person to gain the entire world but loose his soul?” (Mk. 8:36; Matt. 16:26)
 
The materially poor are rich in faith because they are devoid of the distraction of temporal riches. Those who are materially poor are inclined toward trusting God because they have nothing and no one but God to place their trust in. Therefore, material poverty can act as a vehicle for spiritual prosperity.
 
“The meek will inherit the land and enjoy peace and prosperity.” - Tehillim/Psalm 37:11

“Blessing comes from God for the poor in spirit, for theirs is the kingdom of Heaven.” – Mattitiyahu/Matthew 5:3
 
As I have said, Yaakov admonishes his hearers to “Look not to what is seen but to what is unseen, for what is seen is temporary, but what is unseen is everlasting” (2 Cor. 4:18).
 
In particular Yaakov is using phrasing that speaks to the 1st Century Jewish view of the Gentiles. He is employing specific terminology. For example ancient Jewish commentary refers to aniy Yisrael “the poor of Israel” as being distinct from aniy olam “the poor of the world”*. The “world” was seen as synonymous with “goyim” nations, pagans. Therefore, in one sense “the poor of this world” is understood by Yaakov’s hearers as referring to the Gentiles who are both poor in respect to physical wealth and in respect to spiritual health. This makes the teaching somewhat offensive to the early Jewish believers which is why Yaakov has prepared them by saying “Be quick to listen and slow to anger” (1:19-20).
 
*Talmud Bavliy. Gittin, fol. 30. 1. & Bava Batra, fol. 10. 2.
 
“The Kingdom which He promised to those who love Him fully.” The receiving of the Kingdom is simple, it is given to those who love Him fully. Do you love Him (God) fully, in Messiah? Then the Kingdom is given to you. Devoid of Messiah Yeshua we are all poor, lacking, dressed in filth.
 
6 But you have despised, dishonoured (atimazō[G]) the poor person (ptōchos[G]). Is it not the rich (plousios[G]) who oppress, exercise harsh control over (katadunasteuō[G]) you and drag (helkuō[G]) you before (eis[G]) judgement seats (kritērion[H], levateiy mishpat[H])? 7 Do they not blaspheme, speak evil of (blasphēmeō[G]) the good (kalos[G], hatovah[H]) name (onoma[G], HaShem[H]) by which you have been called (epikaleomai[G], hanikra aleiychem[H])?
 
6 But you have despised, dishonoured the poor person. Is it not the rich who oppress, exercise harsh control over you and drag you before judgement seats? 7 Do they not blaspheme, speak evil of the good name by which you have been called?
 
Put concisely, don’t do to fellow believers of any ethnicity what is being done to you by non-believers.
 
The foolish false choice posed by various Christian theologians, Hebrew Roots and Messianic writers asking “To Whom does ‘the good name’ refer?” is ludicrous. First because God is One and second because nothing could be further from Hebraic practice than a refusal to accept both interpretations as valid. Ultimatums are contrary to Biblical Hebrew thought. Scripture shines a light on cause and effect and God speaks clearly concerning action and consequence, practice and outcomes, whereas ultimatums are the domain of fallen humanity.
 
The early Jewish believers were being taken to court on false charges by both rich Gentiles who hated them because of their association to YHVH, El Elohay Yisrael (the God of Israel v.5) and by rich rabbinical Jews who hated them due to their association with Yeshua HaMashiyach (Jesus the King Messiah v.1).
 
So, in response to the false choice posed by Christian and Messianic Scholars alike “Which Name is being referred to, YHVH or Jesus?” we respond, “Yes!”
 
 “The good Name” is YHVH (v.5), Yeshua (v.1), Elohiym, El Elyon, El Shaddai, El Gibor, Adonay Yireh, Adonay Shalom, Sar shalom, Imanu-El… Adonay Eloheinu Adonay echad (God is One)!
 
8 If, however, you are being filled with (teleō[G]), the Kingly (basilikos[G], hamalchut[H]) Torat[H]/specific law/instruction (nomos[G]) according to the Writings/Scripture (graphe[G], Ketuvim/kakatuv[H]), “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good (kalōs[G], heiytavtem[H]). 9 But if you show partiality, favouritism (prosōpolēpteō[G]), you are committing (ergazomai[G]) sin, missing the mark set by God’s holiness (hamartia[G]) and are rebuked, convicted (elegchō[G]) by the Torah[H]/Law (ho nomos[G], haTorah[H]) as Torah/law breakers (parabatēs[G]). 
 
8 If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture, “You shall love your neighbour as yourself, [Lev. 19:18]” you are doing good. 9 But if you show partiality, favouritism, you are committing sin, missing the mark set by God’s holiness and are rebuked, convicted by the Torah/Law as Torah/law breakers. 
 
“If, however, you are being filled with, the Kingly Torat/specific law/instruction according to the Writings/Scripture” We must first take note of the specificity of Yaakov’s language regarding “law”. In this verse he speaks of a particular “Kingly” or “Royal” nomos[G]/torat[H] that is found in the fullness of the TaNaKh, or Ketuvim (Writings, Hebrew Bible). By quoting the very specific law (torat, a part of the Torah) “You shall love your neighbour as yourself” (Le. 19:18), Yaakov is passing on the teaching of His brother Yeshua the Messiah, Who summed up the Torah of Moses and the Prophets this way:
 
36 “Teacher, which is the great commandment in the Torah?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the head and great commandment. 39 The second is like it, ‘You shall love your neighbour as yourself.’ 40 Upon these two commandments hang the entire Torah and hanevi’im.”
 
-Mattitiyahu (Matthew) 22:36-40
 
Yaakov calls the summation of Yeshua’s teaching on the Torah and the Prophets the “Kingly Torah”, as distinct from the Torah of Moses. As I have explained previously, while aspects of the Torah of Moses are present as part of the whole of the “Kingly Torah, Torah Perfected, Torah of Freedom”, the clear distinctions made by both Yaakov and Rav Shaul, based on the teaching of Yeshua, mean that we cannot simplistically understand Torah in these verses to refer to the Torah of Moses except when it is clearly qualified as it is in verse 9 where the Greek reads “ho nomos” the Torah.
 
In verses 8-9 Yaakov speaks to those Jews called in Yeshua to act in accordance with the Kingly Torah of Yeshua and to recognize their hypocrisy in the face of both the Kingly Torah and the Torah of Moses. Parts of the Torah of Moses will pass away, but nothing of the Kingly Torah of Yeshua will ever pass away.
 
Yaakov’s audience is Jewish, when they hear “torat” they understand a singular aspect of the Torah, and when they hear the words “ha Torah” at the end of verse 9 they recognize the Torah of Moses. Yaakov then, is linking the Kingly Torah of God’s Messiah with the Torah of Moses while making a clear distinction between the two. Therefore the Kingly Torah as understood through the lens of the pivotal verse, “Love your neighbour as yourself,” thus creating a unity of belief and action born in the freedom of Messiah’s teaching. The point being that Yaakov is not inventing a new kind of Torah, he is revealing the Torah filled with Messiah and driven by the Ruach ha-Kodesh (Holy Spirit). As I have explained, there are parts of the Torah of Moses which will become obsolete at the point of final judgment and our entry into the Olam Haba (world to come), but as Messiah himself has said, “I tell you truly, until heaven and earth pass away not one minor or major mark will disappear from the Torah until all things are accomplished.” – Mattitiyahu/Matthew 5:18

“Zayit Ra’anan says… ‘The Holy One, blessed be He, says, “you sin in this world because the yetzer hara (evil inclination) governs you; but in the Olam haba (world to come), I will take it (yetzer ha-ra) away from you;” as it is said in Ezekiel 36:26 “I will take away the stony heart out of your flesh and give you a heart of flesh.”’” – Midrash Yalkut Shim’oni (medieval)

When we abide in the Kingly Torah within Messiah we do well, recognizing the discipline and instruction of God. On the other hand, when we give in to the yetzer ha-ra “fallen inclination”, we cloud our ability to see the Kingly Torah (which brings liberty). When we wilfully break the Torah we deceive ourselves and are in danger of believing the lie that we are no longer secure. The irony here is that in showing favouritism we are endanger of believing that at some point we could lose God’s favour. Therefore, we must show others the favour that God has shown us in Messiah.
 
“You shalt not avenge, nor bear any grudge against the children of your people (Israel), and you shall love your neighbour as yourself: I am YHVH.” -Leviticus 19:18
 
We note that “You shall love your neighbour as yourself” is the second clause in the commandment being quoted by Yaakov. The commandment begins by saying “You shalt not avenge, nor bear any grudge against the children of your people (Israel)”. Therefore, Yaakov is addressing the problem of early Jewish believers discriminating not only against the poor and bedraggled but also against Gentile believers.
 
“Owe no person anything, but to love one another: for those who love one another have fully filled the Torah.” -Rav shaul: Letter to the Roman Believers 13:8
 
Those who are focused on the Messiah and as a result love others as themselves are fully filling the Torah of Moses, whereas those focused on attempting to fully observe the Torah of Moses are continually failing to do so. With regard to Torah there is no “try”, there is only “Do” and “Do not”. How much better then to request that God manifest Himself in me through Yeshua, than to seek to reach Him through the delusional claim of Torah observance.
 
10 For whoever keeps, guards (tēreō[G]) the entire (holos[G]) Torah[H]/Law (nomos[G]), yet stumbles, falls, offends (ptaiō[G]) in one (heis[G]), has become guilty, subject (enochos[G]) of all, individually and collectively (pas[G]). 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself (ginomai[G]) a breaker (parabatēs[G]) of the Torah[H]/Law (nomos[G]). 
 
10 For whoever keeps, guards the entire Torah[H]/Law, yet stumbles, falls, offends in one, has become guilty, subject of all, individually and collectively. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but do murder, you have made yourself a breaker of the Torah[H]/Law.
 
Given the context this teaching says, “If you’re keeping most of the laws of the Torah but are breaking the Kingly law to love your neighbour as yourself, then the Torah exposes your guilt and you come under the judgement of the entire Torah.”
 
Those who claim that Yaakov teaches Torah Observance are delusional. He is in fact teaching that Torah Observance (with the exception of Yeshua) is impossible. This is consistent with what Yaakov says in Acts 15. The early Jewish Fathers of the Body of believers agreed that Torah Observance was not incumbent on the Gentile believers. Those demanding that Gentile believers be circumcised were silenced by Rav Shaul (Paul), Yaakov, and Kefa (Peter).
 
It is important to note that the two commandments mentioned here by Yaakov are to do with the love of one’s neighbour. It is often the case that as we journey with God we begin to become complacent. On a historical level the physical separation of the Messianic Jews in the Diaspora from the Jews of Israel was a living metaphor for their journey away from right action. When we become complacent in our faith we can fall into the trap of considering some commandments more important than others, thus we justify sinful action based on a sort of sin hierarchy where murder is bad but lusting after my neighbour’s wife is just what men are prone to do. Yaakov reminds his Jewish brothers and sisters that when we say to God, “I’ll keep most of your commandments but I don’t agree with this one, so I’ll just ignore it,” we are already guilty.
 
As I have already stated, in more general terms Yaakov is teaching the one who says, “I am a Torah keeper” that such a statement is lie and thus breaks Torah. With the exception of Yeshua no one can claim to be a Torah keeper.
 
I am obligated to add a further warning concerning a grave mis-teaching within the modern Messianic movement which makes Torah Observance an object of worship:
 
Those who teach the lie "Obeying Torah is the fruit of salvation" mis-qualify both Torah and salvation. "Messiah is the goal of Torah" unto works of righteousness. Torah observance is not the goal, end, or fruit of Messiah. If it were, Messiah would be subject to Torah, but instead He is the Author and Goal of it.
 
It is not Torah observance that is the fruit of the redeemed but right action. Ezekiel 36:26-27 explains that by the Spirit of Life (Holy Spirit) in Messiah Yeshua (Rom.8:2), we are empowered to act according to His (YHVH) prescribed (בְּקִרְבְּכֶם) way of living and according to His judgements (מִשְׁפָּטַי). Torah is not mentioned. Why? Because observance of the Torah of Moses is not the goal, end, or fruit. Thus we are "set free from the Torah of sin and death (the result of a failure to observe the unkeepable Mosaic Torah)" [Rom.8:2].
 
Peter (Rav Kefa) explains that no one can "bear" the "burden" of Torah observance (Acts 15:10). Yaakov (James) and the early Jewish Fathers of the body of faith along with Peter, agreed that therefore Gentile believers should not be taught Torah observance but to simply refrain from all forms of idolatry in accordance with the universally moral commandments of God (10 commandments minus Shabbat, which is a sign on ethnic Israel, the Jews [Ex.31:16-17]) Peter said this as a Spirit filled Messiah follower, not as an unsaved pre-Messianic Jew. Therefore, Peter and the early Jewish Fathers of the Body of believers agree that Torah observance is not the fruit of salvation.
 
We add to this the teaching of Yeshua, Rav Shaul, and the Kohen (probably Barnabas) who wrote the Book to the Hebrews:
 
Rom. 3:20; 4:14; 4:15; 5:20; 6:14; 7:1-13; 8:2-3, 1 Cor. 15:56, 2 Cor. 3:7; 3:9; 3:10; 3:12; 3:14-17, Gal. 2:16; 2:19; 2:21; 3:1;3:10; 3:11-12; 3:13; 3:16 & 19, (ref. Matt. 11:12-13, Luke 16:16), Gal. 3:21; 3:23; 4:24; Eph. 2:15, Phlp. 3:4-8; 1 Tim. 1:8 (Torah was made for the unrighteous, not for the righteous.) 1 Tim. 1:9-10; Heb. 7:18-19; 8:7-8; 8:13; 10:1.
 
It is wrong to say that “Torah is done away with”, it is equally wrong to say that “Torah observance is the goal, end, fruit” or otherwise. When using "Torah" as a proper noun we speak in general terms that lack the nuisance of the wider definition. This is why the writers of the HaBrit HaChadashah (NT) often use qualifying terms in relationship to Torah (Instruction).
 
"because through Messiah Yeshua the Torah* of the Spirit of life (Torah of Messiah) has set you free from the Torah* of sin and death. (Result of the failure to keep the unkeepable Torah of Moses)" -Romans 8:2
 
So called "Messianics" need to stop arguing over the keeping of days and the obeying of laws and return to the Person of Messiah Yeshua in God. No one will stand at the judgement and be able to use Torah observance as a means of redemption.
 
If we claim to be Torah observant we make ourselves to be liars. As I have said, with regard to Torah there is no "try", there is “do” and “do not”. No human being (with the exception of the King Messiah) can keep the Torah perfectly. I do not keep the Torah, rather the Torah perfected of the Spirit of life keeps me in Messiah Yeshua. Those in the so called "Messianic" movement who claim to be Torah observant are lying. They are idolaters of the worst kind because in focusing on Torah they have turned their backs on the Author of it. It is for freedom that Messiah has set us free!
 
*The word Torah must be qualified
 
12 So speak (laleō[G], davru[H]), and so do (poieō[G]), as those who are to be judged (krino[G]) by the Torah[H]/law (nomos[G], Torah[H]) of freedom, liberty (eleutheria[G], shel cheirut[H]). 13 For judgment (krisis[G], badiyn[H]) devoid of  mercy (me eleos[G], eiyn rachamiym[H]) will be shown to one who has shown no mercy (me eleos[G], nahag rachamiym[H]); the mercy (eleos[G], harachamiym[H]) rejoices against, is glorious over, triumphs over, perpetually boasts against (katakauchaomai[G]) the judgment (krisis[G], hadiyn[H]). 14 What does it profit (ophelos[G]), my brothers and sisters, fellow Jews (mou adelphos[G], achay[H]) if someone says he has faith, trust, belief, persuasion (pistis[G], emunah[H]), but he has no works, actions (me ergon[G])? Can faith, trust, belief, persuasion (pistis[G], emunah[H]) save (sōzō[G], lehoshiyo[H]) him? 
 
12 So speak, and so do, as those who are to be judged by the Torah[H]/law of freedom, liberty. 13 For judgment devoid of  mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually boasts against the judgment. 14 What does it profit, my brothers and sisters, fellow Jews if someone says he has faith, trust, belief, persuasion, but he has no works, actions? Can faith, trust, belief, persuasion save him?
 
Yaakov admonishes his Jewish brothers and sisters who follow Messiah Yeshua to speak and act as those being judged, not by the Torah of Moses but by the Torah of Liberty.
 
The wonderful result of accepting God’s mercy is that we will in turn show mercy to others, thus “Mercy triumphs over judgment” (that is mercy triumphs over a judgment of condemnation). Mercy triumphs in the judgment that brings discipline and freedom, thus we have the Torah of Messiah that brings Liberty.
 
There are those who are uncomfortable with the plain Greek text saying “can faith save him?” They add to it translating “can that faith save him”. There is no need to add “that” to the text. One who is convinced that his faith need not be acted on does not accept the saving faith of Yeshua and therefore cannot be saved by faith. More to the point, faith cannot save, rather the Messiah Yeshua in Whom we place true faith, He is the Saviour. Thus Messiah in us outworks faith through us. We act righteously because we have received the nature of Messiah.
 
Here Yaakov is speaking of a divisive faith, a faith that compartmentalizes life. The action of a pumping heart is the proof that a man is alive, when the heart ceases its action the body is dead. The predisposition of the Holy Spirit Who lives in us, is to help those in need, in order to fail to help the destitute we must first resist the Ruach ha-Kodesh, for a believer this is known as grieving (not blaspheming) the Spirit. The conclusion then is this, isolated faith is dead. In a believer however, the failure to act causes conviction of spirit and therefore revives the body. It is as if the heart has lost its rhythm temporarily for lack of vigour and then the Spirit pulls out the shock panels and gives us a jump start.
 
15 If a brother (adelphos[G], ach[H]) or sister (adelphē[G], achot[H]) is naked (gumnos[G]) and lacks (leipō[G]) daily (ephēmeros[G]) food, bread (lechem[H]) 16 and any one (tis[G]) of you says to them, “Go (hupagō[G]) in peace, wholeness, wellbeing (eirēnē[G], leshalom[H]), be warmed (thermainō[G]) and be filled (chortazō[G]),” yet you don’t give (didōmi[G]) them the things they need (epitēdeios[G]) for their body (sōma[G]), what use is that (ophelos[G], mah hoaltem[H])? 
 
15 If a brother or sister is naked and lacks daily food, bread 16 and any one of you says to them, “Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that?
 
“is naked and lacks daily bread” “Give us today our daily bread” is part of the formula of Tefilat haTalmidim “The Disciples Prayer” taught by Yeshua the King Messiah (Matt. 6:9-13). Here Yaakov reminds his hearers that in relationship through Messiah they are to participate in godly acts of provision. What fool, having prayed “Give us today our daily bread”, then sends his believing brother or sister away without bread for the day?
 
“Go in peace, wholeness, wellbeing, be warmed and be filled,” yet you don’t give them the things they need for their body, what use is that? To wish a fellow believer, in this case a fellow Jewish believer “Peace, wholeness, and wellbeing”, knowing that they are distressed, incomplete, unwell, and having the means to give them peace, wholeness and wellbeing, is an abhorrent act of rebellion against the specific Kingly Torah command “You shall love your neighbour as yourself!”
 
17 In the same way, faith, trust, belief, persuasion (pistis[G], ha’emunah[H]) also, if it has no works, actions, deeds (ergon[G]) is dead, necrotic (nekros[G], meitah[H]) being alone, separate, apart (kata heautou[G], ). 18 But someone might say, “You have faith (pistis[G], emunah[H]) and I have works, actions (ergon[G], ma’asiym[H]); show me your faith (pistis[G], emunah[H]) without the works, actions (ergon[G]), and I will show you my faith (pistis[G], emunah[H]) by my works, actions (ergon[G]).” 
 
17 In the same way, faith, trust, belief, persuasion also, if it has no works, actions, deeds is dead, necrotic being alone, separate, apart. 18 But someone might say, “You have faith and I have works, actions; show me your faith without the works, actions and I will show you my faith by my works, actions.” 
 
Yaakov is not saying “I will show you my faith by my Torah observance”, a curse on that idea! The works, actions in question are right actions, otherwise known as righteousness. Yaakov is saying “The evidence of my faith is in the right actions that proceed from it”. It is not Torah observance that produces Yaakov’s right actions but faith in Messiah that produces them. This is a foundational doctrine of the Messianic Faith that has been abused by far too many so called “Messianic” teachers who promote the false doctrine of “Torah Observance” in contradiction of the teaching of Yaakov, Yochanan and Rav Shaul.
 
The Hebraic back and forth of Yaakov’s work is a reflection of Yeshua’s teaching style, and is in turn reflected in Rav Shaul’s works. It was and remains a strong rabbinical technique that acts to expose flawed or self-defeating thinking (circular logic).
 
Like a heart that doesn’t pump blood, faith without action is dead. The words, “faith by itself without right action is dead,” are a precursor to the final words of this portion of Yaakov. It is important to note that faith in unity with right action is life. The blood, the heart and the oxygen are all required in order to unify the living body. It’s as if Yaakov were saying “Show me life in a heart that doesn’t beat and I will show you life in my beating heart!”
 
“Really?” Says Yaakov, with incredulity. “You’re able to exhibit faith without acting righteously? Okay, but I will exhibit faith by acting in unity with the Holy Spirit.”
 
Faith, being unseen cannot be seen except in action. Therefore, the one who fails to act proves himself faithless.
 
Faith devoid of right action is not only a corpse, it is a necrotic, stinking corpse. Ironically, faith without the evidence of right action produces a spiritual stench in the nostrils of the faithful.
 
19 You believe (pisteuō[G]) that the God (ho Theos[G], haElohiym[H]) is one (heis[G], echad[H]) well done (poieō kalōs[G]); the demons (ho daimonion[G], hasheidiym[H]) also believe (pisteuō[G]), and shudder, tremble, stiffen, are horrified (phrissō[G]). 20 Now (de[G]) are you willing to know, act on the knowledge (ginōskō[G]), you vain, empty (kenos[G]) person (anthrōpos[G], iysh[H]), that faith, trust, belief, persuasion (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is barren, dead, necrotic (nekros[G], akarah[H])? 
 
19 You believe that the God is one well done; the demons also believe, and shudder, tremble, stiffen, are horrified. 20 Now are you willing to know, act on the knowledge, you vain, empty person, that faith, trust, belief, persuasion without works, actions is barren, dead, necrotic?
 
Many, lacking knowledge of ancient Biblical Jewish practice, and indeed of Jewish practice in general, fail to understand just how harsh these words of Yaakov are, even beyond their apparent abruptness.
 
Yaakov is pulling out the big guns. One can see why prior to this he had instructed his hearers to be quick to listen and slow to anger (1:19-20). Yaakov is quite literally quoting the Shema in the present verse.
 
“You say, ‘Shema (hear, listen, perceive and understand), Oh Israel, the LORD our God, the LORD is Echad (One, a unity).’ Be’seder, okay, good for you, so you recite the Shema three times a day, mazel tov (Congratulations)! The demons know the words of the Shema also, they believe that God is One, and it scares the crap out of them. You see, belief is subject to inclination. If your inclination is evil (yetzer ha-ra) then your belief is redundant.
 
Further to the insult, the Greek kenos (empty, vain) interprets the Hebrew/Aramaic Raka, Reyka used in Matthew 5:22. This is yet another example of how context and motivation affect the interpretation and application of Scripture. Yeshua teaches that no one should call another by the term Raka from a motivation of willing death on them. However, in the context of Yaakov’s writing, describing a foolish person as a fool is a valid application of Biblical doctrine.

21 Was our father (Avinu[H]) Avraham[H] not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) when he bore, lead, offered (anapherō[G]) up his son Yitzchak[H] (Isaac) on the altar (thusiastērion[G], haMizbeach[H])? 22 You see that faith, trust, belief, persuasion (pistis[G], haemunah[H]) together (sunergeō[G]) with his works, actions (ergon[G], ma’asiym[H]), and as a result of the works, actions (ergon[G], ma’asiym[H]), faith, trust, belief, persuasion (pistis[G], emunah[H]) was made perfect, fully filled, made whole, well-constructed (teleioō[G], hush’lemah[H]). 
 
21 Was our father Avraham not justified by works, actions when he bore, led, offered up his son Yitzchak (Isaac) on the altar? 22 You see that faith, trust, belief, persuasion together with his works, actions, and as a result of the works, actions, faith, trust, belief, persuasion was made perfect, fully filled, made whole, well-constructed. 
 
Yaakov is not saying that Avraham was justified by actions alone but that his right actions were evidence of his faith and thus he was justified. This is affirmed by verse 22.
 
Notice that Avraham’s actions were born of faith. Right action is the fruit of faith, the evidence of healthy roots, and just as a fruit tree is imperfect without fruit, so faith without right action is barren. Yaakov uses the word complete/full/perfect, here in unity with the word One/echad from the previous verses. He is showing that God, Who is One, Completes or makes One, faith and action.
 
“In faith, trust, assurance, belief Avraham, when he was examined, proved, brought up Yitzchak [Isaac], and the one who had received the promises was offering up his only son;” -Hebrews 11:17 (Author’s translation)
 
23 and the Scripture, TaNaKh (Torah, Prophets, Writings), [Hebrew Bible] (ho graphē[G], hakatuv[H]) was fulfilled (plēroō[G]) which says, “And Avraham believed, agreed with (pisteuō[G], vayamein[H]) God (Theos[G], Elohiym[H]), and it was counted (logizomai[G]) to him as righteousness, charity, practical love (dikaiosunē[G], tzedakah[H]), [Gen. 15:6]” and he was called a friend (philos[G]) of God (Theos[G], Elohiym[H]). 24 You see, perceive (horaō[G]) therefore, now truly (toinun[G]) that a person is justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) and not by faith (pistis[G], emunah[H]) alone (monon[G]). 
 
23 and the Scripture, TaNaKh, Hebrew Bible was fulfilled which says, “And Avraham believed, agreed with God, and it was counted to him as righteousness, charity, practical love, [Gen. 15:6]” and he was called a friend of God. 24 You see, perceive therefore, now truly that a person is justified by works, actions and not by faith alone. 
 
So, Avraham’s faith/belief/trust, was credited to him as right action. Now we see right action as the recompense/payment/credit/reward of right faith/trust/belief. The declaration of a man’s righteousness is made by those who observe his right action, while the right action itself is the declaration of right faith.
 
25 In the same way, was Rachav[H] the prostitute (pornē[G]) not justified (dikaioō[G]) by works, actions (ergon[G], ma’asiym[H]) also when she allowed entry to (hupodechomai[G]) the messengers, angels (aggelos[G], malakhiym[H]) and sent them out by another way? 26 For just as the body (sōma[G], shehaguf[H]) without the spirit (pneuma[G], ruach[H]) is dead (nekros[G], meit[H]), so also faith (pistis[G], emunah[H]) without works, actions (ergon[G], ma’asiym[H]) is dead (nekros[G], meitah[H]).
 
25 In the same way, was Rachav the prostitute not justified by works, actions also when she allowed entry to the messengers, angels and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works, actions is dead.
 
“And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.” -Joshua 2:1
 
“By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” -Hebrews 11:31
 
It was Rahab’s faith in the God of Israel that motivated her to act to save her children and protect her family. She rightly believed that God was able to destroy the city of Jericho. Therefore her genuine faith bore the fruit of right action.

Finally, “Just as the body without the spirit is dead, so to faith without right action is dead.” The spirit and faith correlate to one another and the body and action are also a pair. From this we can conclude that both these combinations (faith and works as well as spirit and body) become unclean when separated. To a Jew a dead body (according to the Torah) is unclean, so Yaakov is making a startling, even defiling insinuation. “If your faith lacks right action you are spiritually unclean and if your actions lack true faith then your actions are unclean. I know you’ve been living in the Diaspora among Greeks for some time now but don’t be misled by Greek philosophy,” says Yaakov, “they seek to divide and conquer, or have you forgotten that we Jews understand life as a unity, a functioning being of many parts, all interconnected. ‘Shema Yisrael, Adonai, Elohaynu, Adonai echad!’”
 
“the body without the spirit is dead.” This is a known Jewish saying, recorded in Ohel Moed, fol. 15. 1.
 
“Therefore we conclude that a person is justified by faith without the works of the Torah.” -Romans 3:28
 
When we place this teaching of Yaakov alongside that of Rav Shaul we see that Yaakov is emphasising the right action born of faith as being “works”. He is not saying that Torah observance is the right action but that right action is evidence of the Kingly Torah taught by Messiah, which is at work in the believer.
 
Torah observance is motivated by human effort whereas right action results from relationship, that relationship being offered by God and received by the believer. Thus, Avraham first believed God and subsequently offered up his son Isaac. Note that the Torah was yet to be given to Israel at the point of Avraham’s belief and right action. Therefore, Avraham was not seeking to observe Torah but rather to respond to God in righteousness, thus Avraham’s unified faith in action was credited to him as righteousness.

In Messiah Yeshua there is no separation of faith and works. There are faith-works and there is working-faith. When Shaul/Paul says, “You are saved by faith alone, and not by works, that no one might boast,” he is rebuking boasting (which is work without faith). We are better to understand Paul this way, “It is by faith unified that you are saved and not by works (deeds devoid of faith) so that no one should boast about having earned their own right standing with God.” Shaul is definitely not contradicting Yaakov, a man whose authority he both submitted to and respected. On the contrary, Shaul affirms Yaakov’s teaching. Of course
this should come as no surprise, given that the Ruach ha-Kodesh inspired the words of both men.

I will conclude this way, concerning faith and right action: what God has made one, let no man separate.

© 2022 Yaakov Brown

Yaakov 1:16-27 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with Whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. 18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures. 19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge. 21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being. 22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror; 24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent, but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does. 26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. 27 Pure, clean, clear and undefiled religion, service before the face of the God/Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world.
 
Yaakov 1:16-27 (Line upon line)
 
16 Don’t wander, err, be deceived (planaō[G], tit’u[H]), my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). 17 Every good, complete, perfect, full thing (agathos[G], tovah[H]) given and every perfect gift (dōrēma[G], matanah[H] ) is from above (anōthen[G], haorot[H]), descends (katabainō[G]) from the Father (ho patēr[G], Aviy[H]) of luminaries, lights (phōs[G]), with whom there is no fickleness, transmutation, no state of being in between phases of orbit (parallagē[G]), or revolving, turning (tropē[G]) shadowing (aposkiasma[G], choluf vekol-tzeil shinoy eiyn-imo[H]). 
 
16 Don’t wander, err, be deceived, my completely loved brothers and sisters. 17 Every good, complete, perfect, full thing given and every perfect gift is from above, descending from the Father of luminaries, lights, with whom there is no fickleness, transmutation, no state of being in between phases of orbit, or revolving, turning, shadowing. 
 
“Don’t wander, err, be deceived” This is a warning to those who may be tempted (as described in v. 13-15). Wandering was the result of Israel’s decision to sin against God when He commanded Israel to enter the land of promise (Num. 13-14). The writer employees the same turn of phrase here making it a drash (comparative teaching) concerning entry into the Olam Haba “world to come” through the King Messiah (Yeshua: Joshua). In short, the writer is saying, “Don’t do what our ancestors did when they refused to go into the land”. To wander from intimate relationship with the Father is to place one’s self in jeopardy.
 
“My completely loved brothers and sisters” In plain English, “My fellow Jewish believers, dearly loved in God”.
 
“Every good thing” This includes the good inclination yetzer tov, all good comes from God and is in opposition to the temptation that seeds sin and births death (v.13-15). That which is good, complete, perfect, full, comes from El Elyon “the Supreme God”.
 
HaShem the Father God and Creator of all things, including the orbiting lights of the heavens (Sun, moon etc.), which have been worshipped throughout the millennia by pagans, but are nonetheless subject to the God of Israel, He is the Supreme King over all things and is named here as “Father”. For those Jews who are in Messiah God is not only Creator of, and Ruler over all things, but is also Father, Abba (Daddy). Thus, the Spirit of the Son cries “Abba, Father” (Romans 8:15).
 
Unlike the created lights of the heavens God is not subject to being in between phases of (orbit), nor is He revolving around anything or anyone.
 
A light source doesn’t cause shadow. Shadow is caused by an object coming between the recipient of light and the light source. Thus, it is impossible for God to cast shadow (in a figurative sense) because “God is All Existing Light, and in Him there is no darkness”(1 John 1:5). Put concisely, unlike the sun, a created light source, nothing can come between the believer and God. This is why the Scripture says “Even the darkness is as light to You” (Ps. 139:12), meaning “nothing is hidden from You”. This is one of the many ways Scripture explains that “God is the same yesterday, today, and forever” (Ex. 3:14; Ps. 102:27, 103:17; Isa. 41:4, 44:6; Heb. 13:8; Rev. 1:8). Because He is holy and unchanging He is trustworthy.
 
“descending from the Father of luminaries” Using “above” and “below” as a figures for “that which originates from God” verses “that which originates from fallen humanity”, Yaakov reminds his hearers of the transformative difference that receiving birth from above makes.
 
The good that God gives, like His nature, does not waver, it is not indecisive like the action of the one who cannot receive wisdom (as described in v. 6-8). On the contrary, by His loving and gracious will God has given the ultimate gift, the gift that connects us again to Truth. He has imparted Himself, God with us (Imanu-El), ha-D’var Emet “the Word of Truth” (Yeshua) [John 1]. Truth Himself has brought us out of darkness into a place without transition or shadow through the “message of truth”. When we receive Yeshua we are no longer planets orbiting the Creator (the All Existing Light Source), rather, we have been made echad (one) in the Creator. We are not God, but we are united as sons and daughters born of His Spirit through the blood of Messiah.
 
18 In exercising His will (boulomai[G], vecheftzo[H]) He birthed us (apokueō[G], yalad[H]) in the Word, Essence, Substance (logos[G], bidvar[H]), the truth (alētheia[G], haemet[H]), so that we would be made (einai[G]) a kind of first fruits (aparchē[G], reishiyt bikureiy[H]) among His creatures (ktisma[G], yetzurayv[H]).
 
18 In exercising His will He birthed us in the Word, Essence, Substance, the Truth, so that we would be made a kind of first fruits among His creatures.
 
There is no need to make the false choice between interpreting “the Word of truth” as referring to Messiah or to the Gospel message. The answer is that “the Word of truth” refers both to Messiah (Hadavar emet) and to His message. Yeshua being the Author and goal of the Gospel message. The Hebrew text reads “The Word, the Truth”.
 
The first century Messianic Jews of both Eretz Yisrael and the Diaspora had been afforded the opportunity to be a first fruits offering (Shavuot[H], Pentecost[G])[Lev. 23:17; Acts 2] as a result of their having been birthed of God in the Word Himself (Yeshua).
 
“16 For I am not ashamed of the good news, true message: it is the power of God for yeshua (salvation) to everyone who has faith, trust; continually to the Jew first and also continually to the Greek. 17 For in it the righteousness (the Righteous One) of God is revealed through faith for faith;” -Rav Shaul’s Letter to the Roman Believers 1:16-17 (Author’s translation)
 
19 Wherefore (hōste[G], al-kein[H]) see, perceive (eidō[G]) [that which has just been said and that which is about to be said], my completely loved brothers and sisters (adelphos agapētos[G], achay ahuvay[H]). Let everyone, individually and collectively (pas[G], kol-iysh[H]) be quick (tachus[G], mahiyr[H]) to hear, listen, understand (akouō[G], lish’moa[H]), slow (bradus[G], kasheh[H]) to speak (laleō[G], ledaveir[H]), and slow (bradus[G], vekasheh[H]) to wrath (orgē[G], lichos[H]); 20 for a human being’s (anēr[G], adam[H]) wrath (orgē[G], ka’as[H]) does not bring about the righteousness (dikaiosunē[G], tzidkat[H]) of God, the Judge (Theos[G], Elohiym[H]).
 
19 Wherefore, see, perceive [that which has just been said and that which is about to be said], my completely loved brothers and sisters. Let everyone, individually and collectively be quick to hear, listen, understand, slow to speak, and slow to wrath; 20 for a human being’s wrath does not bring about the righteousness of God, the Judge.
 
“Be quick to hear” This doesn’t mean “be quick to listen to everything and everyone” rather it means “Be quick to listen to and receive that which is from above, from the Father of the luminaries”.
 
Being quick to hear godly things is an idea found in the Talmud Bavliy (Gloss. in T. Bavliy. Megillah, fol. 21. 1. ). Numerous other ancient Jewish commentators teach that if a word is worth one shekel, silence is worth two. Silence is said to be the spice of speech, and the chief of all spices, the hedge of wisdom. The sage Shammay says, “say little, and do much” (Pirke Avot, c. 1. sect. 15. 17. & 3. 13. T. Bavliy. Megillah. fol. 18. 1. Vayikra Rabbah, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1.).
 
“be silent, and hear” -Talmud Bavliy Sanhedrin, fol. 7. 1.
 
We note that the recipients of this work are admonished to be “slow to wrath”. Wrath is the progeny of anger. Godly wrath is enacted in righteousness as a just response to evil. In this case it is not anger itself, or even wrath itself that the recipients are being warned against but the anger/wrath born of the sin affected nature of human beings. This ungodly wrath is not good because it has not originated from above.
 
Additionally, and as a general principle, it is in our nature to push for our own agenda in life. We often neglect the helpful conversation of others in order to pronounce our own knowledge. We are (in our fallen state) inclined to allow the temptation to promote our own point of view to give birth to the sin of rash words and when confronted in truth we respond in ungodly anger. Because we are filled with the Spirit of God, we must be tempered by the Instruction of God in this present world. In Messiah we are to instruct ourselves with these words and make a habit of choosing firstly to listen then respond with care and if challenged, to repeat the process so as not to allow fallen human anger to birth unrighteousness. 
 
“ I will therefore that men pray everywhere, lifting up holy hands, without (ungodly) wrath and doubting.” -Rav shaul 1 Timothy 2:8 KJV
 
21 Therefore (dio[G], lachein[H]), put aside, lay off, rid yourselves (apotithēmi[G])
individually and collectively of all (pas[G]) filthiness, defilement (rhuparia[G], tinuf[H]) and the abundance (perisseia[G], vetarbut[H]) surplus (foreskin) of malice, wickedness, evil (kakia[G], ra’ah[H]); and receive (dechomai[G], vekab’lu[H]) with gentle humility (prautēs[G], va’anavah[H]) the inborn (emphutos[G]) Word, Essence, Substance (logos[G], et-hadavar[H]), which is able (dunamai[G]) to save (sōzō[G], lehoshiya[H]) your (pl.) soul life, mind, self, heart, core being (psuchē[G], et-naf’shteiychem[H]). 
 
21 Therefore, put aside, lay off, rid yourselves individually and collectively of all filthiness, defilement and the abundance of, surplus (foreskin) of malice, wickedness, evil; and receive with gentle humility the inborn Word, Essence, Substance, which is able to save your soul life, mind, self, heart, core being.
 
The Jewish believer is instructed to intentionally put aside, cast off, strip himself of filthiness and the abundance of grudge holding malice and evil attached to the old way of life which is feed by the yetzer ha-ra (evil inclination, fallen nature).
 
“Surplus of malice” This may be an allusion to the metaphor of the removal of foreskin used by Jeremiah to warn the people of Judah and Jerusalem to dedicate their hearts to God through the removal of their surplus of wickedness (foreskin).
 
“Circumcise yourselves to YHVH, and remove the foreskins of your (collective) heart, core being, you men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, that burns so that nothing can quench it because of the evil of your doings.” Yermiyahu (Jeremiah) 4:4
 
The Targum paraphrases this same passage of Jeremiah as the “removal of the wickedness of your hearts”.
 
