Through His shed blood Yeshua gives defiled human beings access to undefiled heavenly things. 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 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. 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 Those who make Torah the goal, miss the Goal of Torah (Ref. Rom. 10:4). Introduction:
By way of introduction, we must remind ourselves that the first century Messiah following Jewish recipients of this book continue to work out their faith in the shadow of the yet to be silenced temple and its decaying sacrificial system (the Book to the Hebrews being written prior to the destruction of the temple as evidenced by the present tense verbs used concerning the sacrificial practices of the Levites). At the time (approx. 60 C.E.) both the observant Messiah following Jews of the diaspora and those in the land (Roman occupied Israel) are yet to fully understand how Messiah has revealed the original heavenly temple, proving the earthly copy to be a passing picture of a greater atonement. The writer of the Book to the Hebrews, inspired by the Holy Spirit, uses the words of Jeremiah (31:31-34) to show that the Torah written on the hearts (inner being) of those redeemed by the New Covenant (a better covenant), is that part of Torah that is everlasting, while those parts of Torah concerning the temporal sacrificial system and the physical earthly tent of meeting are “decaying, becoming old, soon to disappear/be destroyed” (v.13). Becoming, meaning not yet obsolete. As we have already understood, the Torah remains as an indictment against sin until the end of the age, following which only the eternal parts of Torah remain. This is affirmed by the teaching of the King Messiah Yeshua. Those who manipulate or mis-qualify the meaning of nomos[G]/Torah[H] in the present chapter do so in a desperate attempt to hold on to those parts of Torah which the text clearly says are, “decaying, becoming old, soon to disappear/be destroyed”. In doing so they deceive themselves and their hearers, turning the gaze of Messiah followers away from Yeshua and toward the misuse of Torah, making the written Instruction an object of idolatry. Torah is good and the mitzvot (commandments) holy (Rom. 7:12), but the misuse of it is wickedness (Gal. 3:10-11). “So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV “For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP) “10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation) Those under curse seek to keep Torah, while those set free from curse in Messiah are kept by “the Torah of the Spirit of life in Messiah Yeshua.” The former covenant made weak by our sin, nonetheless points to the goal Yeshua and a better covenant that cannot be weakened by sin because the outworking of it is entirely reliant on Yeshua, Who was tempted and put on trial in every way that we are but remained sinless (Heb. 4:15), and Who, having conquered death is now seated in the right hand of God the Father ministering as our Great all existing, and everlasting High Priest. 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 7 being: 27 Who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever. BOOK TO THE HEBREWS Chapter 8 (Author’s translation) 1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:40] 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] 9 Not like, according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] 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. HEBREWS 8 (line upon line) 1 Now (de[G]) concerning the things we have spoken (lego[G]) of (epi[G]) this is the sum, the primary principal, goal (kephalaion[G], sof davar hakol nishma[H]): we have (echo[G], yesh lanu[H]) such a high priest (archiereus[G], Kohen gadol[H]), Who sits (kathizō[G]) among, in, at (en[G]) the right (dexios[G], hakavod[H]) hand of the throne (thronos[G]) of the Majesty, Royal Glory (megalōsunē[G], hag’dulah[H]) in the heavens (ho ouranos[G], bashamayiym[H]), 2 a minister, servant (leitourgos[G], meshareit[H]) in the sanctuary, holy of holies (hagion[G], bakodesh[H]) and in the true, original (alēthinos[G], emet[H]) tent of meeting (skēnē[G], uv’mishkan[H]), which the Lord (Ho Kurios[G], YHVH[H]) pitched, fastened together (pēgnumi[G]), not (ou[G], ve’lo[H]) humanity, man, mankind, a man (anthrōpos[G], adam[H]). 1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, “Now concerning the things we have spoken of this is the goal” This refers to all the former things alluded to including Yeshua’s superiority to Moses, the Torah, the Levitical priesthood, and Melkiy Tzedek. All of the temporary things that have been expounded on are signs pointing to the goal (Rom. 10:4). “we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, in the heavens” The Hebrew euphemism “hag’dulah[H]” describes YHVH. (Psalms 110:1; Heb. 1:3, 13; 10:11-14). There are many thrones (Col. 1:16), but only one “throne of the Majesty”. The book of the Acts of the Shlichiym (Sent Ones, Apostles) records Yeshua standing at the right hand of God at the point of the Jewish martyr Stephen’s death (Acts 7:55-56). This does not mean that Yeshua is always standing (positionally speaking), rather it indicates His continued concern for and participation in the lives of His followers. Yeshua understood Stephen’s faithfulness unto death, stood to honour Stephen and subsequently (transcendently) met Stephen in Gan Eden (the bosom of Abraham/Paradise). The resurrected King Messiah is transcendent and unbound by time and space, everlasting just as He was from the beginning. 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. “a minister, servant in the sanctuary, holy of holies” The Greek text uses the plural form for “holy” and thus, conveys the heavenly holy of holies that is the original for the temporary shadow of the earthly holy of holies into which the Levitical high priest would enter once a year during Yom Kippur (the Day of Atonement). “in the true, original tent of meeting,” The Mishkan (Tent of Meeting) which Moses was instructed to erect (Exodus 25-31, 35-39), was a copy of the true, authentic, original heavenly Mishkan. Therefore, for the Messiah following Jew of the first century to place his focus on the temporary copy (at that time being the second temple, still in use) is for him to miss the point of that sanctuary (holy signpost) entirely. The Messiah follower is admonished to look to Yeshua and the heavenly Mishkan (Rev. 15:5) which the earthly sanctuary points to. Some seven hundred years prior Isaiah the prophet had a vision of the heavenly temple and prophesied it to Israel (Isaiah 6). Sadly, the orthodox Jewish focus on rebuilding the temple today, though in line with fulfilment of prophecy regarding the latter days, is nonetheless a practice of focusing on that which is passing away. Either knowingly or unwittingly those Jews today who place their hope in the re-establishment of the temple and sacrificial practices, are in fact hoping in vain. Messiah Yeshua is the means of our redemption and not the temporary blood of animals which were always a sign of the greater atonement of HaShem in Messiah. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV “which the Lord pitched, fastened together, not humanity.” The temporary Mishkan erected in the desert long before there was a temple in Jerusalem, was a visual and kinetic reminder of God’s desire to dwell with His people in perpetuity. 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)])," The emphasis here is on the fact that God is the One Who has created and established all things, and He alone is able to save. It is God Who pitched the heavenly Mishkan and God Who instructed Moses to build a copy as a sign pointing to it and its redemptive purpose. Human beings cannot claim to have constructed the holy place, nor can any human being claim to have the ability to save himself. This is especially important when addressing those first century Jewish followers of Yeshua who were returning their focus to the keeping of Torah (Instruction) rather than focusing on Yeshua the King Messiah and allowing God’s Spirit to outwork the Torah (Instruction) of Yeshua in them. While this is addressed to the Messiah following Jews of the first century, it is nonetheless a teaching applicable to all who believe. The Gospel imperative is self-evident. It is God Who saves through Yeshua and not human beings who save themselves. We receive Yeshua’s finished work and in doing so we acknowledge that our salvation is entirely reliant upon Him. Any gospel that teaches good works as the means of either faith or salvation is in direct contradiction to the Scriptures which teach that good works are the fruit of faith (being in Him precedes doing of Him). “7 in order that in the coming ages He might show the incomparable riches of His grace, practical love, unmerited favour, expressed in His kindness to us in Messiah Yeshua. 8 For it is by grace, practical love, unmerited favour, that you have been saved, through faith, trust, belief—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” -Ephessians 2:7-9 (Author’s translation) 3 For every (pas[G]) high priest (archiereus[G], Kohen gadol[H]) individually and collectively, is appointed (kathistēmi[G]) to offer gifts, both freewill offerings (dōron[G]) and sacrifices (thusia[G]); so it is necessary that this one (Yeshua) also have something to bring, offer (prospherō[G]). 