Messiah in us propels us into action. No one can live a truly righteous existence devoid of Messiah, nor can anyone claiming to have received Messiah fail to act in the power of the Holy Spirit. This is pretext to the teaching that follows concerning the unified relationship of faith and action.
 
Filthiness and wickedness are born of lust and pride, neither of which can receive anything (as explained in v. 6-8) because they compete within us and leave us undecided, we are then unable to choose the good. Humility, the act of recognizing our own spiritual poverty, is the only state in which we are capable of receiving the inborn Word, Essence, Substance (Yeshua), Who is able to save our entire being. This Word of truth is Messiah Himself, the very Essence, Author and Goal of the Torah/Instruction of God.
 
“And that from a child you’ve known the holy Scriptures, which are able to make you wise unto salvation through faith which is in Messiah Yeshua.” -Rav shaul, 2 Timothy 3:15
 
22 For (de[G]) now be made (ginomai[G]) doers, performers (poiētēs[G], oseiy[H]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not just hearers (akroatēs[G]) who deceive (paralogizomai[G]) themselves. 23 Because (hoti[G]) if a certain one (tis[G], haiysh[H]) is a hearer (akroatēs[G]) of the Word, Essence, Substance (logos[G], ha-davar[H]) and not a doer, performer (poiētēs[G], oseihu[H]), that person is like a man who looks, considers (katanoeō[G]) the face (prosōpon[G]) of his nature, origin (genesis[G]) in a mirror (esoptron[G]); 
 
22 For now be made doers, performers of the Word, Essence, Substance and not just hearers who deceive themselves. 23 Because if a certain one is a hearer of the Word, Essence, Substance and not a doer, performer, that person is like a man who looks, considers the face of his nature, his origin in a mirror;
 
“Prove yourselves” is a poor translation of the Greek ginomai. In modern English the idea of proving one’s self denotes the work of the individual as the mechanism for proving. This is not what the text says. Rather it says “be made”. By necessity to “be made” requires a maker. In this case it is the “Word” received and the resulting “Salvation” of the previous verse that informs the present text. The Word is the Maker. Yeshua in us makes us “doers of the Word (Himself)”. Therefore, we read “Be made doers of the Word”. We are both from the Word and living examples of the Word in practice.
 
“Being doers of the Word and not hearers only” This statement has been said to be contrary to the writing of Paul/Shaul and perhaps Yochanan/John. It is however consistent with the teachings of both writers and in addition it is likely a platform for their words, given that this book was likely written between 10 and 20 years prior to other New Testament writings.
 
Yaakov is not saying that your actions save you, in fact he has just said prior to this that it is “the humble receiving of the Word/Messiah that saves you.”
 
Yaakov is simply saying:
 
“Don’t return again to the bondage of self-delusion. Let the inborn Word birth right action. Your actions will be the fruit of your new condition.”

Only those who do not receive the Word of Truth with humility will find themselves in a situation where their actions prove them devoid of Truth. This is self-deception.

Some believe, and I agree, that this letter of Yaakov was a favourite of Yochanan (John) and Rav Shaul (Paul the Apostle) prior to the writing of their works.
 
“For it is not the hearers of the Torah who are justified before God, but the doers of the Torah shall be justified.” -Rav Shaul, Romans 2:13
 
“Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.” -Rav Shimon, Perkei Avot 1:17
 
24 for once he has looked at (katanoeō[G]) himself and gone away, he immediately (eutheōs[G]) forgets, loses from his mind (epilanthanomai[G]) what kind (hopoios[G]) of person he was. 25 But one who bends over, stoops down to look intently (parakuptō[G]) into the Torah, law (nomos[G], batorah[H]), perfected, complete, whole (teleios[G], hash’leimah[H]), the Torah of the freedom (ho eleutheria[G], hacheirot[H]), and abides, stays in it (paramenō[G]), not becoming a hearer (akroatēs[G]) who intentionally forgets, puts from his mind, negligent (epilēsmonē[G]) but is made (ginomai[G]) an intentional doer (poiētēs[G], oseh[H]), a toiler (ergon[G]), this person will continue to be blessed, happy (makarios[G], ashreiy[H]) in what he does (poiēsis[G], bema’aseihu[H]).
 
24 for once he has looked at himself and gone away, he immediately forgets, loses from his mind what kind of person he was. 25 But one who bends over, stoops down to look intently into the Torah (law), perfected, complete, whole, the Torah of the freedom, and abides, stays in it, not becoming a hearer who intentionally forgets, puts from his mind, negligent but is made an intentional doer, a toiler, this person will continue to be blessed, happy in what he does.
 
The mirror analogy is central to our understanding of this teaching. What kind of use of a mirror would cause a person to immediately forget what they looked like? The answer is, a fleeting use, a passing gaze, long enough to determine the basic outline of one’s features and nothing more. This is the kind of use that results in forgetting one’s self. On the other hand Yaakov suggests (as all great Hebrew poets might) that to gaze intently into the Torah completed (the Goal being Yeshua), the Torah of freedom, and to dwell in its reflection, continually responding to what we see, will bring blessing in all we do.
 
The plain meaning compares the fickle nature of human recollection by sight with the failure to act in response to God’s Word. The remez (hint) at deeper meaning speaks to the nature of human beings. The reflection in the mirror is the natural face of the sin affected human being. Who, at his origin, chose to rebel against God. The one who looks at this reflection of himself and realizes that action must take place in order to show himself reborn unto righteousness, who then nonetheless walks away and immediately forgets his need, subsequently fails to act. Thus proving that he has not been reborn Why? Because he has looked at his sin nature in the mirror rather than looking at the perfected Torah (Instruction) of God which points to Yeshua, the One Who is both the means and strength of our faith in action.
 
“one who bends over, stoops down to look intently”. We note that the reflection of the perfected Torah is one that must be “stooped down” to, “bent over” in order to view it. This denotes a reflective surface below or beside the viewer, a body of water perhaps, a mikveh. Additionally, where the one who looks at himself in the mirror is either holding it or viewing it upright in a position of pride, the one who looks into the perfected Torah must humble himself, stoop down, bend over in order to look into it.
 
In short, change does not come about by looking at the reflected sin affected nature but by receiving the Living Word Yeshua and gazing intently into the “perfected Torah”, not the Torah of Moses, much of which will no longer be necessary in the Olam Haba (World to come) [Because there will be no sin and therefore no need for the negative commandments “Thou shalt not…”], but the “perfected” Torah (Instruction), the “Torah (Instruction) of the freedom” (found in Messiah), that is those parts of the word of God (including certain portions of the Torah of Moses) that are eternally present in Messiah Yeshua. This is why Yeshua says:
​
“15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, Whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB
Rav shaul (Paul the Apostle) calls the “perfected Torah” the “Torah of Faith”.
 
“Where is boasting then? It is excluded. By what Torah (Instruction, Law)? The law/Torah of works? Absolutely not, but by the Torah/Law of faith, trust.” -Romans 3:27
 
Properly qualifying the word Torah is essential in understanding what it means to gaze intently into the Torah of freedom in Messiah. Both the Greek nomos and the Hebrew Torah can mean “law” but do not always refer to the Law of Moses. Nor is the Greek nomos necessarily synonymous with the Torah, “Law of Moses” except when properly qualified. Torah[H] is a feminine noun meaning “Instruction”, whereas nomos[G] is a masculine noun meaning “law”. While instruction may include law it does not by necessity contain law. In the interpretation of the present text, and indeed, the texts of Rav Shaul, those who misuse the word Torah to always refer to the five books of Moses make themselves liars and false teachers. Many in the so called “Gentile Messianic, Hebrew Roots and Hyper Law” movements do this to their detriment.
 
In looking intently it is our eyes that see/hear and the intention of our gaze that either neglects or accepts what we hear/see. When we gaze intently into a reflective surface we see not only our imperfections and flaws (causing us to seek a covering for them) but we also see our inherent value. The Complete Torah of Messiah reveals our sin for the purpose of covering it and shows us our worth so that we will not deceive ourselves into thinking we are worthless. The reflection of God’s Complete Instruction is one into which we should gaze intently until all is complete. Yeshua said, “Not one notation or mark will be removed from the Torah until all is fulfilled.” The reason for this is made clear here in Yaakov’s letter, we need the Torah as instruction in Messiah, it is a guide for those who have the Word (Messiah) born in us. No longer is it seen as the punitive Law of those who merely glance at it, rather for us it has become a reflection of our new nature.
 
It is worth noting that the earlier allusion to the created heavenly lights, which include the sun and the moon which reflects the sun, connects to the analogy of the reflection of the perfected Torah in Messiah. In a figurative sense, just as the moon reflects the sun so too we reflect the all existing Light of God.

We await the completion of all things, the day when all that exposes sin will evaporate from the Torah, leaving only that which is good. Messiah Himself the Word will be all that remains of the Torah. In the Olam Haba (World to come) we will return (tishuvah) to the state of Adam and Eve prior to the fall. We will again know only the good. Yetzer ha-tov (the good inclination), is the current indicator of a time yet to come when there will be no need to distinguish between good and evil, because there will be only good. In order for this to happen evil must be eternally encased in itself, this being eternal damnation (not temporary hell)[Rev. 20:14-15]. In the Olam haba we will have no need of a reflective surface that exposes our faults because in Messiah in God we will be without fault. Until then we have the Complete Torah of Truth as our present help and guide. The Complete Torah of Truth is the written Torah revealed in the Living Word Messiah Yeshua our King.

We are reminded that we were not saved in order to become law breakers but so that in right relationship with God we might act out of His righteousness and thus be seen to be children of God through Messiah Yeshua our LORD (God with us) and King.
 
26 If a person (iysh[H]) thinks (yedameh[H]) himself to be religious, a servant of God (thrēskos[G], oveid Elohiym[H]), yet doesn’t bridle, guide, direct (chalinagōgeō[G], sam resen[H]) his tongue (glōssa[G], leshono[H]) but deceives (apataō[G]) his own heart, core being (kardia[G], levavo[H]), this person’s religion, service to God (thrēskeia[G], avodato[H]) is vain, worthless (mataios[G]). 
 
26 If a person thinks himself to be religious, a servant of God, yet doesn’t bridle, guide, direct his tongue but deceives his own heart, core being, this person’s religion, service to God is vain, worthless. 
 
“To the chief Musician, to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.” -Psalm 39:1 KJV
 
To “bridle” the tongue is not the same as “binding” the tongue. This is not an admonishment to be silent but rather an instruction to guide one’s words, in the same way a horse is directed by the bridle, bit, and reins. The bridle is pulled over the horses head and a bit placed in the mouth attached to reins that are used by the rider to direct the horse. To bridle one’s tongue means to employ the authority of the head and actively direct what comes out of the mouth. Wicked speech is evidence of a lack of self-control (a fruit of the Spirit)[Gal. 5:22-23].
 
We note that the Greek threskos, commonly translated “religious” means to be “a trembling worshipper” and the equivalent Hebrew oveid Elohiym “a servant of God”. How ludicrous it is then to say as many modern Messiah followers do “I’m not religious, I have a personal relationship with God”. This is a statement of hubris, a false choice that pits like things against one another in order to elevate the status of the speaker. It is not religion but vain, defiled religion that is being addressed here. The following verse affirms this by explaining what “Pure and undefiled religion” is.
 
By misusing the word religion we become the vain spiritual practitioners we accuse others of being. When we translate the correct meaning of the word religion the statement “I’m not religious, I have a personal relationship with God” becomes “I am not a servant of God, I have a personal relationship with Him”. A glaring contradiction, an example of self-defeating logic, self-destructive thinking.
 
A Messiah follower who walks rightly before God can say with confidence “I am in a relationship with God and because of this I practice pure and undefiled religion.”
 
Consider this, Yeshua was religious, and if it could be said of Him that He was not religious then He would not have been the promised Messiah of Israel.
 
27 Pure, clean, clear (katharos[G]) and undefiled (amiantos[G]) religion, service (thrēskeia[G], ha’avodah[H]) before the face (para[G], lifneiy[H]) of the God/Judge (Theos[G], haElohiym[H]) and Father (patēr[G], Aviynu[H]) is this: to visit (episkeptomai[G]) the fatherless (orphanos[G]) and widows (chēra[G]) in their distress, trouble, affliction (thlipsis[G]) and to keep one’s soul unspotted (aspilos[G], nafsho[H]) by this world (ho kosmos[G], haolam[H]).
 
27 Pure, clean, clear and undefiled religion, service before the face of the God/the Judge and Father is this: to visit the fatherless and widows in their distress, trouble, affliction and to keep one’s soul unspotted by this world.
 
Note that God is the Father of the fatherless, so that when we visit the fatherless we are reflecting the Father heart of God, Who places the lonely in families (Ps. 68:6).
 
Three central Jewish spiritual teachings are alluded to in verses 26 and 27:

Firstly, ancient Biblical Judaism did not have a word for theology prior to the Hellenization of Israel by the Greeks. This means that Judaism always taught faith in action rather than the use of the mind alone to philosophize over God concepts. A Jew cannot separate godly concepts from godly actions: the centre of the Jew, being the heart, is not to be understood as the heart devoid of the mind, rather it is the intersection of all parts of the being made echad (one). Therefore hypocrisy is anti-Jewish, anti-God and anti-Messiah. One who thinks (that is theologizes, talks of God consciousness but does not birth it) that he is righteous, but doesn’t keep his tongue in check, deludes himself and his religion is worthless. Again, this affirms Yaakov’s previous warning not to allow lust to give way to temptation, sin and death. Our idle words are worthless, on the other hand our worthwhile actions are the very words of life.

Secondly, Yaakov reminds us that religion is not the problem, we are. He is reminding Jews in the diaspora to maintain a pure observance of the perfected Torah in Messiah. He is not saying that observance brings salvation (he has already said that humbly receiving the implanted word brings salvation) on the contrary, he is calling the Jewish diaspora to return to their true identity as Jews in Messiah. Many lived in nations that worshipped false deities, practicing abominations against God on a daily basis. Yaakov reminds his fellow Jews of their worth as God’s chosen people.

Thirdly, Yaakov asks that his Jewish brothers and sisters keep themselves separate from the pagan practices that surround them. The Torah gives specific instructions for the care of Israel’s widows, her poor, her orphans and the foreigner living among her. Yaakov is calling the Jews of the diaspora back to these guidelines as a starting point for the all-encompassing loving action of the Gospel as defined as perfected Torah. From the beginning God has asked Israel to be separate, called out ones, set apart, which is the very essence of what it means to be Holy. Here Yaakov reiterates this well-known Torah concept, connecting it to the “unspotted” sacrificial Lamb of God, the Mashiyach (Messiah). In doing so he endears himself to both Messianic and non-Messianic Jews alike. Honouring the tradition of ancient Judaism and belief in Messiah, he then goes on to fill it with hope for the future. That hope is born in Mashiyach, the one we had long awaited. We, like Yeshua, are called to be “unspotted” living sacrifices, holy and acceptable to God (Lev. 22:21; Num. 19:2; Romans 12:1; Eph. 5:27; Col. 1:22; 1 Pet. 1:19; ).

The first chapter of Yaakov begins a book of unified spiritual-physical reality. We will see throughout this book the three concepts of shamor (observance) v’zakhor, (remembrance) v’halakhah (and action). These concepts are a unity (echad), they are not able to function properly outside of their connected circle of existence. The Word of life (Messiah) in us, reminds (zakhor) us to observe (shamor), in turn our observance (shamor) causes us to remember (zakhor) what God has done, what He is doing, and what He will do. By our observance and our remembering we give birth to action. This is Halakhah, the way we walk. There is no longer room for theology (thinking about God devoid of living in Him), because the life we now live in Messiah is a life beyond theology and its limitations. We are worthy because we have worth. God has set the measure of our value in the life of His Son Yeshua before the foundation of the world. You are loved with an everlasting love.
 
“Therefore, I urge you fellow Jewish brothers and sisters through the mercies, compassion, emotions of the God, that you all present your bodies as a living, breathing sacrifice, holy, pleasing, acceptable to the God, this is your reasonable, logical service (religious practice).”
 
-Rav Shaul (Paul the Apostle), Letter to the Roman Body of Believers 12:1 (Author’s Translation)
 
Copyright 2022 Yaakov Brown

Introduction:
 
After posting our intention to teach the Book of Yaakov at Beiyt Melekh I received comments like “sounds interesting”, “Is this an apocryphal book?”, and “I don’t see this book in my Bible, why are you teaching this extra-Biblical book?” etc.
 
One of the tragedies of English translational tradition is that many modern English readers of the HaBrit HaChadashah (New Testament) are unable to see in the name of the Book of James (Yaakov) a connection to this very Hebrew, even ethnically and religiously specific book. This is of course allayed by the opening verses, however, even the opening address has proven incomprehensible to some scholars and church fathers who try to explain away the ethnic, religious specificity of the opening phrasing, and instead apply it to the Gentile Church.
 
James is the Anglicized form of Iakobos, which is a transliteration into Greek of the Hebrew Yaakov, the English equivalent being Jacob. It’s likely that as is the case with other New Testament names shared in common with TaNaKh (OT) characters, the English translators were attempting to prevent confusion between historical figures separated by time but equally important in the metanarrative of Scripture. Put simply, they wanted to avoid confusion between the Jacob of the Old Testament and Jacob the brother of Yeshua (Jesus). However, the confusion and disconnect that has resulted through the modification of names far out ways any perceived benefit in the attempt to mitigate mistaken identities between the covenants (Old and New). The line of a country song by Lyle Lovett comes to mind, “She wasn’t good, she just had good intentions…”
 
I ask the reader (listener) to take a moment to consider how from the inception of the English translation of the Bible, the correct English equivalent naming of this New Testament book might have prevented a number of the misunderstandings the modern reader indulges based on the Anglicized title. This is also true of name modifications in other New Testament books. For example, using Jesus in place of Joshua, Jude in place of Judah and so on.
 
Simple and intrinsic common ground is found instantaneously when we read the title of the present book of study as “Jacob”. We think straight away of the patriarch Jacob who became Israel and of his 12 sons who became the collective people of Israel, and of their descendants who remain to this day. We think of Jacob the brother of our King Messiah Yeshua (Jesus) and of his role in leading the early body of believers. And if we think these things our spirit is stirred to behold the continuity of the redemptive metanarrative of Scripture and of the fact that God has never forsaken His covenant agreement to redeem the Jewish people in the King Messiah Yeshua. Nor has He abandoned us to an un-discipled future. We are therefore blessed by the correct naming of the book because even before we read it, we are afforded insight into its greater meaning.
 
On the other hand, if we read the title of this book as “James”, we have already failed to understand one of the key themes of the writing contained within it. We may well glean basic spiritual principles but we glean them devoid of the foundation upon which they are articulated. Thank God that by His Spirit in Messiah He is come to purify the bride of Messiah in our days and to reconcile us in righteousness, both Jew and non-Jew. It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah.
 
The Human Writer:
 
It seems clear, beyond reasonable doubt that the human writer or dictator of the book of Yaakov was Yaakov (James) the brother of Yeshua (Jesus) [Matt. 13:55; John 7:2-5; 1 Co. 15:7; Gal. 1:19, 2:9; Acts 12:17, 15:13, 21:18; Jude 1:1]. Yaakov either wrote the text himself or in the tradition of ancient Scripture, dictated it to a scribe (this latter option puts death any issues over the high form of Greek used).
 
The text is dated approximately 48 to 60 CE. Yaakov would have written it before his death in 62 CE (Ant. 20.9.1; Eusebius, Hist. Eccl. 2:23).
 
Those who claim that Yaakov could not have written this work because of its high Greek expression, and his lowly Galilean upbringing, are unable to overcome the following obstacles: Four men in the New Testament have the name Yaakov (James). The author of this letter couldn’t have been the apostle Yaakov, who died too early to be its author in 44 CE. Nor could the remaining two men have authored the work due to their stature and unnamed influence in the early body of believers, given the author confidently names himself presuming that he is known by believers throughout the known world of the time.
 
In defense of Yaakov’s Galilean upbringing, it is ludicrous to presume that he was uneducated simply because he was from a rural area. Those scholars who make this claim are committing the same sin of hubris attributed to certain members of the first century religious leaders of Jerusalem. They neglect to consider that by making this assertion concerning Yaakov, they are by inference also making the same assertion in regard to Yaakov’s brother Yeshua.
 
Yaakov was one of several brothers of Yeshua and likely the eldest of Yeshua’s younger brothers (Matt. 13:55). Initially Yaakov did not place his belief in Yeshua and even challenged Him, misunderstanding Yeshua’s person and mission (John 7:2-5). However, Yaakov later became an important leader of the early body of Messianic Jews:
 

1. He was one of a select group to whom Yeshua appeared following His resurrection (1 Co. 15:7)
2. He was called a “Pillar” of the believing community by Rav Shaul (Paul) HaShaliach (the Apostle) [Gal. 2:9]
3. On his first visit to Jerusalem following his conversion, Shaul/Paul meet with Yaakov (Gal. 1:19)
4. Likewise on his last return visit to Jerusalem Shaul/Paul meet with Yaakov (Acts 21:18)
5. When Kefa/Peter was freed from prison he told his companions to tell Yaakov (Acts 12:17)
6. Yaakov was a member of the council of leaders of the early ecclesia in Jerusalem (Acts 15:13)
7. Judah (Jude), by way of establishing his influence, simply called himself the “brother of Yaakov” (Jude 1:1)

 
Recipients:
 
It’s not just wrong to conclude that this work was initially written to Gentile Christians, it’s antisemitism. The writer makes clear that the work is written to “The twelve tribes of Israel dispersed abroad” (Yaakov 1:1). Furthermore, the Hebraisms employed by the writer firmly establish its intended recipients as a believing Jewish audience. The Greek equivalent Hebrew title for God “Kyrios Sabaoth”, meaning “YHVH Almighty” is used, as are numerous Hebraic idioms, mashaliym (parables), and rabbinical teaching techniques such as derashot (comparative teachings) etc.
 
While it’s true that the spiritual principles of the work can be applied by all believers, it’s nonetheless clear that believing Jews were the intended first recipients. We add to this the understanding that not only was this letter written to believing Jews throughout the known world, but more specifically therefore, to believing Jews throughout the various localized bodies of believers within the Ecclesia who were at that time spread throughout the known world. In other words, when the work was distributed, it was given to various believing communities of Jews and Gentiles but was addressed specifically to the Jewish believers among them. In the modern “Church” this would be considered “non-inclusive, not nice, divisive”, and yet here we have a work inspired by the Holy Spirit that had a very specific purpose in strengthening the early Jewish believers within the wider body, which by that time was becoming predominantly Gentile.
 
It's interesting to note that the early fathers of the faith chose to place the two books specifically written to Hebrew believers one after the other in the New Testament Canon (Hebrews and Yaakov).
 
Themes:
 

1. Trial and Temptation (1:2-18)
2. Hearing and Acting (1:19-27)
3. Forbidding Favoritism (2:1-13)
4. Faith, Trust, Belief and Action (2:14-26)
5. Keeping the Tongue in Check (3:1-12)
6. Two Kinds of Wisdom (3:13-18)
7. Warning Against Being Influenced by This World (4)
8. Warning Against Oppression of the Poor (5:1-6)
9. Patience in Suffering (5:7-11)
10. Oaths (5:12)
11. Faithful Prayer (5:13-18)
12. A Directive for Those Who Wander (5:19-20)

 
Translation:
 
My translation is a convergent one which uses the three primary languages of the New Testament: Greek (oldest manuscripts), Aramaic (next oldest manuscripts), and Hebrew (a relatively modern translation made from the Greek text). All three primary languages are intended to be understood from a Jewish religious-cultural perspective given that the human writers of the New Testament, including Luke, are clearly Jewish, just as the human writers of the TaNaKh (OT) in its entirety, are Jewish.
 
God chose to reveal His Word through the people of Israel, ethnic, religious, empirical. This requires humility, both for Israel and for those Gentiles who have received God’s gift of salvation and discipleship in the King Messiah Yeshua (Jesus), Redeemer of Israel and Savior to the nations.
 
In presenting the combined meaning of these three languages my goal is to show that our trust is in the inerrant Creator and His Spirit, Who inspires the text, and not in language or human writers. To make the claim that language (any language, including Hebrew) is authoritative or superior in and of itself is to practice idolatry. Scripture is inerrant because God is inerrant. Even the perceived scribal errors so often pointed out by scholars, are subject to God’s order and are therefore inspired. There is no scribal error in the original texts that does not affirm and or illuminate the plain meaning. Therefore, we trust YHVH and acknowledge that all things are subject to Him.
 
Key:
 
[G] = Greek
[A] = Aramaic (added when it differs from or illuminates the Greek and Hebrew texts)
[H] = Hebrew
 
Yaakov 1:1-15 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting, differing, contending one is like the surging wave of the sea, agitated and tossed by the wind. 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. 
 
Yaakov 1:1-15 (Line upon line)
 
1 Yaakov[H] (follower), a bond servant (doulos[G], eved[H]) of God (Theos[G], Elohiym[H]) and of the Lord (kurios[G], Adoneiynu[H]) Yeshua[H] (YHVH is Salvation, Jesus) Mashiyach[H] (Christos[G], Messiah, anointed one), to the twelve off shoots, tribes (phule[G], hashevatiym[H]) which are dispersed abroad among the peoples (diaspora[G], b’am’me[A], shebagolah[H]), rejoice in peace (chairo[G], s’lam[A], lish'lom[H]).
 
1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace.
 
The writer names himself confidently, aware that he is known to the wider body of believers as both a leader of the Jerusalem council and the brother of Yeshua. Yaakov humbles himself as a “Servant who has bound himself willingly” to God and to “the LORD Yeshua the Messiah”.
 
For Yaakov the brother of Yeshua this is a confession based on repentance , he has turned from his disbelief in Yeshua and has decided to submit to his older brother Yeshua’s person as both man and God with us, the promised King Messiah of Israel. Not only had Yaakov overcome familial pride of place as the next brother in line to the rule of his earthly family, he had also come to acknowledge that Yeshua is the manifest Word Essence and Substance (ha Davar emet) of God.
 
Yaakov writes to his Jewish brothers and sisters dispersed throughout the known world and among the various bodies of believers in numerous cities and towns.
 
We note that the great Rabbi Gamaliel, teacher of Rav Shaul (Paul the Apostle) [Acts 22:3] opens his epistle, which is recorded in the Talmud Bavliy in a similar way, writing:
 
“To our brothers, inhabitants of the dispersion… great be your peace always.” -Rav Gamaliel, Talmud Bavliy, Sanhedrin 11.b
 
Yaakov’s letter is specifically written to the “twelve tribes of Jacob (Israel) dispersed abroad among the Gentiles”. To say as some do, that the “twelve tribes of Israel” referred to by Yaakov are a reference to the Church, is to perpetuate the antisemitic and satanic lie of Successionist (Replacement) Theology. To you who say this, I say “Repent before it’s too late!”
 
The conclusion to Yaakov’s greeting in Greek is not “greetings” as many mistranslate, but “rejoice!” The conclusion in both Aramaic and Hebrew is S’lam & Shalom, “peace, wholeness, wellbeing!” Working together the inspired languages remind the early Jewish believers to “rejoice in the peace, wholeness and well-being of the Prince of peace, wholeness and well-being.” Later in the text (v.4) the “well-constructed” nature of God’s peace is again alluded to.
 
2 Count (hēgeomai[G]) it all, individually and collectively (pas[G]), transcendent joy (chara[G], lesimchah[H]), brothers and sisters (adelphos[G], echay[H]) of mine (mou[G]), whenever (hotan[G]) trials (peirasmos[G]) continue to fall on you (peripiptō[G]) in a variety of ways, derivations, uncertainties (poikilos[G]), 3 knowing absolutely (ginōskō[G], sheyod’iym[H]) that the proving (dokimion[G]) of you all (humōn[G]) in the faith, belief, trust, assurance (ho pistis[G], emunat’chem[H]), is being performed, fully worked out, producing (katergazomai[G], liydeiy[H]) cheerful, continuing patience, endurance (hupomonē[G], savlanut[H]).
 
2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance.
 
Yaakov tasks his fellow Jewish believers with numbering all their individual and collective experiences as transcendent joy in Messiah. Even their experiences of trial, in the many forms that trials come. These opening verses (v.2-3) address the trials of life in general as well as those trials faced by Jewish Messiah followers in particular. Whereas the latter verses which use the same Greek root refer to moral trials, specifically temptation to sin (v.13-15).
 
In the counting of, paying close attention to, numbering, contemplating how God is outworking His perfect purposes in trials, the Jewish believers both individually and collectively are affirmed in “Knowing absolutely”. That is, having accepted the King Messiah, they have dispensed with the doubt of disbelief and view their trials as evidence of God’s redemptive purposes at work in their lives. This knowledge, which transcends mental prowess and is centred in the lev (core being), produces enduring patience because the Spirit of Messiah in them bears the fruit of limitless patience (1 Tim. 1:16).
 
We note that there is an order to the maturing of the believer. Focusing on the person of Messiah in God precedes all else. Once focused we are able to see Messiah at work in all things and in all circumstances the evidence of God’s purposes becomes clear both within and beyond this fallen world. The unity of trust in Messiah and evidence in circumstances produces the fruit of cheerful and patient endurance.
 
4 And let the cheerful endurance, patience (ho de hupomonē[G], vehasavlanut[H]) work (ergon[G]) to perfect, complete, construct well, have result, echo in you (teleios, echo[G], sheleimah[H]) in order that (hina[G]) you may be (es[G]) brought to the perpetual goal, perfection, completion, being well-constructed, (teleios[G], sheleimiym[H]) and made whole, innocent (holoklēros[G], utemiymiym[H]), lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance] (en mēdeis leipō[G], kol-davar[H]).
 
4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance].
 
The perfecting or completing of the patient endurance of the believer is said to be a perpetual action within time and space that echoes so as to be heard, witnessed, received by others and results in a rhythm of wholeness within the believer.
 
The work of the Holy Spirit in us causes us to become well-constructed where we were in disarray and falling apart. He repairs and makes whole that which was damaged in us and returns us to innocence. We enter into a lifestyle that transcends this world while walking in it. We find that when others see us as lacking a great deal, we are in fact lacking nothing.
 
Those who have Messiah Yeshua and are reconciled to God through His blood have received their role as sons and daughters of the King of the universe and are therefore heirs to all things in God. If then we have access to everything in God, we lack nothing.
 
We note that the ancient Aramaic affirms what the Hebrew says “not lacking in all word, essence, substance (kol-davar)”. The Hebrew text is saying that having been redeemed by God through Yeshua we do not lack Yeshua, Who is the Davar, Word, Essence, Substance by which all creation is held together, in Whom all things exist and have their being (John 1; Col. 1:16-17). Therefore, it’s because we do not lack Yeshua that we are able to patiently endure in innocence.
 
5 But if certain ones (tis[G], veiysh[H]) of you leave behind (leipō[G]) wisdom (sophia[G], chochmah[H]), let him ask (aiteō[G]) being near in proximity (para[G]) from God (Theos[G], meiElohiym[H]), the giver (ho didōmi[G], ha-notein[H]) to all individually and collectively (pas[G], lakol[H]) abundantly, liberally, generously (haplōs[G], bin’diyvah[H]) and without reproach, defamation, chiding, bearing His teeth, deceit (oneidezō[G], hona’at[H]); and words, things, essences, substances (devariym[H]) will be given (didōmi[G], vetinatein[H]) to that person (autos[G], lo[H]). 
 
5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person.
 
We note that godly wisdom is essential. Not the wisdom of intellectual learning or that gleaned from life experiences, but the wisdom that emanates from God’s Spirit at work in us.
 
This verse is directed at certain ones among the Jewish believers who lack such wisdom. The advice given is that in faith they should request the divine gift of wisdom from God, Who is eager to give such wisdom to His beloved children. They need not be afraid that God their Father will bear His teeth at them for asking or deceive them, because it is not in His character to do so. Thus, they can ask with confidence in Messiah for the wisdom present at the creation of the world in the mouth of the Word Essence Yeshua (Prov. 8:1-4, 22-31).
 
We note that it is the words, essences, substances (devariym, pl. of davar [logos]) that God gives to the one who asks. Simply put, God will give the one who asks the manifest words of Yeshua, from Whom wisdom comes.

“15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB

6 Also (de[G]) he must ask earnestly (aiteō[G]) in faith, trust, having been persuaded (pistis[G], be’emunah[H]), without even one (mēdeis[G]) doubt, differing, contention (diakrinō[G], safeik[H]), for the doubting, differing, contending one (diakrinō[G], safeik[H]) is like (eikō[G]) the surging wave (kludōn[G]) of the sea (Thalassa[G], hayam[H]), agitated (anemizō[G]) and tossed (rhipizō[G]) by the wind (baruach[H]).
 
6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting one is like the surging wave of the sea, agitated and tossed by the wind.
 
The doubt being spoken of hear is not the doubt that is the counterpoint to faith, after all, within the fallen world faith cannot exist without doubt, rather it is the doubt that is defined as being in direct opposition to the will of God as heard in response to asking of God. The Greek “diakrino” translated as “doubt” means “to differ, contend”. Put as a simple question and answer conversation between the believer and God we could understand its use as follows:
 
“God, we need provision of food for our community,”
‘I will give you food tomorrow in the form of quail and bread from heaven’,
“No you won’t!”
 
The doubter in this context is like a student who asks his trusted teacher for an answer to a difficult question, and upon receiving the answer, doesn’t like what he hears and responds, “No, that’s not right!” Furthermore, the student continues to oppose his teachers instruction.
 
Therefore, we could read “For the disagreeable one who contends with God after receiving an answer to his request…should not expect that he will receive anything…”
 
We note that Rav Shaul (Paul) uses similar imagery in his letter to the Ephesians:
 
“14 [a]As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of people, by craftiness [b]in deceitful scheming;” -Ephesians 4:14 NASB
 
Likewise John’s gospel informs us that if we have had an opportunity to receive the Messiah but have chosen to refuse Him, we stand condemned already.
 
“16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18
 
Yaakov challenges the believer to cry out for wisdom and when it’s given, to receive it without objection.
 
“For if you cry out for insight,
And [a]raise your voice for understanding;
4 If you seek her as silver
And search for her as for hidden treasures;
5 Then you will understand the fear of the Lord,
And discover the knowledge of God.
6 For the Lord gives wisdom;
From His mouth come knowledge and understanding.” -Proverbs 2:3-6 NASB
 
7 For that person (vehaiysh[H]) should not expect (oiomai[G]) that he will receive (lambanō[G]) anything, word, essence, substance (tis[G], davar[H]) from the Lord (ho Kurios[G], mei’eit YHVH[H]), 8 Such a person is (anēr[G], iysh[H]) two-spirited [double minded] (dipsuchos[G]), unstable, inconstant, restless (akatastatos[G]) in all, [individual and collective] (pas[G], bekhol[H]) his (autos[G]) ways, roads, paths (ho hodos[G], derakhayv[H]).
 
7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths.
 
The person who wants to argue with God’s answer to their request has proven their lack of true faith and should not expect to receive what they have asked for. Why? Because they have refused to receive it. Their doubt is not uncertainty, rather, as I have explained, their doubt is defined as rejection of God’s answer.
 
The person in question is sitting on the fence. An Agnostic, neither believing or disbelieving. By inference Yaakov calls this person a disbeliever. The person in question is undecided in all areas of their life, in every path they take, in every decision they make, not listening to and walking in the direction of God but refusing His directives and doubting Him at every turn.
 
The Midrash on Psalm 119:46 describes the double minded who are tossed around as being like those “who grasp the rope at both ends”, who choose both God (YHVH) and Ba’al (Chief Canaanite deity) [1 Kings 18:21], and therefore fail to obtain salvation.
 
9 Now the brother or sister (ho adelphos[G], ha-ach[H]) who is low, depressed, humble, cast down (tapeinos[G], hashapeil[H]) is to rejoice, praise (kauchaomai[G], yithaleil[H]) in his elevated position (hupsos[G], beromamuto[H]); 10 and the wealthy (plousios[G]) person in his lowly, humble, depressed, cast down position (tapeinōsis[G]) because like a flowering (anthos[G]) garden (chortos[G]) he will pass away (parerchomai[G]). 
 
9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away.
 
Yaakov now turns to a distinct but related matter. There is a connection between the double minded person blown about by the wind and the person who takes pride in their high position and worldly wealth.
 
It’s the humble, even depressed and down trodden believer who should rejoice because God lifts up the humble (Psa. 147:6; Yaakov. 4:10). However, the one who is in a high position, being self-reliant and self-assured should consider himself lowly, humbled, depressed, because the temporal things he has placed his trust in will fade away like a seasonal garden, along with his very life.
 
11 For the sun (hēlios[G], hashemesh[H]) rises with its burning heat (kausōn[G]) and dries up (xērainō[G]) the garden (chortos[G]); and its flowers (anthos[G]) drop off (ekpiptō[G]) and the beauty [grace] (euprepeia[G]) of its face (prosōpon[G]) perishes (apollumi[G]); in this way (houtō[G]) also the wealthy person (plousios[G]), in the midst of his pursuits (poreia[G]), will be extinguished (marainō[G]).
 
11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished.
 
The Sun in this mashal (parable) or drash (comparative teaching), is the greater power, a metaphor for God, and the garden along with its flowering plants are a metaphor for humanity.
 
We note that it’s not wealth that is the problem but the pursuit of it. The pursuit of wealth is the love of mammon[G] (worldly things), and is therefore idolatry (1 Tim. 6:10).
 
12 Blessed, happy (makarios[G], ashreiy[H]) is a person (anēr[G], ha iysh[H]) who patiently endures (hupomenō[G]) under proofing, trial (peirasmos[G]); for once he has been accepted (dokimos[G]), he will receive the crown, moulded wreath (stephanos[G], ateret[H]) of life (zōē[G], hachayiym[H]) which the Lord (ho Kurios[G], YHVH[H]) has promised (epaggellō[G]) to those who love Him entirely (agapaō autos[G], leohavayv[H]).
 
12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely.
 
For the follower of Yeshua blessing and happiness are measured in a transcendent way that is counter intuitive in this fallen world. In the believer patient endurance under trial produces blessing and happiness that go beyond circumstances. The one who endures by trusting in God is accepted and given a wreath (a Greco-Roman laurel given to a victorious athlete or military leader) of victory pertaining to life everlasting. This is promised to those who love God entirely. What does it mean to love God entirely? It means simply to listen to and do what He has commanded (John 14:15-31). When we place our belief in the Son we are accepted by the Father.
 
The Hebrew text rightly understands the Greek Ho Kurios to refer to YHVH.
 
13 No one is to say when he is tempted (peirazō[G], ha-menuseh[H]), “I am being tempted (peirazō[G], menuseh[H]) by God (Theos[G], HaElohiym[H])”; for God (Theos[G], HaElohiym[H]) cannot be tempted (apeirastos[G], menuseh[H]) by evil, that which is worthless (kakos[G], bara[H]), and He Himself does not tempt (peirazō[G], yenaseh[H]) anyone. 
 
13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone.
 
In this verse the Greek verb translated “tempted” refers specifically to temptations that test a person’s moral strength.
 
God defines good, He cannot sin, lie, tempt etc. Therefore, while He allows human beings to choose whether they will give in to their fallen nature or resist it in Messiah, He Himself does not tempt, nor can He be tempted by evil.
 
Additionally, it’s impossible to tempt the Creator of the universe in Whom all things exist. What could He be tempted with? Power? Wealth? Dominion?
 
Those who claim that God is tempting them are impugning God’s character. It’s an act of blasphemy. In claiming that God is tempting them they are looking for an excuse for their wilful sin response to trial and or temptation.
 
After committing sin I have often caught myself thinking, “What’s wrong with me?” This is an attempt to excuse myself. I am essentially saying, “I couldn’t help it, it’s in my nature.” This is a lie. We can help it, despite the fact that we have an evil inclination as human beings as followers of Yeshua, Messiah in us gives us the strength to resist evil by His Spirit.
 
The question is not “What’s wrong with me?” I know what’s wrong with me. The question I should ask is “Why did I sin?” For the Messiah follower the answer is “Because in that moment you forgot who you are in Messiah. Repent, refocus, be the Messiah essential you.
 
As Messiah followers, when we sin, we are deceiving ourselves into becoming that which we are not. In Messiah we have already passed from death into life everlasting (John 5:24).
 
Put simply, when a Messiah follower sins he is acting against his nature (Messiah in him), whereas when a disbeliever sins he is acting according to his nature (yetzer ha-ra, evil inclination).
 
14 But each one is tempted (peirazō[G], yenuseh[H]) when he is under (hupo[G]) his own (idios[G]) lustful desires (epithumia[G], bata’avat[H]) being dragged away (exelkō[G]) and entrapped (deleazō[G]). 15 Then when the lusting (ho epithumia[G]) has conceived (sullambanō[G]), it gives birth (tiktō[G]) to sin, missing the mark set by God’s holiness (hamartia[G], cheit[H]); and sin (hamartia[G], ve’hacheit[H]), when it reaches its goal (apoteleō[G]), brings forth (apokueō[G]) the specific death (Thanatos[G], et ha-mavet[H]). 
 
14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. 
 
When we give in to temptation we have no one to blame but ourselves. Note that not only does Yaakov say that we should not blame God for our tempting, He also by inference says that we cannot blame Satan either.
 
We give into sin when we wilfully choose to entertain temptation. For example, when a man looks at a woman and finds her figure attractive, he is not sinning, but if he is them tempted to think of having sexual relations with her he has a choice to make. If he chooses to turn away and seek the mind of Messiah he will avoid sin, however, if he chooses to dwell on thoughts of defiling that woman he sins. In this scenario it is the man who is responsible for his response to temptation. Likewise, when a woman hears a rumour from a friend, she is tempted to remember the details and pass it on to another friend, at this point she has a choice to make. If she decides to keep the rumour to herself and determines not to pass it on she has resisted temptation, however, if she gives in to the desire to gossip and passes on that information to others she sins. She is responsible for her decision in the face of temptation.
 
God will hold each of us to account for our decisions regarding temptation. At the judgement we will not be able to say “The Devil made me do it”, or “It’s because I have a fallen nature” etc.
 
The three stages in the progression of sin alluded to here: desire, sin, and death (v.15), reflect the temptations of both Eve (Gen. 3:6-22) and king David (2 Samuel 11:2-17).
 
When temptation is entertained it becomes sin, a missing of the mark set by God’s holiness. When sin is manifest it produces death. When we practice a lifestyle of entertaining temptation and choosing to sin, numbing ourselves and choosing to be wilfully unrepentant, we will inevitably suffer the ultimate end of perpetual sin, that is the second death. This is why the Greek text very specifically says “and sin, when it reaches its goal, brings forth the specific death.” The writer is speaking of the second death, eternal torment (Matt. 10:28; Luke 12:5; Rev. 2:11, 20:6, 14, 21:8). 
 
The Good News is that in Messiah Yeshua we have been redeemed and are being sanctified so that overcoming in Him we need not fear the second death (Heb. 10:14). Sin gives birth to death, but “In outworking His will God the Father gave birth to us by Yeshua the word (Davar/Logos) of truth, so that we would be made into a certain type of first fruits among His creatures.” (v.18)
 
“the person who overcomes shall not be hurt by the second death.” -Revelation 2:11
 
16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 NASB
 
Copyright 2022 Yaakov Brown

Amos 5:1-15 (Author’s translation)
 
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God). 2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it. 3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.” 4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live. 5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity. 6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel, 7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.” 8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death, and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name. 9 He who makes destruction gleam upon the strong, and havoc upon the fortified city. 10 They hate him who corrects in the gate, and the one who speaks with integrity they despise. 11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine. 12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil. 14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say! 15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh).
 
Amos 5:1-15 (Line Upon Line)
 
1 Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance hazeh this asher which Anochiy I nose carry aleiychem upon you all, kiynah a lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God).
 
1 Listen, hear, comprehend, obey this particular Word, essence, substance this which I carry upon you all, a lament, funeral dirge house of Israel (Overcomes in God).
 
“Shimu Listen, hear, comprehend, obey et-hadavar this particular Word, essence, substance”
 
As is the case in chapter 3 verse 1, the opening word of this chapter “Shimu” (Shema) is well known among the people of Israel. The central prayer of the faith of the Jewish people, which is found in D’varim (Words) Deut. 6:4 begins “Shema Yisrael”, (Listen, hear, comprehend, obey Israel…). The word “shema (shimu)” is both a request and a challenge. Listen, but don’t just listen, hear. Hear, but don’t just hear, obey. Obey, but don’t just obey, walk in obedience. This is a call not only to repentance but to discipleship. It is the very essence of the Good News of our King Messiah.
 
What follows is the phrase “et-ha’davar”, meaning, “this particular Word, Substance, Essence”. The “et” and “ha” are both determiners, the “ha” being the definite article in Hebrew and the “et” emphasising the “ha”. Thus, in one sense the Hebrew translates as, “Very definitely, The Word”. Put concisely, this is not just any word but the Word (logos: Yeshua [John 1]).
 
The prophet Amos upon whose tongue God has placed these words is aware that the Word Who places the words, is present. Amos is asking Israel to receive not only the words but also the One Who both births and inhabits them. Imanu-El, With Us God, the King Messiah is manifest in the words of Amos.
 
This particular word which I carry upon you all
 
This phrase differs from chapter 3:1 in that it reveals the weight of the Word of indictment upon the prophet, upon Israel and upon the Word Himself (Yeshua).
 
We shouldn’t misread “this word that I take up against you” as some English versions do. To misread the text this way is to miss the fact that the grief, the weight of the indictment carried by the living Word essence of God within the prophet of God (Amos) is a manifestation of the resurrected and transcendent King Messiah Who took upon Himself our burdens. We note further that the testimony of Yeshua (the Word) is the Spirit of all prophecy, past present and future (Rev. 19:10).
 
God, in Messiah the Word carries the weight that is upon His people.
 
A lament, funeral dirge beiyt Yisrael house of Israel (Overcomes in God).
 
It is a dirge of mourning, a funeral song for Israel, a funeral song for the King Messiah. Israel as Amos knew her would soon pass away, but not completely.
 
In a similar lament God would later reveal a two-sided scroll of mourning to the prophet Ezekiel (Ezekiel 2:10).
 
2 Nafelah She has fallen, lo-tosiyf kum she will rise no more--betulat the bride (virgin) Yisrael Israel. Niteshah She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it.
 
2 She has fallen, she will rise no more—the bride (virgin) Israel. She is pounded, cast down upon her land (soil). Nothing will raise her from it.
 
The language identifies Israel as a young bride who has yet to be conquered. Therefore, falling, she will rise no more as an innocent young bride. This also speaks of her loss of purity in seeking false gods and her physical punishment at the hands of the Assyrians. We know both from prophecy and from the subsequent history that Israel does not fall never to rise again, but “never to rise again as a young bride”. The qualifying Hebrew “betulat” (young bride, virgin) informs the phrase “never to rise again”. Israel will survive through remnant and continue to be the wife of HaShem. When the northern tribes return from exile to be reunited with the remnant of Judah they will henceforth become known as Y’hudiym (Jews). History itself is evidence of this, and the prophet Hosea whose ministry preceded and converged with that of Amos prophecies it:
 
“Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured or numbered; and it shall come to pass, that in the place where it was said to them, You are not my people, there it shall be said to them, You are the children of the living God.” -Hosea 1:10
 
The phrase “She has fallen” written in the past tense, establishes the future observed by God, which is in turn spoken into time and space in the mouth of the prophet Amos. From God’s perspective all is eternally present.
 
She is pounded, cast down al ad’matah upon her land (soil). Eiyn mekiymah nothing will raise her from it.
 
This is a reference to rape and carries a metaphorical meaning applicable to the entirety of the northern tribes. As I have already noted, Israel, the northern tribes will not recover in the land but will return to it. Nothing will resurrect her from the temporal destruction being prophesied, but God will redeem her and return her from the subsequent exile she suffers.
 
3 Kiy For koh here amar says Adonay the Lord (Master) YHVH (Mercy): “Haiyr The city hayotzeit which goes forth elef a thousand tashiyr will be left with meiah a hundred, vehayotzeit and the one which goes forth meiah a hundred tashiyr will be left with a’asrah ten leveiyt to the house of Yisrael Israel.”
 
3 For here says the Lord (Master) YHVH (Mercy): “The city which goes forth a thousand will be left with a hundred, and the one which goes forth a hundred will be left with ten to the house of Yisrael Israel.”
 
The meaning here is clear. Large cities will be reduced to the size of small towns and small towns to the size of a minyan (10). This connects the punishment of the northern tribes to the sin of the 10 spies who warned Israel against entering the land. It also reflects the fullness of God’s redemptive plan for Israel, ten being a number of fullness, wholeness, completion.
 
4 Kiy For koh here amar says YHVH (Mercy) the LORD leveiyt Yisrael to the house of Israel: “Dirshuniy Seek (enquire of) Me v’chyu and you will live.
 
4 For here says YHVH (Mercy) the LORD to the house of Israel: “Seek (enquire of) Me and you will live.
 
We note that the Hebrew text does not say “Seek Me and you may live” as is the case in a number of English versions, but “Seek, enquire of Me and you will live”. Repentance does not come with the possibility of life but with the certainty of it.
 
5 Ve’al-tidreshu And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) vehagilgal and the Gilgal (the wheel), lo nor tavo’u enter uve’eir-sheva Beersheba (well of sevens, blessing, oath); kiy for the Gilgal galoh yigleh will certainly go into captivity uveiyt-Eil and Bethel yihyeh will have succumbed le’aven to trouble, sorrow, idolatry, wickedness, iniquity.
 
5 And don’t seek (enquire of) Beiyt-El Bethel (House of God, Judge) and the Gilgal (the wheel), nor enter Beersheba (well of sevens, blessing, oath); for the Gilgal will certainly go into captivity and Beiyt-El Bethel will have succumbed to trouble, sorrow, idolatry, wickedness, iniquity.
 
The counterpoint to the admonishment to “seek, enquire” of God is the warning not to “seek, enquire” of false gods (including enquiries that syncretise false gods with the God). This remains a warning to the modern believer. It has become common practice within the body of believers to syncretise our faith in the one true God of Israel with *godless popular philosophy, God denying humanist science, falsely premised Ted talks, moralism, devotional self-help (self-deification) gurus, pagan esoteric mindfulness guides and revisionist theologies. All these things join false beliefs to our Messiah essential true belief, and pollute our worship. Many of the aforementioned false guides utilize part truths which share some commonality with Biblical ideas, but pervert those ideas in much the same way Satan misuses Scripture in an attempt to tempt the King Messiah (Matt. 4:1-11).
 
*By far the majority of self-help gurus, mindfulness guides, and moralist philosophers of the modern age, pollute the truth by stealing pieces from it and disseminating a perversion of part truths. Part truth itself being a form of lying by omission.
 
The three locations named in this verse were once locations of blessing and sacred connection to the Patriarchs but have now been defiled, having become centres of idolatry.
 
These places connect the upper northern kingdom to the southern land that had been taken from Judah and at that point in history was controlled by the tribe of Simeon. This indictment is aimed specifically at the northern kingdom. The allusion to Beersheba relates to what the prophet will say later concerning the idolatrous practices there (8:14).
 
Where Israel goes up to these places of idolatrous worship they will be found and taken into captivity.
 
In the last clause God is making an observation of the outcome of Israel’s disobedience. If Israel doesn’t seek God, but instead seeks idolatry at Bethel, she will be overcome by her own depravity. The natural consequences of sin in the fallen world are themselves a form of punishment. “Aven” meaning “trouble” is used here as a word play against the Hebrew “avon” meaning depravity, perversity.

6 Dirshu Seek (enquire of) et YHVH (Mercy) the Lord v’chyu and live, pen-yitzlach beware lest He break out kaeish like fire, beiyt yoseif (YAH adds) house of Joseph (Ephraim & Manasseh), ve’achelah and it will eat up ve’eiyn-mechabeh and nothing quench it le’veiyt-El to Bethel,
 
6 Seek (enquire of) YHVH (Mercy) the Lord and live, beware lest He break out like fire, house of Joseph ([YAH adds] Ephraim & Manasseh), and it will eat up and nothing quench it to Bethel,
 
The region of the Bashan mentioned in the previous chapter connects Manasseh and Ephraim. This is the area to the east of the Jordan that the forebears of Manasseh, Gad and Reuven had requested (Num. 32; Josh. 13:15-23). The house of Joseph (Manasseh & Ephraim) in particular are singled out and admonished to seek the LORD. However, both Joseph and Ephraim are used as synonyms terms for Israel, as the ethnic noun relates to the northern tribes in general.
 
We note that the text reads as a warning. “Seek the LORD and live, beware lest He break out like fire…” This reference uses language usually associated to the LORD breaking out against Israel’s enemies (2 Sam. 5:20; 1 Chron. 14:11). Its use here is intended to sober up its hearers with the reality that they, being God’s chosen, have made themselves enemies not only of God but also of one another.
 
7 Hahofechiym those who turn lela’anah to wormwood (bitterness) mishpat justice, utzedakah la’aretz hin’yichu and righteousness is put to rest on the land.”
 
7 those who turn to wormwood (bitterness) justice, and righteousness is put to rest on the land.”
 
The embitterment of justice and the putting to rest or casting down to the ground of righteousness is an idiom that conveys desecration. It is used in a similar way in Daniel 8:12.
 
Ephraim and Manasseh were acting unjustly, intentionally withholding justice and turning the practice of justice into something ungodly. Therefore, not only had they brought bitterness on those being oppressed but would also reap bitterness as a result of the demise of society through injustice.
 
We see something similar today in western democracies where heinous crimes receive inconsequential punishments and victims are further harmed by both the process of law and its outcomes. In our modern societies, through democratic legislation, we have not simply neglected the poor, we have also become intentional oppressors of the victims of crime, often under the guise of grace and forgiveness. Our mistake has been to enact forgiveness toward the unrepentant, something the Scripture does not teach. To the contrary, the Scripture teaches that forgiveness is offered to all but that only the repentant receive it.
 
It is not secularism but a false gospel that has informed much of our modern law reform (so called). The reformation of something does not necessarily mean the improvement of something.
 
8 The One who oseih fashioned chiymah the seven stars (Pleiades) uchesiyl and the simpleton (alt. constellation [Orion]), vehofeikh and turns laboker to morning tzalmavet the shadow of death veyom and day He turns laylah to night, hechshiykh with darkness, hakorei Who calls lemeiy-hayam to the waters of the sea vayishpecheim and pours them out al peneiy on the face ha’aretz of the land, YHVH (Mercy) The Lord shemu is His name.
 
8 The One who fashioned the seven stars (Pleiades) and the simpleton (alt. constellation [Orion]), and turns to morning the shadow of death and day He turns to night, with darkness, Who calls to the waters of the sea and pours them out upon the face of the land, YHVH (Mercy) The Lord is His name.
 
The standard English translation of this text is usually rendered “The One who fashioned the Pleiades and Orion.” This is acceptable, but the Hebrew literally says “The One who fashioned the seven stars and a constellation,”. Additionally, the Hebrew “kesiyl” (uchesiyl) is a word that means both “constellation” and “simpleton”. Therefore, an equally valid reading is “The One who fashioned the seven stars and the simpleton,” which would convey the idea that God is the Creator of the majestic stars and of the simplest human being, bringing the universe into perspective as that which exists in its entirety within God.
 
The former reading would simply be understood as a Hebraic poetic coupling of like things “seven stars… and constellations”.
 
Regardless of how we read the first clause, the verse as a whole conveys the creation and adds to what God has already begun to say in the previous chapter in reference to the creation narrative of Genesis 1. These words are intended to return Israel to repentant awe and away from idolatry. Their tiny false gods are no match for the Creator of all things.

9 Hamavliyg shod He who makes destruction gleam al-az upon the strong, veshod and havoc al-mivtzar upon the fortified city.
 
9 He who makes destruction gleam upon the strong, and havoc upon the fortified city.
 
God forms destruction from the actions of the wicked making it to shine in place of the gleam of strength. In an ironic turn of phrase the Hebrew is equivalent to saying “destruction will spoil the gleam of strength”. This is to say that God will show Israel just how weak her own strength is. By trusting in her own strength she has weakened herself because her own strength is born of her fallen actions.
 
10 Sane’u They hate him vasha’ar mochiyakh who corrects in the gate, vedoveir tamiym and the one who speaks with integrity yeta’evu they despise.
 
10 They hate him who corrects in the gate, and the one who speaks with integrity they despise.
 
Amos was one of those who corrected the people at the gate. The gate was the ancient location of counsel, city governance, spiritual direction etc. The elders of the community met at the gate of the city to decide maters, hold court, allocate funds, and listen to the counsel of both secular and religious leaders. Had the majority of the elders of Israel’s cities been wise they would have heeded the warning of the prophets and shown respect for the wise counsel of the men of integrity. Sadly they did the opposite.
 
When we despise the words of men and women of integrity because we are offended based on the conviction of the Holy Spirit, we too become like the wicked of the generation of Amos. God has gifted us teachers and shepherds of integrity for our good. Are we listening to them or are we despising them?

11 Lachein Therefore, ya’an because you boshaschem put heavy weights al-dal upon the poor umasat-bar and from his burden of grain tikchu mimenu take tribute (taxes), bateiy gaziyt beniytem you have built houses of finished stone, velo-teishevu and you will not dwell in them; vam karmeiy-chemed your beautiful vineyards neta’tem you planted, velo and you will not tishtu drink et-yiyinam their wine.
 
11 Therefore, because you put heavy weights upon the poor and from his burden of grain take tribute (taxes), you have built houses of finished stone, and you will not dwell in them; your beautiful vineyards you planted, and you will not drink their wine.
 
The strong among the northern tribes have stolen from what little grain the poor person carries home on his shoulder. The houses of the wicked are built using funds gained from the oppression of the poor. However, they will not get to enjoy their opulent stone homes or the wine from their carefully tended vineyards. The God of Israel will bring justice to the poor, weak and oppressed.

12 Kiy For yadatiy I know rabiym pisheiychem your many rebellions va’atzumiym chatoteiychem and your numerous sins (missing the mark set by God’s holiness), tzorereiy tzadiyk you bind the righteous lokecheiy khofer and take bribes, ve’evyoniym and the poor basha’ar in the gate hitu you push aside. 13 Lachein Therefore, hamaskiyl the prudent person ba’eit in a time hahiy such as this yidom is silent, kiy eit ra’ah hiy because it’s a time of evil.
 
12 For I know your many rebellions and your numerous sins (missing the mark set by God’s holiness), you bind the righteous and take bribes, and the poor in the gate you push aside. 13 Therefore, the prudent person in a time such as this is silent, because it’s a time of evil.
 
This is a further indictment against wicked governance which is predicated on rebellion and multiplied by the sins that come from rebellion.
 
The prudent remnant among the people do not participate in the unjust rule of Israel’s cities and towns. They remain silent at this point because the majority have refused to listen to wise counsel. Thus, the wise recognise that the people are unteachable and withhold their pearls (metaphorical). The prophet of course has no such option, he is called by God to proclaim warning and pronounce the coming judgement.
 
We should not therefore make false judgements between the witness of individual believers related to their unique callings in God. Some are tasked with proclamation, others with silence. The one who does as God instructs him is righteous regardless of the opinions of other believers.
 
14 Dirshu-tov Seek good ve’al-ra and not evil, lema’an so that tichyu you live; vihiy-chein  YHVH (Mercy) Eloheiy-tzevaot and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say!
 
14 Seek good and not evil, so that you live; YHVH (Mercy) and so that the Lord God Who goes warring will be with you all, for that’s what you all say!
 
In spite of all the wilful rebellion of Israel God continues to admonish her to seek good. We note that God defines good, and that to seek good is essentially synonymous with seeking God. This is an invitation to right relationship with God. To seek good is to seek the nature of God, whereas to seek evil is to seek the product of the created being who enacted (rebellion) the first idolatry (Satan).
 
“So that you will live” is an expression of consequence. Those who seek good reap life.
 
“and so that the Lord God Who goes warring itechem will be with you all, ka’asher amartem for that’s what you all say!”
 
God is always with Israel. What is meant here is that God will be with the righteous as the Merciful Judge Who goes warring on their behalf.
 
The tragedy in the text is the observation “for that’s what you say”. This indicates Israel’s lip service to YHVH, Whom they claim is with them and approving of their apostate behaviour. God is saying “Rather than claim that you have my favour while acting wickedly, why not act righteously and actually benefit from My manifest favour?”
 
15 Sinu-ra Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice! Ulay Maybe yechenan YHVH Eloheiy-tzevaot the Lord God Who goes warring will be gracious to she’eriyt the remnant of Yosef Joseph (Ephraim & Manasseh).
 
15 Hate evil, and love good, and establish in the gate, justice! Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh).
 
Hate evil, ve’ehevu tov and love good, vehatziygu and establish vasha’ar mishpat in the gate, justice!
 
Here Israel’s king, her judges and governors, her religious leaders and secular authorities are offered a solution to the injustice at their gates: “Hate evil, and love good, be intentional about establishing justice according to My Torah (Instruction)”!
 
In his letter to the Roman body of believers Rav Shaul (Paul the Apostle) makes a drash (comparative application) concerning dedication to the service of God in accordance with the just practice of love. As part of the drash Shaul quotes the prophet Amos, saying:
 
“Let love be without hypocrisy. Hate that which is evil; cling to that which is good.” -Rav Shaul’s Letter to the Roman Ecclesia 12:9
 
“Maybe YHVH the Lord God Who goes warring will be gracious to the remnant of Yosef Joseph (Ephraim & Manasseh).”
 
These words read as a hopeful petition by the prophet Amos on behalf of Israel (synonymous with Ephraim and Joseph). The prophet knows that Israel’s disciplining is firmly established and yet carrying the heart of Messiah Yeshua as Moses and Rav Shaul (Paul the Apostle) did [Ex. 32:32; Rom. 9:3], Amos nonetheless pleads grace. Of course God is continually offering grace, the outcome for the northern tribes has been made certain not by a lack of grace on God’s part but by the perpetual rebellion of the people. However, redemption lies ahead.
 
Copyright 2022 Yaakov Brown

Introduction:
 
Psalm 51 is perhaps the most commonly known of the Tehillim (Psalms) of repentance is widely used, and forms a blueprint for the order of approach of a truly repentant believer. It is however, therefore, often decontextualised. It’s use as an order of repentance is admirable and should be encouraged, but without disregard for its context. 
 
Certain phrases from Psalm 51 have become popular mantras among believers, and for the most part are employed to godly effect. However, the decontextualization of these phrases has in some cases led to false or at very least misleading theological conclusions. One such phrase “Take not Thy Holy Spirit from me” has been sorely abused by some Christian theologians who wrongly conclude that this phrase conveys the possibility that one can lose one’s salvation. Something Scripture utterly refutes. God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah.
 
“27 My sheep hear, listen to, receive My voice (sound), and I know them intimately, and they follow Me; 28 and I give to them life without end, and they will never be destroyed into the unbroken age; and no one will seize them out of My hand. 29 The Father, Who has given them to Me, is greater than all; and no one is able to seize out of the hand of the Father. 30 I and My Father we are one, a complex unity.” - John 10:27-30 (Author’s translation)
 
Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14).
 
“13 And you also were included in Messiah when you heard the message of truth, the good news of your salvation. When you believed, you were marked in Him with a seal, the promised Holy Spirit, 14 who is deposited as a guarantee of our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” -Ephesians 1:13-14 (Author’s translation)
 
Therefore a contextual Hebraic understanding of this Psalm is much needed in order to clear up the misunderstandings which have resulted from the presumptive interpretation of certain mainstream Christian theologians.
 
Tehillim (Psalms) 51: Author’s Translation
 
(1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva. 1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression). 2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually. 4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge. 5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me. 7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice. 9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me. 11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me. 13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness. 15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in. 17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim. 19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves.
 
A Summation of Tehillim (Psalms) 51:

1. Context is given [0 (1-2)]
2. Calling on Elohim the Judge, for Mercy [1-2 (3-4)]
3. Acknowledgment of human sin nature (habitual sin) [3-5 (5-7)]
4. Recognition of what God requires [6 (8)]
5. Blood atonement, the forgiveness of all sins [7 (9), 9 (11)]
6. Transformation of the human soul [8 (10), 10-12 (12-14)]
7. Sharing the Good News of Salvation from sin and death [13-14 (15-16)]
8. Praise God [15 (17)]
9. Discerning true sacrifice and offering [16-17 (18-19)]
10. A request for corporate blessing in light of a king’s repentance [18 (20)]
11. A return to the sacrifices of repentant hearts [19 (21)]

 
Tehillim (Psalms) 51 Line Upon Line
 
(1) (Lamnatzeiach) For the preeminent director. (Mizmor) A Psalm, melody (ledavid) of David [beloved], (2) when came (Natan) Nathan [giver] (Hanaviy) the prophet to him, after he had (ba el) gone in to (Bat-sheva) Bathsheba (daughter of seven, blessing, covenant).
 
(1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva.
 
It's unfortunate that the Christian tradition of numbering of the Psalms and the positioning of the introductory phrases prior to the main text (making them preamble, or a sort of supplementary title as is the case in many English translations) often detracts from the importance of the introduction.
 
The introductory phrasing of the Psalms has a unique role as part of the whole and is deserving of its own numbering. While the Holy Spirit is the author of Scripture, the writers and their stories also inform the text and give it context. We should not brush over the introductory verses.
 
The Jewish publications of English translations rightly number the introductory verses, giving them position within the Psalm’s whole and thus emphasising their unique role and importance. Therefore, I’ve added the Jewish numbering in brackets, knowing that the majority of our community are English speakers who are more familiar with the Gentile Christian system of numbering.
 
“For the preeminent director” That is, the director over the priests assigned to the music worship service. This intimate Psalm of desperate repentance concerning David’s private sin was intended for use in public worship as both an individual and corporate cry of penitence.
 
In repentance David exposes his sin and the grief he feels over his sinful state before the entire nation of Israel. A person of noble character is not only proved in right action but also in the way he repents of wrong action. For the disciple of Messiah there is no such thing as secret sin.
 
Our identity in Messiah informs our actions. When our actions contradict our identity they are not cause for changing our identity, rather they are a sign that we have forgotten who we are. The misuse of something does not define it. Our actions do not define us, we define our actions. In Messiah we have become children of God. Our identity is firmly established in eternal blood.
 
“A Psalm, melody of David” This Psalm was composed by David.
 
“when came Nathan the prophet to him, after he had gone in to Bathsheba.” David composed this Psalm following the rebuke of God through Nathan the prophet concerning David’s adulterous act in going in to (having illicit sexual intercourse with) Bathsheba and his subsequent role in the murder of Uriyah [My light is YAH] Bathsheba’s husband, in an attempt to cover up his initial sexual sin (2 Samuel 12:1-25).
 
We note that by his adulterous and murderous actions David sinned against God (v.4 [6]), the nation of Israel over whom he ruled as king (v.18 [20]), his own soul (1 Cor. 6:18-20), Bat-sheva (daughter of blessing), and therefore, against the blessing of God over his life, and against Uri-yah (my light is YAH), and therefore, David blinded himself to God’s light. Thus, for some time following the act of adultery, David was numb to the conviction of God’s Spirit. As evidenced in his need to receive the rebuke for his sin directly from Nathan the prophet, who spoke by the Holy Spirit.
 
The composing of this Psalm is likely to have taken place while David besought the LORD regarding the life of the child that had been seeded by his adultery. A child that remains nameless in the text but is nonetheless a child of the daughter of blessing [Bat-sheva] (2 Samuel 12:16).
 
1 (3) (Choneiniy) Be gracious, pity, show favour to me, (Elohim) God, Judge, (kechasdekha) according to Your faithfulness, kindness, goodness; (kerov) According to the greatness, abundance, multitude of (rachameykha) Your womb, compassion, (mecheih) wipe [blot] out, obliterate, exterminate (fesha’ay) my rebellion, transgression.
 
1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression).
 
Hebrew Poetic Groupings (emphasising meaning*):
 
*Hebrew poetry uses repetition rather than rhyme. Synonyms are used to emphasize key points.

• Grace + Faithfulness + Compassion are feminine (not female) attributes of God
• Judge + Extermination + Removal of Rebellion, are masculine (not male), a role, and actions of God
• Both groupings relate to God’s judgement (Elohim)

 
“Be gracious, pity, show favour to me, (Elohim) God, Judge” David, being convicted of sin does not run from God but toward Him. David is familiar with God’s character and appeals to His grace and favour. It’s important to note that David does not call on God using the Holy unpronounceable Name YHVH, which denotes mercy, rather he calls on God as Elohim the Judge of all. This is because David has become aware of the injustice of his actions and the rightful punishment he deserves in accordance with the moral standard set by God’s holiness. When on trial a repentant criminal asks the Judge (Elohim) for Mercy (YHVH).
 
The repetition of Elohim (x5) in this Psalm points to the just nature of the Creator and inspires the necessary awe that must accompany repentance. The proper noun YHVH is not used even once in the entirety of this Psalm, while Adonay, the generic title meaning Lord, or Master, is used only once.
 
“according to Your faithfulness, kindness, goodness” Knowing that God is faithful, good, and kind, David does not appeal only to the common grace of God which allows “the rain to fall upon the wicked and righteous alike”, he also appeals to the saving grace of God for the eternal forgiveness of sin. This is evidenced in the specificity of the confession of David (it is also pointed to by the introduction which places the context firmly in the aftermath of a particularly heinous sin act).
 
“According to the greatness, abundance, multitude of Your womb, compassion,” In Hebrew this line is powerful. It’s a tragedy that English translations fail to convey it. The Hebrew “racham”, womb, is used metaphorically to denote mercy. Thus, both God’s womb (figuratively) and the mercy that it conveys, are the intended meaning.
 
The use of the word “racham”, womb, is of great importance because in relationship to God it is the counterpoint to the womb of the human mother which exists in a sin affected world (v.5[7]).
 
“wipe [blot] out, obliterate, exterminate my rebellion, transgression.” By the Spirit of God David shows that he has come to understand that all sin is the result of the idolatrous root “pasha”, rebellion. Further, David does not only request “kaparah” covering alone, but seeks “machah”, a complete and everlasting blotting out of his rebellion.
 
Rebellion here is seen as the foundation for “chata”, missing the mark set by God’s holiness. Therefore, David is seeking salvation from his sin nature (a tendency toward the yetzer hara [evil inclination]), and not just forgiveness of the specific sin of adultery and the related sins that followed.

2 (4) (Herev kabeseiniy) Wash [by treading] me numerous times [thoroughly] (mei’avoniy) from my perversity, depravity (umechatatiy) and from my habitual sinful condition [missing the mark] (tahareniy) cleanse, purify me. 3 (5) For (fesha’ay) my rebellion (aniy eida) I acknowledge, (vechatatiy) and my habitual sin (negdiy tamiyd) is before me continually.
 
2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually.
 
Hebrew Poetic Groupings (emphasising meaning):

• Washing + Cleansing/Purification are an ongoing process, hence “numerous times”
• Depravity + Habitual Sin, are fruit of Rebellion

 
“Wash [by treading] me numerous times [thoroughly] from my perversity, depravity and from my habitual sinful condition [missing the mark] cleanse, purify me.” “Wash me” acknowledges that David cannot wash himself clean of his sin. “Treading” means that the process of cleansing is violent and “Numerous times” acknowledges the need for the purification process to be ongoing within time and space.
 
Three different Hebrew words are used to describe sin in these verses:
 
a. avon (depravity)
b. chata (habitual sin, missing the mark set by God’s holiness)
c. pasha (rebellion). The former two are fruit of the sin of rebellion which is the progeny of idolatry.
 
“For my rebellion I acknowledge,” Idolatry is the root of all sin (1 Tim. 6:10) and is manifest in rebellion. This is why in spite of the use of three different Hebrew words for sin within the first few verses, “pasha” meaning rebellion is mentioned as the primary cause and the root that must be acknowledged in order for it to be rooted out. Rebellion informs the habitual sin nature “yetzer hara”.
 
“and my habitual sin is before me continually.” Those whose hearts are soft toward God cannot continue to function in peace while carrying the weight of unrepented sin. The Spirit of God plagues the mind and heart of the believer unto repentance and freedom. The grief of the Holy Spirit purposes sanctification in the believer.
 
David is seeking freedom from what he knows to be fallen human nature, a tendency toward evil in spite of God’s goodness. He realises that as much as he loves God and desires right relationship in Him, he is unable to achieve reconciliation with God in his own strength.

4 (6) (Lecha) Against You, (levadecha) You only, (chatatiy) I have missed the mark, habitually sinned (vehara) and what is evil (be’eiyneycha) in Your sight (asiytiy) I have done, so that (titzdak) You are justified (bedavrecha) when You speak, (tizkeh) blameless, pure, translucent (ve’shafetecha) when You judge.
 
4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge.
 
Hebrew Poetic Groupings (emphasising meaning):

• Against You + Your sight + You judge, emphasise God’s omniscient (all knowing), omnipresent (all existing) and omni-potent (all powerful) character
• Habitual Sin + Evil, are fruit of Rebellion, the progeny of idolatry
• Justified + Blameless, reference the character attributes of God, Justice and Purity

 
“Against You, You only, I have missed the mark, habitually sinned” In God all things exist and have their being, therefore, all sin is ultimately against God alone. This does not negate David’s obligation to make restitution to the specific human beings affected by his sin, and to the nation he rules over, rather it addresses sin at its root as a systemic problem within fallen creation.
 
“and what is evil in Your sight I have done,” In the same way that all sin is ultimately sin against God, all sin is seen by God. There is nowhere to hide from God’s just judgement.
 
“You are justified when You speak, blameless, pure, translucent when You judge.” God’s nature qualifies Him as Judge over His creation. His judgement is pure, blameless, so much so that in terms of comparison to the seen created things it is described as being translucent, so pure as to be clear, see through, undefiled (Rom. 3:4; 3:25).
 
5 (7) (Hein) Behold, (beavon) in perversity (cholaltiy) I was brought forth, (uvecheitiy) and in sin (imiy) my mother (yachematniy) conceived me. 6 (8) (Hein) Behold, (emet) truth (chafatzta) You desire (vatuchot) in the innermost being, (uvesatum) and in the secret [close to the chest] place, (chochmah) wisdom (todiyeniy) You make known to me.
 
5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me.
 
Hebrew Poetic Groupings (emphasising meaning):

• Perversity + Sin, are a systemic human condition
• Brought forth + Conceived in sin. All human action leans toward sin as a result of sin entering the world
• Truth + Wisdom, are intrinsically connected, wisdom is never untrue, truth never unwise
• Innermost being + Secret [close to the chest] place. Intimacy is a key aspect of relationship in God
• You desire + You make known. God is in control of and orders all things and acts according to His will, subject to none

 
“Behold, in perversity I was brought forth, and in sin my mother conceived me.” We note that both this verse and the following verse begin with the Hebrew “Hein”, pay attention, now, listen up!
 
None of the many and varied attempts to impugn the character of David’s parents hold up to critique, nor do any of the suppositions regarding practical reasons for any perceived prenatal sin of David.
 
David was born of legitimately married parents and in accordance with pure sexual conduct. We note that elsewhere David acknowledges “I sinned” (4 [6]), but here he speaks of being conceived and brought forth from the womb in a general environment of depravity (avon) and habitual sin (chata).
 
Therefore, this verse speaks of the sin affected creation, the world in which David was conceived and birthed. It is an acknowledgement that not only has “sin entered the world… and death through it” (Rom. 5:12) but also that “all have sinned and fallen short of the glory of God”(Rom. 3:23).
 
In short, David was not conceived in a sinful sex act, nor did his pre-conscious inception sin, but he was conceived and born into a sin affected world. Thus, “in perversity (a society prone to sin) I was brought forth, and in sin (a world where the habitual missing of the mark set by God’s holiness is the norm) my mother conceived me.”
 
“Behold, truth You desire in the innermost being, and in the secret [close to the chest] place, wisdom You make known to me.” Where the former verse says “Behold, all have sinned”, this verse says “Behold, God desires to reconcile all to himself”, making Himself known through the redeeming work of His son our King Messiah Yeshua. “The secret place close to the chest” denotes divine intimacy.

7 (9) (Techate’einiy) Purge me (ve’eizot) with hyssop, (ve’ethar) and I will be clean; (techabeseiniy) wash [tread] me, (umisheleg albiyn) and I will be whiter than snow. 8 (10) (Tashmiyeiniy) Make me hear, listen, obey (sason) joy (vesimshah) and transcendent gladness;  (tageilenah atzamot dikita) may the bones, self, substance You have broken rejoice.


7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice.
 
Hebrew Poetic Groupings (emphasising meaning):

• Purge + Wash + Broken, are all godly actions that lead to redemption and life everlasting
• Clean + Whiter than snow + rejoicing, are all fruit of purging redemption
• Hearing + Self, link the inner person to the need for obedience to God’s voice
• Joy + Transcendent gladness + Rejoicing, are the ultimate fruit of hearing and committing self in obedience to God

 
“Purge me with hyssop, and I will be clean” Ancient tribes of the Levant are thought to have used Hyssop as a cure for digestive and intestinal problems, infection of the airways, poor circulation, skin problems, and other conditions. While its use in the healing of these conditions is not supported by empirical scientific data, it nonetheless gives context regarding the symbolism being employed by Scripture.
 
The Torah refers to hyssop three times in relation to cleansing:

• The sprinkling of the blood of the Pesach (Passover) lamb on the door posts of the Israelites in Egypt for the redemption of the firstborn (Exodus 12:22)
• The cleansing of the leper (Leviticus 14:4)
• The purification of one made unclean by touching a dead body (Numbers 19:6)

 
In all three instances Messiah Yeshua and His substitutionary atoning blood sacrifice as Lamb of God is prefigured.
 
Messiah the Pesach Lamb (1 Cor. 5:7):
 
Exodus 12 details the redemption of life of the first born sons of Israel purchased by the blood of the Pesach lamb, which is painted on the door frames of Israel’s homes using a branch of hyssop. The meaning is clear, the blood of the lamb redeems the lives of Israel’s first born.
 
Messiah the Reconciler of Community (2 Cor. 5:18):
 
Leviticus 14 details the process of the ritual cleansing of a leper. The Torah infers that sin as a present entity which causes all disease, suffering and death, and is therefore, ultimately the cause of leprosy, though this does not mean that an individual’s personal sin is necessarily the cause of his leprosy, or any other disease for that matter.
 
We note that the inclusion of hyssop in these purification rites for leprosy, is just one aspect of the process. In addition to the hyssop, two birds are used, one sacrificed and one set free. After the rites are performed and the leper has shaved and washed, he may enter the camp of Israel but must remain outside his family tent for seven days, at which point a lamb is offered as a trespass offering and its blood placed on the right ear (hearing, understanding), the right thumb (actions, strength) and the big toe of the right foot (balance, direction, the way we walk). This is done as a symbolic gesture showing the desired restoration of the entire soul of the leper who has been cleansed.
 
The ultimate goal of these rites is to reconcile the leper, who has been an outcast (having been outside the camp of Israel), to the community of Israel and to the Mishkan (Tent of meeting) where Israel worships God. Therefore, the goal is to reconcile the leper to God Himself (both symbolically and literally).
 