4 Now if He were on earth, in the land (epi ge[G], ba’aretz[H]), He would not be a priest (hiereus[G], kohein[H]) at all, since there are those who offer the gifts according to the Torah (ho nomos[G]); 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. Those who claim that “Torah[H]” or “nomos[G]” in and of itself, simply means the specific instructions given to the priests must explain why the text reads “ho nomos[G]” (The Torah), “katorah[H]” (because of, according to The Torah). The instruction the priests follow is part of the Torah. Therefore, when the writer later refers to the Torah as “growing old, passing away”, he is not referring only to those aspects related to the priesthood, but to all of the temporal aspects of Torah. To say otherwise is to misunderstand the text both linguistically and contextually. As I have stated previously, this does not negate the eternal aspects of Torah, rather it means that our explanation of Torah must be qualified to meet the reality of its application. A myopic singular definition of Torah only serves to show how great our lack of understanding is, both as Jews and “Messianics”. As High Priest Yeshua ministers as the original reconciler reflected in the temporal earthly priesthood but offering a better sacrifice (Himself). 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; “Now if He were on earth, in the land,” At the time of the writing of this work Yeshua had ascended to the right hand of the Father (position of authority). He was not on earth, in the Roman occupied land of Israel. Also, when He was on earth He was not of Leviy and therefore not able to minister before the earthly altar. Simply put, the writer is saying, “If Yeshua were here right now (approx. 60 C.E.) He wouldn’t be offering Torah prescribed gifts because the Levitical priests (albeit some were apostate at that time) are offering those sacrifices and gifts as we speak…” Those who claim an original date of writing post destruction of the temple (70 C.E.) are left with an untenable argument based on the present tense reference to those who continue to offer the prescribed gifts and sacrifices of the Torah. Meaning, the temple sacrifices were still being performed by the Levitical priesthood (albeit partly apostate) at the time of the writing of this work. As I explained in my commentary on Hebrews chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek. Also, as stated in my commentary on Hebrews 7: The writer of the Book to the Hebrews is not at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place). Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising. We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood: “And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV 5 who serve (latreuō[G]) an imitation, copy, pattern, warning (hupodeigma[G]) and shadow, shade (skia[G]) of the heavenly things (epouranios[G]), just as Moshe[H] (drawn out one, resurrected one) was warned (chrēmatizō[G]) when he was about to make (epiteleō[G]) the Tent of Meeting (skēnē[G], hamishkan[H]); for, “See, heed, perceive (horaō[G], re’eih[H]),” He says, “that you make (va’aseih[H]) all things, individually and collectively (pas[G], kol[H]) by the pattern, shape, print, manner, fashion, figure (tupos[G]) which was shown (deiknuō[G], mare’eh[H]) to you on the mountain (ho oros[G], bahar[H]).” [Exodus 25:40] 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:9, 40] “who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things,” The writer stresses the point that the Levitical priests served, and at that time continued to serve at a sanctuary that was a copy reflecting the true heavenly Sanctuary. Reverent awe and respect for the holiness of the original is the reason Moses was commanded to be careful to precisely render that which God had instructed him to erect as a temporal sign pointing to the original. It was important that the Mishkan (Tent of Meeting) and the sacrificial practices point to the heavenly fullness of God’s redemptive purpose in reconciling humanity to Himself in Messiah Yeshua. 6 Yet now (nuni[G]) He has obtained (tugchanō[G]) a more excellent (diaphoros[G]) ministry, service (leitourgia[G]) to the extent that He is also the mediator, go between, reconciler (mesitēs[G]) of a better (kreittōn[G]) covenant (diathēkē[G], habriyt[H]), which has been enacted, made law, established (nomotheteō[G]) on better (kreittōn[G]) promises (epaggelia[G]). 7 For if that first (prōtos[G], harishonah[H]) covenant had been free of grounds for fault, defect, blame (amemptos[G]) no place (topos[G], makom[H]) would have been sought for a second (deuteros[G]). 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. The emphasis here is on qualifying the differences and not promoting the latter at the expense of the former. As explained, Messiah’s ministry does not supersede in the sense of doing away with the former, but is superior. It is crucial that the reader understand the continuity of Torah and new covenant in a way that does not do away with or alienate the former things that point to it. Some of those former things remain eternally while others are passing away. Overly simplistic interpretation of these verses has led to numerous false theological constructs at both extremes of the ecclesiastical debate (an unnecessary debate at that). We note that Messiah’s reconciliation through “a better covenant” has been made Torah (law, instruction), established on better promises, oaths which God vowed against His Own soul (Heb. 6:13). Yeshua’s mediation of the new covenant is better because it does what the temporary blood of animals could not. It is better because it is established on the oaths of God and not reliant on the ability of human beings to keep godly instruction. Those Messianic Jewish commentators who claim that the Torah of the new covenant spoken of in Jeremiah 31:31-34 is identical to that of Moses are in grave error. How can a Torah that indicts sin be established eternally (the new covenant is an everlasting covenant [Heb. 13:20])? If as the writer of the Book to the Hebrews says the former covenant is aging “old, decaying” and “soon to pass away” [v.13] (which is not a mistranslation as some falsely claim), how can it be eternal? Messianic Jewish zealots who follow the rabbinical misteaching that Torah (the books of Moses) is eternal in its entirety are with heart-breaking irony, submitting the Torah of the Spirit of Life to the false doctrines of men (Rom. 8:2). As I have said previously, there is no need for an indictment against sin in a world (olam haba, world to come, eternal life) devoid of sin. Therefore, the Torah of Messiah that is eternal will not (following the judgment) include those parts of the Torah of Moses which are now passing away “old, decaying” (v.13). Those who claim to be “Shomeir Torah” keeper of Torah, must consider these questions: 1.How are you keeping the mitzvot concerning the sacrificial system? 2.Are you bringing animals for blood atonement concerning your every sinful thought? 3.If you were able to do these things, are you certain that having atoned for every sin with the blood of animals, you will not have a sinful thought at any given point prior to death and therefore be separated from God’s holiness regardless of all your efforts? If one answers “I’m not able to” or, “no” to any of the above (the only possible answers of a human being speaking truthfully), then for that person to claim to be “Shomeir Torah” a keeper of Torah, is to lie (thus, breaking the command and proving that they are not Shomeir Torah). 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. This does not mean that the Torah (which Rav Shaul calls good and its mitzvot righteous and holy Romans 7:12) is at fault, but that fault was found in humanity’s inability to satisfy the requirements of Torah. This is qualified in the following verse. In both the Greek and Hebrew texts the word “place” is used in reference to the second and better covenant. This is important to the Jewish audience of this work. HaMakom (the Place), is a Hebrew euphemism describing the Temple Mount. The writer is alluding to the fact that the new, better covenant was always intended to be made, not on the temple mount but in that heavenly place (makom) for which the temple mount is an earthly shadow. Therefore, because the temporal sacrificial system of Torah would never fully atone for sin, and because fault was found in humanity’s inability to satisfy the requirements of Torah, another “place” makom (the heavenly holy of holies) was sought upon which to offer the eternal blood atonement of God Himself manifest as Imanu-El (with us God), the King Messiah Yeshua (our Great High Priest). With relation to HaMakom (the place), our forefather Jacob was given the revelation of Yeshua’s work of reconciliation in “HaMakum” the place, while his head lay on “HaEven” the stone (foundation, stone, location of the binding of Isaac, location of King David’s angelic revelation, and so on). Thus, long before the establishment of the temple, Jacob saw that in order for humanity to be reconciled to God (Jacob’s stairway, stairway from and to the heavens) there was need for atonement to be made in another “place” by a descendant of Jacob, that place being in the heavenlies, and that descendant being Yeshua the King Messiah, our Great High Priest. For further study regarding HaMakom (the place) please see my commentary on Genesis 