Messiah the Resurrection and the Life [Who Separates the Redeemed unto God] (John 11:25):
 
Numbers 19 details the cleansing rites of the ashes of the Red Heifer and the water of separation and purification. The combined ashes and water are used for the ritual separation and purification of one who has touched a dead body.
 
Death is the result of sin and the touching of the dead body a reminder of the fruit of all sin. Therefore the sacrificial ashes of the Red Heifer and the water of separation are symbolic of cleansing the living of the touch of death, a living metaphor of resurrection and eternal life.
 
In summation, David is calling on every cleansing, redemptive and life giving aspect of these three instances of the use of the hyssop and the atoning blood it carries, which is painted upon Israel, as a symbol of atonement (both individual Israelites and Israel as a community).
 
“wash [tread] me, and I will be whiter than snow” These words of David used in personal repentance and given for use in corporate repentance (v.0 [1]) are later employed by Isaiah as an admonishment to the people of Israel.
 
‘“Come now, and let us debate your case,”
Says the Lord, “Though your sins are as scarlet,
They shall become as white as snow;
Though they are red like crimson,
They shall be like wool.”’ -Yishayahu (Isaiah) 1:18 NASB
 
“Make me hear, listen, obey joy and transcendent gladness” As a result of God’s redemptive work in Messiah Yeshua and through His substitutionary blood, David’s ears are opened to the transcendent joy of God. A joy and practice of gladness in God’s spirit that is applied through obedience through Salvation (Yeshua).
 
“may the bones, self, substance You have broken rejoice” In context the plain meaning here is that of transformation of the broken sin affected human soul into the transcendent rejoicing, redeemed person of eternity. God has brought David to a point of brokenness and repentance in order to redeem him and bring him into life everlasting, an outcome of great rejoicing.
 
“The light of the eyes rejoices the heart: a good report makes the bones healthy.” -Mishlei (Proverbs) 15:30
 
9 (11) (Hasteir) Hide, conceal (Paneycha) Your face [gaze] (mechata’ay) from my habitual sins, missing the mark (vechol-avontay) and all my depraved deeds (mecheh) wipe [blot] out, exterminate, obliterate. 10 (12) (Leiv tahor) A heart, core being, centre of purity (bera-liy) create [from scratch] in me, (Elohim) God, Judge, (veruach nachon chadeish) and a new, right, willing, free, steadfast spirit (bekirbiy) within me.
 
9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me.
 
Hebrew Poetic Groupings (emphasising meaning):

• Conceal + Wipe out, explain how it’s possible for God to no longer see sin in David. By removing it entirely
• Habitual sins + Depraved deeds, are stains on the human soul
• Heart + Spirit, are intrinsically connected while being unique parts of a whole
• Purity + Rightness, are both the identity and fruit of a heart transformed by God
• Create from scratch + and new (in this context), are works only God can do. “Bara” to create from nothing

 
“Hide, conceal Your face [gaze] from my habitual sins, missing the mark” How is it possible for any deeds to be hidden from the all-knowing, all-seeing God of creation? The answer is in the following clause…
 
“all my depraved deeds wipe [blot] out, exterminate, obliterate.” God alone has the ability to blot out sin. He created the possibility of sin knowing that love could not exist without freewill. However, In Himself He manifested the obliteration of sin and death before the creation of the worlds. “The Lamb slain before the foundation of the world” (1 Peter 1:19-20; Revelation 13:8).
 
We note that in addition to the metanarrative of redemption, these verses also convey David’s desire for intimate connection with His Creator. David is aptly named “beloved”, a man after God’s own heart. God’s desire being to reconcile humanity to Himself.
 
“A heart, core being, centre of purity” The Hebrew “Lev”, Heart, is the convergent centre of being rather than the seat of emotion. The seat of emotion in Hebrew thought is the gut or lower abdomen.
 
It is not pure emotions David is asking for but a state of being that can only be received from God. Purity of the entire being, a purity created by God alone, at its convergent centre of human existence.
 
“create [from scratch] in me, Elohim, God, Judge,” The Hebrew “bera-liy” from the root “bara” refers to a type of creation that only God can enact. Ex Nihilo (from nothing). In this case it refers to a transforming work that changes the stony heart of sin affected man into the soft heart of an eternally redeemed new creation through Messiah Yeshua the King. David is requesting the saving work of Messiah 1000 years before Yeshua’s birth into time and space.
 
“Therefore, if anyone is in Messiah that one is a new creation; the old has gone; behold, the new has come.” -2 Corinthians 5:27
 
“and a new, right, willing, free, steadfast spirit within me.” While the Hebrew can be rendered “renew”, and in one sense the believer is constantly being renewed of spirit, the better and more literal translation is “and a new spirit within me”. Once again David, speaking by the Spirit prophecies the work of Yeshua which will give every believer, past, present and future, unbroken access to the present filling of the Holy Spirit. The Holy Spirit being the “new Spirit” that transforms the fallen spirit of the sin affected human being.

11 (13) (Al-tashliycheiy) Not, never (won’t) cast me away (milefaneycha) from Your face (position of intimacy face to face), (veruach kadshecha) and the Spirit of Your holiness (al-tikach) not, never (won’t) snatch from me. 12 (14) (Hashivah) The turning (liy) of me is (seson) the joy (yishecha) of Your salvation, (v’ruach) and a spirit (nediyvah) willing, noble and generous (tismecheniy) uphold in me.
 
11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me.
 
Hebrew Poetic Groupings (emphasising meaning):

• Cast me away + Snatch from me. The One sinned against has the right to take back what they have given in trust, and to turn from the offender. Both these ideas convey a desire not to lose intimate connection
• Your face + Spirit of Your holiness + Salvation, reflect an intimate relationship reconciled through redemption
• The turning (or returning) + Uphold, are combined to express strength in repentance
• Me + a Spirit, unite the person and the spirit which births the persons action
• Joy + Willing, go hand in hand. Righteousness is enacted by a willing heart filled with transcendent joy

 
“Not, Never (won’t) cast me away from Your face (position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me.” The Hebrew can be translated “Don’t cast me away…” and “don’t take Your Holy Spirit”. However, it is just as accurate to render it “Won’t cast me away” and “won’t take Your Spirit of holiness”. The latter being more consistent with the context and goal of the Psalm.
 
David is describing what will happen following the transformation of his soul and not as some wrongly interpret, inferring that somehow the salvation established by God’s blood could ever be reversed by human weakness. A curse on that lie!
 
David is once again affirming prophetically that God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah (John 10:27-30). Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14).
 
“The turning of me is the joy of Your salvation,” This is the literal reading of the Hebrew text and conveys the meaning that the receipt of God’s offer of salvation by a repentant human being is the joy of God’s Salvation (Yeshua). In short, the transcendent joy of salvation is the convergence of the joy of God and the joy of the soul transformed in God through Messiah Yeshua.
 
“a spirit willing, noble and generous uphold in me.” The continued security of David’s salvation and the indwelling of God’s Holy Spirit is upheld by God.
 
God upholds the redeemed. The redeemed do not uphold themselves.

13 (15) (Alamedah) I will teach (foshe’iym) rebels [wrongdoers] (Deracheycha) Your way, (vechataiym) and sinners [those who miss the mark] (eilecha) toward You (yashuvu) will turn. 14 (16) (Hatziyleiniy) Deliver [snatch away] me (midamiym) from the guilt of bloodshed, (Elohiym) God, [Judge] (Eloheiy) God [Judge] (teshuatiy) of my salvation; (teranein leshoniy) My tongue will overcome with a cry, proclaiming the joy found (tzidkatecha) in Your righteousness.
 
13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness.
 
Hebrew Poetic Groupings (emphasising meaning):

• Rebels + Sinners. Rebellion is the act of idolatry that precedes all forms of sin
• Your way + Turn (Teshuvah). Turning to God and walking in His way everlasting is the redemptive goal of Scripture
• Deliver + My Salvation. Firmly establishes salvation
• God the Judge + Your Righteousness. God’s character outworked in the lives of the believer

 
“I will teach rebels [wrongdoers] Your way, and sinners [those who miss the mark] toward You will turn.” Because You have saved me, says David, I will share the Good News of how you offer salvation to all those willing to repent. As a result many will turn to God and enter eternal life through the King Messiah Yeshua.
 
“Deliver [snatch away] me from the guilt of bloodshed, Elohim, God, [Judge] Eloheiy God [Judge] of my salvation;” David acknowledges that his rightful punishment for the murder of Uriyah is death. Therefore, he asks of a repentant heart to be delivered from the temporal death that should be meted out in punishment (something God has already established for him in mercy). David has now also been delivered from eternal death through his acceptance of God’s redemptive work in Messiah (the resurrected and transcendent Messiah unbound by time and space).
 
David makes his request to Elohim the Judge and God of Yeshua (Salvation), Who is God with us.
 
“ My tongue will overcome with a cry, proclaiming the joy found in Your righteousness.” The mourning of David’s repentant mouth will overcome in God’s redemptive provision and proclaim the joy found in God’s righteousness.

15 (17) (Adonay) Lord, (sefatay tiftach) open my lips, (upiy) and my mouth (yagid) will make known (tehilatecha) Your praise. 16 (18) For (lo-tachpotz) You don’t take pleasure in (zevach) a sacrifice, (ve’eteinah) and the giving (olah) of a whole burnt offering You (lo) do not (tirtzah) take pleasure in.
 
15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in.
 
Hebrew Poetic Groupings (emphasising meaning):

• Open lips + Mouth + Make known + Praise, are the counterpoint to…
• Don’t take pleasure in sacrifice + A whole burnt offering. These being necessary for blood atonement, whereas the praise and proclamation of God’s saving work is evidence of redemption for which there is no longer need of temporary sacrificial practice

 
“Adonay, open my lips, and my mouth will make known Your praise.” The more intimate title “Adonay” is used only here in Psalm 51. It follows David’s confession, genuine repentance, receipt of God’s judgement and mercy, and his commitment to being upheld in God’s Spirit. Having been transformed from a child of humanity (ben adam) into a child of God (ben Elohim) through Messiah, David now uses the intimate title “Lord”.
 
God accepts and takes pleasure in the praises of a truly repentant mouth.
 
“For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in.” This must be understood contextually and weighed against the pleasure that God clearly takes in the sacrifices and offerings of verse 19 (21).
 
Some time had passed between David’s adulterous act with Bathsheba, his plotting to kill Uriyah, the death of Uriyah and the receipt of the prophet Nathan’s rebuke from God.
 
In the interim David likely offered sacrifices and whole burnt offerings in accordance with his custom of keeping Torah. However, they were the sacrifices and offerings of a man who was attempting to hide his sin and at one point even plotting to commit greater sin (Uriyah’s murder). Thus, they were the sacrifices and offerings of a hypocrite, sacrifices that God takes no pleasure in, nor do the unrepentant find merit in them.

17 (19) (Zevacheiy) The sacrifices of (Elohiym) God, Judge, (ruach nishbarah) are a broken spirit; (leiv) a heart (nishbar) broken (venidkeh) and contrite (Elohiym) God, Judge, (lo tivzeh) You will not despise. 18 (20) (Heiytiyvah) Do good (virtzoncha) in Your favor (et Tziyon) to the Zion [parched land]; (tivneh) build (chomot) the walls (yerushalayim) of Jerusalem.
 
17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim.
 
Hebrew Poetic Groupings (emphasising meaning):

• Sacrifices of God + Broken spirit + Contrite heart, are connected to show the need for a heart change over a mere physical show of religious practice
• God the Judge x2. God is seen as Judge (Elohiym) throughout this Psalm, referred to as Adonay (Lord) once but not once as YHVH
• Do good + Build, show that God’s favour is outworked spiritually and physically upon repentant Israel
• Zion + Jerusalem, connect Israel’s land, capital and national ethno-religious identity

 
“The sacrifices of Elohim, God, Judge, are a broken spirit; a heart broken and contrite Elohim, God, Judge, You will not despise.” David returns here to using Elohim (Judge) because in showing the difference between vain sacrifices and true sacrifices David is recalling his heinous sin in offering sacrifices while planning murder.
 
However, the Merciful (YHVH) Judge (Elohim) has shown David that He accepts the sacrifices of a broken (repentant) spirit, a broken (repentant) and contrite (mournfully grieved) heart (core being). These sacrifices offered by David have been accepted by God, Elohim has not despised them but has instead welcomed David as a son through the blood of His own Son the King Messiah Yeshua.
 
“Do good in Your favor to the Zion [parched land]; build the walls of Jerusalem.” David, as King over Israel, realises that his sin has not only affected him, Bathsheba, Uriyah, their households and neighbours, but also all of Israel, both in the hearing of it and by way of the practical and spiritual ramifications (repentance does not always negate the practical outcomes of sin in this temporary world). As head of the people David carries authority over the nation. Therefore, by defiling his own head (authority over his body) he has defiled the entire nation.
 
Thus, David asks God’s favour upon Israel, her land and her people (Tziyon denotes both), and asks that God build walls (both physical and spiritual) of Flooding Peace (Jerusalem). We note that through God’s grace and mercy Tziyon, parched land, receives Yerushalayim, floods of peace.

19 (21) Then (tachpotz) You will delight (zivcheiy-tzedek) in sacrifices of righteousness, (olah) burnt offering (vecholiyl) and whole burnt offering; (Ya’alu al mizbachacha) They will ascend, offering upon Your altar (pariym) calves.
 
19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves.
 
Hebrew Poetic Groupings (emphasising meaning):

• Sacrifices of righteousness + Whole burnt offerings + Offering upon Your altar. These sacrifices are acceptable because the heart of the worshipper has already repented prior to the offering of them according to the Torah prescription

 
“Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering” A truly repentant people are able to offer sacrifices prescribed by Torah in righteousness. Sacrifices that will be accepted.
 
Iben Ezra and Kimkhi suggest that the “olah” sacrifice, burnt offering, refers to the daily sacrifice and the additional ones of various beasts and birds (Lev. 1), while the “choliyl”, whole burnt offering refers specifically to the meat offering of the priests which was to be completely consumed (Lev. 6:22). Therefore, both the people of Israel who in repentance brought their sacrifices to the priests, and the repentant priests who received their portion from the people as representatives of the people, and subsequently offered them before God, are represented here together in a corporate repentant practice of sacrifice and offering before HaShem (YHVH).
 
“They will ascend, offering upon Your altar calves.” 150 years after this psalm was composed this same imagery is employed by Hosea the prophet 14:2 (750-722 BCE)
 
“Take with you words, and turn to the YHVH (Mercy): say unto Him, ‘Take away all iniquity, and receive us graciously: so will we render the (pariym) calves (sacrifices) of our lips.”
 
Therefore, Hosea connects the imagery of the Torah prescribed sacrificing of calves to the figurative application used by David in this Psalm, as being “the sacrifices of repentant lips”.
 
All of this points to the heavenly Mishkan (Tent of meeting) and the transcendent altar of God upon which no earthly animal may be sacrificed. The altar which has been sprinkled with Messiah’s eternal blood for the redemption of all who repent (Hebrews 13), always firstly and continually for the Jewish people and also continually for the nations (Rom. 1:16).
 
Applying the Principles of the Summation of Tehillim (Psalms) 51:

1. Context is given [0 (1-2)]
2. Calling on Elohim the Judge for Mercy [1-2 (3-4)]
3. Acknowledgment of human sin nature (habitual sin) [3-5 (5-7)]
4. Recognition of what God requires [6 (8)]
5. Blood atonement, the forgiveness of all sins [7 (9), 9 (11)]
6. Transformation of the human soul [8 (10), 10-12 (12-14)]
7. Sharing the Good News of Salvation from sin and death [13-14 (15-16)]
8. Praise God [15 (17)]
9. Discerning true sacrifice [16-17 (18-19)]
10. A request for corporate blessing in light of a king’s repentance [18 (20)]
11. A return to the sacrifices of repentant hearts [19 (21)]

 
From the summation of this Psalm we can glean an order of repentance and reconciliation, and employ it in practice for working out our faith in Yeshua with fear, awe and trembling before God, Who has made us immutably secure.

1. When repenting of sin, I acknowledge its context and those who have been affected by it, committing myself to restitution wherever possible in God’s strength
2. I Call on God the Judge and petition Him for Mercy (YHVH)
3. I Acknowledge guilt
4. I Recognise what God requires
5. I Accept the atoning blood of Yeshua as all purging, past, present, and future
6. I Accept that in Messiah I have already passed from death into life everlasting
7. I choose to share the joy of God’s Salvation (Yeshua) with others
8. I praise God
9. I listen to God’s Spirit and make the sacrifices He requires
10. I request blessing upon the community, knowing that my sin has affected the community
11. I join with the community in offering the sacrifices of a truly repentant heart (core being)

 
“5 This is the message we have heard from Him and announce to you, that Elohim the Judge is Light, and in Him there is no darkness. 6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Yeshua His Son cleanses us from all sin. 8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and just, to forgive us our sins and cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar and His word is not in us.” -1 Yochanan (John) 1:5-10 (Author’s translation)
 
Copyright 2022 Yaakov Brown

Introduction & Summary:
 
The first century Jewish recipients of this work, along with all who receive Messiah, are now encouraged, based on the repentant faith of our forebears (the faithful witnesses listed in Hebrews 11), to turn our backs on the sin that has entangled us and commit ourselves to running the race first set before us regardless of whether the part we personally play involves victorious miracles or life threatening hardships.
 
“For we are his workmanship, created in Messiah Yeshua for good works, which God has prepared beforehand, that we should walk in them.” -Ephesians 2:10 (Author’s translation)
 
We are to focus our vision on Yeshua the King Messiah, Who is both the Originator and Perfecter, the Author and Goal of faith, and follow His example. He looked to the Joy that would result from His finished work and chose to suffer death on a Roman cross, His body exposed and nailed, He had contempt not only for the shame He suffered but also for shame itself, and as a result He returned to His place in the right hand of authority of the God. Based on this example we are encouraged not to lose heart.
 
The writer of Hebrews goes on to admonish us with the sobering observation that we have not yet resisted sin to the point of bloodshed (death), and that we are prone to forget who we are in Messiah. We are sons and daughters who suffer in this temporal life for many reasons, one of which is discipline. If we were not experiencing discipline as part of our journey we would be illegitimate sons and daughters, for God disciplines His children for good, so that we might share in His holiness. While discipline is unpleasant in the moment, it nonetheless produces in those who are trained by it, peace, the fruit of righteousness.
 
The final direction of the first 17 verses involves us strengthening one another. We are told to make straight, clear paths for ourselves and our fellow believers so that those who have been injured might be restored to spiritual health without the added danger of obstacles that litter  the path (way) before them, rocks that might cause them to stumble and thus aggravate the injuries they have suffered.
 
In addition to the well-being of the family of Messiah, we are also encouraged to seek peace (as much as it depends on us) with others, and to chase after holiness. Chasing after holiness is the metaphysical fruit of focusing on Yeshua, Who defines holiness in God.
 
We are warned to keep a look out for those things among us that might cause divisions as a result of rebellion and grudge holding. Holding a grudge is evidence of our failure to carry and exhibit the grace of God. We are to mitigate conflict before it reaches the point of causing division. Division of this kind defiles the body of believers. We are not to allow the intentionally sexually immoral person to remain in our midst. Those who perpetuate a sexually immoral lifestyle are synonymous with the godless. Esau’s despising of his birth right (a gift from God) is used as an example of the kind of fruit that is evidence of such people. Esau traded this precious gift for the momentary satisfying of his carnal hunger. The birth right is used here as a metaphor for eternal life. In short, the writer is warning us against turning our back on our birth right in Messiah as a result of focusing on the temporal pleasures of this life. If we sin we are to repent rather than act as Esau did, who wept and regretted but did not repent (initially).
 
Previous verses:
 
37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented  38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated.
 
HEBREWS 12:1-17 (Author’s translation)
 
1Therefore (based on what I’ve just said and going forward), since we also are surrounded by such a great, numerous cloud, multitude of vapor, of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us, and let’s run with patient endurance the race that is first, set before us, 2 looking only at, into, on, among Yeshua[H], the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, Consummator of the faith, trust, ongoing belief. Who for the transcendent joy set before Him endured the cross, despising, looking with distain upon, having contempt for the shame, and has sat down in the right hand of the throne of God. 3 For consider, contemplate, ponder, think on Him who has endured such hostility by sinners, those fading away, against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, soul, mind, breath, life. 4 You have not yet resisted to the point of shedding blood in your struggle against sin, missing the mark set by God’s holiness; 5 and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children, “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him; 6 For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.” 7 For in as much as you endure the discipline, nurturing, chastening; the God offers it to you as to sons; for what son is there who is not disciplined, taught by his father? 8 But if you are without discipline, nurturing, chastening of which all have become partakers, partners then you are illegitimate children and not sons. 9 Furthermore, additionally, we had earthly fathers (fathers of the flesh) who corrected, instructed, disciplined us, and we respected them; shall we not much more be subject to the Father of spirits, winds, life and continue living? 10 For they disciplined, instructed, taught us for a short time as seemed best to them, but He for better, good, corporate well-being so that we may be partners, partakers in His holiness. 11 Now, all discipline, nurturing, chastening for the present seems not to be joyful, but painful, heavy, grievous; nevertheless afterward, at last it yields, pays, delivers the peaceful fruit of righteousness in those who have been trained by it, 12 Therefore (because you understand the reason for the discipline), lift up the hands that hang down (are growing weary) and strengthen the knees that are feeble, 13 and make straight, upright paths for your feet, so that the limb which is impaired may not be dislocated, but rather be healed, made whole. 14 Pursue peace with all individually and collectively, and the holiness, sanctification without which no one will see the Lord. 15 look diligently, forbid everyone from coming short of the grace of the God; forbid any root of bitterness, poison from springing up to cause trouble, and by it many become defiled; 16 Forbid any sexually immoral or godless person like Esav[H], who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears.
 
HEBREWS 12:1-17 (line upon line)
 
1 Therefore (based on what I’ve just said and going forward), since we also are surrounded (perikeimai[G]) by such a great, numerous (tosoutos[G], hamon[H]) cloud, multitude of vapor (nephos[G]) of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) (martus[G], eidiym[H]) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside (apotithēmi[G]) every weight, burden, encumbrance, obstacle (ogkos[G]) and the sin, the missing of the mark set by God’s holiness (hamartia[G]) which so easily entangles (euperistatos[G]) us, and let’s run with patient endurance (hupomonē[G]) the race that is first, set before (prokeimai[G], lefaneiynu[H]) us,
 
1Therefore (based on what I’ve just said and going forward), since we also are surrounded by such a great, numerous cloud, multitude of vapor, of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us, and let’s run with patient endurance the race that is first, set before us,
 
The allusion to the cloud of witnesses in Hebrews 12 refers us back to the list of those witnesses to God’s faithfulness who are recorded in Hebrews 11. Cloud is a common metaphor for a crowd in ancient Greek literature. Therefore, the modern reader can understand this verse to say “Therefore, since we have such a great crowd of witnesses…” These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried (interred) throughout the land of Israel, literally surrounding the Jewish recipients of this work, and that they are therefore uncontactable according to his own teaching (inspired by the Holy Spirit) regarding the dead (Hebrews 9:27).
 
In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools the witch and is used by God to condemn Saul. For further study please use the following link:
 
http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor
 
The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says:
 
“Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a
 
He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried (interred) throughout the land of Israel. We are to live the same kind of repentant faith that our forebears lived. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 CE (AD).
 
He further qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the Author and Perfecter of faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua).
 
We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15).
 
“Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12
 
Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead.
 
“let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us,” Sin is described in the Tanakh as a burden too heavy to bear (Ps. 38:4). Along with the first century Jewish followers of Messiah Yeshua we are admonished to intentionally remove those things in our lives that provoke us to sin. To remove false choices from our lives. To remove divisive conversations over amoral choices. To remove grudges and petty squabbles, and the wilful sins that we continue to return to like dogs to vomit. By all these things we have become easily entangled, confused, misdirected, unfocused, and led astray. Therefore, we are admonished to tishuvah (return) our focus to Yeshua. Repentant faith is great faith.
 
“and let’s run with patient endurance the race that is first, set before us,” We are to return to our first love. The Greek prokeimai combines the meanings “before” and “first” and as a result reflects the prophetic words of Yeshua spoken to Yochanan in the Revelation:
 
“2 I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked people, that you have tested those who claim to be apostles but are not, and have found them false. 3 You have persevered and have endured hardships for my name, and have not grown weary. 4 Yet I hold this against you: You have forsaken the love you had at first. 5 Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.” -Revelation 2:2-5 (NIV)

We note that we are to run the race of our first love with patient endurance, and that the race “is first, set before us,” not “was” but “is”. Once again we are encouraged to see the eternally present reality of the kingdom of God in Yeshua.
 
A number of ancient Judaism’s rabbis used sporting metaphors like this one (Exodus Rabbah 30:24; Genesis Rabbah 22:9).
 
2 looking only at, into, on, among (eis[G]) Yeshua[H], the Originator, Author, Prince, Captain, Chief (archēgos[G]), and Perfecter, Completer, Consummator (teleiōtēs[G]) of the faith, trust, ongoing belief (pistis[G], emunateinu[H]). Who for the transcendent joy (chara[G], hasimchah[H]) set before Him endured the cross, despising, looking with distain upon, having contempt for (kataphroneō[G]) the shame, and has sat down in the right hand of the throne of God (ho Theos[G], ha Elohiym[H]).
 
2 looking only at, into, on, among Yeshua[H], the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, Consummator of the faith, trust, ongoing belief. Who for the transcendent joy set before Him endured the cross, despising, looking with distain upon, having contempt for the shame, and has sat down in the right hand of the throne of God.
 
The writer continues the sporting/running analogy by implying that Yeshua is not only the coach who encourages us at the starting line and awaits us at the finish line, but is also the runner Who went before us. Because Yeshua is the Creator of the track, has already run and won the race, we are not running in order to place in the race, but in order to receive our part in the prize which He has already won. We run a race of trusting endurance. A race that He has run, one that He trains us for, one that He runs with us, a race which begins and finds its goal in Him. He is before us, beside us, within us, awaiting us. Like a young athlete who looks to emulate the performance of his mentor, we look to our Mentor, and with His help, we emulate His performance.
 
Rav Shaul haShaliach (Paul the Apostle) writes:
 
“12 Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Messiah Yeshua took hold of me. 13 Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Messiah Yeshua.” -Philippians 3:12-14
 
“looking only at, into, on, among Yeshua” Note that the example of the witnesses of old are to point us to the King Messiah in Whom they had faith. We are not to look to the witnesses for the perfection of our faith, rather we are to look only at, in, on Yeshua. In the walk of the Messiah follower sin manifests only as a result of our having taken our eyes off Yeshua.
 
“the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, and Consummator of the faith, trust, ongoing belief” Yeshua the all existing Messiah, slain before the creation of the world, is therefore the Originator of the faith, trust, ongoing belief and the Goal, Completer, Consummator of it. Yeshua is the Aleph and Tav, the first and the goal. He is the Author of all things in God and is the Author and essence of the written Torah, and therefore the Author of the instruction that informs our faith, ongoing belief, while also being the Goal of the Torah (Rom. 10:4). He is the Prince, the Chief, Captain and the Head of the faith, Son of God, King of Kings submitted to the King Hashem. He is the Perfector and Completer of the faith through His sacrificial work of consummation, and is therefore the Consummator of faith. We speak in terms of a singular faith because there is but one. Faith, ongoing belief, continued trust in Him is the only means by which we have right relationship in God and eternal life. We note that our faith in Him is not a moment of mental assent to the truth of His work but an ongoing heart trust in Him.
 
“Who for the transcendent joy set before Him endured the cross,” Yeshua exhibited trust in God the Father, being assured that God being faithful would, in Yeshua, bring about the fullness of everlasting Joy born of His saving work resulting in reconciliation. Yeshua looked to the goal and chose to suffer naked on the Roman cross in order to see that goal reached. This is an example to all who believe.
 
“despising, looking with distain upon, having contempt for the shame” He had contempt not only for the shame He suffered but also for shame itself. Through His death on the cross Yeshua put shame to death, so that all who receive Him might walk as He did, showing contempt for the shame associated to persecution and suffering, seeing it as nothing more than a temporal stepping stone to eternal life in Messiah.
 
“and has sat down in the right hand of the throne of God.” Yeshua has returned to the place that symbolizes His authority in the Godhead, the position He has had from before the foundation of the world (Ps. 110:1; 1:3,13; 8:1; 10:12). He allowed Himself to be limited to location (born into time and space in the womb of Miriyam, fully God and fully man), and is now risen from death, trans-locational, transcendent, unbound.
 
3 For consider, contemplate, ponder, think on (analogizomai[G]) Him who has endured such hostility by sinners, those fading away (hamartōlos[G]), against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent (ekluō[G]) in your heart, soul, mind, breath, life (psuchē[G], benafsho[H]). 4 You have not yet resisted [c]to the point of shedding blood (ad hadam[H]) in your struggle (antagōnizomai[G]) against sin, missing the mark set by God’s holiness (hamartia[G], bacheit[H]); 
 
3 For consider, contemplate, ponder, think on Him who has endured such hostility by sinners, those fading away, against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, soul, mind, breath, life. 4 You have not yet resisted to the point of shedding blood in your struggle against sin, missing the mark set by God’s holiness; 
 
The first century Jewish recipients along with all we who have come to believe, having established our focus on Yeshua must now contemplate His life example and His present help. We must remind ourselves that He has suffered in part as an example to us, and that in His suffering, though He was tempted to give up, He nonetheless endured even unto death. Those who first received this teaching had not yet suffered in resisting sin to the point of death (blood shed).
 
Therefore, they are admonished to resist self-pity. Self-pity is an ironic blend of idolatry, self-harm and blasphemy disguised as a justified response to harm. It is the root of a victim mentality that leads to death. It is idolatry because it inevitably concludes that no one has suffered as I have. It is self-harm because it devalues us as created beings and when it becomes our repeated mode of thinking it leads to the dissolution of hope, making us fruitless and leading us into a life full of death. Finally, it is blasphemy because by denying the worth with which we are imbued by the Creator, it impugns God’s character.
 
“so that you don’t grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, mind, soul” Note that by pondering Messiah’s suffering we will avoid the conditions of heart and mind that are listed here. If we see these things manifesting in our lives we are to repent and contemplate Messiah’s example, thus we will be freed from the fruit of self-pity, which is death.
 
A believer may become tired as a result of the role he plays in ministry, however, he must not become weary. Weariness is not a state of physical, emotional or mental tiredness but a way of thinking about that tiredness. Better to say, “I’m tired as a result of the work, I need to rest” rather than say, “I’m weary of all this, I’m done”. Likewise relaxation can become a counterfeit of rest. Where rest restores, vain relaxation can produce laziness.
 
What is the practical discipline needed in order to avoid weariness? To contemplate Messiah’s suffering and the hostility He faced, and take comfort in knowing that Messiah in us faces the hostility that others show toward us.
 
“For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness].” -Hebrews 4:15 (Author’s translation)
 
“Do you not know?
    Have you not heard?
The Lord is the everlasting God,
    the Creator of the ends of the earth.
He will not grow tired or weary,
    and his understanding no one can fathom.
29 He gives strength to the weary
    and increases the power of the weak.
30 Even youths grow tired and weary,
    and young men stumble and fall;
31 but those who hope in the Lord
    will renew their strength.
They will soar on wings like eagles;
    they will run and not grow weary,
    they will walk and not be faint.” -Isaiah 40:28-31 (NIV)
 
“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” -Galatians 6:9 (NIV)
 
5 and you have forgotten the exhortation, consolation, entreaty (paraklēsis[G]) which is addressed to you as sons and daughters, children (uihos[G], kevaniym[H]) “My son (uihos[G]), do not despise (oligōreō[G]) the discipline, instruction (paideia[G]) of the Lord (YHVH[H]), Nor faint, relax, be weakened, become exhausted (ekluō[G]) when you are rebuked (elegchō[G]) by Him; 6 For whom the Lord (YHVH[H]) has all-encompassing love for (agapaō[H]) He disciplines, teaches (paideuō[G]) And He scourges, flogs (mastigoō[G]) every son whom He accepts, receives, delights in (paradechomai[G]).” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.”
 
5 and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children, “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him; 6 For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.”
 
“and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children,” In addition to the fact that the recipients of this work have not yet resisted in the struggle against sin unto death, they are now rebuked for forgetting who they are as sons and daughters of God, in particular, sons and daughters of Israel (ethnic, religious, chosen, empirical) to whom the words of Proverbs were given.
 
“My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him;” As followers of Messiah we are reminded that we should not respond to the LORD’s discipline by becoming weary or giving up on doing what is right.
 
“For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” The discipline of the LORD is evidence of His love for His children. It is a wicked father who fails to discipline his children.
 
Why does the Greek text use the word “scourged, flogged”? In part this is done by the writer of this work in order to make a kal vechomer (light and heavy) argument using a comparative drash between Yeshua’s suffering under the scourge of Roman oppression and the suffering of the first century Jewish believers. In short the writer is saying, “If Yeshua Who is sinless was nonetheless proved in the flogging He received, how much more should we as sinful people expect flogging (suffering) as a form of discipline that proves (refines) us on our journey of sanctification in faith?”
 
God Who understands the end from the beginning disciplines those who receive Him, whereas those who will refuse Him cannot be understood to be disciplined by Him because discipline results in the proving of a person. Therefore, those destined for destruction endure suffering in vain. Based on this Biblical idea Judaism makes a distinction between “yisurin shel ahavah” meaning “chastisements of love” upon the children of God and “chastisements” in general (Mekhilta Bachodesh 10; Talmud Bavliy Berakot 5a; Talmud Bavliy Sanhedrin 101a; Genesis Rabbah 42:1). It is the former that is being discussed here.
 
7 For in as much as you endure the discipline, nurturing, chastening (paideia[G]); the God (ho Theos[G], ha Elohiym[H]) offers it (prospherō[G]) to you as to sons (uihos[G], vaniym[H]); for what son is there who is not disciplined, taught (paideuō[G]) by his father (pater[G], av[H])? 8 But if you are without discipline, nurturing, chastening (paideia[G]) of which all have become partakers, partners (metochos[G]) then you are illegitimate children (nothos[G], mamzeriym[H]) and not sons (uihos[G], vaniym[H]). 
 
7 For in as much as you endure the discipline, nurturing, chastening; the God offers it to you as to sons; for what son is there who is not disciplined, taught by his father? 
 
Those who experience suffering as a disciplining from God can find comfort in the knowledge that this is evidence that they are sons and daughters of God.
 
8 But if you are without discipline, nurturing, chastening of which all have become partakers, partners then you are illegitimate children and not sons. 
 
All believers are partakers in the chastening against sin which bears the fruit of a repentant lifestyle. Those who are not partners in the disciplining of God are illegitimate children, in Hebrew/Yiddish mamzeriym, equivalent to the English bastard. The analogy relates to seed. The legitimate son is seeded by the faith in Messiah whereas the illegitimate son is seeded by the evil one. All human beings are children of creation, but only those who receive God’s redemptive work through Messiah are given the right to become children of God (John 1:12).
 
According to Scripture legitimate sons become heirs, whereas illegitimate sons do not inherit. In the present instance the inheritance in question is that of eternal life.
 
All this is pretext to the example given in verse 16 of the godless actions of Esau, who failed to inherit, as opposed to Yaakov, who in faith inherited.
 
9 Furthermore, additionally, we had earthly fathers (avot[H], fathers of the flesh) who corrected, instructed, disciplined (paideutēs[G]) us, and we respected them; shall we not much more be subject to the Father (Av[H]) of spirits, winds, life (pneuma[G], haruchot[H]) and continue living (zaō[G])? 10 For they disciplined, instructed, taught (paideuō[G]) us for a short time as seemed best to them, but He for better, good, corporate well-being (sumpherō[G], letov[H]) so that we may be partners, partakers (metalambanō[G]) in His holiness (bekadosho[H]). 
 
9 Furthermore, additionally, we had earthly fathers (fathers of the flesh) who corrected, instructed, disciplined us, and we respected them; shall we not much more be subject to the Father of spirits, winds, life and continue living?
 
Once again the writer uses kal vechomer. If earthly fathers discipline us to some affect, how much more effective is the discipline of the perfect heavenly Father.
 
10 For they disciplined, instructed, taught us for a short time as seemed best to them, but He for better, good, corporate well-being so that we may be partners, partakers in His holiness.
 
The discipline of our earthly fathers was imperfect but the discipline of God being perfect is for something better, that is the individual and corporate well-being of all who believe, who through Yeshua and in response to God’s discipline become partakers in His holiness.
 
11 Now, all discipline, nurturing, chastening (paideia[G]) for the present (pareimi[G]) seems not to be joyful (chara[G], sason[H]), but painful, heavy, grievous (lupē[G]); nevertheless afterward, at last (husteron[G]) it yields, pays, delivers (apodidōmi[G]) the peaceful (eirēnikos[G]) fruit (karpos[G]) of righteousness (dikaiosunē[G], tzedakah[H]) in those who have been trained (gumnazō[G]) by it, 12 Therefore (because you understand the reason for the discipline), lift up (anorthoō[G]) the hands (yadayim[H]) that hang down (are growing weary) and strengthen the knees that are feeble (ameitzu[H]), 
 
11 Now, all discipline, nurturing, chastening for the present seems not to be joyful, but painful, heavy, grievous; nevertheless afterward, at last it yields, pays, delivers the peaceful fruit of righteousness in those who have been trained by it,
 
Prior to the first century C.E. the Greek word karpos (fruit/vegetable) was assimilated into the Hebrew language as karpas (green leafy vegetable, parsley, celery) and became part of the symbolism of the Pesach (Passover) seder (order) meal. This adds significance to the present teaching because it is a familiar connection for first century Jewish Messiah followers and combines the ideas of suffering (salt water) and new life (spring vegetable).
 
The karpas (parsley) is dipped in salt water symbolizing the tears of Israel resulting from ancient Egyptian slavery. Israel’s sojourn in Egypt was a type of proving, a time of discipline which culminated in freedom and a further journey of discipline through the desert which resulted in her entry into the promised land. The message here is that God is present in the discipline, proving, sanctifying and making us ready for the promised future. We are being trained by our momentary struggles so as to exhibit the peaceful fruit of righteousness.
 
12 Therefore (because you understand the reason for the discipline), lift up the hands that hang down (are growing weary) and strengthen the knees that are feeble, 
 
“Lift up the hands that hang down” means to lend help to another whose arms are becoming weary. It is a first century Hebrew idiom related to the actions of Aaron and Hur who helped Moses to keep his hands lifted in praise to God as a symbolic gesture denoting the fact that it was God Who was defeating Israel’s enemies in battle (Exodus 17). As a result of Aaron and Hur acting to strengthen their leader Moses, Joshua the leader of Israel’s army overcame the Amalekite army and God decreed the obliteration of the Amalekites, who represented idolatry and hatred of God and His people.
 
This can be seen as an example to the first century recipients of the Book to the Hebrews, one which we can also apply. When we strengthen one another in Messiah, when we lift up the weary hands of our leaders and our suffering brothers and sisters, we will see the victory of God in Yeshua (Joshua) over the enemy (Satan/Amalekites).
 
13 and make straight, upright (orthos[G]) paths (trochia[G]) for your feet, so that the limb which is impaired (chōlos[G]) may not be dislocated (ektrepō[G]), but rather be healed, made whole (iaomai[G]). 14 Pursue (diōkō[G]) peace (eirēnē[G], shalom[H]) with all individually and collectively (eirēnē[G], kol adam[H]), and the holiness, sanctification (hagiasmos[G]) without which no one will see the Lord (Kurios[G], YHVH[H]). 15 look diligently (episkopeō[G]), forbid (mē[G]) everyone from coming short of the grace (charis[G], chesed[H]) of the God (ho Theos[G], ha Elohiym[H]); forbid any root (rhiza[G]) of bitterness, poison (pikria[G]) from springing up to cause trouble, and by it many become defiled (miainō[G]); 
 
13 and make straight, upright paths for your feet, so that the limb which is impaired may not be dislocated, but rather be healed, made whole.
 
The wicked rush to do evil (Isa. 59:7) but the righteous bring good news and announce peace (Isa. 52:7). The path of the righteous is made straight by the LORD (Prov. 3:5-6).
 
Practically speaking making straight paths involves removing obstacles and making the paths traversable. Straight, level paths pose less danger in the dark and mean that those walking them are less likely to trip and become injured. A person who is hobbling from a pre-existing injury is unlikely to aggravate the injury further while walking a straight path, and thus can begin the road to full health. The obstacles that need to be cleared are the rocks of sin, bitterness, apostasy.
 
The Word of God is a lamp to the feet and a light to the clear path (Ps. 119:105). Therefore, part of ensuring a safe journey on a straight path is the preparation of God’s Word. Daylight will turn to dusk and night, at which point we require light.
 
14 Pursue peace with all individually and collectively, and the holiness, sanctification without which no one will see the Lord. 
 
To pursue peace is to pursue the Prince of Peace (Yeshua), we are to pursue the peace of Yeshua as individuals and in community of faith, and in peace we are to seek the holiness and sanctification found in Yeshua, without which no one can be reconciled to right relationship in God.
 
“will see the Lord” Meaning, to see God with unveiled face when He manifests His glory in the new heaven and new earth.
 
“If it be possible, as much as it depends on you, live peaceably with all men.” -Romans 12:18
 
“Depart from evil, and do good; seek peace, and pursue it.” -Psalm 34:14 (15) KJV
 
15 look diligently, forbid everyone from coming short of the grace of the God; forbid any root of bitterness, poison from springing up to cause trouble, and by it many become defiled;
 
When God through Moses gave the covenant to all Israel (Deut. 29) Moses warned:
“So that there will not be among you a man or woman, or family or tribe, whose heart turns away today from the Lord our God, to go to serve the gods of those nations; that there will not be among you a root bearing poisonous fruit and wormwood.” -Deuteronomy 29:18 NASB

Believers are admonished to diligently watch the fruit of the individuals that make up the community of faith. They are to expose and root out any root of bitterness and forbid its growth so that it doesn’t poison and divide the community of faith. We note that the bitterness in question results from hearts turning away from God and toward idolatry (Deut.29:18). It is faithlessness that can defile the entire community. The language of defilement relates to unclean things. If unclean practices are allowed to permeate the community of faith the community becomes like an unclean animal that cannot be offered to God.
 
Rav Shaul’s words make a good segue between the subject of bitter apostacy and the practice of pursuing carnal pleasures at the expense of eternal inheritance:
 
“17 Brothers and sisters, join in following my example, and observe those who walk according to the pattern you have in us. 18 For many walk, of whom I often told you, and now tell you even as I weep, that they are the enemies of the cross of Messiah, 19 whose end is destruction, whose god is their appetite, and whose glory is in their shame, who have their minds on earthly things. 20 For our citizenship is in heaven, from which we also eagerly wait for a Saviour, the Lord Yeshua the Messiah; 21 who will transform the body of our lowly condition into conformity with His glorious body, by the exertion of the power that He has even to subject all things to Himself.” -Philippians 3:17-21
 
16 Forbid (mē[G]) any sexually immoral (pornos[G]) or godless person (bebēlos[G]) like Esav[H] (Esau), who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing (bechorato[H]), he was rejected, disallowed (apodokimazō[G]) for he found no place, room, opportunity (topos[G], makom[H]) for repentance (metanoia[G], teshuvato[H]), though he sought for it with tears.
 
16 Forbid any sexually immoral or godless person like Esav[H], who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears.
 
Sexually immorality is taken very seriously and is explained as evidence of godlessness. Believers are not just to look down on, but to forbid sexual immorality. Likewise, those who like Esau, despise the eternal birth-right  given to those in Messiah Yeshua in favour of pursuing the temporal pleasures of sin in an intentionally sinful lifestyle, are to be forbidden, asked to leave the community. The Scripture teaches that all are invited but only the repentant may remain.
 
Esau’s rejection described here is the rejection of his father Isaac and not the rejection of God relative to Esau’s eternal position. Isaac was unable to bless Esau with the blessing that had already been given, once given the blessing is like a spiritual version of a binding legal document (Gen. 25-27).
 
We note that Esau is said to have been rejected, not because he was upset about what he had chosen to do but because he did not find the capacity to repent of what he had done. This is evidenced in the bitter hatred and vengeful intentions he exhibited toward Jacob following the death of Isaac. This is used as an example which draws a correlation between the birth right and the inheritance of eternal life, and between the pot of red stew and the temporal pleasures of this life (Philippians 3:17-21). Esau’s selling of his birth-right for food is a metaphor for the believer who trades his eternal inheritance for the temporal pleasures of sin.
 
Ultimately, at any point prior to death the repentant can receive forgiveness and enter the inheritance offered by God through Yeshua.
 
“The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.” -2 Peter 3:9
 
Copyright 2021 Yaakov Brown

​Introduction:
 
The remainder of this chapter gives us examples of faith in action and affords us an opportunity to apply the principles practiced by our faithful forebears.
 
We see that those who came before were not perfect but were faithful in their imperfection, trusting God for their righteousness and acting in repentant belief through the promise of the King Messiah.
 
In certain cases, their faith proved through trial became a prefigure of the saving work of Yeshua and the redemptive purposes of God for humanity.
 
Previous verses:
 
17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come.
 
HEBREWS 11:21-40 (Author’s translation)
 
21 In faith, trust, assurance, belief Yaakov[H] as he was dying, blessed, spoke well over both the sons of Yoseph[H], and worshiped, on the top of his staff. 22 In faith, trust, assurance, belief Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment concerning his bones. 23 In faith, trust, assurance, belief Moshe[H], when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the Pharoah’s edict. 24 In faith, trust, assurance, belief Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to endure ill-treatment, undergo suffering and affliction with the people, of the God than to enjoy the pleasures of sin for a season, temporarily, 26 considering the reproach, abusive disapproval levelled at Messiah greater riches than the treasures of Mitzrayim[H]; for he was looking to the reward, wages. 27 In faith, trust, assurance, belief he left Mitzrayim[H], not fearing the wrath of the Pharoah; for he persevered, as though seeing Him who is unseen. 28 In faith, trust, assurance, belief he kept the Pesach[H] and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 29 In faith, trust, assurance, belief they passed through the Red Sea as though on dry land; and the Mitzrayim[H], when they attempted it, were swallowed up, devoured, drowned. 30 In faith, trust, assurance, belief the walls of Yeriychoh[H] fell down after the Israelites had marched around them for seven days. 31 In faith, trust, assurance, belief the prostitute, fornicator, idolatress Rachav[H] did not perish along with those who were disobedient, after she had welcomed the spies in peace. 32 And what more shall I say? For time will fail me if I tell of Gid’on[H], Barak[H] Shimshon[H], Yiphtach[H], of David[H] and Shemuel[H] and the prophets, 33 who in faith, trust, assurance, belief conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mocking and flogging, and further, chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented  38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated.
 
HEBREWS 11:21-40 (line upon line)
 
21 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yaakov[H] (Jacob – follower) as he was dying, blessed, spoke well over (eulogeō[G], beirakh[H]) both the sons of Yoseph[H] (Joseph – YHVH adds), and worshiped (proskuneō[G]), on the top of his staff (rhabdos[G]). 22 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment (entellomai[G]) concerning his bones.
 
21 In faith, trust, assurance, belief Yaakov[H] as he was dying, blessed, spoke well over both the sons of Yoseph[H], and worshiped, on the top of his staff. 
 
Ref. Genesis 48
 
The reference to Yaakov worshipping God while leaning on the top of his staff either reflects the Greek Septuagint reading of Genesis 47:31 (the Masoretic text marks the vowels [nikudot] as MiTaH “bed”, but the Hebrew text of the Torah scroll has no such markings and may also be read MaTeH “staff”), or refers to an unrecorded act that followed the blessings portion of the account of Genesis 48. In either case Yaakov/Yisrael is worshipping God while leaning on the head of his staff, the staff denoting authority, support and the head of the staff being a metaphor for the chief authority given Yaakov (over Israel the people). Therefore, Yaakov submits all of Israel to God in worship.
 
The account of Yaakov blessing Yoseph’s sons has many similarities with that of Isaac’s blessing Yaakov and Esav. Yaakov is said to have been blind at this point, just as Isaac had been poor sighted when blessing Yaakov and Esav. Yaakov also crosses his hands in order to bless the younger son over the elder. The text of the Book to the Hebrews illuminates the fact that Yaakov trusted God in faith to fulfil the prophetic blessing he pronounced over the sons of Yoseph. Yaakov believed that those descended from Yoseph’s sons would see the promised land, even though at the time Israel was in the land of Egypt.
 
This begins a progression of faithful ones from Yaakov through Yoseph to Moshe, who among themselves saw the provision of God from the time Israel entered Egypt until the time that the nation was delivered from slavery and brought to the promised land (which the writer of the book to the Hebrews has previously used as a metaphor describing the transcendent location of the land in the Olam Haba [world to come] ref. Heb. 3 - 4).
 
22 In faith, trust, assurance, belief Yoseph[H], when he was dying, made mention of the exodus of the children of Yisrael[H], and gave commandment concerning his bones.
 
Prior to this Yaakov had requested that Yoseph inter his remains in the cave Avraham had purchased by the field of Machpelah opposite Mamre in Canaan (the land of Israel)[Gen. 50:1:21].
 
Yoseph, though he lived several hundred years prior to the exodus, firmly believed God would bring Israel out of Egypt into the land of promise. He believed this based on faith passed down from Avraham and was so certain of its taking place that he gave instructions for his mummified remains/bones to be carried with Israel during their exodus and to be brought into the promised land and there be interred [Gen. 50:22-26].
 
The bones of Yoseph were carried out of Egypt some 400 years after his death:
 
“And Moses took the bones of Joseph with him: for he had directly charged the children of Israel, saying, ‘God will surely visit you; and you shall carry up my bones away hence with you.’” -Shemot (Exodus) 13:19
 
Upon arriving in the land of promise the children of Israel interred the bones of Yoseph in Shechem on a parcel of land purchased by Yaakov, and so Ephraim and Manasseh inherited that plot of land according to the will of Yaakov their progenitor.
 
“And the bones of Joseph, which the children of Israel brought up out of Egypt, they interred in Shechem, in a parcel of ground which Jacob had purchased off of the sons of Hamor the father of Shechem for a hundred pieces of silver: and it became the inheritance of the children of Joseph.” -Yehoshua (Joshua) 24:32
 
23 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Moshe[H] (drawn out one, resurrected one), when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid (phobeō[G]) of the Pharoah’s (basileus[G], king’s) edict. 24 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter,
 
23 In faith, trust, assurance, belief Moshe[H], when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the Pharoah’s edict. 
 
The faith spoken of here is that of Moses’ parents. The Masoretic text records Moses’ mother Yocheved hiding him, while the Septuagint records both parents (Amram & Yocheved Ex. 6:20) hiding him. This is not a contradiction but an illumination. A mother has a special connection to her child that a father does not share in kind, therefore, it was Moses’ mother who led in the decision to hide him in agreement with his father, both loving him equally and uniquely.
 
The phrase “saw that he was beautiful” is first a way of saying, that as is the case with all good parents, Moses was precious in their sight and that they were willing to sacrifice everything in order to protect Moses from death at the hands of an idolatrous Pharoah. Second, it is an indication of Moses’ unique role as deliverer. The text tells us that Moses’ parents were not afraid of Pharoah’s edict (Ex. 1:16, 22) because of their devout faith in God and by inference, His promised Messiah, prefigured in their son Moses.
 
Moses, the drawn out or resurrected one, was placed in a basket in the Nile river where other children had been tossed as sacrifices to the crocodile deity Sebek a.k.a Sobek. Metaphorically Moses was given over to death. However, seeing his basket the daughter of Pharoah drew him out of the water and raised him as her own, a living parable of resurrection. Thus, Moses’ very name (character, history) is prophetic of the death and resurrection of the King Messiah Yeshua.
 
24 In faith, trust, assurance, belief Moshe[H], when he had grown up, refused to be called the son of Pharaoh’s daughter,
 
When Moses reached the age of understanding (13yrs according to the modern Jewish rite of Bar Mitzvah), he was aware of his lineage and refused to be known as the son of Pharoah’s daughter, not out of disrespect for her but in deference to his own people and his own God. We note that to some degree deity was attached to the royals of Egypt and that part of the need for Moses to make his affiliation to Israel clear was related to severing ties to some of the idolatrous practices of the Pharaohs. On a practical level his conviction of faith saw him leave the palace with its comforts and prestige, temporal sinful pleasures and so on, and instead live among his brothers and sisters, the oppressed Israelite slaves in relative poverty.
 
25 choosing rather to endure ill-treatment, undergo suffering and affliction (sugkakoucheō[G]) with the people (ho laos[G], am[H]), of the God (ho Theos[G], Elohiym[H]) than to enjoy the pleasures (echō apolausis[G]) of sin for a season, temporarily (proskairos[G]), 26 considering the reproach, abusive disapproval (oneidismos[G]) levelled at Messiah (Christos[G], Mashiach[H]) greater (meizōn[G]) riches than the treasures of Mitzrayim[H] (Egypt – double distress); for he was looking to the reward, wages (misthapodosia[G]). 
 
25 choosing rather to endure ill-treatment, undergo suffering and affliction with the people, of the God than to enjoy the pleasures of sin for a season, temporarily, 
 
The context denotes that “the people of the God” is a phrase synonymous with “Israel” (ethnic), the descendants of Jacob.
 
“The pleasures of sin” can refer to sin acts of any kind, and could include the oppression of the Israelites. Moses firmly rejected a lifestyle of sin in favour of a godly calling unto suffering and trial.
 
Moses could have worked behind the scenes provoking political intrigue and positioning himself to direct the ruling class of Egypt toward changing their view of the Israelites. He could have done all this and continued to enjoy the comforts of royal life, but he did not. His faith in God and in the ultimate Deliverer Yeshua meant that compromise was not an option. He both counted and paid the cost of clinging to his God, his people and his calling. He saw the pleasures of this world as temporary and instead chose the unseen and eternal joy of the Olam Haba (world to come), trusting that God Who is faithful, would manifest His promises to Israel at the appointed time.
 
The first century C.E. Jewish recipients of this work were in part faced with a similar choice between living comfortably under the apostate priesthood which was for a time politically aligned with Rome and therefore the Emperor (Pharoah of the day), or being rejected by family and friends and left struggling to make ends meet along with their fellow Messiah following Jewish brothers and sisters. In short, they could relate to Moses and the struggles he faced and could take comfort in the fact that they shared in his faith.
 
We too can take comfort in this knowledge, that we have many faithful examples in the lives of those who have gone before us. Regardless of when a believer lives within the chronology of history, we are all united in the same saving faith in Yeshua our King Messiah.
 
26 considering the reproach, abusive disapproval levelled at Messiah greater riches than the treasures of Mitzrayim[H]; for he was looking to the reward, wages.
 
Ref. Exodus 2:11-15
 
To say as so many commentators do, that “Moses’ understanding of the Messiah was very limited”, is utter nonsense born of presumption. If the resurrected Messiah is transcendent and unbound by time and space then He is also trans-locational and able to reveal Himself at any point in the chronology of Israel’s history.
 
First, Moses must have seen Messiah in faith in order for him to consider “the suffering of Messiah of greater riches than the temporal riches of Egypt,” and second, the suffering of Messiah is here connected to the suffering of the Israelites under bondage in Egypt. Moses being a type for the Messiah, the “prophet” like Moses Whom God would send in the future.
 
Moses knew enough to say that “the Word (ha-Davar[H]/logos[G]) is very near you, even in your mouth, and in your heart” (Deut. 30:14), and “The Lord your God will raise up for you a prophet like me…” (Deut. 18:15-22). Yeshua said “For had you believed Moses, you would have believed Me: for he wrote of Me.” (John 5:46).
 
One might say that Moses’ understanding of the King Messiah was markedly greater than that of many modern Christians. So was his understanding limited? Perhaps. But not as limited as the understanding of many of our modern theological scholars.
 
“He was looking to the reward” based on his faith in God through Messiah. It is the reward that is unseen. The Olam Haba (world to come).
 
27 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he left Mitzrayim[H] (Egypt – double distress), not fearing the wrath of the Pharoah (basileus[G], king); for he persevered, as though seeing Him who is unseen. 28 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he kept the Pesach[H] (Passover) and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 
 
27 In faith, trust, assurance, belief he left Mitzrayim[H], not fearing the wrath of the Pharoah; for he persevered, as though seeing Him who is unseen. 
 
Ref. Exodus 2, & 5 through 13
 
“he left Mitzrayim[H], not fearing the wrath of the Pharoah” can refer to both his fleeing to Midian aged 40 years (Ex. 2) and to his subsequent exodus with Israel following the plagues (Ex. 13). There is no need to debate over the application of this phrase.
 
Moses did not fear the powerful wrath of Pharaoh because he feared the One true God of all creation, El Elohay Yisrael (God the God of Israel). The fear of God is an end to fear.
 
“As though seeing Him who is unseen” is a reference to God the Father, Who is unseen. And makes sense because Moses spoke to the person of Messiah (the Son) face to face.
 
“So the Lord used to speak to Moses face to face, just as a man speaks to his friend. When [a]Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent.” -Exodus 33:11 (NASB)
 
We know that “the Lord” in this verse is YHVH manifest as the Son Yeshua (resurrected, transcendent, not preincarnate), because in all cases in the Tanakh where a human being sees God it is an encounter with either the Malakh HaShem (Samson's parents) or a the Man [Angel] (Jacob wrestled) that they see and not the unseen Father (albeit He is revealed in the Son). They do not see the unseen Father because:
 
“He further said, “You cannot see My face, for mankind shall not see Me and live!” -Exodus 33:20 (NASB)
 
28 In faith, trust, assurance, belief he kept the Pesach[H] and the sprinkling of the blood, so that the destroyer of the firstborn would not touch them. 
 
Ref. Exodus 12
 
Moses kept the Passover according to God’s instruction understanding the great cost being paid in order to save the lives of Israel’s first born.
 
Moses’s own firstborn son had come close to being killed by the Destroyer (Angel of the Lord) when he was returning to Egypt with Zipporah following his exile in Midian.
 
God does not abide hypocrisy, if the uncircumcised sons of Egypt were to suffer death as a result of Egypt’s guilt, how much more an uncircumcised son of Israel. Moses had not circumcised his son Gershom in covenant to HaShem according to the covenant of the fathers and was therefore putting his son at risk. An uncircumcised male was not considered a son of Israel.
 
Zipporah Moses’ Midianite wife rushed to circumcise their son, and as a result of her faith in the God of Israel Moses’ son was spared from the Destroyer, Angel of the Lord, the Lord Himself. Zipporah threw the bloody foreskin at the child’s feet signifying that the boy was to walk according to the faith of Israel, and thus his life was spared in a prefigurative prophetic action relating to the final plague that was to come against the firstborn of Egypt. Alternatively, the bloody foreskin was thrown at Moses feet to symbolize the sanctifying and sparing of Moses household wherever they walked. Either way, all of this prefigures the substitutionary death of the only begotten Son of God Yeshua the King Messiah.
 
Finally Zipporah cried out “You’re a Husband of blood to me”. Moses may be the subject of the pronouncement, but given he is likely not the subject of any of the other events pertaining to this exchange, the most likely subject of Zipporah’s pronouncement is the Angel of the Lord (Yeshua, manifest, resurrected, transcendent, not preincarnate).
 
For further study please read my commentary on Exodus 4:24-26
 
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/zipporahs-flint-knife-a-concise-interpretation-of-shemotexodus-424-26
 
I believe Moses further understood the symbolic significance of the blood of the Pesach lamb and its prefiguring of the suffering of the Messiah, which he has already been said to have considered of “greater worth than the temporal pleasures of Pharaoh’s palace.”
 
“Purge out therefore the old yeast, that you may be a new lump, for you are unleavened. For it is certain that Messiah our Pesach (lamb) is sacrificed for us:” -1 Corinthians 5:7
 
29 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) they passed through the Red Sea as though on dry land; and the Mitzrayim[H] (Egyptians – people of double distress), when they attempted it, were swallowed up, devoured, drowned (katapinō[G]). 30 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) the walls of Yeriychoh[H] (his moon, Jericho) fell down after the Israelites had marched around them for seven days.
 
29 In faith, trust, assurance, belief they passed through the Red Sea as though on dry land; and the Mitzrayim[H], when they attempted it, were swallowed up, devoured, drowned.
 
Ref. Exodus 14-15
 
It is worth noting that “he” (Moses) is said to have kept the Passover, whereas “they” (all Israel) passed through the Red Sea (Sea of Suph, Sea of Reeds). This can be understood as a remez (hint) that points to Messiah. “He” being the Pesach Lamb, the ultimate keeper of Passover, and “They” being those who follow Him through death (Red Sea) into life everlasting (Promised land). The plain meaning of the text denotes both individual and corporate saving faith. We accept Messiah in faith as individuals and our faith is connected to the community of believers.
 
This concludes the references to Moses, the writer having alluded to each 40 year section of Moses’ life. His exile and return from Midian, His leadership of the Israelites under the oppression of Pharoah, and finally, following the journey through the Red Sea, his 40 years of leading Israel in the wilderness toward the promised land. Moses died aged 120 in Moab (Deut. 34:1-7).
 
30 In faith, trust, assurance, belief the walls of Yeriychoh[H] fell down after the Israelites had marched around them for seven days.
 
Ref. Joshua 6:1-20
 
The writer now alludes to the corporate faith of Israel under the leadership of Yehoshua (Yeshua, Joshua, Jesus: YHVH is Salvation).
 
Moses led Israel to the promised land and Joshua led Israel into the promised land, crossing the Jordan as they had crossed the Red Sea on dry ground. Once again, the crossing of the waters was a metaphor for death and the entering into the land a metaphor for everlasting life in the promised land of the Olam Haba (world to come). Joshua sharing his name with the future Messiah Yeshua Who would lead us through death and into life, make resurrection unto eternal life possible.
 
This is now the second time that corporate faith is mentioned. The faith of all those among the ancient Israelites who truly trusted in God. The lesson for the first century Jewish believers is that of seeing their personal faith as part of a corporate faith that unites them.
 
Several ancient Jewish commentators: Targum Yonatan, Yarchi, and Kimkhi re. Joshua. vi. 5. Describe the walls of Jericho sinking right down into the ground, and being completely swallowed up. The Septuagint says that the walls fell round about and the Masoretic text describes the walls falling flat (Joshua 6:20). Each of these accounts affirms and illuminates the other.
 
Yarchi and Kimkhi claim that the walls of Jericho fell on the Shabbat, and there is a strong likelihood of this given that the march around the walls is likely to have begun at Havdalah (distinction: the end of Shabbat at sundown) the seven days of the march concluding the following Shabbat when the walls fell.
 
31 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) the prostitute, fornicator, idolatress (pornē[G]) Rachav[H] (wide, broad, Rahab) did not perish along with those who were disobedient, after she had welcomed the spies in peace (beshalom[H]). 32 And what more shall I say? For time will fail me if I tell of Gid’on[H] (feller, cutter, hewer, warrior), Barak[H] (lightening flash) Shimshon[H] (like the sun), Yiphtach[H] (he opens), of David[H] (beloved) and Shemuel[H] (hears God, named for God) and the prophets, (nevi’im[H]) 
 
31 In faith, trust, assurance, belief the prostitute, fornicator, idolatress Rachav[H] did not perish along with those who were disobedient, after she had welcomed the spies in peace.
 
Ref. Joshua 2:1-21; 6:21-25; Matt. 1:5-6
 
“the prostitute Rachav” is a description of the lifestyle of Rachav prior to her entering the faith of Israel. Rachav did not perish because she was repentant and acknowledged the God of Israel as the One true God and deliverer of those who receive righteousness in Him. We know this because she was not among “those who were disobedient…” and instead “welcomed the spies” of Israel in peace.
 
The suggestion by many ancient Jewish scholars and some Christian theologians that Rachav was not a harlot but merely an innkeeper contradicts the Holy Spirit inspired writings of the Book to the Hebrews and the Book of Yaakov (James). The Hebrew “zonah” is from the root “zanah” which describes the act of fornication, adultery, prostitution and leaves no doubt that Rachav was a woman of the night. The use of the word “zonah” is so intrenched in the Hebrew psyche, that it remains a part of modern colloquial Hebrew vernacular, “Ben zonah” meaning, “Son of a whore”, equivalent to the English slang “Son of a bitch”.
 
Regardless of disagreements over Rachav’s occupation, both Jewish and Christian commentators agree that Rachav is a heroine of the faith (Sifre Numbers 78; Talmud Bavliy tractate Megillah 14b; Numbers Rabbah 8.b; Matt. 1:5; Jas. 2:25).
 
Part of Rachav’s journey toward salvation and faith was her decision to welcome and protect the spies of Israel the chosen people of HaShem. To despise God’s chosen people Israel is evidence that a person does not know the saving faith of Yeshua. Many today who claim to be Messiah followers, hate and actively speak out against the Jewish people and the modern state of Israel, proving by the fruit of their mouths to be without true faith.
 
The faith of Rachav is as important as the faith of Avraham. As I have stated previously, great faith is repentant faith.
 
Rachav, a foreigner and an idolater, being repentant, was not only welcomed into the family of Israel and the faith in God, she also become a forebear of the King Messiah Yeshua (Matt. 1:1-16).
 
In teaching that faith is evidenced by action Yaakov (James) writes:
 
“In the same way, is it not true that Rachav the prostitute was considered righteous given what she did when she gave lodging to the spies and sent them off in a different direction? As the body without the spirit is dead, so faith without right action proves to be dead.” -Yaakov (James) 2:25-26 (Author’s translation)
 
32 And what more shall I say? For time will fail me if I tell of Gid’on[H], Barak[H] Shimshon[H], Yiphtach[H], of David[H] and Shemuel[H] and the prophets,
 
This verse gives a concise account of the generational faith that stretches from the judges of Israel to the kings and prophets, in order to show that faith in God through Messiah is a common thread that runs through the leadership of the Jewish people, both political and religious.
 
Faith among the Judges (intermediary rulers)
 
Gideon (Judges 6-8)
Samson (Judges 13-16)
Jephthah (Judges 11-12)
 
General of Israel’s army (sub ruler, commander)
 
Barak (Judges 4-5)
 
 
The Faith of Kingship (rule of the king)
 
David
 
The faith of Prophets (spiritual rule)
 
Samuel (judge – prophets)
Prophets (all other prophets of God, not inclusive of false prophets who were faithless)
 
While this list of judges of Israel leaves out Ehud (Judges 3) and Deborah (Judges 4-5) among others (1 Sam. 12:11), those judges absent from the list are nonetheless implicitly included according to their equivalent faith they expressed in through belief in action.
 
a.     Gideon (Judges 6-8) Gideon was not perfect, he doubted God at times and at times demanded signs rather than trusting God’s clear direction. However he is perhaps best known for his trusting the Lord by sending away members of his fighting force reducing their number from 32,000 to 300 and then going to battle against a Midianite force of 50,000.
b.     Samson (Judges 13-16) Samson is known for many acts of strength in the defeat of Israel’s enemies, and for his ungodly lifestyle and lack of relational understanding of God and the role God had given him. However, he is listed here based on his repentant cry to God asking that he might use the last of his strength to tear down the pagan temple of the false god Dagon.
c.     Barak (Judges 4-5) The mention of Barak is in fact also a reference to the faith of Deborah and Yael. If not for the faith of Deborah, Barak would not have gone out to battle (Judges 4:8-9). And if not for the faith and courage of Yael the Kenite (not Israeli), Sisera the head of the enemy army would not have been captured and killed (Judges 4:16-23). This of course was ordered by God due to the initial doubting of Barak. However, Barak’s faith in the God of Deborah led to his entering saving faith and a personal relationship to God. Therefore, his faith is alluded to here as yet another example of repentant faith.
d.     Jephthah (Judges 11-12) Jephthah acted in sin by making a foolish vow, and then compounded his sin by acting on the sinful vow he had made. However, his faith in God enabled him and Israel’s armed forces to defeat the Ammonites. He is listed here to show the danger of allowing faithful vision to become clouded following victory. His faith is valid, but his lack of discernment in the aftermath of victory shows that at least for a time he took his eyes off of God and as a result he became responsible for the murder of his daughter.
e.     David’s life and faith are well documented and what stands out most is his consistent desire to be in intimate relationship with the Lord. Yes, David sinned and there were times when he distanced himself from God relationally by hardening his heart, but he was ever repentant, ever concerned with right relationship in God. David means “Beloved”, and He was one who loved God because God had first loved him. His truly repentant and all-consuming love for God is a wonderful example of true faith.
f.      Samuel’s life and actions are also well documented and his impeccable integrity unmatched. His faith actions included the slaying of Agag the king of the Amalekites (1 Samuel 15:32-33) in order to honour the instruction of God which Saul had failed to obey. Samuel was grieved according to the heart of God when Israel asked for a king, though they already had the King YHVH. However, even Samuel, one of the greatest of Israel’s prophets failed to raise his sons in righteousness. In fact, the cry of Israel for a king was in part due to the wickedness of Samuel’s sons (1 Sam. 8). Therefore, Samuel, like all those listed here (in one way or another), is listed as both an example and a warning.
 
Those listed here are listed as both an example of true faith and as a warning against becoming distracted in faith. Further, they are listed as an example of the grace and mercy of God Who received these ones through Messiah in their repentance, and has given them  access to everlasting life in Him. The warning is “Don’t allow yourself to become distracted in your faith, keep your eyes on Messiah Yeshua unto God, and if you do become distracted, return in faith and receive God’s mercy.
 
33 who in faith, trust, assurance, belief (pistis[G], ba-emunah[H]) conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 
 
33 who in faith, trust, assurance, belief conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 
 
These verses affirm the fact that the writer is talking in general terms about the ancient and common faith of both individuals and the collective of Israel and those foreigners who joined with Israel through faith in the God of Israel.
 
The deeds and accomplishments of both those already mentioned and others, who have not been mentioned by name are alluded to here in an effort to point to the One in Whom they have placed their trust, faith, certain belief. They have acted based on their faith, their right actions having come forth from God and being performed as acts of worship.
 
“conquered kingdoms” Moses conquered the kingdoms of Sihon, king of the Amorites, and Og, king of Bashan (Num. 21:21-25). David conquered the kingdoms of Syria, Moab, Ammon, Amalek, Edom, and the Philistines (2 Sam. 8-12).
 
“performed acts of righteousness, obtained promises” All mentioned qualify.
 
“shut the mouths of lions” In response to Daniel’s faith God sent His angel to shut the mouths of the lions (Daniel 6:1-29).
 
“quenched the power of fire” In response to the faith of Shadrach, Meshach and Abednego God quenched the power of fire (Daniel 3:1-30).
 
“escaped the edge of the sword” Among others Elijah and Elisha escaped the edge of the sword (1 Kings 17:8-24; 2 Kings 6:31).
 
“from weakness were made strong” This speaks of recovery from diseases and infirmity, such as was experienced by Hezekiah. It may also refer to the supernatural strength imparted to Samson.
 
“became mighty in war,” Barak, Gideon, David, and many others.
 
“put foreign armies to flight” Numerous pagan nations were put to flight by Joshua, the Judges, David, and others.
 
We note that these victories and miraculous deliverances are followed in the next verses by the suffering, trials and deaths of others who were faithful.
 
35 Women received back their dead by resurrection (anastasis[G]); and others were tortured, not accepting their release, so that they might obtain a better resurrection (anastasis[G]); 36 and others experienced mocking and flogging, and further, chains and imprisonment. 
 
35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mocking and flogging, and further, chains and imprisonment.
 
“Women received back their dead by resurrection” The widow of Zarephath and the woman of Shunem received back their dead resurrected by God through the faith of Elijah and Elisha (1 Kings 17:8-24; 2 Kings 4:8-37). Yeshua raised the son of the widow of Nain (Luke 7:11-17), the daughter of Jairus, a synagogue leader (Matthew 9:18-26; Mark 5:21-43), and Lazarus, the brother to Miriyam and Marta (John 11:1-44).
 
“others were tortured, not accepting their release, so that they might obtain a better resurrection;” During the oppression of Israel by Antiochus Epiphanes the principle scribe Eleazer refused to compromise his faith and was executed believing he would obtain a better resurrection (2 Maccabees 6:18-31). The Mother and her seven sons all of whom died for their faith at the hand of the wicked Antiochus Epiphanes, hoped to attain a better resurrection (2 Maccabees 7).
 
“Now when this man was dead also, they tormented and mangled the fourth in like manner. So when he was ready to die he said thus, It is good, being put to death by men, to look for hope from God to be raised up again by him: as for thee, thou shalt have no resurrection to life.” -2 Maccabees 7:13-14 (KJV)
 
“others experienced mocking and flogging, and further, chains and imprisonment.” Many of the aforementioned were also flogged and chained, imprisoned and the like. Joseph was imprisoned (Gen. 39:20). Samson was chained, Micaiah the prophet was stuck (1 Kings 22:24) and Jeremiah imprisoned (Jeremiah 20:2-7; 37:15). John the immerser was imprisoned and died for his faith (Matthew 11:2–7, 14:6–12; Mark 1:14, 6:17–29; Luke 3:19–20, 7:18–25, 9:9; John 3:24; Jewish Antiquities 18. 5. 2.), and Yeshua himself also suffered all these things (John 19:1-3; Mark 15:1-9).
 
37 They were stoned, they were sawn in two, they were tempted, examined, proved (peirazō[G]), they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented  38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground.
 
37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented  38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground.
 
“They were stoned” The righteous man Naboth was stoned to death by order of Ahab (1 Kings 21:13). By the command of Joash, Zechariah was stoned to death in the Temple court between the porch and the altar (2 Chron. 24:20-22; Matt. 23:35). Stephen the first Messianic Jewish martyr was stoned to death and died believing he would receive a better resurrection (Acts 7:59-60).
 
“they were sawn in two” Outside of extra-Biblical Jewish tradition there is no record of servants of God being sawn in two. However, the words of Yeshua recorded in the New Testament infer that the punishment of sawing in two was familiar to the first century Jewish community (Matt. 24:50-51). Jewish tradition asserts that Isaiah the prophet was sawn in two at the command of Manasseh king of Judah:
 
“The teachings of Rabbi Eliezer ben Ya’akov measure only a kav but are clean and accurate, and so the halakha is decided in accordance with his opinions. And it was written in it: Manasseh, king of Israel, killed Isaiah the prophet… Isaiah said to himself: I know him, i.e., Manasseh, that he will not accept whatever explanation that I will say to him to resolve my prophecies with the words of the Torah. And even if I say it to him, I will make him into an intentional transgressor since he will kill me anyway. Therefore, in order to escape, he uttered a divine name and was swallowed within a cedar tree. Manasseh’s servants brought the cedar tree and sawed through it in order to kill him. When the saw reached to where his mouth was, Isaiah died. He died specifically as this point due to that which he said: “In the midst of a people of unclean lips, I dwell” (Isaiah 6:5).”
 
-Talmud Bavliy, Yevamot 49b .6 & .8 (The William Davidson Talmud)
 
“they were tempted, examined, proved” All mentioned qualify.
 
“they were put to death with the sword” Daniel 11:33 prophecies that righteous ones of understanding will die by the sword among other methods of executions. the priests at Nob died by the sword according to the order of king Saul (1 Sam. 22:18). The prophets of the Lord died by the sword at the order of Jezebel (Ahab) (1 Kings 18:22), and others suffered the same fate during the occupation of Israel by the forces of Antiochus Epiphanes. In the first century C.E. Yochanan (John) the Immerser (Baptist) was beheaded at the command of Herod the tetrarch (Matt. 14; Mark 6:14-29).
 
“they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground.” This is an accurate observation of the life of Yochanan the Immerser (John the Baptist)[Matt. 3:4], and of the ancient prophets Elijah and Elisha (1 Kings 17:6, 18:4, 19:13; 2 Kings 2:14), and of the many Jews who fled the persecution of Antiochus Epiphanes (1 Maccabees 2:38). It can also be considered a description of Yeshua, Who had “nowhere to lay his head” (Luke 9:58).
 
“And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.” -2 Maccabees 10:6 (KJV)
 
39 And all these, having gained a good report upon their faith (pistis[G], al-emunatam[H]), did not receive what was promised, messaged (epaggelia[G], hahavtachot[H]), 40 because the God (ho Theos[G], ha Elohiym[H]) had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated (teleioō[G]).
 
39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, 
 
They each died not yet having come into the fullness of the promised eternal land, but seeing it from a distance in faith and being certain in hope of its future fulfilment.
 
40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated.
 
The reason that the kingdom of God is revealed as now and yet to be fully manifest is that with regard to time and space God is allowing the fullness of chronology to reach its goal so that all who have, and all who will live and accept His loving offer of redemption, might share together in the completion, consecration and perfection of the body of Messiah.
 
The “something better” referred to here is the entry into time and space of the King Messiah, Who by living perfectly, dying sacrificially and resurrecting victoriously, makes perfect in holiness all those who receive Him, past, present and future, so that together they become one people in right relationship with God and with one another.
 
“so that apart from us they would not be made perfect” The righteousness of the tzadikim (saints) of the Tanakh (OT) is, like that of those of the time of the writing of this work, and like that of those of us who now receive it, purchased not by our works but by faith through grace, a gift of God made manifest through the saving work of Yeshua the King Messiah (Eph. 2:8-9).
 
In short, no one is perfected except in Yeshua the King Messiah for the glory of God everlasting.
 
Copyright 2021 Yaakov Brown

​Introduction:
 
The second half of chapter 10 uses the former establishment of eternal atonement and the eternal security of those who receive Yeshua as a foundation for confidence in relationship to God.
 
Yeshua has not only made all believers, regardless of tribe or ethnicity, priests (1 Peter 2:9), He has also given every believer access to the Holiest place (the heavenly holy of holies) in the eternal present, not locationally in the same sense that Yeshua is seated at the right hand of God, but spiritually, in the sense that God dwells in and with us through Yeshua and by His Spirit. To understand this locationally is error, it leads to many heretical teachings, whereas to understand it transcendently (trans-locationally) is righteousness, a faith that accepts the future descent of the heavenly glory and the manifest dwelling of God on the new earth. We do not bring heaven down, God does. We do not affect the second coming, God does. To say otherwise if abhorrent blasphemy, idolatry of the worst kind.
 
Because we are secure in God through Messiah we are to hold on to and proliferate the profession of our faith, and intentionally look for ways that we can inspire and spur one another on to good works. We are not to cease meeting together in the flesh, but are instead admonished to continue to encourage one another in our faith as the day of judgement approaches. We are to turn from willful sin relying on Messiah’s strength in us because there is no further sacrifice, His sacrifice is it. We are admonished to remember our free obligation to be faithful to Yeshua and not become guilty of perpetual lawlessness, given that the rejection of the perfect Messiah and His covenant is far worse than the failure to keep the Torah of Moses.
 