28: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/god-is-in-this-place-genesis-28 8 For in finding fault (memphomai[G]) with the people, He says, “Behold, now, pay attention (idou[G], hineih[H]) days (hēmera[G], yamiym[H]) are coming (erchomai[G]), says the Lord (Ho Kurios[G], YHVH[H]), When I will bring about, make, fully fill, bring to its goal (sunteleō[G]) a new covenant (kainos diathēkē[G], briyt chadashah[H]) With the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) and the house (oikos[G], beiyt[H]) of Y’hudah[H] (praise), [Jeremiah 31:31] 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] This begins the writers exposition of Jeremiah 31:31-34 Some Jewish commentators claim that the context of Jeremiah’s prophecy denotes a return to Torah observance following the Babylonian exile, and while this may have happened in part through Ezra and Nehemiah, it did not happen to the extent prophesied by Jeremiah. In fact quite the opposite, the returning Jews did not continue in their initial devotion to Torah observance, and subsequently Israel once again fell short of God’s moral standard. Therefore, given our history as a people and the cyclical nature of Hebrew prophecy (multiple fulfilments), it is at best delusional and at worst desperate to claim that Jeremiah’s prophecy was fulfilled following the Babylonian exile, it certainly was not. In fact, Jeremiah’s prophecy is being outworked in the hearts of all who turn to God through Yeshua by faith through grace, perpetually first in the Jew and also continually for the nations. The ultimate expression of this prophecy finding its fullness in the now and yet fully manifest Kingdom of God (Olam Haba). “For in finding fault with the people” The grounds for fault with the first covenant was the fault of the people and not any fault of the Torah or the participation of God in that covenant. We must remember that a covenant is entered into by two parties. This is why in the previous verse the more general Greek word amemptos[G] is used, while in the present case the middle voice memphomai[G] points directly at the ones in whom fault was found with regard to their inability to keep the former covenant. “When I will bring to its goal a new covenant” Like the pattern for the Priesthood of Yeshua, the new covenant precedes the Mosaic covenant, or why is the new covenant being brought to its goal? “With the house of Yisrael[H] and the house of Y’hudah[H]” We note that the new covenant, like the former covenant, is made with chosen, ethnic, religious, empirical Israel (descendants of Jacob), with all Israel and in the house of Judah through the King Messiah, the Greater Son of David. This covenant is accessible to all through the Jew Yeshua, however, it is made with Israel (the descendants of Jacob) and with Judah (both ethnic designations reflecting the continued redemptive purposes of God regarding His chosen people). 9 Not (ou[G], lo[H]) like, according to (kata[G]) the covenant (ho diathēkē[G], khabriyt[H]) which I made with their fathers (patēr[G], avotam[H]) On the day (hēmera[G], bayom[H]) I took them by the hand (cheir[G], veyadam[H]) To lead (exagō[G]) them out of the land (ho ge[G], me’eretz[H]) of Egypt (Aiguptos[G], Mitzrayim[H]); For they did not continue (emmenō[G]) in My (mou[G], et[H]) covenant (diathēkē[G], be’riytiy[H]), And I did not regard them (ameleo[G]) [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord (Ho Kurios[G], YHVH[H]). [Jeremiah 31:32] 9 Not like, according to the covenant which I made with their fathers On the day I took them by the hand To lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] The Mosaic covenant gives grounds for finding fault in those who were tasked with obeying it because it is an indictment against sin that is impossible for a human being devoid of God’s strength, to keep. The new covenant which the former covenant points to is different because it is reliant on God’s strength of will and not on the weak will of human beings. This is why the LORD qualifies Israel’s inability to keep the former covenant by saying “they did not continue in My covenant.” The differences in the Septuagint and Masoretic texts need not be contentious. If the Septuagint (which predates the Masoretic text) is the better rendering then it is consistent with God turning His face away from those who wilfully reject Him (Isaiah 59:2). On the other hand, if the Masoretic text is the better reading, then the allusion is to the broken heart of God as spurned Husband. Both understandings are consistent with one another. Therefore, it is a false choice that asks as to choose between the two. They are convergent and true, inspired by the Holy Spirit, to Whom all language submits. 10 For this is the covenant (ho diathēkē[G], habriyt[H]) which I will make with the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) After those days (hēmera[G], yamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): I will put My instructions (nomos[G], toratiy[H]) into their minds, understanding, inward parts, (dianoia[G], bekirbam[H]) And write, inscribe (epigraphō[G], ekh’tavenah[H]) them on their hearts, core being, inner person (kardia[G], lebam[H]). And I will be their God (Theos[G], Elohiym[H]), And they shall be to Me a people (laos[G], liy le’am[H]). [Jeremiah 31:33] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] “This covenant which I will make with the house of Israel” Having promised to make the new covenant with the house of Israel and the house of Judah, which is how Israel as a whole went into Babylonian captivity (as a divided people), God now confirms the reunification of all the tribes subsequent to the exile. The new covenant will be made at some point following the return of all the tribes to the land of Israel. This of course happened in the first century C.E. when Yeshua initiated the new covenant through His sacrificial death and resurrection, being that with few exceptions (and then symbolically) a covenant (related to cutting) is made through blood. The Hebrew text of Jeremiah 31:33 does not say, “I will put My Torah” in the sense of the entire Torah of Moses but, “I will put toratiy my instructions”. If Jeremiah had intended us to understand “the Torah” (Books of Moses) as a whole he would have written “Ha Torah sheliy” or simply “Ha Torah”. This is significant because the instructions of God written on the core being of the one who receives the new covenant are everlasting (Heb. 13:20) but the Torah of Moses in its entirety is not. “Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Yeshua, that great Shepherd of the sheep,” -Hebrews 13:20 (Author’s translation) To say otherwise (as many “Messianics” are so fond of) is to misrepresent the text of both Jeremiah and the Book to the Hebrews, and the very nature of the Gospel itself (it is Good News because it solves the problem of the bad news). Even if Jeremiah 31:31-34 teaches that the new covenant puts the entire Torah of Moses on the inner being of believers, it must teach it with the knowledge that only those parts of Torah that are eternal will remain following the judgement. Once again, properly understanding Torah (a feminine word meaning instruction) requires us to properly qualify its use, contextualise its use and confirm its intended meaning in light of the wealth of Scripture. A myopic Torah of Moses view of the word Torah and its implications shows a tragic disregard toward both its ancient Biblical and modern rabbinical usage. Torah can mean: a. Books of Moses b. A specific instruction or set of instructions within the Books of Moses c. The entire Hebrew Bible d. All Jewish teaching including Mishnah, Gemara, Talmud, Zohar, Shulchan Arukh. And with regard to the New Testament, Torah (nomos[G]) is qualified using words like “spirit”, “sin and death” and so on. “the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2] In Messiah through one sacrifice we have been made perfect (outside of time and space: the eternal aspects of Torah) and are being made holy (within time and space until the judgement: the temporary passing instructions of the Torah indictment against sin) [Heb.10:14]. Ultimately the Torah of the Spirit of life points us to a return to knowing only good, just as Adam and Eve did prior to taking and eating the knowledge of good and evil. One who knows only good need not be instructed to do good, because good is inherent in that one’s nature and is the fruit of every action. Therefore, all parts of the Torah of Moses that concern indictment against sin or admonishment to good deeds will be redundant in the Olam Haba (world to come: a world devoid of sin), and as the text of this chapter goes on to say, “the first covenant is old, decaying” (v.13). Thus, the Torah of the Spirit of Life in Messiah Yeshua carries the eternal aspects of the Torah of Moses (authored by Yeshua) but does not carry the indictment against sin included in the Torah of Moses beyond the judgement seat of Messiah in God. Those who make Torah the goal, miss the Goal of Torah (Rom. 10:4). 