The writer then reminds his fellow Jewish brothers and sisters in Messiah of the former days (prior to 60 C.E.) when they first came to faith in Yeshua and were persecuted alongside others who professed faith in the King Messiah. The early Jewish believers are encouraged to continue to endure with joy (transcendent), just as they did in the beginning, and to disregard earthly possessions and temporary accomplishments, instead keeping their eyes on the eternal possession, their inheritance, that which Yeshua has purchased for them. Their confidence in Messiah comes with a great reward.
 
Finally, the writer quotes Isaiah 26:20 and Hab. 2:3 as both a warning and an encouragement. The latter clause concerning “drawing back” (turning away from God) is redeemed by the words, “But we do not belong to those who shrink back to destruction, but are of those who have faith and are saved.”
 
Previous verses (Heb. 10:16-18):
 
16 “This is the covenant which I will make with them After those days, declares the Lord: I will put My laws upon their hearts, And write them on their mind,” He then says, 17 “And their sins and their lawless deeds I will no longer remember.” 18 Now where there is forgiveness of these things, an offering for sin is no longer required.
 
BOOK TO THE HEBREWS Chapter 10:19-39 (Author’s translation)
 
19 Therefore, fellow Jewish brothers and sisters, since we have free, plain, confidence, boldness, security to enter into the holiest place by the blood of the Messiah Yeshua 20 by a new, recently slaughtered, freshly killed and living way which He inaugurated, renewed, consecrated, dedicated for us through the veil, that is, through His flesh, body, 21 also a great high priest over, on, in, among the house of God, 22 let’s approach with/in a true, whole, well-constructed heart, inner person, centre of being in full assurance of faith, trust, belief that is innocent having our hearts, inner persons, centre of our being sprinkled, washed, purified from a wicked, delusional, spiritually evil conscience, consciousness, moral perception and our bodies washed with pure water. 23 Let’s hold firmly, keep, possess the profession [projected testimony], in the knowledge of our faith, hope without wavering, for He who promised is faithful; 24 and let’s consider how to provoke, incite, irritate, rouse one another, brothers and sisters in all-encompassing love and good deeds, 25 not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people, but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near. 26 For if we continue to sin, wilfully, in malice after receiving the knowledge of the truth, there remains no further blood sacrifice upon sins, 27 but a terrifying expectation, a constant phobia of judgment and “the  fiery zealous indignation which will consume the adversaries/oppressors” [Num. 16:35 LXX “kai puros zelos”]. 28 Anyone who has despised, rejected, violated the Torah[H] of Moshe[H] died without mercy on the testimony of two or three witnesses. 29 How much more severe a punishment do you think that one will deserve who has trampled underfoot the Son of God, and has regarded, makes as unclean, unholy, common the blood of the covenant by which that one was sanctified, and has insulted the Spirit of grace, kindness, charity, practical love? 30 For we see, perceive, understand, know Him who said, “Vengeance is Mine, I will repay.” [Deut. 32:35] And again, “The Lord (YHVH) will judge His people.” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God. 32 But remember the former, first days, when, after being enlightened, you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures, 33 partly by your being made a public spectacle through insults and distress, and partly by becoming companions, fellow participants with those who were so treated. 34 For you showed sympathy to me in my bonds [alt. to the prisoners] and accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance. 35 Therefore, do not throw away your free, plain, bold, confidence, which has a great reward. 36 For you have need of patient endurance, so that when you have done the will, desire of God, you may receive what was promised. 37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20]  [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls.
 
HEBREWS 10:19-39 (line upon line)
 
19 Therefore, fellow Jewish brothers and sisters (adelphos[G], echay/achiym[H]), since we have free, plain, confidence, boldness, security (parrhesia[G], bihyot[H]) to enter into the holiest place (ho hagion[G], haKodesh[H]) by the blood (aima[G], bedam[H]) of the Messiah Yeshua[H] (Ho Christos[G], Ha-Mashiach[H], Iesous[G], YHVH [Mercy] Saves) 20 by a new, recently slaughtered, freshly killed (prosphatos[G], chadash[H]) and living (zao[G], chay[H]) way (hodos[G], derekh[H]) which He inaugurated, renewed, consecrated, dedicated (egkainizo[G], chideish[H]) for us through the veil (ho katapetasma[G], baparochet[H]), that is, through His (hautou[G]) flesh, body (sarx[G], vesaro[H]), 
 
19 Therefore, fellow Jewish brothers and sisters, since we have free, plain, confidence, boldness, security to enter into the holiest place by the blood of the Messiah Yeshua[H]
 
“Therefore, fellow Jewish brothers and sisters,” With few exceptions, when a Jewish New Covenant writer uses the Greek “adelphos” (brother, or the pl. brothers, by implication brothers and sisters), equivalent to the Hebrew “echay” or “achiym”, the writer intends it to be understood to refer to his ethnic Jewish brothers and sisters. While the teaching (spiritual principles) pursuant to the familial noun can be received and applied by all believers, this is nonetheless a secondary application.
 
“since we have free, confidence, security to enter into the holiest place by the blood of the Messiah Yeshua” Our confidence, security, freedom as believers is in Messiah through His eternal blood atonement. Therefore, we have been given continuing access to enter into the holiest place of intimacy with God. The holy of holies of the earthly hamishkan (Tent of meeting) and hamikdash (temple) are a sign that point to the holiest place in the heavens where Messiah is now seated in the right hand of the Father, while we remain on earth. However, Messiah in us as the Holy Spirit of the Father and the Son, has brought the yet future manifestation of the holiest place (re. residing in the new Jerusalem that descends Rev. 21:22-23) to us according to His transcendent nature as resurrected King. He is both locationally seated in the right hand of God and trans-locationally present in us. The resurrected Messiah is not bound by matter, time, space or location.
 
We do not ascend to the heavens in order to access the holiest place, to the contrary, the message of Scripture is that God’s manifest presence and person descend to dwell with and in us. Those who seek to ascend have failed to understand the access that believers have been given in Messiah to a holiest place that is unbound by the locational limitations set by the human mind as it perceives this sin affected temporal world. Neither matter, nor time, nor space, nor any other created thing can impede the access of the believer to the holiest place through the blood of Messiah.
 
This is why Yeshua said, “But the hour comes and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeks such to worship Him.” -Yochanan (John) 4:23
 
Therefore, locational worship, while significant as a sign pointing to the holiest place of intimacy with God, is nonetheless preceded and succeeded, or proceeded from, in the trans-locational worship found in God through Messiah Yeshua.
 
Put simply, we don’t need to ascend to the “holiest place” because our great High Priest Yeshua Who resides there also resides in us by the Holy Spirit (Spirit of the Father and the Son).
 
It is foolish then, to claim (as some do) that we can ascend into the heavenly holy of holies through certain practices, prayers, invocations and processes. This is the modus operandi of witchcraft. To the contrary, in Messiah the trans-locational manifest presence of God is eternally present with us. We await the fullness of that manifestation at the return of the King Messiah and following the judgement (haDin-the Day of Judgement), when the new Jerusalem will descend from the heavens and God will dwell with humanity, the city being devoid of a temple because God Himself and the Lamb Yeshua will be its temple and its perpetual light (Rev. 21:22-23).
 
Those who practice locational faith (a companion to emotional faith) will find to their detriment that there are locations that offer no inspiration. Whereas those who practice transcendent faith in Messiah Yeshua will find that their faith is trans-locational.
 
***FOR ADDITIONAL STUDY*** or skip to next verse…
 
For further study the following commentary on Hebrews 9:27 refutes the false teaching that believers can travel trans-dimensionally into the heavens (an occult teaching akin to astral travel) that misunderstands the words of Rav Shaul (Paul) recorded in 2 Corinthians 12:1-5:
 
“And just as it is appointed for people to die once, and after this, the judgment,” -Hebrews 9:27 
 
This verse puts death to the false claims of those who say they have died and literally been to heaven and have come back to shared their experiences. While according to Scripture (2 Cor. 12:2-4) one can claim to have experienced a vision of paradise (Gan Eden, Bosom of Abraham ref. Luke 16:19-31) as convergent with the third heaven (not heaven but a part of Sheol), one cannot legitimately claim to have actually, physically or metaphysically entered the heaven of heavens (John 3:13; Heb. 9:27; Luke 23:43)[note that Elijah was taken into “hashamayim” the heavens pl. and not into the heaven of heavens in particular (2 Kings 2). Also in the case of Enoch who “was not”, heaven is not mentioned (Gen 5:24).
 
The Scripture does not say “it is appointed to human beings to die and spend time in heaven and then come back for a while and die again etc…” But, “It is appointed to human beings to die once and then the judgement”, not “and then some other things and then the judgement”, but “and then the judgement” which by necessity precedes what Christians mistakenly call “heaven”, but is actually the Olam haba (world to come). Only following the judgement do we dwell forever in the Olam Haba (World to come), prior to that the redeemed await the judgement in Paradise (Bosom of Abraham, Gan Eden). Those Scriptures used to support the counterfeit experiences of those who have “passed” and been revived, when examined closely, affirm the present text rather than being divergent in their meaning.
 
This verse also puts to death the false idea of the ghosts of human souls, which in reality are demonic spirits (false elohim [gods]) masquerading as departed human souls. This is extremely important in light of the many foolish misinterpretations of Hebrews 12:1 and 1 Samuel 28:3-21.
 
According to this verse there are two steps between the present temporal life and the Olam Haba (world to come) [mis referred to by Christians as “heaven”]:
 
1. The death of the human being as a result of the sin affected world
2. Judgement.
 
There are no intermediary stages mentioned, nor does the wealth of Scripture support such stages. Those who teach otherwise teach apostasy.
 
An explanation of the verses commonly used in an attempt to circumvent the truth of Hebrews 9:27.
 
My commentary on 1 Samuel 28:3-21
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor
 
Hebrews 12:1
The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27).
 
In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools both the witch and Saul, and is subsequently used by God to condemn Saul (ref. see link above).
 
The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says:
 
“Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a
 
He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 C.E (A.D). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua).
 
We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15).
 
“Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12
Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead.
 
1 Peter 3:14-21
“If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.”
 –1 Peter  3:17-21
 
In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in Sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits heard Yeshua’s message received it and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation.
 
From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in Sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8).
 
2 Corinthians 12:1-5
Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. 2 I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. -2 Corinthians 12:1-4 NASB
 
V.1 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord.
 
What Rav Shaul (Paul) is about to speak of is a “vision”, a “revelation” and not a physical or metaphysical event. Therefore, based on the very nature of either a vision or a revelation, the events described are already presumed unreal, not actual, neither physical nor metaphysical, but instead, something seen in the imagination, mind’s eye or spirit.
 
V2. I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 
 
Rav Shaul is possibly speaking of himself in the guise of apologetic self-promoting rhetoric like that employed elsewhere in his works. Alternatively he is relaying the vision experience of a trusted fellow believer, perhaps one of his brothers among the Jewish Church fathers.
 
He states clearly “whether in the body I don’t know, or out of the body I don’t know, God knows…” He is describing the experience of a vision. Those who experience visions have all kinds of feelings and sensory adventures but are not literally in the places they are visioning. Rav Shaul is not espousing “out of body experience”, which is an occult practice connected with Gnosticism, transcendental meditation and other false religious beliefs. To the contrary, Biblical Judaism abhors this idea viewing it as a form of witchcraft. Instead, Rav Shaul is alluding to the difference between experiencing a vision as if it were inside us verses experiencing a vision as if we are looking outwardly at it (both occurring within the mind’s eye or consciousness but neither occurring outside the body). In neither case does the spirit leave the body. Biblical Judaism teaches that the human soul (Body, mind, spirit etc.) is a unity unseparated until death when the spirit leaves and goes to Sheol.
 
The Greek harpaso is poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up.
 
Rav Shaul is right to give the interpretation to God, saying “God Knows”. Yes, God does know, in fact, so as to avoid confusion God has authored His word to say, “No one has ascended into heaven, except He who descended from heaven: the Son of Man.” (John 3:13), and “it is appointed for people to die once, and after this, the judgment…” (Heb. 9:27).
 
V.3 And I know how such a man—whether in the body or apart from the body I do not know, God knows..”
 
He repeats, “whether in the body I don’t know, or out of the body I don’t know, God knows…” because he is bewildered by the vision experience he is referring to and rightly understands that it was not a tangible, literal experience. Neither a physical or metaphysical reality. In Biblical Hebrew thought and interpretation something repeated is firmly established. Therefore, Rav Shaul has firmly established that he doesn’t know where the “man” was. As explained, the Scripture tells us where he was not.
 
V.4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.
 
The Greek harpaso is again poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. We know this because the Jewish writer refers to paradise (Gan Eden, the Bosom of Abraham), which is a part of Sheol, meaning that the qualification of heaven, written as “third heaven” refers to the convergent presence of the Messiah in both the heavens and paradise simultaneously, following His resurrection. Following His resurrection the King Messiah being unbound by time, space, situational and locational being etc. In short, regardless of the issue of traversing the heavens as believers, this text is referring to a convergent form of paradise (in Sheol) and not to the heaven of heavens.
 
Therefore, the text of 2 Corinthians 12:1-4 does not teach that a person (perhaps Paul) ascended to the heaven of heavens, something that would contradict the words of Yeshua and the teaching of Hebrews 9:27.
 
Regarding the Resurrections of Lazarus, the Son of the widow of Nain etc.
 
All (those temporally resurrected) had not yet passed into Sheol but were in transition sleep. Meaning unconscious but the spirit had not left the body according to ancient Jewish tradition (3 to 4 day period of unconscious sleep, the first stage of death/passing). This means that the person cannot communicate with the living, nor are they yet in Sheol (When Yeshua says "Today you will be with me in paradise" to the thief on the cross (Luke 23:43) I believe the word "today" is used in an eternally present sense. Alternatively, some pass over more quickly than others, although with regard to time and space how could we even begin to determine the measure by which we could access such a process?) 
 
In all these cases of temporal resurrections (they are exceptions, and include Elijah raising the woman's son) the resurrected are resurrected within four days of death, and their spirits have not entered death finally with regard to entering Sheol. 
 
"Appointed unto man once to die" regards the spirit's entry into Sheol and not the transition period of soul sleep (a euphemism used by Yeshua [John 11:11]). No one in transition sleep (first stage of separation) can communicate to the living. Therefore, the point I made regarding ghosts being demons remains the same, ghosts are not wandering human spirits.
 
HEBREWS 10 COMMENTARY CONTINUES HERE:
 
20 by a new, recently slaughtered, freshly killed and living way which He inaugurated, renewed, consecrated, dedicated for us through the veil, that is, through His flesh, body, 
 
“recently slaughtered” For the first century Jewish recipients of this scroll the death and resurrection of Yeshua had occurred less than 30 years prior to the writing of this work. Yeshua’s recent sacrifice is being called to mind in order to inspire those who have already become weary in the faith. The writer reminds his believing Jewish brothers and sisters that they have been witness to the sacrificial death of Yeshua that has inaugurated a new way of living strengthened by the Spirit of God, purchased by the body of Messiah.
 
“through the veil, that is, through His flesh, body” The torn body of Messiah Yeshua is here compared to the torn parochet veil which guarded access to the holy of holies of the temple (tent of meeting). Just as the physical veil was torn allowing the priests to see past it into the holy of holies and by extension giving them access to that place, so the body of Messiah was torn in order to give access to the holiest place of intimacy with God to the priesthood of believers over whom He is the Great High Priest.
 
21 also (kai[G]) a great high (megas[G]) priest (hiereus[G], Kohen Gadol[H]) over, on, in, among (epi[G], al[H]) the house (ho oikos[G], habeiyt[H]) of God (Theos[G], Elohiym[H]), 22 let’s approach (proserchomai[G]) with/in a true, whole, well-constructed (alethinos[G], shaleim[H]) heart, inner person, centre of being (kardia[G], beleivav[H]) in full assurance (plerophoris[G]) of faith, trust, belief that is innocent (pistis[G], uve’emunah temiymah[H]) having our hearts, inner persons, centre of our being (kardia[G], levaveinu[H]) sprinkled, washed, purified (rhantizo[G], urechutzeiy[H]) from a wicked, delusional, spiritually evil (poneros[G], metohariym behazayat levaveinu meiruach ra’ah[H]) conscience, consciousness, moral perception (suneidesis[G]) and our bodies (soma[G], habasar[H]) washed (louo[G]) with pure (katharos[G]) water (hudor[G], bemayim tehoriym[H]). 
 
21 also a great high priest over, on, in, among the house of God, 22 let’s approach with/in a true, whole, well-constructed heart, inner person, centre of being in full assurance of faith, trust, belief that is innocent having our hearts, inner persons, centre of our being sprinkled, washed, purified from a wicked, delusional, spiritually evil conscience, consciousness, moral perception and our bodies washed with pure water.
 
“among the house of God” Both ha-beiyt (the house) and har-beiyt (mountain house) are euphemistic Hebrew names for the Temple in Jerusalem. The idea is being used here to point to the house of God that is built of living stones (1 Peter 2:5).
 
“let’s approach with/in a true, whole, well-constructed heart, inner person” As the phrasing explains, we approach in a true, transformed, well-constructed centre of being. This is a spiritual approach which is symbolised by the physical signs of the temple and its processes. We are not physically ascending into the holiest place in the heavens.
 
“in full assurance of faith” We need not concern ourselves with personal doubts and failures because it is the faith imparted by God that indwells us. In a very real sense we have faith because He first gave us faith. Therefore, having received Him, our faith is reliant on Him and is not subject to our doubts, without which faith cannot exist.
 
“purified from a wicked, delusional, spiritually evil conscience” Note that the conscience of a fallen human being is by nature “poneros” (wicked), in and of itself unable to discern properly between right and wrong because its inclination is to call right that which is wrong.
 
“our bodies washed with pure water.” With regard to ritual washing, tevilah bamikveh (immersion in the waters): mayim chayim (living waters) from a fresh living source are used (underground spring, mountain water, pool etc.). However, with regard to the purification through which the believer enters the holiest place in Yeshua, the living waters of the sin affected creation cannot cleanse the inner person. This is why the writer uses the Greek “katharos hudor” (pure water) and why the Hebrew translation reads “bemayim tehoriym” (waters that purify). The water spoken of here is not the physical waters of immersion but the transcendent water of the Holy Spirit, the same prophetic outpouring of water Israel eagerly anticipated each Sukkot in the kinetic prayer of the water libation right (Isaiah 12:3-5).
 
Note:
 
In approximately 32 C.E. (A.D.) Israel celebrated Sukkot the feast of Shelters. For seven days they watched the High Priest pour out water upon the altar inside the Temple grounds. They prayed for rain and that God will send the promised Messiah to deliver them from Roman oppression. On the final day of the feast called Hoshanah Rabbah – ‘The Great Salvation’, a Rabbi stands up among them and yells out at the top of His voice…
 
“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.’”
 –Yochanan (John) 7:37
 
The water that had just been poured on the altar had been taken from the pool of Shiloach (Sent), where Yeshua had healed a blind man only days before. (John 5)
 
The priests of Israel were required to wash themselves completely before entering the temple (Exodus 30:19-21; Leviticus 8:6; Mishnah Yoma c. 3. sect. 3.). This too was a sign pointing to the need for those who become priests in Messiah to be purified with a better purification, one that is of everlasting effect.
 
“Then will I sprinkle pure water upon you, and you shall be clean: from all your filthiness, and from all your idols, I will cleanse you.” -Ezekiel 36:25
 
23 Let’s hold firmly, keep, possess (katecho[G], nachaziykah[H]) the profession [projected testimony], in the knowledge (homologia[G], behoda’at[H]) of our faith, hope (elpis[G], Hatikvah[H]) without wavering (aklines[G]), for He who promised (epaggello[G]) is faithful (pistos[G], ne’eman hamavtiyach[H]); 24 and let’s consider (katanoeo[G]) how to provoke, incite, irritate, rouse (paroxsusmos[G], leoreir[H]) one another, brothers and sisters (allelon[G], iysh al-achiyn[H]) in all-encompassing love (agape[G], ahavah[H]) and good deeds (kalos ergon[G], ulma’asiym toviym[H]), 25 not abandoning, forsaking (egkataleipo[G], al-na’azov[H]) assembling ourselves together (episunagoge heautou[G], et-keneisyateinu[H]) as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention (ethos[G], kederekh[H]) of some people, but comforting, encouraging, exhorting, desiring (parakaleo[G]) one another; and all the more as you see (blepo[G], birotechem[H]) the day (ho hemera[G], hayom[H]) drawing near (eggizo[G]).
 
23 Let’s hold firmly, keep, possess the profession [projected testimony], in the knowledge of our faith, hope, without wavering, for He who promised is faithful; 
 
Both the first century Jewish believers and all subsequent believers are admonished to hold firmly to profession (continued pronouncement) of the Good News of Yeshua based on the faith we have due to His immutable faithfulness.
 
In practical terms believers are being warned not to allow their grip on the foundational doctrines of faith to be loosened through weariness, disillusionment, or by the secular and false religious worldviews that surround all human beings. We are to guard the projected testimony of the Gospel of Yeshua in us, individually and corporately.
 
As we have previously discussed the first century Jewish believers living in approximately 60 C.E. were under tremendous pressure from their families and the wider body of ethnic-religious Jews, many of whom had come to despise the Jewish sect HaDerekh (the Way). Therefore, the writer of Hebrews is tasked with prodding them and waking them from the slumber of disillusionment, reminding them that the One Who called them is faithful.
 
24 and let’s consider how to provoke, incite, irritate, rouse one another, brothers and sisters in all-encompassing love and good deeds,
 
Notice the depth of meaning in the text of the original languages. Our provocation of one another toward good deeds is to be multifaceted. Notice that the word “encourage” is not employed yet, certainly not in the modern sense of the word. Rather at times inspiring good deeds in fellow believers will require us to incite, provoke, even irritate other believers in all-encompassing love, both through our good deeds and in order to prompt good deeds in them. This is not the trite “encouragement” of the secular world or of modern emotionalism born of a pervasive victim mentality, rather it is the raw provocation of a loving God. We are to provoke others through and unto good deeds in the same way the prophets of old did. If you choose to walk in this, as Messiah did, expect to upset people. This is not an instruction for the faint hearted. Thank God He is the strength of our hearts.
 
25 not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people, but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near.
 
The Greek text literally reads “not neglecting to synagogue (assemble in a specified place) ourselves together.”
 
The great rabbi Hillel says:
 
“Do not separate yourself from the community.” -Avot 2:4
 
“assembling ourselves together” While it is true that meeting online via various media platforms and interactive computer software is in some way beneficial, it is not what is meant here. Not in context, not in principle. “assembling ourselves together” means in physical proximity, engaged in all aspects of godly relationship. Online meetings alone are not a sufficient example of obedience to this instruction. We may submit to governing bodies in this regard for a time, however, if the meeting together of believers were to become illegal as a general and ongoing point of secular law, the writer of the Scroll to the Hebrews, inspired by the Holy Spirit, affords us the mandate to refuse that law. Any secular law that contradicts the Law of God is by nature a law of rebellion and should be refused.
 
Re. covid-19 protocols. While the separation of infectious members of the community is mandated by Scripture (Torah) for a period of time, in order to protect the wider community, there is no Scriptural mandate for “locking down” or imprisoning the entire community in their separate households or otherwise, for any length of time.
 
In short, Scripture teaches a reasoned approach to combating infectious illness that does not shut down the necessary interactions of societal life. The current overreach of world governments in an attempt to control the covid-9 outbreak is in direct opposition to the instruction of Hebrews 10:25. A godly response to a health crisis like the one we are currently faced with is to act discerningly, holistically, intentionally but not through fear mongering and the suppression of Biblically moral human rights. We are admonished to meet together in person. And so at some point in the near future we will.
 
“The day” refers to Yom HaDin (the day of judgement) [Isaiah 2:12; Joel 1:15, 3:14; Zechariah 14:1; Thessalonians 5:4; 2 Peter 3:12; Rev 16:14].
 
“not abandoning, forsaking assembling ourselves together as is the habit, manner, way, moral practice, modus operandi, custom, perpetual intention of some people,” It has become fashionable among many believers today to criticise those leaders and members of our communities who speak rebuke to those who are failing to meet the godly standards set for the believing community. If a community leader dares to decry the actions of those who are disobeying God’s Word, that leader immediately receives criticism from self-righteous Christians, who, having been convicted by the word spoken, choose to respond by challenging the “negative” attitude of the speaker. And yet, here in this verse we have a father of the faith rebuking those who have ceased meeting with other believers, and who have made it their habit not to meet with other believers.
 
Jewish tradition states that among those that go down to Gehenna and perish, and have no part in the world to come, are those "who separate from the ways of the congregation (community of faith)" -Talmud Bavliy Rosh Hashanah, 17. 1.
 
Why? Because outside of the faith community, individuals lose sight of sound doctrine, being without fellow believers to correct their errors (something every human being needs), they descend into disbelief. The Proverb “Bad company corrupts good character” applies both corporately and individually. If I am outside of the community of faith I have already disobeyed the command of God to remain in the community. I myself have therefore become the bad company that corrupts my character.
 
I am weary of hearing believers say “I’m a Messiah follower but I don’t like the Church”, and “I’m a Christian but modern Churches are all off the rails, so I don’t go”. There are two errors in this thinking: first, ecclesia (body of believers, Church) is the gathering “assembling together” of believers, therefore, a person cannot go to Church, so saying “I don’t” or “I won’t go to Church” is redundant, we are Church; second, in order to remain a healthy member of the body of Messiah one must gather, assemble together with other believers.
 
If a hand chooses to leave the body it will no longer be governed by the brain through the nervous system and will fail to receive blood from the heart to maintain its muscles, sinews, and operation. In a short time it will become a rotting piece of dead and decaying flesh. Sadly, this is what becomes of “believers” who refuse to gather regularly with other believers. What’s more the body is now short of a hand. The believer that wilfully refuses to meet regularly with other believers robs both himself and the body of Messiah.
 
Additionally, the context of Hebrews 10:25 denotes a local, even specific kehilah (community). It is an admonishment to remain committed in an ongoing way to a specific community and is therefore also a rebuke against those who go from community to community to serve their own spiritual needs rather than committing to and serving a specific community. In this context failing to meet together with other believers on a regular basis is synonymous with failing to commit to a specific kehilah (congregation). “Living stones” (1 Peter 2:5) are not put in place so as to remove themselves whenever they feel like it and seek out another building. This is an act of sabotage. The removal of even one stone can weaken and eventually topple a building.
 
Refusing to meet with other believers not only robs the community, it also robs those unbelievers outside the community of faith of the opportunity to witness the Gospel through the love we have for one another:
 
“A new commandment I give to you all collectively and individually, that you love one another; as I have loved you, that you all collectively and individually also love one another. By this all people will know, come to understand that you all collectively and individually are my disciples, if you have love one to another.” -Yeshua recorded in Yochanan (John) 13:34-35
 
Scripture for further study: 1 John 3:10-11, 14, 18; 4:7-8
 
Some may have genuinely experienced harm in the community of faith and have deep hurts, but the answer is not to shun the family of Messiah. If and uncle molests a child unbeknownst to the family, does that make the entire wider family guilty? Of course not. But healing and restoration is needed, something that cannot take place outside the family. The answer is in the following clause.
 
“but comforting, encouraging, exhorting, desiring one another; and all the more as you see the day drawing near.”
 
We are to comfort one another. In hurts, in conflict, in loss, in repentance, in holiness, love justice, reconciliation. And this we must do more and more, because with every breath the day of judgement draws nearer. We are admonished with love and awe to remember God’s holiness and work out our faith in fear and trembling. If we do so we will see the death of the false teachings of hyper-grace and hyper-law, and will be participants in a community of faith that goes from strength to strength in Messiah Yeshua.
 
26 For if we continue to sin, [sin perpetually] (hamartano[G], im-necheta[H]) wilfully, in malice (hekousios[G], vezadon[H]) after receiving (lambano[G]) the knowledge (ho epignosis[G], yediyat[H]) of the truth (ho aletheia[G], haemet[H]), there remains no further (ouketi[G], lo-yisaeir od[H]) blood sacrifice (thusia[G], zevach[H]) upon sins (hamartano[G], al-hachataiym[H]), 27 but a terrifying expectation, a constant phobia (tis phoberos echdoche[G]) of judgment (krisis[G], hadiyn[H]) and “the  fiery (puros[G], eish[H]) zealous indignation (zelos[G], kinah[H]) which will consume (esthio[G], tochul[H])” the adversaries/oppressors (hupenantios[G], et hatzorariym[H]) [Num. 16:35 LXX “kai puros zelos”]. 
 
26 For if we continue to sin, wilfully, in malice after receiving the knowledge of the truth, there remains no further blood sacrifice upon sins,
 
“For if we continue to sin wilfully* after receiving the knowledge of the truth” This refers to a lifestyle of intentional sin lived according to the evil inclination or fallen nature. It does not refer to individual sins that believers commit from time to time as they continue to undergo sanctification in this world. It should be understood as “For if we continue to intentionally live a lifestyle of sin…”
 
*The Torah distinguishes between wilful and unwitting sins (Leviticus 4:1-5:13; Numbers 15:22-31
 
“there remains no further blood sacrifice upon sins” In short, the sacrifice of Yeshua is the only means of redemption from sin and salvation from eternal punishment. There is “no further sacrifice” other than the sacrifice of Messiah. The text does not say “there is no sacrifice” but, “there is no further sacrifice”.
 
This text is not saying that those who receive Messiah and then turn their back on Him cannot be saved, rather it is saying that Messiah’s sacrifice is their only means of salvation. Nor does it teach that those who genuinely receive Yeshua can lose their salvation. Fools and heretics teach this verse as proof that a believer can lose salvation, and that a believer who continues to sin is doomed to damnation. We should ask, “Is there any believer who does not sin?” The answer is of course “No!” But we are being sanctified.
 
If it is true that a person can lose salvation then Messiah’s ability to save is weak and our receipt of it relies on our efforts to perpetuate it and not His. This is blasphemous idolatry, it is anti-Christ, anti-Biblical, anti-Gospel, anti-metanarrative of Scripture. Without fail and consistently Scripture teaches that there is always an opportunity for salvation up until death and judgement. What’s more, Yeshua teaches that those who genuinely receive Him have already passed from death into life everlasting (John 5:24; 1 John 3:14), and that our salvation is entirely reliant on Yeshua, our role in it being to receive Him, and His work in us being to sanctify us unto the judgement and the world to come.
 
“For through one sacrifice He (Yeshua) has made perfect forever (not temporally) those who are being sanctified (made holy within time and space)…” -Hebrews 10:14 Author’s translation and explanation
“Therefore there is now no condemnation to them who are in Messiah Yeshua, who walk not after the flesh (sinful nature), but after the Spirit (of God). For the Torah of the Spirit of life in Messiah Yeshua has constructed me free from the Torah of sin and death (indictment).” -Romans 8:1-2 Author’s translation and explanation

27 but a terrifying expectation, a constant phobia of judgment and “the  fiery zealous indignation which will consume the adversaries/oppressors” [Num. 16:35 LXX “kai puros zelos”]. 
 
“The fiery zealous indignation” (kai puros zelos) The writer is quoting the Septuagint version of Numbers 16:35. The adversaries in the account of Numbers 16 are Korah and his rebellious retinue, who had questioned both Moses and the Lord regarding the appointment of Moses and Aaron as spiritual leaders of Israel.
 
The writer of Hebrews is warning the Jewish recipients of his work that rebellion against Yeshua, God’s ultimate anointed One (appointed leader over all Israel and the nations) will be met with a fiery wrath like (but not the same as) the punishment that consumed those who rebelled against God’s appointed leaders following the escape from Egypt. The escape from Egypt symbolic of escape from bondage to sin and therefore a poignant reminder concerning the redemptive work of Yeshua in God. Thus, aside from Yeshua’s sacrifice “there is no further sacrifice”. Those who rebel against Yeshua must repent before Yeshua in order to return to right relationship with God.
 
28 Anyone who despised, rejected, violated (atheteo[G], yafeir[H]) the Torah[H] (nomos[G]) of Moshe[H] (Moses, drawn out, resurrected) died (apothnesko[G], mot[H]) without mercy (oiktirmos[G], yamut beliy chemlah[H]) on the testimony of two or three witnesses (martus[G], eidiym[H]). 29 How much more severe (cherion[G]) a punishment (timoria[G], haonesh[H]) do you think that one will deserve who has trampled underfoot (katapateo[G], sheromeis beragelo[H]) the Son (Ho Uihos[G], et-Ben[H]) of God (Theos[G], Ha-Elohiym[H]), and has regarded, makes (hegeomai[G], veoseh[H]) as unclean, unholy, common (koinos[G]) the blood (ho aima[G], et-dam[H]) of the covenant (ho diatheke[G], ha-briyt[H]) by which that one was sanctified (hagiazo[G], mekudash[H]), and has insulted the Spirit (Pneuma[G], Ruach[H]) of grace, kindness, charity, practical love (charis[G], ha-chesed[H])?
 
28 Anyone who despised, rejected, violated the Torah[H] of Moshe[H] died without mercy on the testimony of two or three witnesses.
 
Nomos[G] & Torah[H] here refer specifically to the five books of Moses.
 
“Rejected the Torah” This does not mean “refused it once or twice” but is in reference to wilful and ongoing law breaking. In short, an intentional and perpetual lifestyle of sin. Hence, “without mercy” because mercy is offered to all alongside forgiveness, but only the repentant receive it. This corresponds to the reference to “wilful sin” in verse 26.
 
“died without mercy” In the case of the rebellion of Korah this concerns a corporeal death. This is a physical sign pointing to the second death of those who reject the King Messiah Yeshua (Rev. 20:14).
 
It is interesting by way of prophetic symbolism, to note that given the meaning of Moses name (Moshe - drawn out/resurrected one), we could read, “Anyone who rejected the instruction of the drawn out/resurrected one, died on the testimony of two or three witnesses.” This too is a prophetic sign pointing to Yeshua.
 
“two or three witnesses” Devarim (Deuteronomy) 17:6, 19:15.
 
29 How much more severe a punishment do you think that one will deserve who has trampled underfoot the Son of God, and has regarded, makes as unclean, unholy, common the blood of the covenant by which that one was sanctified, and has insulted the Spirit of grace, kindness, charity, practical love?
 
“How much more” is the second clause of a rabbinical form of argument called “kal v’chomer” (lit. easy and substantial). Some call this method “light and heavy”, and it is close in practice to fortiori, a Latin phrase which literally means "from the stronger (argument)", a technique employed in legal arguments.
 
We know that the Torah of Moses and its sacrificial system cannot atone for sin:
 
“For whosoever shall keep the whole Torah, and yet breaks it in one point, that one is guilty of breaking it all.” -Yaakov (James) 2:10
 
If then one who despised the Torah that could not atone eternally was put to death (corporeal), how much more will the one who despises the eternally effective sacrificial blood of Messiah Yeshua, suffer a death that is incorporeal, eternal. The blood of Yeshua atones eternally, and the refusal of it denotes eternal condemnation for the refuser.
 
“who has trampled underfoot the Son of God” This is the stronger descriptor (portion) that completes a kal v’chomer argument begun in Hebrews 6:4-6, where we read:
 
“4 For it is impotent, weak in the case of those who have once been enlightened, illuminated, seen the light [alt. have already lifted up their eyes to the light: alt. #2 have descended to immersion[A]], and have tasted, eaten of the heavenly gift and have been made partakers, partners of the Holy Spirit, 5 and have tasted, eaten the good breathed word of God and the powers, miracles of the world to come, 6 If they also then fall away, to renew them again to repentance, returning, because they again crucify to themselves the Son of God and put Him to public shame.
 
Rejection of Messiah Yeshua’s sacrificial blood shed during His death on the cross is worse than crucifying Him again (metaphorically speaking) [Heb.6:4-6], because it denies even the effectiveness of the crucifixion.
 
“the blood of the covenant” refers specifically to the blood of the new (better) covenant in Messiah Yeshua’s blood (ref. Heb. 9:20, 13:20; Ex. 24:8;Matt. 26:28; Mk. 14:24).
 
30 For we see, perceive, understand, know (eido[G], yada’enu[H]) Him who said (ha-omeir[H]), “Vengeance is Mine (Liy nakam[H]), I will repay (ashaleim[H]).” [Deut. 32:35] And again, “The Lord (YHVH) will judge (yadiyn[H]) His people (amo[H]).” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful (phoberos[G], mah-nora[H]) thing [a constant phobia] to fall into the hands (cheir[G], beyad[H]) of the living God (zao Theos[G], Elohiym chayiym[H]). 32 But remember (anamimnesko[G], zichru na[H]) the former, first (proteron[G], harishoniym[H]) days (hemera[G], et hayamiym[H]), when, after being enlightened (photizo[G], oru[H]), you endured, your eyes have seen (hupomeno[G], eiyneiychem[H]) a great (polus[G], rabiym[H]) fight, struggle, contest (athlesis[G], neshatem[H]) of sufferings, tortures (pathema[G], inuyim[H]), 
 
30 For we see, perceive, understand, know Him who said, “Vengeance is Mine, I will repay.” [Deut. 32:35] And again, “The Lord (YHVH) will judge His people.” [Deut. 32:36; Psalms 135:14] 31 It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God. 32 But remember the former, first days, when, after being enlightened, you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures, 
 
“It is a terrifying, fearful thing [a constant phobia] to fall into the hands of the living God.” For the faithful follower of Yeshua, having become a child of God it is an awesome and secure thing to fall into the hands of the Father, but for the one who rejects God’s loving sacrificial offer of redemption, reconciliation and life in relationship with Him (v.29), it is a constant phobia, a terrifying reality, to fall into the hands of the Judge of the universe without blood atonement to speak in his defence.
 
“remember the former, first days” Both the writer and many of his recipients are first century Levites, priests, many of whom came to faith very early in the development of the body of Messiah.
 
“And the Word of God increased; and the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith.” -Acts 6:7 KJV
 
“you endured, your eyes have seen a great fight, struggle, contest of sufferings, tortures,” Sadly the persecution and suffering being referred to here was that of their own Jewish brothers and sisters. The early persecutions suffered by Messiah following Jews were perpetrated by the illegitimate religious leaders of the first century C.E. and are highlighted in the early accounts of Shaul’s (Paul the apostle’s) actions against his fellow Jewish brothers and sisters who were Messiah believing and therefore considered apostate by many of the first century C.E. Jewish religious ruling class.
 
We know that Jewish persecution of Messianic Jews is being addressed here because the scroll was written no later than 70 C.E. and while the persecution of both Jewish and Gentile Messiah followers did begin to increase at that time, empire-wide persecution of all Messiah followers regardless of ethnic or religious associations did not occur on mass until 250-51 C.E. (A.D.)
 
33 partly (pa’am[H]) by your being made a public spectacle (theatrizo[G]) through insults and distress, and partly by becoming companions, fellow participants (koinonos[G]) with those who were so treated. 34 For you showed sympathy (sumpatheo[G], hitzta’aretem[H]) to me in my bonds (desmon[G]) [alt. to the prisoners] and accepted joyfully (meta chara[G], besimchah[H]) the seizure, spoiling, extorting (harpage[G]) of your possessions (huparchonta[G]), knowing, having learned (ginosko[G], midatechem[H]) in your souls (benafshechem[H]) that you have for yourselves [alt. have in heaven] a better (kreitton[G], kinyan tov[H]) and lasting (meno[G], vekayam[H]), substance (huparxis[G]). 
 
33 partly by your being made a public spectacle through insults and distress, and partly by becoming companions, fellow participants with those who were so treated. 34 For you showed sympathy to me in my bonds [alt. to the prisoners] and accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance. 
 
“you showed sympathy to me in my bonds [alt. to the prisoners]” In the case of the singular reading the writer (probably Barnabas, almost certainly a Levite) was imprisoned because of his faith. In the case of the plural reading it refers to numerous Jewish believers imprisoned for their faith in the early days of the growth of the body of Messiah.
 