11 And they will not teach (ve’lo yelamdu[H]), each one his neighbour (plēsion[G], rei’eihu[H]), And each one his brother (adelphos[G], achiyv[H]), saying, ‘Know, understand, learn, comprehend (ginōskō[G], de’u[H]) the Lord (Ho Kurios[G], YHVH[H]),’ For they will all, individually and collectively (pas[G], kolam[H]) know, see, perceive (eidō[G], yedu[H]) Me, From the least (mikros[G], lemiktanam[H]) to the greatest (megas[G], gedolam[H]) of them. [Jeremiah 31:34a] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] This refers to those who enter into the new covenant, and, in context, refers to the redemption of the entire remnant of ethnic-religious Israel (the descendants of Jacob) [Romans 11:25-32]. The order of the giving of the new covenant is important. It is given to the house of Israel and Judah, to all Jews through the Jew Yeshua and the nations have access to it only through the Jew Yeshua. It follows that if the Torah (Instruction) of God is written on the centre of our being in Messiah Yeshua, that we will have no need of exterior Torah instruction from other new covenant receiving human beings in order to know what is right and wrong, or how we should outwork our faith in Him (Halakhah). This makes the ludicrous arguments entered into by so called “Messianic” over which parts of Torah should be kept and by whom and which festivals are obligatory and which aren’t, and whether it’s evil to worship God on Sunday or should all believers keep the Shabbat, and do Gentiles have to keep kosher and bla, bla, bla… utterly foolish spiritual masturbation! The text itself is an indictment against such nonsense, it says “And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’!!!!!” On the other hand, this does not apply to non-believers who have either not yet heard or have wilfully rejected the new covenant. The context denotes those who have had past tense, the new covenant Torah written on the centre of their being. 12 For I will be merciful, forgiving (hileōs[G], eslach[H]) toward their unrighteousness, iniquity, perversion (adikia[G], la’avonam[H]), And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34] 13 When He said, “new covenant, (kainos[G], briyt chadashah[H])” He has indicated that the first is old, decaying (palaioō[G]). Now (de[G]) whatever is decaying (palaioō[G]) and growing old (gēraskō[G]) is about to (eggus[G], karuv[H]) disappear, pass away, be destroyed (aphanismos[G], kitzah[H]). 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] Because the blood of animals could not perpetually atone for sin, the sins of Israel were always before God (brought to mind). With regard to the new covenant however, the blood of the King Messiah Yeshua the Son of God atones for sin once for all eternity. Therefore, what God has utterly removed He no longer brings to mind, and this, in Messiah, means we are perpetually right with God in perfect love relationship. 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, pass away, be destroyed. Many “Messianics” try to manipulate this text, jumping through semantic hoops they seek to make the text say what it does not. They do what the Scripture warns against, changing the meaning of words to reflect their opposites, teaching the doctrines of men as if they were the Torah of God. All in a desperate attempt to defend a Torah that needs no defence and pursue a shadow that is “old, decaying” and “about to disappear”. As the Scripture clearly teaches and as I have consistently affirmed, the Torah of Moses, authored by Yeshua in God, serves as an indictment against sin in the present age: it is a sign pointing to its Goal, Yeshua, the King Messiah and Great High Priest of Israel and all peoples. Those parts of it that address the fallen world will cease at the judgement according to the words of Yeshua Himself: “18 Amen, amen, in truth, in truth, I tell you, until heaven and earth pass away, not the smallest letter or mark shall by no means pass away from the Torah until all things come to pass.” -Matthew 5:18 TLV The key to understanding this correctly is the word “until”, which means that these things will happen and the Torah (that part of it which indicts against sin) will pass away (just as the Book to the Hebrews teaches). Heaven and earth will pass away, and all things will come to pass (Isa. 34:4; Matt. 24:35; Luke 21:33; Rev. 6:14; 20:11; 21:1). Therefore, Yeshua is saying that the Torah indictment against sin will remain only until the judgement, after which, in the sinless world to come, there will be no need for it. Ironically many use this same verse to promote a focus on law keeping, when what it actually teaches is that… “10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation) In Messiah we are set free from the curse of the indictment. Rather than seeking to earn God’s love through Torah observance we are gifted the new covenant in Messiah’s blood which brings us into the eternal security of God’s love through God’s redemptive work. Thus, Messiah in us outworks His Torah. We no longer seek vainly to do for God, rather we walk in Messiah and our doing comes from God. For further study and deeper understanding please read my book Do Less, Be More: https://www.amazon.com/Do-Less-Be-More-Verses-ebook/dp/B07J2NFDQ7/ref=sr_1_1?dchild=1&keywords=Do+Less+Be+More+Yaakov+Ben+Yehoshua&qid=1628215161&sr=8-1 Copyright 2021 Yaakov Brown “for the Torah[H] made nothing perfect” Because the purpose of Torah is to point to the perfector Yeshua the King Messiah. The Torah indicts against sin, Messiah delivers from sin. The Torah continues to serve its purpose until the end of the age, and Messiah continues to purpose salvation unto everlasting life. The Torah is not eternal, how could it be? There will be no need for an indictment against sin in the sinless Olam Haba (world to come). Only the knowledge of good will remain, we will therefore, have no need of instruction against evil. If there is an eternal Torah, it is devoid of the confines of mitzvot (commands). Freedom has no need of fences. One who knows only to do good need not be told to do it, everything he does is good. Introduction:
Before continuing to study the writer’s exposition of Psalms 110, and the comparative teaching concerning the priesthood of Melkiy Tzedek as it reflects the type of priesthood ordered by the Messiah, which is over all peoples regardless of ethnicity, we first need to understand that many of the Jewish Messiah followers of the latter first century still found the idea that Gentiles could be collectively saved or atoned for before the God of Israel, untenable. While they held that the righteous among the nations could be part of the Olam Haba (world to come), they did not necessarily believe that the redemptive purposes of God for the nations were equivalent to His purposes for Israel, and in part they were correct, but only in part. The writer of the Book to the Hebrews knows that many of those who would receive his Holy Spirit inspired words still considered Messiah Yeshua relevant predominantly and or only to Jews (descendants of Jacob). Therefore, he is writing (inspired by the Holy Spirit) in such a way as to shake them loose from their spiritual bigotry. He is most certainly not writing in order to rob them of their unique ethno-religious identity as Jews chosen by God. Nor is he at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place). Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising. Additionally, Messiah’s Priesthood, which is like Melkiy Tzedek’s priesthood, is not Melkiy Tzedek’s priesthood. It is Yeshua’s priesthood. It is of fundamental importance that this is understood. The writer makes this clear but the interpretation of numerous theologians through the centuries has muddied the waters for many. 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 6 being: 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house (Temple), the inner veil parochet[H] [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. BOOK TO THE HEBREWS Chapter 7 (Author’s translation) 1For this Melkiy Tzedek[H], king of Shalem[H], priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces of the kings and blessed [spoke blessing over] him, [Gen. 14:18-20] 2 to whom also Avraham[H] apportioned a tenth of all, was first of all, by interpretation, king of righteousness, and then also king of Shalem[H], which is king of peace. 3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but was a copy, a model passed off as, a facsimile, a foreshadow of the Son of God, he remains a priest perpetually. 4 Now observe how great this man was to whom Avraham[H], the patriarch, founder of the tribe, progenitor, head of the fathers gave a tenth of the spoils, off the top of the heap. 5 And indeed those of the sons of Leviy[H] (joined to) who receive the office of priest have a commandment, precept to collect a tenth from the people according to the Torah[H] (Instruction), that is, from their brothers/people, although they come from the loins Avraham[H]. 6 But he whose genealogy, family is not counted from them, collected a tenth from Avraham[H] and spoke a blessing over him who has been given the promises. 7 And beyond all dispute the lesser is blessed by the greater. 8 In this case mortal men receive tithes, but there he of whom it is recorded that he lives. 9 And, so I could say, through Avraham[H] even Leviy[H], who received tithes, has paid tithes, 10 for he was still in the loins of his forefather when Melkiy Tzedek[H] met him. 11 If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]], what further need was there for another priest to arise according to the order, arrangement, type, style of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type, style of Aharon[H]? 