“accepted joyfully the seizure, spoiling, extorting of your possessions, knowing, having learned in your souls that you have for yourselves [alt. have in heaven] a better and lasting substance.” All believers have a better substance an eternal possession that transcends the temporal possessions of this world (11:10, 13-16, 26, 35; 13:14; Matt. 5:11-12; 6:19-21; Rom. 8:18).
 
“I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.” -Romans 8:18 NIV
 
“Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.” -Matthew 6:19-21 NIV
 
35 Therefore, do not throw away your free, plain, bold, confidence (parrhesia[G]), which has a great (megas[G]) reward (misthapodosia[G], sachar rav[H]). 36 For you have need of patient endurance (hupomone[G], lesavlanut[H]), so that when you have done the will, desire (thelema[G], retzon[H]) of God (Theos[G], Elohiym[H]), you may receive (kolumbao[G]) what was promised (epaggelia[G], et-hahavtachah[H]).
 
35 Therefore, do not throw away your free, plain, bold, confidence, which has a great reward. 36 For you have need of patient endurance, so that when you have done the will, desire of God, you may receive what was promised.
 
The first century Jewish believers are admonished not to give up on their faith in Yeshua the King Messiah, but to instead endure by keeping their eyes on Him and remembering the promise given to them by God, that of an everlasting inheritance.
 
“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” -Matthew 5:11-12 NIV
 
“So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” 2 Corinthians 4:18 NIV
 
37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: Kiy od chazon lamoeid veyafeiach lakeitz velo yechazeiv im-yitmahemah chakeih-lo kiy-bo yavo lo yeachar “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”] 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: Hineih upelah lo-yasherah nafsho bo vetzadiyk be’emunato yichyah “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”]
 
37 “For yet in a very little while, He who is coming will come, and will not delay. [Isaiah 26:20; Hab. 2:3 LXX] [Hebrew text Habakkuk 2:3: “For yet a vision to an appointed time and it shall speak, blow, to the end/goal and it will not lie though it waits, wait for it, coming it has come, it will not hesitate.”]
 
The sense of the Hebrew texts of both Habakkuk and Isaiah is that of an urgent coming. The language is conveying the eternally present, now and yet fully aspect of the redemptive work of God (“coming it has come”).
 
Messiah and judgement will speedily come upon all. Therefore, to become focussed on this temporary existence to the degree that we lose sight of the urgent expectancy of Yeshua’s return and the coming judgement and world to come, is one of the greatest threats to the spiritual condition of a believer in any generation.
 
We often hear of people desperate to predict the second coming, the judgement etc. They ask, “Do you believe the day is near? When do you believe He will return?” For all intents and purposes the response of the Scripture to every believer in every generation is “He will return now, He will return in a thousand years, do not ask when He will come but rather, ask ‘When He comes, will He find me faithful’?”
 
38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20]  [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”]
 
“See, the enemy (Babylonians, spec. the king of Babylon) is puffed up;
    his desires are not upright--
    but the righteous person will live by his faith, trust.” -Habakkuk 2:4
 
The writer reminds the Jewish recipients of his work that their ancestors were once faced with a seemingly insurmountable enemy, the Babylonian Empire of ancient times, yet God eventually reduced that empire to nothing as punishment for its pride and idolatry. He further reminds them that throughout the oppression of Israel by the Babylonians there were a righteous remnant of Jews who lived by faith in God and were kept set apart for deliverance.
 
Thus, the difficulties faced by the early Messiah following Jewish recipients of the Scroll to the Hebrews (approx. 60 C.E.) are being likened to Israel’s past sufferings in order to encourage the first century Messiah followers toward the certain promise of the glory (deliverance from their enemies) to come.
 
“Be patient therefore, Jewish brothers and sisters, regarding the coming of the Lord. Behold, the vine dresser waits for the precious fruit of the earth, and has longsuffering patience for it, until He receives the early and latter rain. So also you be patient; establish, brace your hearts, inner being, centre: for the coming of the Lord draws near.” -Yaakov (James) 5:7-8
 
“And if he shrinks back, My soul has no pleasure in him.” This is a paraphrase based on the Septuagint. However, it is also a summation that pretexts the woes to the wicked recorded in Habakkuk 2:5-20. This phrasing is not included in the Hebrew text of Habakkuk 2:4 and should be understood as an added warning against “Shrinking back”, which means “denying the faith”(v.39).
 
39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] (hupostole[G], min-hansogiym[H]) to destruction, damnation (apoleia[G]), but of those who have faith, trust, belief (pistis[G], hama’amiyniym[H]) for obtaining the preservation, salvation (peripoiesis[G], lehatziyl[H]) of our souls (psuche[G], nafsheinu[H]).
 
39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls.
 
“Draw back and be destroyed” is the counterpoint to “Repent (turn toward), Believe and be saved”.
 
The writer is aware that he is by and large addressing true followers of Messiah who need to be encouraged through the use of both warnings and affirmations.
 
To paraphrase:
 
“We are not among those who turn their backs on God and suffer the torment they have chosen over relationship with Him, but we are those who trust, believe, have faith in His holy and pure character, and in Messiah obtain the salvation of our entire being, the preservation and perpetuation of life everlasting.”
 
Copyright 2021 Yaakov Brown

​Introduction:
 
Hebrews 9:1-14 reminds the reader of the Mishkan (Tent of Meeting) it’s serving priests and its articles, showing them to be replicas that point to the original Mishkan in the heavens. The mercy seat of the heavens being the place where Yeshua the Great High Priest has sprinkled His blood in order to affect eternal atonement for all who receive Him and His saving work. The writer points out that if the blood of goats and bulls (Num. 16), and the ashes of the heifer could affect temporary outward cleansing of the body, then how much more can the blood of Messiah (which is everlasting) purge the soul of a human being, removing the decaying deeds of the sinful nature (yetzer hara).
 
The “goats and bulls” relate to the High Priest’s duties on Yom Kippur (Day of Atonement) relating to both his cleansing and the cleansing of the community of Israel from sin. The ashes of the red heifer mixed with water and applied with hyssop relate to the ritual cleansing of one who has touched a dead body. In both cases death, which is the fruit of sin, is associated to the rites. The writer of Hebrews is intentionally using these examples in order to solidify his point that the physical practices of the earthly sacrificial system cannot save the inner person from the just consequences of sin.
 
With regard to the ashes of the red heifer it is worth noting that the ashes mixed with water for the ritual cleansing of those who touch the dead (a metaphor for touching the fruit of sin), is called “water of separation” (Num. 19:13) because it cleanses ritually cleanses the person from that which “separates” them from God. The writer of the Book to the Hebrews inspired by the Holy Spirit uses this temporal earthly example to point to the fact that Yeshua’s sacrificial death and the sprinkling of His blood (ashes) mixed with water (life) truly and eternally cleanse the inner person of those who receive Him. This has been accomplished and is now offered to all until His return, at which time “separation from sin” (Heb. 9:28) will not be the subject of His coming but to reign in fullness over Judah, Israel and all the nations (those who have received Him).
 
In our previous study we noted that the ark of the covenant (Aron Ha-Briyt) was not present in the holy of holies during the earthly ministry of Messiah in the first century C.E. And that Yeshua never entered the holy of holies on earth but the holy of holies, or the holiest place in the heavens. We also learned that the book of Revelation tells us where the original Aron Ha-Briyt of God is located and that the vein pursuit of the earthly ark that can never affect redemption is an act of idolatry.
 
“Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV
 
previous verses:
 
13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God?
 
Before we continue we note again that while Yeshua’s unique priesthood is “like” that of Melki Tzedek (the mortal king and priest of ancient Salem), Yeshua’s practice of atonement is likened to that of the high priest of the Levitical priesthood. Therefore, as previously stated, Yeshua’s priesthood over all peoples presents a convergent likeness that combines elements of both earthly temporal priesthoods. We thus glean understanding from both.
 
BOOK TO THE HEBREWS Chapter 9:15-28 (Author’s translation)
 
15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”] 16 For where there is a covenant, the death of the one who made it is necessary. 17 For a covenant is valid upon death, because it has no strength while the one who made it lives. 18 Nor was the first covenant consecrated, dedicated without blood. 19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” 21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service. 22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom. 23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. 24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us; 25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others. 26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul.  27 And just as it is appointed for people to die once, and after this, the judgment, 28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin, to those who look for, eagerly await Him.
 
HEBREWS 9:15-28 (line upon line)
 
15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), so that those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”]
 
15 And through this He is the mediator, reconciler, go between, messenger advocate of a new covenant, so that, by means of His death we are found redeemed, atoned, purged of the violations that were committed under the first covenant, so that those who have been called may receive the promise of the eternal inheritance. [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”]
 
“And through this…” Through His blood, the sacrifice of His unblemished soul, the eternal Spirit of God (v. 14).
 
“He is the mediator of a new covenant” In one sense Moses was mediator of the former covenant, but ultimately Yeshua is mediator of both covenants. However, only Yeshua could mediate the new covenant because it is a covenant that requires eternal blood atonement, something that Moses could never have provided.
 
The Greek diathēkē is equivalent to the Hebrew briyt. However, while the Greek diathēkē can mean “covenant” or “testament”, the Hebrew briyt does not carry both meanings in the same sense. There are other Hebrew words like edut (witness, testimony) that better convey the Greco-Roman idea of “testament”. This being said, one of the names of the ark of the covenant is Aron Edut “Ark of Testimony” (Ex. 25:22). Therefore, both meanings are valid.
 
However, the context of the present text denotes a covenant purchased by blood atonement and not a “will” or “testament” signed in anticipation of the death of the other party. Rav Shaul (Paul the Apostle) makes a similar drash in his writing to the Galatian believers (Gal. 3:15-18). The Jewish recipients of the Book to the Hebrews understand “covenant” and not “testament” as in “last will and testament”.
 
Sadly the majority of Christian scholars and commentators (and some Messianics) miss the point entirely by reading into the text a Greco-Roman or modern western understanding of the word diathēkē, seeing it (in spite of the context) as referring to “last will and testament” rather than “Blood Covenant”. Which, based on context, is the intended meaning of the Hebrew writer of this work.
 
Messiah Yeshua is Mediator of the new covenant:
 
“For there is one God, and one mediator between God and people, the man Messiah Yeshua; Who gave himself as a ransom for all, this has now been witnessed to at the proper time.” -1 Timothy 2:5-6 (Author’s Translation)
 
NB: These verses and many others refute the modern scholarship lie that says Messiah’s sacrifice is not a substitution. It clearly is, one who pays with his life a ransom for someone else, is by definition a substitute.
 
Messiah Yeshua’s blood inaugurated and perpetuates the new covenant:
 
“For this is my blood of the new covenant, which is shed for many for the remission of sins.” -Matthew 26:28 (Author’s Translation)
 
Messiah Yeshua’s sacrificial, substitutionary death purges those who believe from all that the Mosaic covenant could not:
 
“Let it be known unto all of you therefore, both people, and Jewish brothers and sisters, that through this man (Yeshua) is preached unto all of you the forgiveness of sins: And by Him (Yeshua) all that believe are justified from all things, from which you could not be justified by the Torah of Moses.” -Acts 13:38-39 (Author’s Translation)
 
“so that those who have been called may receive the promise of the eternal inheritance.” In order to properly understand the impact of this statement we must understand the Biblical historic weight of it. The Hebrew translation of this same statement reads:
 
“that the elect (chosen) might receive the promised eternal land”.
 
While it is true that all who believe both of the Jews and the nations, are given access to the eternal promise of inheritance in the family of God, it is nonetheless a secondary understanding. First and foremost, as understood by the first century Jewish recipients of this work, the “promise of eternal inheritance” relates to the fulfilment of the covenant promise made by God to Avraham and conferred upon Isaac and Jacob and thus the descendants of Jacob, Israel, the Jewish people. That eternal promise being for the inheritance of the land.
 
The word "inherit" (leishtah[H] [to inherit], from the root yarash, yaresh)is first used in the Tanakh (OT) in connection with the promise concerning the land:
 
“He also said to him, “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to inherit (leishtah[H]).” -Genesis 15:7
 
The covenant for the land was made by God while Avram (soon to be Avraham) was unconscious. Therefore, the fulfilment of the promise for the land is entirely incumbent upon God, Who in faithfulness will bring about its eternal outworking.
 
“As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him… When the sun had set and darkness had fallen, a smoking fire pot with a blazing torch appeared and passed between the pieces. 18 On that day the Lord made a covenant with Abram and said, “To your descendants I give this land,” -Genesis 15”12, 17-18 NIV
 
The fact that God’s giving of the land to Israel (through Avraham) is eternal is testified to by Scripture:
 
“The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God.” -Genesis 17:8 NIV
 
Therefore, reading the present text (Heb. 9:15b) as a first century Jewish believer, we understand the meaning as “that the elect (descendants of Jacob who are in right standing with God through faith) might receive the promised eternal land”.
 
We must keep in mind that the terms “elect” and “chosen” when used by the new covenant Jewish writers, are understood to be speaking first and foremost of the chosen people Israel (ethnic, religious, empirical, chosen). This is not an act of pride on the part of the writers but a matter of Biblical fact. While it remains true that all regardless of ethnicity are welcomed into the eternal inheritance of God through Messiah Yeshua, that is not what is first being said here. It is often the case that our election and stubbornness as Jews is used by God to protect us from apostasy, as is alluded to by Messiah in Matthew 24:24.
 
Rabbi Shaul’s (Paul) letter to the Galatian believers (Galatians 3-4), both Jewish and Gentile, is a superb commentary on Torah, election and faith as observed through the lens of the writer of the Book to the Hebrews. It illuminates the application of these ethno-religious promises to all believers providing the order of the promises are respected and access to them is understood as a privilege in Messiah Yeshua and not an opportunity to do away with the chosen (elect) descendants of Jacob to whom they were first given and continue to be first offered (Rom. 1:16).
 
16 For where there is a covenant (diathēkē[G], briyt[H]), the death (thanatos[G], mot[H]) of the one who made it (diatithemai[G]) is necessary (anagkē[G]). 17 For a covenant (diathēkē[G], briyt[H]) is valid upon death (epi nekros[G], hamavet[H]), because it has no strength (ischuō mepote[G]) while the one who made it (diatithemai[G]) lives (zaō[G], bechayeiy[H]). 18 Nor was the first covenant (protos diathēkē[G], habriyt harishonah[H]) consecrated, dedicated (egkainizō[G], chanukat[H]) without blood (aima[G], dam[H]). 
 
16 For where there is a covenant, the death of the one who made it is necessary.
 
“For where there is a covenant, the death of the one who made it is necessary.” The death of the one who made it refers to the death purchased on behalf of the one who made it. There is no instance in the Torah where a person entering a covenant with God is required to give their own blood (life) in order to affect that covenant. Even Isaac received a substitutionary reprieve (Gen 22).
 
The covenants of the Tanakh (OT) with few exceptions (and then by inference) are ratified in blood. The blood shed is shed on behalf of the life of the one who is entering the covenant. Therefore, “where there is a covenant, the death of the one who made it is necessary”, means, the vicarious death of another (an animal) on behalf of the one (a human being) entering the covenant.
 
This verse does not refer to a “last will and testament” or covenant in the sense of “Testament” as so many conclude in error. It cannot, because the preceding and proceeding verses speak specifically of a blood covenant ratified according to the practices outlined in Torah and according to those covenants entered into by our forebears from Adam to Noah, to Abraham, to Jacob, to Israel. To misunderstand this covenant as referring to a last will and testament is to entirely misunderstand the meaning of the text.
 
17 For a covenant is valid upon death, because it has no strength while the one who made it lives. 
 
“a covenant is valid upon death” The death of a substitutionary animal is required in order for a covenant to be ratified (Gen. 8:20; 9:9; 15:9, 17-18; 17:11; Ex. 24:1-8). That animal dies on behalf of the one entering the covenant. Therefore, it is as if that one has died. In the case of the new covenant Messiah Yeshua is the substitutionary sacrifice, and His blood causes the one who enters this new covenant to become dead to sin and alive in Messiah.
 
“For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11
 
“it has no strength while the one who made it lives.” No covenant is binding without a substitutionary sacrifice of blood made on behalf of the one entering it. It is the vicarious death of another that gives a covenant strength (according to Torah).
 
18 Nor was the first covenant consecrated, dedicated without blood. 
 
This verse shows that a Biblical covenant is being referred to by the writer and not a Greco-Roman “last will and testament”.
 
The “first covenant” refers to the Mosaic covenant, which was, like the new covenant, ratified with blood. Did Moses die in order for the Mosaic covenant to become of affect? Of course not. Was it the blood of the people of Israel that was shed in order for the Mosaic covenant to be ratified? Of course not. But it was the blood of animals that was shed in their place, so that the covenant might be ratified through the vicarious death of animals representing the death of the people who entered the covenant (Exodus 24:1-8). Therefore, the same is true of the new covenant which is established through the substitutionary sacrifice of Yeshua, whose blood is of everlasting affect.
 
19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment (entolē[G], mitzvah[H]) to all the people individually and collectively (pas ho laos[G], kol ha’am[H]) according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), he received/took (lambanō[G]) the blood (ho aima[G], hadam[H]) of the calves (moschos[G], va’agaliym[H]) and the goats (tragos[G], se’iyriym[H]), with water (hudōr[G]) and scarlet (Kokkinos[G]) wool (erion[G]) and hyssop (hussōpos[G]), and sprinkled (rhantizō[G]) both the Scroll (biblion[G]) itself and all the people individually and collectively (pas ho laos[G], kol ha’am[H]), 20 saying, “This is the blood (ho aima[G], hadam[H]) of the covenant (ho diathēkē[G], habriyt[H]) which God (Theos[G], Elohiym[G]) commanded (entellomai[G], tzivah[H]) you.” 
 
19 For when Moshe[H] (drawn out, resurrected one) had spoken every commandment to all the people individually and collectively according to the Torah, Instruction, Law, he received/took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the Scroll itself and all the people individually and collectively, 20 saying, “This is the blood of the covenant which God commanded you.” 
 
“3 So Moses came and told the people all the words of Adonai as well as all the ordinances. All the people answered with one voice and said, “All the words which Adonai has spoken, we will do.” 4 So Moses wrote down all the words of Adonai, then rose up early in the morning, and built an altar below the mountain, along with twelve pillars for the twelve tribes of Israel. 5 He then sent out young men of Bnei-Yisrael, who sacrificed burnt offerings and fellowship offerings of oxen to Adonai. 6 Then Moses took half of the blood and put it in basins and the other half he poured out against the altar. 7 He took the Scroll of the Covenant and read it in the hearing of the people. Again they said, “All that Adonai has spoken, we will do and obey.” 8 Then Moses took the blood, sprinkled it on the people, and said, “Behold the blood of the covenant, which Adonai has cut with you, in agreement with all these words.” -Exodus 24:3-8 TLV
 
Moses sprinkled the scroll of the Torah in order to acknowledge its requirement for blood atonement (Lev. 17:11). He sprinkled blood on the people to show that blood had been shed on their behalf so that they had died symbolically according to the vicarious blood of the animal sacrifices. We note that the blood is of the covenant, meaning that blood shed is an intrinsic and necessary part of binding covenant. This is attested to throughout the Tanakh (OT).
 
While it is not mentioned elsewhere in Scripture that Moses sprinkled the Torah scroll, it is nonetheless mentioned here. Objections to the truth of the present text are a rejection of its inspiration and therefore a rejection of God’s Word.
 
21 Likewise (homoiōs[G]) he sprinkled, threw the blood (ho aima[G], hadam[H]) on (rhantizō[G], zarak[H]) both the Tent of Meeting (skēnē[G], ha-Mishkan[H]) and all the vessels, utensils, implements (skeuos[G], keleiy hashareit[H]) of the service (leitourgia[G]). 22 And with few exceptions (schedon[G]) all things (hakol[H]) individually and collectively (pas[G]) are purged, cleansed, purified (katharizō[G], yithar[H]) with blood (aima[G], badam[H]), according to the Torah, Instruction, Law (ho nomos[G], haTorah[H]), and without the shedding of blood (aima[G], dam[H]) there is no remission, liberty, forgiveness, freedom (aphesis[G], eiyn slichah[H]). 23 Therefore it was necessary, right (anagkē[G], nachom[H]) for the copies, patterns, warnings (hupodeigma[G]) of the things in the heavens (ho Ouranos[G], hashamayim[H]) to be purged, cleansed, purified (katharizō[G], letaheir[H]) with these things, but the heavenly (epouranios[G]) things themselves with better, more excellent sacrifices (thusia[G], toviym mei’eileh[H]) than these. 
 
21 Likewise he sprinkled, threw the blood on both the Tent of Meeting and all the vessels, utensils, implements of the service.
 
While it is not mentioned elsewhere in Scripture that Moses sprinkled the Mishkan (Tent of Meeting), Leviticus 18:15, 19 speak of sprinkling blood on both the altar and Aaron the high priest, and thus infer the sprinkling of the Tent and utensils. Additionally Josephus the first century C.E. historian writes that consecration was made upon “the Tent and the vessels which belonged to it, both with oil that had first been incensed, and with the blood of bulls and rams." (Antiquities of the Jews 3:8:6)
 
22 And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom.
 
“And with few exceptions” Some things were purged by water and some by fire (Numbers 31:23). The exceptions relate to ritual uncleanness and not to the atonement of sin committed either in ignorance or by wilful intention. Therefore, the exceptions do not relate to the remission of sin. This is why the writer makes clear that without the shedding of blood there can be no remission (forgiveness) of sin (Exodus 29-30; Leviticus 1-9, 14-17).
 
“all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law” The Torah states explicitly, “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.” -Leviticus 17:11
 
“without the shedding of blood there is no remission, liberty, forgiveness, freedom.” The life is in the blood, whereas sin entered the world and brought death with it. In order to remove death, life is required. But the blood of animals could never do more than temporarily and symbolically cover sin. What is needed is not a temporary picture of redemption through blood but an eternal blood transfusion of the life blood of God.  Sin cannot be removed any other way. There is no forgiveness or the freedom it brings without the shedding of blood.
 
Jewish tradition agrees, saying “eiyn kaparah alay badam” (no atonement except that made in blood) [Talmud Bavliy Yoma, fol. 5. 1. Zebachim, fol. 6. 1. & Menachot, fol. 93. 2.].
 
“Does the placing of hands atone for one’s sins? Isn’t atonement accomplished only by the sprinkling of the blood, as it is stated: “For it is the blood that makes atonement by reason of the life” (Leviticus 17:11)?” -Talmud Bavliy Yoma 5a. 2. Sefaria translation
 
In light of modern medical research the transfusion analogy is poignant. It has been observed that in cases where leukaemia patients receive bone marrow transplants, that their blood DNA changes to replicate the donor’s blood DNA. In the case of Messiah we receive a spiritual transfusion in His blood that purges our DNA of sin and causes us to take on, in a spiritual and transcendent sense, His genomic DNA, thus, becoming brothers and sisters who share in His sinless humanity.
 
23 Therefore it was necessary, right for the copies, patterns, warnings of the things in the heavens to be purged, cleansed, purified with these things, but the heavenly things themselves with better, more excellent sacrifices than these. 
 
The earthly copies of the heavenly things required cleansing, but the heavenly things themselves are made accessible to sin affected humanity by more excellent sacrifices than those of animals.
 
"and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.'' -Targum Yonatan Exodus 40:9
 
The heavenly things did not need purging or purifying, rather through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things.
 
24 For the Messiah (Christos[G], ha-Mashiyach[H]) did not enter a holy place/sanctuary (hagion[G]) made by human hands (cheiropoiētos[G], biydeiy adam[H]), a copy, representation, figure (antitupon[G]) of the true one (ho alēthinos[G]), but into heaven itself (ouranos[G], hashamayim[H]), now (nun[G]) to appear before the face (prosōpon[G], peneiy[H]) of God (Theos[G], Elohiym[H]) for us; 25 nor must (hina[G]) He offer (prospherō[G], lehak’riyv[H]) His soul (et nafsho[H]) often, repeatedly, many times (pollakis[G]) like the high priest (ho archiereus[G], Kohen hagadol[H]) who enters the Holy place, sanctuary (ho hagion[G], el-hakodesh[H]) year after year with blood (aima[G], dam[H]) of others (allotrios[G], acheiriym[H]).
 
24 For the Messiah did not enter a holy place/sanctuary made by human hands, a copy, representation, figure of the true one, but into heaven itself, now to appear before the face of God for us;
 
“Messiah did not enter a holy place/sanctuary made by human hands” Yeshua never entered the holy of holies of the second temple. Rather He entered the Holiest Place of which the earthly Mishkan (Tent) and Mikdash (Temple) were temporal replicas.
 
“now to appear before the face of God for us” Yeshua is “now” before the face of God for us. This is an eternally present statement that gives us assurance of everlasting security in Him. This statement was true for the first century C.E. recipients and remains true for all who receive Yeshua.
 
“My children, I am writing these things to you so that you will not sin. But if anyone does sin, we have an Intercessor with the Father—the righteous Messiah Yeshua. 2 He is the atonement for our sins, and not only for our sins but also for the whole world.” -1 John 2:1-12 TLV
 
25 nor must He offer His soul often, repeatedly, many times like the high priest who enters the Holy place, sanctuary year after year with blood of others.
 
Messiah’s sacrifice is of eternal affect. Unlike the high priests of the Levitical priesthood He need not offer sacrifices for Himself because He is sinless, without blemish. Therefore, He has died once for all and stands perpetually before the face of God to intercede on behalf of those who have received His vicarious sacrifice.
 
26 Otherwise, He would have needed to suffer (paschō[G]) often since the beginning, foundation, conception (katabolē[G], meireishiyt[H]) of the world (kosmos[G], haolam[H]); but now (nun[G]) once (hapax[G], echat[H]) at the goal (sunteleia[G]) of the ages, generations, the world, forever (aiōn[G], hadorot[H]) He has been revealed, manifest (phaneroō[G]) to put away, cancel, abolish (eis athetēsis[G])  sin (hamartia[G], et hacheite[H]) [missing the mark set by God’s holiness] by the sacrifice (thusia[G], bezevach[H]) of His soul (nafsho[H]).  27 And just as it is appointed (apokeimai[G]) for people (beneiy adam[H]) to die (apothnēskō[G], lamot[H]) once (hapax[G], echat[H]), and after this, the judgment (krisis[G], hamishpat[H]), 28 so Messiah (Christos[G], ha-Mashiyach[H]) also, having been offered (prospherō[G]) once (hapax[G], echat[H]) to bear, carry (anapherō[G]) the sins (hamartia[G], cheite[H]) of many, will appear (optanomai[G]) a second (deuteros[G], sheiniyt[H]) time for salvation (sōtēria[G], liyeshuah[H]) without reference to, separation from (chōris[G]) sin (hamartia[G], cheite[H]), to those who look for, eagerly await (apekdechomai[G], yeiraeh[H]) Him.
 
26 Otherwise, He would have needed to suffer often since the beginning, foundation, conception of the world; but now once at the goal of the ages, generations, the world, forever He has been revealed, manifest to put away, cancel, abolish sin [missing the mark set by God’s holiness] by the sacrifice of His soul.
 
Because of His perfect sacrifice Messiah need not die many times, over and over again. Nor has He need of somehow retrospectively atoning for the righteous ones of our past. Yeshua the Messiah is resurrected and transcendent unbound by time and space and is therefore able to save all (from Adam to the last human born into time and space) through His blood.
 
“19 but with precious blood like that of a lamb without defect or spot, the blood of Messiah. 20 He was chosen before the foundation of the world, but was revealed in these last times for your sake.” - 1 Peter 1:19-20 TLV
 
“8 All inhabitants of the earth will worship the beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.” -Revelation 13:8 NIV
 
“but now once at the goal of the ages, He has been revealed, to abolish sin by the sacrifice of His soul.” Now (in the first century C.E.) and now (in the present), Yeshua is manifest as the Goal of the Torah (Rom. 10:4), the mediator of a better covenant in His blood, one that brings eternal atonement and everlasting life for all who receive Him. So that both those who “now” received Him in the first century C.E. and those who “now” receive Him in our time, have already passed from death into His eternal life. Our spiritual DNA has changed.
 
27 And just as it is appointed for people to die once, and after this, the judgment, 
 
This verse puts death to the false claims of those who say they have died and literally been to heaven and have come back to shared their experiences. While according to Scripture (2 Cor. 12:2-4) one can claim to have experienced a vision of paradise (Gan Eden, Bosom of Abraham ref. Luke 16:19-31) as convergent with the third heaven (not heaven but a part of Sheol), one cannot legitimately claim to have actually, physically or metaphysically entered the heaven of heavens (John 3:13; Heb. 9:27; Luke 23:43)[note that Elijah was taken into “hashamayim” the heavens pl. and not into the heaven of heavens in particular (2 Kings 2). Also in the case of Enoch who “was not”, heaven is not mentioned (Gen 5:24).
 
The Scripture does not say “it is appointed to human beings to die and spend time in heaven and then come back for a while and die again etc…” But, “It is appointed to human beings to die once and then the judgement”, not “and then some other things and then the judgement”, but “and then the judgement” which by necessity precedes what Christians mistakenly call “heaven”, but is actually the Olam haba (world to come). Only following the judgement do we dwell forever in the Olam Haba (World to come), prior to that the redeemed await the judgement in Paradise (Bosom of Abraham, Gan Eden). Those Scriptures used to support the counterfeit experiences of those who have “passed” and been revived, when examined closely, affirm the present text rather than being divergent in their meaning.
 
This verse also puts to death the false idea of the ghosts of human souls, which in reality are demonic spirits (false elohim [gods]) masquerading as departed human souls. This is extremely important in light of the many foolish misinterpretations of Hebrews 12:1 and 1 Samuel 28:3-21.
 
According to this verse there are two steps between the present temporal life and the Olam Haba (world to come) [mis referred to by Christians as “heaven”]:
 
1. The death of the human being as a result of the sin affected world
2. Judgement.
 
There are no intermediary stages mentioned, nor does the wealth of Scripture support such stages. Those who teach otherwise teach apostasy.
 
***For Additional Study***
 
An explanation of the verses commonly used in an attempt to circumvent the truth of Hebrews 9:27.
 
My commentary on 1 Samuel 28:3-21
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor
 
Hebrews 12:1
The allusion to the cloud of witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried throughout the land of Israel, and that they are therefore uncontactable according to the teaching of Scripture regarding the dead (Hebrews 9:27).
 
In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools both the witch and Saul, and is subsequently used by God to condemn Saul (ref. see link above).
 
The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says:
 
“Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a
 
He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried throughout the land of Israel. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 C.E (A.D). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua).
 
We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15).
 
“Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12
​
Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead.
 
1 Peter 3:14-21
“If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) HaShem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every human being that asks you the reason for the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For it’s better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnest seeking of a good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah.”
 –1 Peter  3:17-21
 
In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in Sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits heard Yeshua’s message received it and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation.
 
From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in Sheol in relation to His proclamation but shows that it is by the Spirit of God following His resurrection that He spoke to the imprisoned spirits of humanity past. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13:8).
 
2 Corinthians 12:1-5
Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord. 2 I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 3 And I know how such a man—whether in the body or apart from the body I do not know, God knows— 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. -2 Corinthians 12:1-4 NASB
 
V.1 Boasting is necessary, though it is not beneficial; but I will go on to visions and revelations [a]of the Lord.
 
What Rav Shaul (Paul) is about to speak of is a “vision”, a “revelation” and not a physical or metaphysical event. Therefore, based on the very nature of either a vision or a revelation, the events described are already presumed unreal, not actual, neither physical nor metaphysical, but instead, something seen in the imagination, mind’s eye or spirit.
 
V2. I know a man in Christ, who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. 
 
Rav Shaul is possibly speaking of himself in the guise of apologetic self-promoting rhetoric like that employed elsewhere in his works. Alternatively he is relaying the vision experience of a trusted fellow believer, perhaps one of his brothers among the Jewish Church fathers.
 
He states clearly “whether in the body I don’t know, or out of the body I don’t know, God knows…” He is describing the experience of a vision. Those who experience visions have all kinds of feelings and sensory adventures but are not literally in the places they are visioning. Rav Shaul is not espousing “out of body experience”, which is an occult practice connected with Gnosticism, transcendental meditation and other false religious beliefs. To the contrary, Biblical Judaism abhors this idea viewing it as a form of witchcraft. Instead, Rav Shaul is alluding to the difference between experiencing a vision as if it were inside us verses experiencing a vision as if we are looking outwardly at it (both occurring within the mind’s eye or consciousness but neither occurring outside the body). In neither case does the spirit leave the body. Biblical Judaism teaches that the human soul (Body, mind, spirit etc.) is a unity unseparated until death when the spirit leaves and goes to Sheol.
 
The Greek harpaso is poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up.
 
Rav Shaul is right to give the interpretation to God, saying “God Knows”. Yes, God does know, in fact, so as to avoid confusion God has authored His word to say, “No one has ascended into heaven, except He who descended from heaven: the Son of Man.” (John 3:13), and “it is appointed for people to die once, and after this, the judgment…” (Heb. 9:27).
 
V.3 And I know how such a man—whether in the body or apart from the body I do not know, God knows..”
 
He repeats, “whether in the body I don’t know, or out of the body I don’t know, God knows…” because he is bewildered by the vision experience he is referring to and rightly understands that it was not a tangible, literal experience. Neither a physical or metaphysical reality. In Biblical Hebrew thought and interpretation something repeated is firmly established. Therefore, Rav Shaul has firmly established that he doesn’t know where the “man” was. As explained, the Scripture tells us where he was not.
 
V.4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.
 
The Greek harpaso is again poorly translated here by the NASB. In the context of this vision it means “caught away” and not caught up. We know this because the Jewish writer refers to paradise (Gan Eden, the Bosom of Abraham), which is a part of Sheol, meaning that the qualification of heaven, written as “third heaven” refers to the convergent presence of the Messiah in both the heavens and paradise simultaneously, following His resurrection. Following His resurrection the King Messiah being unbound by time, space, situational and locational being etc. In short, regardless of the issue of traversing the heavens as believers, this text is referring to a convergent form of paradise (in Sheol) and not to the heaven of heavens.
 
Therefore, the text of 2 Corinthians 12:1-4 does not teach that a person (perhaps Paul) ascended to the heaven of heavens, something that would contradict the words of Yeshua and the teaching of Hebrews 9:27.

Regarding the Resurrections of Lazarus, the Son of the widow of Nain etc.
 
All (those temporally resurrected) had not yet passed into Sheol but were in transition sleep. Meaning unconscious but the spirit had not left the body according to ancient Jewish tradition (3 to 4 day period of unconscious sleep, the first stage of death/passing). This means that the person cannot communicate with the living, nor are they yet in Sheol (When Yeshua says "Today you will be with me in paradise" to the thief on the cross (Luke 23:43) I believe the word "today" is used in an eternally present sense. Alternatively, some pass over more quickly than others, although with regard to time and space how could we even begin to determine the measure by which we could access such a process?) 
 
In all these cases of temporal resurrections (they are exceptions, and include Elijah raising the woman's son) the resurrected are resurrected within four days of death, and their spirits have not entered death finally with regard to entering Sheol. 
 
"Appointed unto man once to die" regards the spirit's entry into Sheol and not the transition period of soul sleep (a euphemism used by Yeshua [John 11:11]). No one in transition sleep (first stage of separation) can communicate to the living. Therefore, the point I made regarding ghosts being demons remains the same, ghosts are not wandering human spirits.
 
Additionally, Hebrews 9:27 makes both Karma and Reincarnation untenable concepts:
 
Hebrews 9:27 of course also refutes the false beliefs of karma and reincarnation. Those who claim “sowing and reaping” to be the same concept as “karma” do so by ignoring the Scriptures that qualify sowing and reaping. Sowing and reaping applies to the temporal actions and outcomes of this life and to the cumulative actions of this life and their eternal outcome following judgement. It does not seek to solve the problem of injustice by perpetuating injustice, as is the case with karma and reincarnation. Karma attempts to provide a solution for evil by offering a cycle of lives that provide an opportunity to act rightly in order to become perfect, divine. The flaw in this delusion is that an inherently sinful person can never act perfectly, not in any life, nor can an evil act which has already been done, be undone by a good act. Ample evidence against the delusion of karma is recorded throughout human history for all to see. What’s more, karma says that a suffering destitute person (of a lower class) should be left to suffer in order to perfect their karma for a better reincarnation, this in direct opposition to the teaching of Scripture, which admonishes us to help the destitute and suffering.
 
There is no justice in karma. It offers nothing more than a perpetual prison of impossible restitution and the false promise of (counterfeit) divinity. Whereas the God of justice has made restitution on behalf of all who will receive His loving sacrifice through Yeshua, and promises eternal life in Him (the Divine One).
 
28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13], to those who look for, eagerly await Him.
 
“Messiah also, having been offered once” Just as the life of a human being ends in death (of the body) once, so too the death of Messiah occurs once in order to carry upon Himself the sin and death of many, and produces eternal life as a result.
 
“to carry the sins of many” This is a quote from Isaiah 53:12, and is part of a Messianic prophecy spanning Isaiah 52:13-53:12. It is also alluded to in Mark 10:45 and a different portion of it is quoted in Acts 8:32-35.
 
Notice that Messiah carries the sins of many, not all. God Who is all-knowing seeing the end from the beginning, sent Messiah to atone for all who would receive Him. The sins of the willfully unrepentant remain unatoned and thus, they will suffer the just punishment for their sins eternally as the antithesis to eternal living (Hebrews 6:2; Daniel 12:2; Mark 9:44-48; John 5:29; Matthew 25:41, 46; 2 Thessalonians 1:9; Revelation 20:10).
 
“will appear a second time for salvation without reference to, separation from sin [ref. Num. 19:13],” His second coming does not address the issue of sin, which has already been solved in His death and resurrection. Rather His second coming brings the fullness of the promise of eternal life made manifest in the new heavens and new earth for all who have received Him and been reconciled to God in right relationship.
 
That Messiah will return is certain (Mark 13:24-27; 2 Timothy 4:8; Titus 2:13; 1 Thessalonians 4:13-17).
 
“to those who look for, eagerly await Him.” With regard to the first century Jewish believers who are the recipients of this work, they are to await Yeshua just as the people of Israel awaited the return of the high priest from the holy of holies on Yom Kippur. The distinction of “those who look for and eagerly await Him” is important. The writer has already addressed the issue of disobedience and those Israelites who failed to enter God’s rest (Heb. 4), now he gives a gentle reminder to his hearers, admonishing them to remain focussed on Yeshua and His promised return.
 
Rav Shaul teaches rightly that not all ethnic-religious Jews are truly Jewish in soul, that is, not all ethnic-religious Jews have chosen to receive Yeshua’s redemptive work (Romans 9:6). Rav Shaul’s writing on this matter specifically refers to Jews (ethnic) and does not refer to the spiritual condition of non-Jews (as some foolishly misinterpret). As I’ve said on many occasions, the context of Romans 9 relates to Jews who are Messiah followers (true Israelites), and Jews who are ethnically Israel but are not Messiah followers. All examples given in Romans 9 relate to Jews, Gentiles are not mentioned in relation to the inward spiritual condition of a Jew. Therefore, it is utter nonsense for a Gentile to call himself a “spiritual Jew”. The only “Spiritual Jew” is an “ethnic Jew”, given that “Jew”, and “Israel” are ethnic nouns describing the descendants of Jacob (they are never used in Scripture to describe Gentiles, physically, spiritually or otherwise). As I have said many times, a Gentile calling himself a “Spiritual Jew” is comparable to a Briton calling himself a “Spiritual Navajo”. The same applies to a Church that claims to be Spiritual Israel. That Church is apostate.
 