12 For when the priesthood is translated, it is necessary that there takes place a translation of Torah[H] also. 13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord is descended from Yehudah[H], a tribe with reference to which Moshe[H] said nothing concerning priesthood. 15 And this is clearer still, if another priest arises according to the likeness of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law of physical (ethnic) requirement, but according to the miraculous power of an indestructible, endless, insoluble life. 17 For it is attested of Him, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] 18 For, on the one hand, there is putting away of a former commandment because of its weakness and unprofitableness 19 (for the Torah[H] made nothing perfect); but the introducing of a better hope, through which we draw near to God. 20 And accordingly not without an oath 21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest forever’”; 22 by the same extent Yeshua[H] also has become the guarantee of a better covenant. 23 The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains forever, has an immutable, unchanging priesthood. 25 Therefore, He is also able to save to the full end, perfectly, forever those who come to God through Him, since He always lives to make intercession for them. 26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens; 27 who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever. HEBREWS 7 (line upon line) 1For this Melkiy Tzedek[H] (My king of Righteousness), king of Shalem[H] (Peace, wholeness, well-being), priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces (kopē[G]) of the kings, (basileus[G], hamelakhiym[H]) and blessed [spoke blessing over] (eulogeō[G], yivar’cheihu[H]) him, [Gen. 14:18-20] 2 to whom also Avraham[H] apportioned a tenth (dekatē[G]) of all, was first (prōton[G]) of all, by interpretation (hermēneuō[G]), king of righteousness (basileus dikaiosunē[G]), and then also king of Shalem[H], which is king of peace (basileus eirēnē[G], melekh hashalom[H]). 1For this Melkiy Tzedek[H], king of Shalem[H], priest of El Elyon[H] God Most High, who met Avraham[H] (Father of many peoples) as he was returning from the slaughter, cutting to pieces of the kings, and blessed [spoke blessing over] him, [Gen. 14:18-20] This is a paraphrase of the historical narrative recorded in Genesis 14. The writer of the Book to the Hebrews touches on the elements of the story that best convey his drash (comparative teaching). He is by no means expounding the finer details of the historical narrative. This is a drash on, and not a literal interpretation of Genesis 14. We note that Melkiy Tzedek was both a king and a priest, roles that were distinct and separate in Israelite history, and that he did not know God as YHVH but as El Elyon (God above all Gods, Supreme God). Additionally Melkiy Tzedek approached Avraham, and not the other way around. All of this is a picture or foreshadow, a prefigure of Messiah and His ministry, but does not mean Melkiy Tzedek the mortal king-priest was Yeshua. To the contrary, it means that he was not. Shalem (Jerusalem), from which Melkiy Tzedek had come was most likely named for the Canaanite deity Shalim. Shalim (evening star deity) and Shahar (morning star deity) were Canaanite mountain gods of dusk and dawn. This is one of the reasons it is important that Melkiy Tzedek is clearly identified as worshipping El Elyon (God most high), Whom the Canaanites would have understood as the Supreme God of their pantheon. Once again, with these things in mind, it is blasphemous to say that Melkiy Tzedek and Yeshua are one in the same. The nature of Melkiy Tzedek’s religious environment make the idea abhorrent. Melkiy Tzedek is a mortal type, used as a foreshadow, nothing more. NB: Regarding the Genesis 14 account, it’s worth noting for the purpose of context, that the plunder of the five defeated kings and the plunder of the four previously defeated kings made up a total spoil gleaned from nine kings, Avraham being the tenth king/ruler. We note that Avraham (then Avram) returned the captive people of Sodom and took nothing of the spoils of Sodom except that which was rightfully owed to his men for the work they had performed on behalf of the defeated king of Sodom. Avraham, as the tenth king (king of fullness) then offered a tithe (10) of fullness to the then priestly representative of El Elyon (God most high). A tenth of his personal wealth. 2 to whom also Avraham[H] apportioned a tenth of all, was first of all, by interpretation, king of righteousness, and then also king of Shalem[H], which is king of peace. The writer explains the interpretation of the Hebrew name of the ancient kingly priest Melkiy Tzedek as part of the midrashic process and not in order to explain the Hebrew language to the believing Jewish recipients or because he is addressing non-Jews who lack Hebrew understanding. Given that the recipients of the work are believing Jews, we should understand the pretext to these words as being “You know this story, you know Melkiy Tzedek’s name means ‘King of Righteousness’ and that Shalem is an old name for Jerusalem the city where peace is outpoured”. The writer is using the meaning of Melkiy Tzedek’s name to teach a remez (hint) at an allegory/comparison. This was common rabbinical practice from prior to the first century C.E. and beyond, Yeshua Himself employed this type of teaching method, known as PaRDeS (p’shat [plain], remez [hint], drash [comparative], sod [mystery]). Knowing this (alongside numerous other textual and historical indicators) puts death to the foolish idea that the writer of the Book to the Hebrews is saying that Melkiy Tzedek and Yeshua are one in the same. They are not. It saddens me greatly that this has to be emphasised so emphatically due to the proliferation of false interpretation at the present time. An explanation of Yeshua’s use of the teaching method PaRDeS: Is there any implicit support for the rabbinical method PaRDeS within the texts of the Bible? The P’shat or plain meaning is self-explanatory. There is no need to explain to a reader that the book means what it says. Therefore, there is no need to show evidence from the Bible that God intends for us to take it at face value relative to context: linguistic, cultural, historical, geographical, figurative, poetic and metaphorical. The first mention of the practice of examining the Scriptures in an exegetical way is in the book of Ezra the scribe. “For Ezra had set his heart to l’drosh inquire of the Torah of Adonai, to observe and to teach its statues and ordinances in Israel.” –Ezra 7:10 The root “darash (drash)” is used specifically in relation to the Torah and therefore describes a practice of interpretation and an intention to walk according to that interpretation and teach it to others. This is the perfect example of what it means to make a drash, or comparative teaching. As Jews who follow Yeshua, we should look to Him and His disciples for evidence of the use of rabbinical interpretive method. If He doesn’t teach using the PaRDeS method, then why would we? Let’s take a look at just a few of the many Brit HaChadashah (New Testament) examples of PaRDeS found in the book of Matthew. As stated earlier, every part of Scripture has a plain meaning, therefore P’shat (the plain interpretation) is the basis for the subsequent methods of interpretation. Remez (Hint) Matthew 2:15 - "Out of Egypt I called my son." This is a quote from Hosea 11:1 and is being applied to Yeshua by Matthew. If we read it to refer to the p’shat (plain meaning) of Hosea 11:1, we must interpret it to refer to Israel (collectively). However, Matthew, the disciple of Yeshua, divinely inspired by God, interprets it as a remez (hint) which is alluding to the Messiah King as God’s Son. This is just one of many examples of Matthew’s use of remez. D'rash (Inquire) Matthew 18:18 - "... Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." This verse taken literally and out of context is often used by Christians to demand that spiritual powers submit to them. However, within the context of Matthew 18:14-18 the p’shat (plain meaning) refers to the practical application of principals concerning those who are sinning within the body of believers. Thus the plain meaning indicates a d'rash (comparative teaching) concerning the binding and loosing of our own actions according to Halakhah the way we walk (Yet another rabbinical method of teaching practice that Yeshua and His disciples applied to daily life). Sod (Mystery) Matthew 26:28 - "Then He took the cup, gave thanks and offered it to them saying, ‘Drink from it all of you, This is my blood’ ..." If the figurative language here were taken literally it would not only violate the Torah commandment against consuming blood, but along with other verses concerning the eating of Yeshua's flesh (John 6:51-56), could be understood as teaching cannibalism. Yeshua explains to His disciples that it is the Spirit that produces the deeper understanding (John 6:63), and that His words are spirit and life. This is evidence of a sod (mystery) that cannot be gleaned from the p’shat (plain meaning) of the text. A concept that is illuminated through spiritual revelation alone and by no other means. This particular sod (Mystery) would be fully revealed following His death and resurrection. So what can we conclude? a. There is no explicit schematic for Bible interpretation within Scripture. b. PaRDeS is implicit in Scripture. Both Messiah and His disciples employ it. c. It is arrogant and even misleading to use Greco-Roman techniques and post enlightenment textual criticism as tools for Scriptural interpretation while excluding the rabbinical interpretive tradition based on the hypocritical assumption that it is not divinely appointed. Therefore, with regard to Hebrews 7, the point of the writer’s drash is not to show how mystical and awesome Melkiy Tzedek is but how Superior and all existing Yeshua is. Focussing on Melkiy Tzedek (the mortal) misses the point entirely and worse, becomes soil for a seed of idolatry. 