By way of Hebrews 9:28 being applied as a universal principle, applicable to all who truly believe: as disciples of Yeshua our faith is an ongoing walk of looking to Him, hoping in Him, eagerly awaiting Him. He is present and returning, and in Him we have returned to the eternal present.
 
Copyright 2021 Yaakov Brown

​Introduction:
 
There are numerous doctrinal ideas and spiritual principals alluded to in this chapter that apply to all believers regardless of ethnicity. However, it is important to continue to remember that the recipients of this work are first century Jewish believers and not Gentile believers. Therefore, words and phrases like “covenant, called, elect, eternal land” etc. are ethno-religious phrases that have a certain meaning to Torah observant Jews and in particular first century Jews.
 
For both the ancient and modern Gentile reader there are fewer obstacles in the way of understanding the eternal atonement of Yeshua because for the most part the Gentile audience does not understand the temporal (present age) sacrificial system of Torah as a primary, even intrinsic part of cultural religious practice (of course this is now also true of rabbinical Judaism to some extent). The first century C.E. Messiah following Jew on the other hand is wrestling with how the then functional temple cult converges with a belief that Yeshua is the singular ultimate sacrifice Who fulfills and is the goal of all the sacrificial requirements of Torah, to the point of revealing the heavenly Tent of Meeting (Mishkan) and the origin of the redemptive work of God.
 
To view this text only through the revisionist lens of universal application is to misunderstand it. With this in mind we must be intentional in seeking to understand how the Jewish recipients of this work in the first century C.E. are viewing this teaching and what it might have meant for them by way of application (halakhah).
 
The Book to the Hebrews 9:1-10:18 explains that the new covenant is of eternal effect and is better than the former covenant of the Mosaic Torah because Yeshua the Great High Priest offers His eternal Spirit infused blood before the face of God in the original Holy of holies of the heavenly realm, thus, He atones once for all who will receive Him and need not offer sacrifices for Himself and others daily because He remains without sin, having died to secure the covenant and having been raised to life everlasting in order to apply it to all who believe. Therefore, Yeshua gives access to the heavenly Holy of holies to all who believe.
 
NB: The section of the Talmud Bavliy called Seder Kodashiym (Order of Holies) addresses the many aspects of the Mosaic sacrificial system and the daily Temple practices of the first century C.E. as a reflection of Mishnaic Law.
 
As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 8 being:
 
12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed.
 
BOOK TO THE HEBREWS Chapter 9:1-14 (Author’s translation)
 
1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. 2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. 3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym]. 4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant; 5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail. 6 Now when these things are (present tense) prepared, built, ordained the priests  are (present tense) continually entering the first section of the sanctuary, performing the divine service, 7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance. 8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], 9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, 10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; 12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God; purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing, in order to serve the living God?
 
HEBREWS 9:1-14 (line upon line)
 
1Now truly, indeed, (men[G], b’emet[H]) the first (protos[G], harishonah[H]) covenant (habriyt[H]) had regulations, judgements, righteousness (dikaiōma[G], hayu diyneiy[H]) for divine service (avodah[H], latreia[G]) and the earthly sanctuary, [a holy place in the land] (kosmikos hagion[G], umikdash ba’aretz[H]). 2 For the first (protos[G]) tent of meeting (skēnē[G], Mishkan[H]) was prepared, built, ordained (kataskeuazō[G]) in which was the menorah[H] (luchnia[G]) and, the table (trapeza[G], shulkhan[H]), and the exposed bread, bread before the face (prothesis artos[G], lechem hapaniym[H] alt. uma’arechet halechem[H]); this is called the Holy Place (hagion[G], kodesh[H]). 3 And after (meta[G]) the second (deuteros[G]) curtain (katapetasma[G]) there was a habitation (skēnē[G]) which is called the Holy of holies (hagion hagion[G]) alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym].
 
1Now truly, indeed, the first covenant had regulations, judgements, righteousness for divine service and the earthly sanctuary, [a holy place in the land]. 
 
Having already been told that the earthly sanctuary was a copy of the original heavenly Sanctuary, it is now pointed out that the covenant connected to that same earthly replica had certain regulations that were carefully followed out of holy awe for the God Who commanded them through Moses His servant. We are also told that the purpose of these regulations was to direct Israel, through her priests, in “Divine service”.
 
2 For the first tent of meeting was prepared, built, ordained in which was the menorah[H] and, the table, and the exposed bread, bread before the face; this is called the Holy Place. 
 
By way of pretext, both the Mishkan (Tent of Meeting) and the Mikdash/Heiykhal (Temple) consisted of an outer court (which is not mentioned in this passage), a holy place, and the Holy of holies (Exodus 25-31, 35-40).
 
Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)]).
 
Mikdash (Temple) is used in Exodus 25:8 to describe the Mishkan and is therefore synonymous with both the Mishkan and the later temples. Etymologically it is a composite word made up of “mi” (from) and “kadash” (sanctify), thus, from God comes the means of sanctification through blood atonement which makes reconciliation to and permanent dwelling (right relationship) with God possible.
 
Heiykhal (Temple) is the most commonly used noun for the temple and can mean, “temple, palace, hall, sanctuary” etc. It is thought to be derived from the root yakol meaning, “to prevail, overcome, endure, have strength”. Thus, we overcome in God (the meaning of the ethnic noun Israel).
 
The Holy Place:
 
The articles described here were all situated in the holy place of the Tent of Meeting and were still in use in the holy place of the second temple at the time of the writing of this Book to the Hebrews (though at the time of the second temple they were replicas of the original articles).
 
Menorah – (7 branched golden lampstand) The Menorah is described in detail in Exodus 25:31-40. It stood on the south side of the holy place (Exodus 40:24), and was kept burning day and night. The Talmud Bavliy Menachot 28b, a tractate of Seder Kadoshiym states that the menorah stood 18 handbreadths/palm widths (three common cubits) high, or approximately 1.62 metres (5.3 ft).
 
Menorah is probably derived from the words nir (flame, light), nahar (stream, river), nahara (light, daylight), thus, the composite form minhara meaning “Place of light river” becomes menorah.
 
The symbolism of the menorah is almost uncontainable, and considering the God it points to, not surprisingly so. Being a complex unity of seven connected branches, seven flames fed by pure olive oil and kept perpetually lit, the menorah (place of light river) is a representation of the manifest light presence of God, Hak’vod HaShem (Biblical Hebrew) or Shekhinah (Talmudic Hebrew).
 
The oil used to fuel it is representative of the Ruach HaKodesh (Holy Spirit). Therefore, it is a symbol of the sevenfold attributes of God (Isaiah 6:1-5) and is also connected to the seven days of creation through the all existing light from which creation begins (Genesis 1). There are many other figurative meanings that are too prolific to note here.
 
Shulkhan – (Table) The Table of the exposed bread stood on the north side of the holy place (Exodus 40:22) [approx. 0.8m H x 1m W x 0.5m D]. Shulkhan is from the root shalakh meaning “send, extend, direct, spread out” and with regard to shulkhan by implication, means to spread out a meal.
 
The symbolism of the table is also rich. The essential meaning relating to its firm construction of Acacia wood is connected to the shoot of human offspring. Acacia wood is hardy and grows in the Sinai desert among other places. The gold covering symbolizing royalty, and ultimately deity. Thus, the table on which the bread before the face is placed can represent the King Messiah Yeshua, the root out of dry ground (Isa. 53:2) crowned in glory as Divine King (John 1:1; 10:30-33; 20:28, Rev. 1:8, Matt. 28:20; John 2:24-25; Phil. 2:6-11; 3:21). Messiah carries on His shoulders the hope and redemption of the twelve tribes of Israel, which are ever before the face of God.
 
Lechem Hapaniym – (The Bread before the Face) The recipe and presentation of the showbread and its use is detailed in Leviticus 24:5-9. Two rows of six unleavened loaves (matzot) were placed side by side representing the twelve tribes of Israel. These loaves were to be eaten by the high priest Aaron and his sons. The loaves were made from ingredients offered to God by the tribes of Israel and were to sit exposed on the north side of the holy place and before the curtain of entry to the holy of holies. The loaves were placed at the beginning of each Shabbat. The incense censer was used to sprinkle incense on top of the bread before the face. The same incense was burned on the incense altar (Lev. 24:7; Num. 7:14).
 
3 And after the second curtain there was a habitation which is called the Holy of holies alt. The Hebrew text reads, “and from the house to behind the second parochet (curtain) of the mishkan, is called holy of the holies [umibeiyt laparochet hasheiniyt mishkan hanikra kodesh hakadoshiym].
 
The writer makes a clear distinction here between the holy place (v.2) and the holy of holies where the ark of the covenant once resided (v.3).
 
The “second curtain” may refer to the Tent of Meeting having an entry curtain (first) and the second curtain parochet to the holy of holies. Alternatively, it may refer to the dual curtains before the holy of holies during the second temple period as attested to by the Mishnah and Talmud (Mishnah Shekaliym, c. 8. sect. 5. Maimonides on Hamikdash, c. 7. sect. 16: Talmud Bavliy Yoma, fol. 54. 1. & Ketubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667.)
 
“he walked in the temple till he came between sh’neiy haparochot (the two vails), which divide between the holy, and holy of holies, and there was the space of a cubit between them.” - Mishnah Yoma, c. 5. sect. 1. 
 
4 having a golden (chruseos[G], hazahav[H]) censer of incense (thumiastērion[G], mizbach[H]) and the ark (kibōtos[G], aron[H]) of the covenant (ho diathēkē[G], habriyt[H]) covered on all sides with gold (chruseos[G], zahav[H]), in which was a golden (chrusion[G], zahav[H]) pot (stamnos[G]) holding the mãn[H] [What is it?] (manna[G], haman[H]), Aaron’s (Aharon[H], mountainous, light bringer) rod (rhabdos[G], mateih[H]) which budded (blastanō[G], parach[H]), and the tablets (plax[G], veluchot[H]) of the covenant (ho diathēkē[G], habriyt[H]); 5 and over (huperanō[G]) it the cherubiym (cheroubim[G], cheruveiy[H] guardian, mighty-approacher, blessing bringer) of glory (doxa[G], hakavod[H]) overshadowing (kataskiazō[G]) the mercy seat, atoning cover (hilastērion[G], hakaporet[H]); but about these things we can’t now speak in intricate detail (kata meros[G]).
 
4 having a golden censer of incense and the ark of the covenant covered on all sides with gold, in which was a golden pot holding the mãn[H] [What is it?], Aaron’s rod which budded, and the tablets of the covenant;
 
The items mentioned here all relate to the holy of holies, and all but the censer reside within the holy of holies.
 
“Golden Censer of incense” The word “altar” is not in the Greek (oldest) text. There is good reason for this, the writer is about to thematically connect the offering of the incense on Yom Kippur when the incense is taken beyond the parochet (curtain) and into the holy of holies, to the fragrant path of Yeshua’s entry into the Holiest place in the heavenlies.
 
Therefore, because the writer is describing items that have their place inside the holy of holies (the incense altar being outside the holy of holies in the holy place) he thus speaks of the censer that carries the incense from the incense altar into the holy of holies once a year and for that reason does not name the incense altar itself. Once again the gold of the incense censer denotes royalty and glory.
 
While the Torah does not stipulate that this censer be golden (Lev. 16:12-14), the first century Jewish historian Josephus does (Antiquities. l. 3. c. 8. sect. 3.) and the Mishnah (Yoma, c. 4. sect. 4.) tells us that there were various censers used by the priests in the daily service, but the one being described here was unique and was used by the high priest on Yom Kippur (the day of atonement). The high priest used a silver censer on other occasions, but on the Yom Kippur (the day of atonement) he used this specific golden one, and with it he entered into the holy of holies. Revelation 8:3 affirms that the heavenly censer replicated in the earthly temple service is in fact golden.
 
“The Ark of the covenant” The ark is so named because it contains the two tablets of the covenant [ten commandments] (Exodus 16:33-34; 25:10-16; Num. 10:33; 17:8-10). It was housed inside the holy of holies (Exodus 40:21).
 
NB: Exodus 25 says “It is to be 21⁄2 cubits in length, 1 1⁄2 in breadth, and 1 1⁄2 in height (approximately 131×79×79 cm or 52×31×31 in).” A relatively small rectangular box.
 
The ark was symbolic of the throne and manifest presence of God and is therefore the holiest of the articles of the service within the Tent of Meeting/Temple. The Mishkan was erected to house the ark and not the other way around. The ark was the first article constructed after God instructed Moses to build the Tent of Meeting (Exodus 25:8-10). The manifest glory of God dwelt between the cherubiym atop the mercy seat in the form of a cloud by day and a pillar of fire by night, the cloud being the daylight expression of the fire’s effect and the fire being more visible at night (Exodus 40:34-38; Psalm 80:1).
 
The ark was known by several names:
 
a.     Numbers 10:33 calls it Aron Habriyt (Ark of the covenant) due to the tablets of the covenant residing within as a warning against sin.
b.     Exodus 25:22 calls it Aron Edut (Ark of the testimony), edut being from the root ed (witness). In other words, the ark of the testimony of the witness.
c.     1 Samuel 3:3 calls it Aron Elohiym (Ark of God), denoting God as Judge and the contents of the Ark as an indictment against sin.
d.     1 Kings 2:26 calls it Aron Adonay YHVH (Ark of the Lord YHVH Mercy), denoting its symbolic representation of God’s Kingship and His mercy.
e.     2 Chronicles 35:3 calls it Aron HaKodesh (The Holy Ark), denoting God’s holiness and invoking awe. It is this name that our rabbis adopted in reference to the ark that houses the Torah situated behind a parochet (curtain) at the front or centre of the modern synagogue beneath the nir tamid (perpetual flame/light) which symbolises the ancient menorah.
f.      Psalms 132:8 calls it Aron uzachei (Ark of Your Strength), denoting the redemptive immutable strength of God. Our rabbis made this phrase part of the Torah service. As we return the Torah to the ark we say, “When the ark rested Moshe would say ‘Return O Lord to the host of Israel’s families. Arise O Lord to Your resting place, you and Aron uzachei the ark of Your strength…’”
 
When the Mishkan was erected in the desert the Aron Habriyt ark of the covenant was housed in the holy of holies which was beyond the parochet (curtain) of entry seen from the holy place. It is worth noting that following the inauguration of Solomon’s temple the ark of the covenant is not heard of again in Scripture. Numerous Jewish commentators and sources affirm this (Talmud Bavliy Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Koncil. in Gen. qu. 41. Kimkhi in Hagg. i. 8.). 
 
The location of the ark of the covenant is unknown, and there is little agreement among Jewish commentators on who took it, when, and where it now resides. some say, it was carried away by Nebuchadnezzar into Babylon, as one of the beautiful vessels of the house of the Lord, 2 Chronicles 36:10 (Talmud Bavliy Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3.) others, that Jeremiah the prophet took it and hid it in a cave on Mount Nebo (Joseph ben Gorion, l. 1. c. 17. 2 Maccabees. ii. 4, 5. ). The most common supposition is that it was hidden by King Josiah in some unknown deep place, which king Solomon had built for that purpose underground, knowing, that the temple would be destroyed (T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1.); numerous Jewish commentators claim that it was hidden under the pavement of a room in the temple, called "the wood room" (Mishnah Shekaliym, c. 6. sect. 1, 2. T. Hieros. Shekaliym, fol. 49. 3. Talmud Bavliy Yoma, fol. 54. 1.).
 
Many have proposed theories on where the ark now resides. From Jerusalem beneath the temple mount, or under mount Nebo, to Rome, Egypt, Scotland, Ethiopia and the list goes on. Many continue to search it out and develop new theories, allowing their lives to be enveloped by the need to discover it, and it may well be discovered or will at least be recreated for use in the third temple, regardless, as Messiah followers we must have a different focus, not earthbound but heavenly.
 
In Messiah Yeshua we have come to understand that the ark of the covenant being an earthly replica of its heavenly counterpart, is no longer necessary. Therefore, foolishly chasing after the hidden location of the ark on earth is not only a waste of time but has also become a practice of idolatry among many, both Jewish and Christian.
 
As followers of Messiah and readers of the inspired Scriptures we know where the true, original ark of the covenant resides:
 
“Then the Temple of God in heaven was opened, and the Ark of His Covenant appeared in His Temple. And there were flashes of lightning and rumblings and clashes of thunder and an earthquake and heavy hail.” -Revelation 11:19 TLV
 
In fact, at the time of Yeshua’s earthly ministry and therefore, prior to the destruction of the second temple during the time of the writing of the Book to the Hebrews, the holy of holies was empty. Ha-even (the foundation stone) exposed at the centre of floor of the holy of holies. Therefore, the blood sprinkled yearly by the high priests of Israel on Yom Kippur, was being sprinkled on “The Stone that the builders rejected” (Yeshua the King Messiah).
 
The ark of the covenant, like the table of the bread before the face, was made of acacia wood signifying Messiah’s humanity and was covered inside and out with gold representing His sinless nature, eternal deity and Kingship.
 
It is worth noting that just as the ark of the covenant was on earth (Exodus 16:33-34; 25:10-16), so too was Yeshua “the root from dry ground” (Isa. 53:2), and just as the ark of the covenant is now depicted in the heavens (Rev. 11:19), so too Yeshua is seated in the right hand of the Father God in the heavens.
 
The contents of the Ark of the covenant:
 
Some suggest a contradiction between Hebrews 9:4 and 1 Kings 8:9, but this is nonsense. Hebrews 9:4 records the original contents of the ark, while 1 Kings 8:9 records the contents of the ark at the time of Solomon’s temple, meaning that by that time the staff of Aaron had been removed, possibly during the time that the ark spent outside of Israel’s possession (1 Samuel 4 – 2 Samuel 7).
 
“The golden pot containing manna” The manna contained in the pot was miraculous in the sense that it was a portion of the manna that if left for a day would be maggot ridden (except on the Shabbat) [Exodus 16:19-20, 22]. Therefore, this portion of manna which God commanded to be put inside the ark (Ex. 16:33) as a remembrance of His provision of food for the wandering Israelites, was like the manna that deteriorated, but not the same. This is just one of many figures pointing to the nature of Yeshua, Who said of Himself, “I am the manna from the heavens” (John 6:41-51).
 
The Hebrew man (Exodus 16:15) transliterated into English as manna, is a contracted form of the phrase “Mah zeh?” (What is it)? This is because when the Israelites first saw it they were dumbfounded as to its nature and exclaimed “What is it?” For approximately a thousand years we Jews asked this question, and when the King Messiah Yeshua entered time and space born of a virgin, and came of age to teach, He spoke to us a teaching that effectively said, “You’ve been asking the wrong question, instead of asking ‘Mah zeh?’ (What is it)? you should be asking ‘Miy Hu’? (Who is He)?” Manna is also known by three other names: “lechem min-hashamayim (bread from the heavens)” (Ex. 16:4), “lechem abiyriym (bread of mighty ones/angels)” (Psalms. 78:25), and as described by the complaining Israelites “balechem hakelokel (bread that is light, swift, a trifle)” (Num. 21:5).
 
The Manna prefigured Messiah in many ways:
 
Rav Shaul (Paul) called it “spiritual food” (1 Cor. 10:3) because of its supernatural origin (Ex. 16:4). The whiteness of the manna denotes the purity of Messiah (Ex. 16:31; 1 Peter 1:19). The manna was placed inside the ark (Ex. 16:33) as a symbol of Messiah’s tomb and His coming before the throne of God on our behalf (Heb. 9:23-24). Messiah through His messenger announces that He has “hidden manna” to give to those who overcome in the community of first century Pergamum (Rev. 2:17) etc.
 
“The rod of Aaron that had budded” The historical record of the budding of Aaron’s staff is found in Numbers 16-17. Korah, Dathan, and Abiram gathered 250 leaders from the twelve tribes in order to challenge the leadership of Moses and Aaron. God caused the ground to open up and swallow Korah and all who stood with him in rebellion against Moses and Aaron (leaders appointed by God) [Num. 16:32]. The 250 leaders who rebelled against Moses and Aaron were destroyed by God with fire/lightening from the heavens (Num. 16:35). The following day the people of Israel accused Moses of killing his fellow Israelites. God provided further proof of Aaron’s right to be high priest when He instructed Moses to gather a representative from each tribe to bring an almond rod with the his name engraved on the rod representing his tribe, Aaron’s name being engraved on the rod for the tribe of Leviy (Num. 17:3). The rod of the man God had chosen as high priest would blossom. All twelve rods were placed in the Mishkan before the “testimony” (ark of the covenant), the next morning Aaron’s rod had not only budded, it had blossomed and yielded almonds (Num. 17:8). Aaron’s rod was placed in the ark as a warning against rebellion and as evidence that God alone appoints the true high priests of Israel.
 
The budding, blossoming, and fruiting of the rod of Aaron was a figure for the resurrection of the King Messiah and Great High Priest Yeshua.
 
“The tablets of the covenant” These were the second set of two tablets of the covenant engraved by God on stone that Moses had hewn (Exodus 34:1). The first set had been hewn by God and engraved by His finger (Exodus 24:12), but had been broken by Moses upon his witnessing Israel’s  idolatrous worship of the golden calf (Exodus 32:19). The second set of tablets were placed into the ark as a witness, a testimony (Deut. 10:2). When Moses had finished writing the Torah (not just the tablets but the 5 books of Moses) it was placed beside the ark as a witness (an indictment) against the rebellious children of Israel (Deut. 31:25-27).
 
Talmudic scholars claim that the book/scroll of the Torah (the five books of Moses) was placed inside the ark (Baba Batra 14), but the Targum Yonatan states that it was placed in a box and kept at the right side of the ark. The Targum is consistent with Scripture, the Talmudic claim is not.
 
The tablets too are figurative. Messiah the Living Word sent by God was broken for us. Like the second set of tablets Messiah is of the earth by his human lineage according to the line of David, and is seeded of the Holy Spirit as God with us, just as the tablets hewn from the earth were made a unity by the written word of the finger of God.
 
Messiah was made under the Torah (Gal. 4:4). The Torah was within His inner being (heart) and He fulfilled the letter of the Torah concerning what was written about Him (Ps. 40:8; Heb. 10:7-9). He did not come to destroy the Torah but to fully fill it (Matt. 5:17). He bore the curse of the Torah by being made a curse for us (Gal. 3:13).
 
“For Messiah is the goal of the Torah for righteousness to everyone who believes, trusts.” -Romans 10:4 (Author’s translation)
 
5 and over it the cherubiym of glory overshadowing the mercy seat, atoning cover; but about these things we can’t now speak in intricate detail.
 
NB: Of the four cherubiym of Solomon’s Temple, two are fashioned into the lid of the ark of the covenant as guardians of the mercy seat and two are made to stand as guardians of the Inner Sanctuary [Holy of holies] (Exodus 25:18-22; 37:7-9; 1 Kings 6:23-28; 1 Chronicles 3:10-14).
 
The Hebrew word cherub has no known root, however etymologists link its meaning to an Assyrian word used to name similar creatures, and theorize that the ancient Hebrew root probably had similar meaning. The best guess at its meaning is: mighty-approacher, or blessing bringer. Unlike certain other messengers of HaShem who sometimes appear in humanoid form, the cherubiym are always winged and have an appearance that mirrors specific animals, such as eagles and lions.
 
It was between the two cherubiym atop the ark that the manifest glory of God appeared (Exodus 25:17-22; Lev. 16:2; Num. 7:89; Psalm 80:1).
 
Several ancient Jewish commentators say that the two cherubiym atop the ark reflect the two cherubiym placed by God in the garden of Eden (Gen. 3:24) [Targum Yonatan &. Hieros. in Gen. iii. 24.).
 
“the atoning cover” Kaporet (Num. 7:89) This was a slab of solid  gold that fit precisely over the top of the ark (box). It was on this cover that the blood of the Yom Kippur sacrifice was sprinkled each year by the high priest (Lev. 16:14-15).
 
“but about these things we can’t now speak in intricate detail.” The intricate details are not needed in order for the writer to properly convey the teaching of the Holy Spirit on the subject of Yeshua’s superiority to the earthly things. What’s more, the first century Jewish audience, at very least the devote among them, already knew the details concerning the temple service and the great significance of each article used in the practice of the priesthood.
 
6 Now when these things are (present tense) prepared, built, ordained (kataskeuazō[G]) the priests (ho hiereus[G], hakoheniym[H]) are (present tense) continually (diapantos[G]) entering the first section of the (protos[G]) sanctuary (skēnē[G], mishkan[H]), performing the divine service (avodah[H], latreia[G]), 7 but into the second (deuteros[G]) [behind the parochet into the holy of holies], only the high priest (archiereus[G], kohen hagadol[H]) enters once a year, not without taking blood (aima[G], dam[H]) which he offers (prospherō[G]) for his soul (nafsho[H]) and for the errors (agnoēma[G]) of the people (ho laos[G], ha’am[H]) committed in ignorance.
 
6 Now when these things are (present tense) prepared, built, ordained the priests are (present tense) continually entering the first section of the sanctuary, performing the divine service, 
 
The items mentioned in verse 2 already indicate the service associated with them. The duties of the kohaniym included keeping the menorah lit continually (Ex. 27:20-22; Lev. 24:1-4), placing fresh loaves before the face on the table of showbread (Lev. 24:5-9) and burning incense on the incense altar (Ex. 30:7-9), which is something Zechariah the father of Yochanan (John the Immerser) performed during his period of priestly service (Luke 1:9-11). These acts of priestly service “are” being performed at the time of the writing of this work. Therefore, the work was written prior to the destruction of the temple in 70 C.E.
 
The writer makes a point of distinguishing the holy place (first section of the sanctuary/temple). He is combining the figures of Mishkan (tent of meeting) and Mikdash/Heiykhal (temple), and is making a clear distinction between the holy place and the holy of holies, both of which are part of the tent/temple.
 
7 but into the second [behind the parochet into the holy of holies], only the high priest enters once a year, not without taking blood which he offers for his soul and for the errors of the people committed in ignorance.
 
The holy of holies is now referred to and the need for the Levitical high priest to offer the blood of animals, in particular, with regard to Yom Kippur (tenth day of the seventh [shabbat] month Tishrei), a bull and subsequently a goat (the goat for HaShem), thus offering blood for both himself and his household and then for the people of Israel (Lev. 16). This blood, like all atonement, covers sin repented of, therefore, committed in ignorance. Covering is not affected for the wilfully unrepentant.
 
“For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.” -Leviticus 17:11 NASB
 
The writer confirms the ineffective service of the Levitical priesthood pertaining to its inability to provide eternal atonement, given that the high priest of the Levitical priesthood himself needs to be regularly atoned for.
 
8 The Holy Spirit (Hagios Pneuma[G], Ruach Hakodesh[H]) in this is showing (dēloō[G]), that the way (hodos[G], haderekh[H]) into the holiest place of all (ho hagion[G], el-hakodesh kol[H]) was not yet revealed, appeared, manifest (phaneroō[G]) while the first (protos[G]) sanctuary (skēnē[G], mishkan[H]) was still standing [referring to the then standing second Temple approx.. 60 C.E.], 9 which is a figure, parable, symbol (parabolē[G], mashal[H]) for the present time (lazman[H]). Accordingly both gifts (dōron[G], minatot[H]) and sacrifices (thusia[H], uzvachiym[H]) are (presently) offered which cannot perfect, make whole (teleioō[G], lehashliym[H]) the moral consciousness, conscience, heart, core being, inner person (suneidēsis[G], levav[H]) of those serving, worshipping (latreuō[G], haoveid[H]), 
 
8 The Holy Spirit in this is showing, that the way into the holiest place of all was not yet revealed, appeared, manifest while the first sanctuary was still standing [referring to the Mishkan (Tent of meeting) constructed by Moses in the desert.], 
 
The Holy Spirit is linked to the spoken and written word of God as the wind of God’s voice, or the wind of His davar[H] (logos[G]), essence, word (Yeshua). The writer of the Book to the Hebrews refers to the Holy Spirit in a similar way in 3:7.
 
“The holiest place of all” does not refer to the earthly holy of holies but alludes to the heavenly holy of holies yet to be manifest, as qualified by what follows (the Greek text does not repeat hagion [the Greek way of saying holy of holies] but reads ho hagion “the Holiest”, and the literal translation of the Hebrew reads “the holiest place of all”). In short the Holy Spirit is showing through the symbolism of the earthly Tent of Meeting/Temple system, that the holiest place of all in the heavens is yet to be fully manifest on earth, yet to be understood properly in relation to Messiah’s sacrificial death and the sprinkling of His blood on the heavenly mercy seat as an eternal atonement for all who receive Him, continually first for the Jew and also for the nations.
 
The Holy Spirit is showing that while the Tent of Meeting was standing (and by inference the second temple) the way to the holiest place in the heavens had not yet been revealed but was symbolised in the earthly replica. The writer is building up to and explanation of the fullness of the revelation of Yeshua’s redemptive work in entering into the heavenly holiest (holy of holies). Something the writer has already alluded to (Heb. 4:14).
 
This is also an allusion to the fact that it was only ever the high priest who could enter the earthly holy of holies and then once a year, but in Yeshua God would manifest the means by which all who believe are able to enter beyond the parochet (veil), not of the earthly holy of holies but that of the heavens, that holiest place that will come down with the new Jerusalem (a city which has no temple because God Himself and the Lamb are its temple [Rev. 21:22]).
 
The way to the holiest place in the heavens has been revealed in Yeshua to those who believe by faith through grace, but the fullness of this revelation will come at the end of the age
 
9 which is a figure, parable, symbol for the present time. Accordingly both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping, 
 
“which is a figure, parable, symbol for the present time” The temple (extension of the Mishkan) is (in approx. 60 C.E.) a present parable teaching the deeper truth of the original Mishkan in the heavens and the service of the King Messiah as the Great High Priest in redeeming all who will believe and giving them access to God in right relationship.
 
It is again emphasised that the then functioning temple cult and its offerings and sacrifices were not able to purge and purify the inner person, in particular those priests (including the Levitical high priest, albeit at that time an apostate appointee) who were performing the rites.
 
10 since they are only food (brōma[G], habasar[H]), drink (poma[G], hama’acholot[H]), and various washings/immersions (baptismos[G], hateviylot[H]), and carnal, flesh, bodily (sarx[G]) regulations, judgements, ordinances (dikaiōma[G]) imposed, laid out (epikeimai[G]) until a time (kairos[G], ad-et[H]) of reforming (diorthōsis[G], hatikon[H]).11 But when Messiah (Christos[G], Mashiyach[H]) appeared as a high priest (archiereus[G], kohen gadol[H]) of the good things (agathos[G], latovah ha’atiydot[H]) having come, He entered through the greater (meizōn[G], bigdulah[H]) and more perfect, full, excellent (teleios[G], hameulleh[H]) Sanctuary (skene[G], hamishkan[H]), not made by human hands (cheiropoiētos[G], b’yad adam[H]), because it is not of this creation (ktisis[G], meihabriyah hazot[H]); 
 
10 since they are only food, drink, and various washings/immersions, and carnal, flesh, bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.
 
The food and drink offered in various rites was just that, temporal fuel offered as part of a system that was passing away. With regard to immersions, washings etc. see my commentary on Hebrews 6:2.
 
“bodily regulations, judgements, ordinances imposed, laid out until a time of reforming.” The writer explains according to the Holy Spirit, that all these regulations concerning the flesh, that is the decaying body of human beings and its outward ritual cleansing, are all symbols pointing to a time of reformation. That time having come in Messiah Yeshua and yet to be fully revealed in the world to come. The new covenant is the reforming of the first covenant. Notice “reform” and not “disregard”. The first covenant is to be regarded as a parable teaching the new covenant which is the original and transcendent perfection of that which the first covenant points to.
 
11 But when Messiah appeared as a high priest of the good things having come, He entered through the greater and more perfect, full, excellent Sanctuary, not made by human hands, because it is not of this creation; 
 
The writer has spoken extensively of the practicalities of the Mosaic covenant and sacrificial system and has exposed its inability to affect a purging of the soul. It is likely that his Jewish brothers and sisters, the recipients of this work, were still allowing the temple cult to occupy the larger portion of their faith focus, something that, if left unaddressed could lead to their turning away from true faith in the King Messiah Yeshua. Therefore, the writer shifts focus to Yeshua the Great High Priest of the original, transcendent, and eternal Sanctuary of God.
 
Now Messiah is come and the way into the holiest place (heavenly holy of holies) is manifest, revealed (v.8). The Mishkan of the desert was at the time of this revelation, no longer functioning while the temple was functioning but soon to be destroyed.
 
Messiah has appeared within time and space to Israel as the transcendent High Priest of a more perfect Sanctuary (the heavenly original Mishkan) and of the good things having already come that are yet to be fully arrived. He has opened to Israel and the nations the way to right relationship in God’s intimate person, an opportunity to dwell in Him eternally. This He did by sprinkling His everlasting blood upon the heavenly mercy seat of the heavenly Sanctuary, which is neither made by human hands nor subject to this creation, but exists perpetually within the all existing God of Israel YHVH.
 
“48 However, the Most High does not dwell in houses made by human hands; as the prophet says:
49 ‘Heaven is My throne,
And the earth is the footstool of My feet;
What kind of house will you build for Me?’ says the Lord,
‘Or what place is there for My rest?
50 Was it not My hand that made all these things?’” -Acts 7:48-50 (Isaiah 66:1,2) NASB [Ref. Acts 17:24]
 
12 and not through the blood (aima[G], bedam[H]) of goats (tragos[G], se’iyriym[H]) and calves (moschos[G], va’agaliym[H]), but through the blood of His own soul (aima[G], bedam-nafsho[H]), He entered the holiest place (ho hagion[G], el-hakodesh[H]) once for all time, having obtained (heuriskō[G]) eternal redemption (geulat olam[H]). 13 For if the blood (aima[G], im-dam[H]) of goats (tragos[G], se’iyriym[H]) and bulls (tauros[G], hapariym[H]), and the ashes (spodos[G], eifer[H]) of a heifer (damalis[G], haparah[H]) sprinkled (rhantizō[G]) on those who have become defiled, unclean (koinoō[G], al-hatmei’iym[H]), sanctify (hagiazō[G], yekadoshiym[H]) as a means of purifying, cleansing (katharotēs[G], letaheir[H]) the carnal form, flesh, body (sarx[G], besa’ar[H]), 
 
12 and not through the blood of goats and calves, but through the blood of His own soul, He entered the holiest place once for all time, having obtained eternal redemption.
 
As has already been explained “both gifts and sacrifices are (presently) offered which cannot perfect, make whole the moral condition, conscience, heart, core being, inner person of those serving, worshipping,” (v.9).
 
In particular the reference to “the blood of goats and calves” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies.
 
Therefore, Yeshua offered the blood of His own soul. Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect.
 
The writer uses ho hagion[G] “the holiest place” for good reason. While he is likening the heavenly place Messiah entered to the earthly replica, he is none the less distinguishing the heavenly holy of holies as the “holiest”, so as not to confuse the two. Messiah did not enter the earthly holy of holies, he need not, the earthly holy of holies (first century C.E.) did not contain the ark or the mercy seat. Therefore, Yeshua entered the heavenly holy of holies, the original, the holiest place, and made atonement upon the heavenly mercy seat which is upon the heavenly ark in the heavenly Mishkan. Thus, as I have stated, the redemption He obtained for all who would receive Him is of eternal effect.
 
The Targum Yonatan points us toward the redemptive work of God in Yeshua, saying:
 
“Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; ‘not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is an everlasting redemption.’'' -Targum Yonatan Ben Uzziel (2nd Century C.E.) Genesis 49:18
 
13 For if the blood of goats and bulls, and the ashes of a heifer sprinkled on those who have become defiled, unclean, sanctify as a means of purifying, cleansing the carnal form, flesh, body, 
 
Once again the reference to “the blood of goats and bulls” regards Yom Kippur (Lev. 16), when the Levitical high priest would enter behind the parochet into the holy of holies. Only this time the use of the word “bull” specifically refers to the Levitical high priest’s need to sacrifice a bull for himself and his family, something Yeshua being sinless did not need to do.
 
“and the ashes of a heifer sprinkled on those who have become defiled” The ashes of the heifer were used as a ritual cleansing of those who had become ceremonially unclean through contact with a dead body (Num. 19). As this verse rightly acknowledges, the sacrificial practices and the sprinkling of the water made from heifer ashes were not more than ritual cleansing of the physical body. None of these practices affected purity of the entire being.
 
14 how much more will the blood (aima[G], hadam[H]) of the Messiah (Christos[G], ha-Mashiyach[H]) Who through the eternal (aiōnios[G], olam[H]) Spirit (pneuma[G], beruach[H]) offered, presented, sacrificed (prospherō[G], hikriyv[H]) His soul (nafsho[H]) without blemish, mark, spot (amōmos[G], bivliy-mum[H]) to God (Theos[G], l’Elohiym[H]); purge, cleanse, purify (katharizō[G], yetaheir[H]) your conscience, moral consciousness, heart, core being, inner person (suneidēsis[G], et libchem[H]) from dead, necrotic (nekros[G], mavet[H]) works, deeds, doing (ergon[G], asiym[H]) in order to serve (latreuō[G], la’avod[H]) the living God (zaō Theos[G], et Elohiym chayiym[H])? 15 And through this (dia touto[G], zot[H]) He is the mediator, reconciler, go between, messenger advocate (mesitēs[G], malakh meiliytz[H]) of a new covenant (kainos diathēkē[G], labriyt hachadashah[H]), so that, by means of His death (Thanatos[G], umoto[H]) we are (nimtza[H]) found redeemed, atoned, purged (apolutrōsis[G], lechaparat[H]) of the violations (parabasis[G], haposhiym tachat[H]) that were committed under the first covenant (protos diathēkē[G], habriyt harishonah[H]), those who have been called (kaleō[G]) may receive (lambanō[G]) the promise (epaggelia[G], et-havtachat[H]) of the eternal (aiōnios[G], olam[H]) inheritance (klēronomia[G], nachalat[H]). [alt. Hebrew text translates as, “that the elect might receive the promised eternal land.”]
 
14 how much more will the blood of the Messiah, Who through the eternal Spirit offered, presented, sacrificed His soul without blemish, mark, spot to God, purge, cleanse, purify your conscience, moral consciousness, heart, core being, inner person from dead, necrotic works, deeds, doing in order to serve the living God?
 
“How much more” is a kal vachomer (lenient and strict/lesser and greater) rabbinical form of teaching common to Talmudic literature and practiced for many centuries prior to the codification of the Talmud. This type of argument is similar but not the same as fortiori (a Latin word meaning “from the stronger”). Essentially the writer is saying, “if the temporary blood of the copy is able to ritually cleanse the body, how much more so the eternal blood of the Creator in Whom the original exists and from Whom the temporary signpost pointing to the original was gifted”.
 
“without blemish” Sacrificial animals were required to be without blemish. In the case of Messiah this refers to His sinless life (Heb. 4:15).
 
“the blood of the Messiah” As previously stated, Yeshua’s blood (life) being that substance which is a convergence of deity and sinless human physiology. Put simply, His blood, like the covenant it inaugurated, is everlasting, and as a result its atonement is of eternal effect.
 
Therefore, He alone is able to purge us of “necrotic works/deeds”. We note the stark contrast between the delusional life of necrotic deeds and the authentic eternal life in Messiah. The wording is poignant. To live according to the sinful nature is like a man living with necrotizing fasciitis, a form of bacteria resistant to human medicine. Yeshua comes to that same man and offers to cleanse his entire being inside and out, and as a result the cause and the symptoms of the infection are removed entirely. What the human doctors (a poor replica of healing) cannot do, the Creator of humanity has already done.
 
Copyright 2021 Yaakov Brown