3 Without father (apator[G], belo-av[H]), without mother (ametor[G], belo-eim[H]), without genealogy, having neither beginning (archē[G]) of days nor end (telos[G]) of life (zoe[G], hachayiym[H]), but was a copy, a model passed off as, a facsimile, a foreshadow (aphomoioō[G]) of the Son of God (uihos Theos[G], Le-ven ha-Elohiym[H]), he remains (menō[G]) a priest perpetually (diēnekes[G], kohen leolam[H]). 4 Now observe how great this man was to whom Avraham[H] (Father of many peoples), the patriarch, founder of the tribe, progenitor, head of the fathers (patriarchēs[G], rosh ha’avot[H]) gave (didōmi[G], natan[H]) a tenth (dekatē[G]) of the spoils, off the top of the heap (akrothinion[G]). 3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but was a copy, a model passed off as, a facsimile, a foreshadow of the Son of God, he remains a priest perpetually. “Without father…” His father is not recorded in the genealogies because the genealogies concern the descendants of Abraham, Isaac and Jacob, the focus of the Torah being to point to God’s redemptive work through the choosing of a certain people set apart unto Himself (the descendants of Jacob/Israel, the Jews). Melkiy Tzedek had a human father, his father is simply not recorded. Jews of the first century understood this to be a fact. At no time were they confused over the identity of Melkiy Tzedek. Nor did they believe that Melkiy Tzedek was in any way an eternal being. This is affirmed by the qualifying phrase “without genealogy” which is understood by those who received this work as “his genealogy is not recorded” and not to mean “he had no genealogy”. We know this because verse 6 of this same chapter says “But he whose genealogy, family is not counted from them...” Meaning, he had a genealogy but it’s neither counted according to Leviy nor recorded in the Torah. The Syriac version of the New Testament Book to the Hebrews reads "whose father and mother are not written in the genealogies". “he remains a priest perpetually” In the mind of the reader of the Torah, the man Melkiy Tzedek remains a priest because his genealogy is not recorded, nor is his appointment or any record of succession to his priesthood. This does not mean he wasn’t appointed or that there was not another priest of El Elyon who succeeded Melkiy Tzedek as priest in the then predominantly pagan city of Shalem, rather it simply means that the Torah was not concerned with keeping genealogical records of Gentiles. NB: Jewish tradition teaches that Melkiy Tzedek and Shem the son of Noach (Noah) are one in the same [Nedarim 32b]. However, this is not tenable given the generational gap between Abraham and Shem, and that Abraham himself is a descendant of Shem and of Ur of Chaldee, which bears no geographical correlation to Salem (Jerusalem). “Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem, so that his children would be priests, as it is stated: “And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High” (Gen. 14:18). Once Melchizedek, traditionally identified as Shem, placed the blessing of Abraham before the blessing of the Omnipresent, He had the priesthood emerge from Abraham in particular, and not from any other descendant of Shem.” -Nedarim 32b In later rabbinic literature Melkiy Tzedek bestows the priesthood on Avraham, who then becomes priest forever (Talmud Bavliy Ned. 32b; Lev. Rab. 25:6). This seems most likely to be a polemic written against the teaching of the Book to the Hebrews. The point being that both pre and post Messianic rabbinic thought understood Melkiy Tzedek to be a mortal king and not a transcendent being. The apocryphal book (mythos) 2 Chanoch (Enoch) 71-72 (71.29, 32), which claims that Melkiy Tzedek was miraculously born of his dead mother Nir, the wife of Noah’s brother and was kept safe through the flood (contrary to what the Torah teaches), in order to be a priest in the post flood generation, may well be one of many reasons for the increasing misteaching among pseudo learned Christians, that he is Yeshua preincarnate. It is sickening to think that non-inspired books full of occult ideology and syncretised Hellenistic mythos such as the books of Enoch, are being used as source material for the spread of pseudo Christian lies throughout the modern Christian community. Rav Shaul warns against Jewish mythos and vain genealogical arguments. We do well to heed his warning: “3 As I urged you, when I was leaving for Macedonia, stay in Ephesus to direct certain people not to pass on different instruction, 4 or to pay attention to myths and endless genealogies. These give rise to useless speculations rather than God’s training which is in faithfulness. 5 Now the goal of this command is love from of a pure heart and a clear conscience and a genuine faith. 6 Some, having missed the mark, have turned away to fruitless discussion— 7 wanting to be teachers of Torah, even though they do not understand what they keep saying or what they so dogmatically assert. 8 But we know that the Torah is good if one uses it legitimately, 9 knowing that the Torah is not given for a tzaddik but for the lawless and rebellious, for the ungodly and sinful, for the unholy and worldly, for those who kill their fathers or mothers, for murderers, 10 the sexually immoral, homosexuals, slave-traders, liars, perjurers, and for anything else that opposes sound teaching— 11 in keeping with what was entrusted to me, the glorious Good News of the blessed God.” -1 Timothy 1:3-11 TLV 4 Now observe how great this man was to whom Avraham[H], the patriarch, founder of the tribe, progenitor, head of the fathers gave a tenth of the spoils, off the top of the heap. The writer is using Melkiy Tzedek’s greatness as an example of the Superiority of Yeshua’s priesthood over that of Aaron (Levitical). The Superiority of Yeshua being one of the primary themes of the Book to the Hebrews. Hebrews 7:4-11 allude to five ways that Melkiy Tzedek is great: 1. He received a tithe of the plunder of battle from Avraham, even though Avraham was the Progenitor, father of all the Jews and what’s more, is the father of faith to all who believe. Nor did Melkiy Tzedek have a family connection to Avraham (despite the false assertions of certain Jewish traditions), and therefore, did not have the right that the Levitical priests had to receive tithes from their own brothers. In fact Melkiy Tzedek is not recorded by the Torah as being entitled to receive tithes from anyone, whereas the Levitical priests are commanded recieve a tenth of the income of the people of Israel (Heb. 7:4-6). 2. Melkiy Tzedek blessed Avraham, implying that Melkiy Tzedek was greater than Avraham (Heb. 7:6-7). 3. The Levitical priests receive tithes even though they die, whereas Melkiy Tzedek is recorded without genealogy and from a Midrashic view considered to be living, because the Tanakh doesn’t record his death (Heb. 7:8). 4. In order of greatness Melkiy Tzedek is placed above Avraham from whom he received a tenth and Avraham above Leviy, his progeny, who received a tenth from the people of Israel through the Levitical priesthood. This order seen as being subject to the fact that Avraham presented his tenth to Melkiy Tzedek while Leviy was still in his seed as a great grandson (Heb. 7:9-10). 5. The Jewish people were given the Torah in which contained a sacrificial system that required mediation via the priesthood of Leviy. But this system was temporary and could not facilitate eternal atonement. This indicates the need for another, different kind of priest, who is compared with Melkiy Tzedek, a priest, who according to the writer’s drash (comparative teaching) is superior to the greatest of the Levitical high priests, Aharon. The Tenth, Tithe, and Godly Giving (A Supplementary Teaching) Many within the community of faith see the giving of a tenth of their income as an obligation. Or worse, are encouraged to give money they don’t have to fund building projects and programmes that have little eternal value. This is an unfortunate consequence of a theological view point that seeks to utilize the financial elements of Israel’s priesthood to generate income for extra-biblical projects, while ignoring the far greater obligations of Israel’s commonwealth and her Temple centric worship system. It seems ludicrous that a community which so fervently professes the faith of Avraham through Messiah Yeshua (Jesus) [that is the Body of Believers, Church, Ecclesia of Messiah], should completely neglect the actions of Avraham in the matter of tithing/giving. The first person to present a tenth to HaShem is Avram that is Avraham before he became Avraham. This tenth is of great figurative significance to us as Jews. It is not merely an obligation, it is a symbol of all that is complete in us. To separate our financial wealth from our spirituality is as alien a concept to the observant Jew as the idea of separating soul and spirit. We cannot separate the inseparable. We are not spirits in a material world, we are souls (Nefesh), physical, mental, spiritual, emotional: we are complex and unified beings. We are Souls living in God. It is Hashem in Whom we dwell, He Who has made us echad (one). Therefore, if we are obligated to give a tenth we are also obligated to practise all of the instructions of the priesthood. However, if we are free to give, we have a High Priest Yeshua, Who, devoid of sin, is able to complete and perfect in us the fullness of all that His priesthood requires. Even ten (fullness) by ten (fullness) by ten (fullness) l’olam va’ed (for worlds eternal). Gen. 14:18 And Melkiy Tzedek (My King of righteousness) king of Shalem (Peace, wholeness, well-being) brought forth bread (lechem) and wine (yayin); and he was priest of El-Elyon (God the most high). Gen. 14:19 And He blessed him (Avram), and said: “Blessed be Avram (Father of a people) of El-Elyon (God the most high), Maker of heaven and earth; Gen. 14:20 and blessed be El-Elyon (God the most high), Who has delivered your enemies into your hand.” And he (Avram) gave him (Melkiy Tzedek) a tenth of all (Hebrews 7:4). –Berieshit (Genesis) 14:18-20 Figuratively speaking, the King of righteousness, Who is also the King of peace and the Great High Priest on behalf of all peoples brought bread and wine to the father of trust, which is faith. As High Priest of the Highest God, He spoke the blessing of God over the father of trust saying, “All blessing has come to you from God, father of a nation: the God above all gods has delivered your enemies and their wealth into your hands.” After the King had spoken these words the father of a nation responded to the King of righteousness, the King of Peace and Wholeness, the Great High Priest, by giving to him a tenth of all that he possessed, both that which had always been his and that which he had plundered from the nations. This tenth symbolized everything that the father of a nation was, and everything that belonged to him. Ten is a symbol of wholeness and completion, of a promise fulfilled and sustained. Therefore, Avram, father of a great people, prior to becoming Avraham, the father of many peoples, offered a symbol of all that he was and was to become, all that he possessed and was to possess. He offered this from the riches of his own household and from the households of the nations he had plundered. Therefore, it is a practice that can be entered into by both Israel and the nations. He offered the tenth freely to a Priest Who held position before the priesthood of Aaron, and Who was a type, a facsimile, a foreshadow for the Messiah, Who is the Kohen Ha-Gadol Rabah (Great High Priest). Therefore, this free-will tithe holds authority over the obligatory tithe of the temple service and the priesthood of Aaron. All the tithes and offerings of Israel are presented to God through the mediation of the priesthood of Aaron. Thus, the Kohen Gadol (High Priest) becomes the symbolic head of that priesthood. These tithes and offerings are intended to feed and clothe the priests of God and provide for the service of worship which is to be perpetuated generationally. Messiah did not cancel out the less effective priesthood of Aaron, rather He perfected it, translated it (as the Greek text of Hebrews renders) because He was before it. The Great High Priest Yeshua is now the mediator of the tithes and offerings of HaShem, only rather than making them an obligation He has turned them into an opportunity to respond to the freedom He has purchased on our behalf. This is why Melkiy Tzedek brings bread and wine to Avram. They’re symbols of both provision and redemption. Redemption through the sacrificial blood of Messiah’s death and provision through the life giving blood of His resurrection. Therefore, our tithing and giving are to be offered as a response to this freedom, in the same way that Avram offered his tenth in order to acknowledge the freedom and provision of God. The giving of our tenth, like Avram’s tenth, is a symbolic gesture which acknowledges that everything we are and all that we have belongs to God through Messiah Yeshua. Mark 12:41 He (Yeshua) sat down opposite the treasury and began watching how the people were putting money into the offering box. Many rich people were putting in a lot. Mark 12:42 Then a poor widow came and put in two small copper coins, worth less than a 50 cents. Mark 12:43 Calling His disciples over, He said to them, “Amen, it is certain, I tell you, this poor widow has put in more than all those contributing to the box! Mark 12:44 For they all put in from their surplus; but she, out of her poverty, put in everything she had, her whole living.” –Mark 12:41-44 In this historical account, Yeshua observes a poor widow and illuminates her actions as being the actions of someone who has decided to offer all to God in the practice of worshipping Him. Avram’s tenth was also a foreshadowing of the widow’s offering. He did not give it to cover a debt or as an obligatory tithe but as a symbolic gesture which said, “All that I have and am belong to you HaShem”. This teaches us that the value of that which we give is measured by the intention of the heart of the giver. A believer may never tithe to an organized community of faith, instead, he may open his home to strangers, spending more than a tenth on providing for them and caring for their wellbeing. He may be in the practice of giving to fellow believers when they’re in need or lending his possessions to be used by others in the community. By doing this he shows that all that he has belongs to HaShem. Thus, he gives to God in all circumstances, surpassing the requirement of the Torah. The number ten is a symbol of all that we are and all that we have. “The point is this: whoever sows sparingly shall also reap sparingly, and whoever sows bountifully shall also reap bountifully.” -2 Corinthians 9:6 When we look at tithing and giving as loosing, or sacrificing something we are missing the point. A wise farmer keeps aside a portion of the grain in order to seed the soil for the next season’s crop. He doesn’t consider this to be a loss or a sacrifice, rather he considers it a necessary part of the process of sowing and reaping. If he fails to plant enough seed he will also fail to reap a good crop. However, when he practices effective sowing he also reaps the benefit. The giving Rav Shaul is describing in 2 Corinthians is one or reciprocity. God owns all, therefore, He supplies us with all things and allows us to manage that supply. Additionally, rather than keeping the harvest for Himself and hoarding its benefits like a human land owner would do, God gives the fruit of the harvest back to the grower and leaves the grower to decide what he will offer as a token of his gratefulness to God. Today, there are those who misuse the principal of sowing and reaping to illicit funds from people who have nothing more to give. They encourage believers to mortgage houses and take out loans in order to, “reap” a greater reward. In doing so they bring poverty to the community of believers while they build worthless icons in memory of their so called ministries. This is a grievous sin against the body of Messiah that should not be tolerated. God does not ask us to give from what we don’t have but from what we have. The Scripture says, “My God shall supply all my needs according to His riches and glory” not, “I shall supply God’s needs according to my loans and lack of finances.” Those wolves among us, who steal from the poor in order to prosper themselves, may well have turned to the widow whom Yeshua spoke of and said, “If you’ve got a house you should mortgage it, two little coins will not reap the harvest God desires for your life, if you keep sowing so sparingly you’ll become even more accursed by God.” These liars, despicable leeches, false teachers, are condemned men. “2 Co. 9:7 Let each one give as he has decided in his heart, not grudgingly or under compulsion—for God loves a cheerful giver. 2 Co. 9:8 And God is able to make all grace overflow to you, so that by always having enough of everything, you may overflow in every good work. 2 Co. 9:9 As it is written, “He scattered widely, He gave to the poor; His righteousness endures forever.” 2Co 9:10 Now the One who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.” -2 Corinthians 9:7-10 Rav Shaul (Paul) explains that it is the heart (leiv) intention (the intention of the core being, not the intention of the emotion) that determines the value of the gift. Remember, it already belongs to God. He is a debtor to no one. If we give grudgingly it is as if we hadn’t given at all. Of course, due to the nature of sowing and reaping, we will also fail to benefit from an abundant crop. This is not a punitive action on God’s part, rather it is the natural result of our own actions. “2 Co. 9:11 You will be enriched in everything for all generosity, which through us brings about thanksgiving to God. 2 Co. 9:12 For this service of giving is not only supplying the needs of the kedoshiym (holy, set apart ones), but is also overflowing with many thanksgivings to God.” -2 Corinthians 9:11-12 When we give from an understanding of God’s goodness toward us we see God’s provision in all things and are grateful. This in turn inspires us to give to others from the overflow of our own spiritual and physical wealth. Rav Shaul calls this act a “service”, meaning an act of temple worship, a service of the priesthood of all believers. Thus, in Messiah, the Great High Priest, we act as priests under His authority. The result is not only blessing and thanks giving among the holy ones (believers), but also an overflow to those around us. This overflow draws people to Messiah, Who reconciles them to God. Thus giving is one of the ways that the Gospel is perpetuated. “Because of the evidence of this service, they praise God for the obedience of your affirmation of the Good News of Messiah and for the generosity of your contribution to them and to everyone.” -2 Corinthians 9:13 As a result of our giving other believers praise God and give Him the glory due His Name. Our giving affirms our certain hope in the Gospel of the Messiah. “2 Co. 9:14 And in their prayer for you, they long for you because of the surpassing grace of God upon you. 2 Co. 9:15 Thanks be to God for His indescribable gift!” -2 Corinthians 9:14-15 TLV Our giving is the fruit of the surpassing chesed (practical love) of God which is upon us. It is an act of worship that gives voice to the eternal truth that God’s greatest gift, the gift of His Son, has produced a great harvest of souls. Thus, we praise Him and give thanks to Him. Conclusion: 1. The number ten (Tithe) reminds us that all that we are and all that we have, belong to God in Messiah Yeshua. 2. The free-will tithe of Avram holds authority over the obligatory tithe of the temple service and the priesthood of Aaron. 3. God asks us to give of what we have, not from what we don’t have. Anyone who suggests that the widow in the story of the widow’s offering should mortgage her home because she didn’t give enough in order to reap abundantly, is misunderstanding the principal of sowing and reaping and worse, is committing a grievous sin against the body of Yeshua 4. We are not obligated to give, nor are we free not to give. Like trust and action (faith and works) freedom and giving go hand in hand, they are intrinsically linked, a complex unity 5. The purpose of our giving is to facilitate the perpetuation of the worship of God in our generation and to seed the Gospel work of God's people, so that others will be redeemed into His kingdom and enjoy the prosperity of God, which is both within and beyond the material world 6. Godly giving transforms the seed of temporary wealth into the fruit of eternal peace. 5 And indeed (amein[H]) those of the sons (uihos[G], b’naiy[H]) of Leviy[H] (joined to) who receive (lambanō[G]) the office of priest (hierateia[G], hakehunah[H]) have a commandment, precept (entolē[G]) to collect a tenth (apodekatoō[G], ma’aseir[H]) from the people according to the Torah[H] (Instruction), that is, from their brothers/people (adelphos[G], ha’am[H]), although they come from the loins (osphus[G]) of Avraham[H]. 6 But he whose genealogy, family (genealogeō[G], lemishpechotam[H]) is not counted from them, collected a tenth (apodekatoō[G], ma’aseir[H]) from Avraham[H] and spoke a blessing (eulogeō[G], beirakh[H]) over him who has been given (echō[G], netunah[H]) the promises (ho epaggelia[G], hahavtachah[H]). 5 And indeed those of the sons of Leviy[H] (joined to) who receive the office of priest have a commandment, precept to collect a tenth from the people according to the Torah[H] (Instruction), that is, from their brothers/people, although they come from the loins of Avraham[H]. “The office of priest” refers specifically to the office of High Priest. Although all Levites are considered priests, different subgroups played different roles. There was one priesthood but many facets. “But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:” -Ezekiel 44:15 KJV “have a commandment, precept to collect a tenth from the people according to the Torah…” “20 The Lord said to Aaron, “You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites. 21 “I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting… 26 “Speak to the Levites and say to them: ‘When you receive from the Israelites the tithe I give you as your inheritance, you must present a tenth of that tithe as the Lord’s offering.” -Numbers 18:20-21, 26 NIV 6 But he whose genealogy, family is not counted from them, collected a tenth from Avraham[H] and spoke a blessing over him who has been given the promises. “He whose genealogy is not counted from them collected the tenth” Shows clearly that the one being spoken of has a genealogy, albeit unrecorded in the Torah. Avraham is the one who has been given the promises, and Melkiy Tzedek spoke a blessing over Avraham. All blessing having its origin in God. 7 And beyond all dispute (antilogia[G], vedavar yadua[H]) the lesser (katan[H]) is blessed (eulogeō[G], yevorakh[H]) by the greater (hagadol[H]). 8 In this case mortal men (anthrōpos[G], anashiym b’naiy temutah[H]) receive tithes (dekatē[G], ma’aseir[H]), but there (ekei[G]) he of whom it is recorded (martureō[G]) that he lives (zaō[G]). 9 And, so I could say (hos epos epos[G]), through Avraham[H] even Leviy[H], who received tithes (dekatē[G], ma’aseir[H]), has paid tithes (dekatē[G], ma’aseir[H]), 10 for he was still in the loins (osphus[G]) of his forefather (patēr[G], aviyo[H]) when Melkiy Tzedek[H] met him. 7 And beyond all dispute the lesser is blessed by the greater. It’s not true as some Jewish commentators suggest, that the greater does not always bless the lesser. Their reasoning is that Melkiy Tzedek blessed God, but at the same time, those who make this claim understand that all blessing comes from God and that as Jews when we say “Barukh Atah Adonay” We understand “All blessing is of You Adonay”. Therefore, Melkiy Tzedek “blessed God” (acknowledged that all blessing) comes from God. This is an example of God (the Greater) bestowing the ability to bless on Melkiy Tzedek (the lesser), and Melkiy Tzedek offering that blessing back to God so that it might be imparted to Avraham. This is “beyond all dispute” because all blessing comes from God, Who is the Creator of all and in Whom all things exist and have their being. Therefore, the idea that any created thing could bless anyone without that blessing being first supplied by God is ludicrous. 8 In this case mortal men receive tithes, but there he of whom it is recorded that he lives. The priests of Leviy all die, but through the remez hinted at in the historical record of Melkiy Tzedek we see that the Greatest High Priest Yeshua continues forever (Psalms 110:4; Heb. 7:24). 9 And, so I could say, through Avraham[H] even Leviy[H], who received tithes, has paid tithes, 10 for he was still in the loins of his forefather when Melkiy Tzedek[H] met him. “So I could say” follows the style of Midrashic rabbinical rhetoric. It indicates an allegorical or comparative use of the plain meaning of the text but does not seek to make a claim that the comparison is the literal meaning. Therefore, the fact that Melkiy Tzedek’s genealogy is not recorded is used as a figure foreshadowing a living priesthood that doesn’t die, is not mortal. The writer is not saying that Melkiy Tzedek is immortal. This teaching is based on a historical figure but is literary, not literal. 11 If therefore, perfecting, completing, fulfilling (teleiōsis[G]) was through the Levitical (Leuitikos[G], bikunat b’naiy leviy[H]) priesthood (hierōsunē[G]), [for on (epi[G]) the basis of it the people received the Torah[H] (nomotheteō[G])], what further (eti[G]) need was there for another priest (hiereus[G], kohen[H]) to arise according to the order, arrangement, type (taxis[G]) of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type (taxis[G]) of Aharon[H]? 12 For when the priesthood (hierōsunē[G], hakehunah[H]) is translated (metatithēmi[G]), it is necessary that there takes place a translation (metatithēmi[G]) of Torah[H] also. 11 If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]], what further need was there for another priest to arise according to the order, arrangement, type of Melkiy Tzedek[H], and not be designated according to the order, arrangement, type of Aharon[H]? “If therefore, perfecting, completing, fulfilling was through the Levitical priesthood, [for on the basis of it the people received the Torah[H]]…” The priesthood which the Torah instructs as mediator of temporal sacrificial symbols offered in the blood of animals, could not perfect sin affected people because the indictment of Torah served to point out humanity’s inability to keep its instruction. Therefore, neither the Torah nor the Levitical priesthood it commanded could bring humanity into a perfect relationship with our Creator, Whom we have sinned against. Our sin separating us from Him. “But your iniquities have separated you from your God; And your sins have hidden His face from you, So that He will not hear.” -Isaiah 59:2 NKJV “what further need was there for another priest to arise according to the order, arrangement, type of Melkiy Tzedek?” This indicates that Yeshua is not Melkiy Tzedek, rather He is “another priest to arise according to the type of Melkiy Tzedek”. Where the Torah was made weak in application by our sinfulness, Messiah Yeshua overcame in sinless perfection, arising as the perfector and finisher of faith. The Superior High Priest. 12 For when the priesthood is translated, it is necessary that there takes place a translation of Torah[H] also. “When the priesthood is translated, it is necessary that there takes place a translation of the Torah also.” The immutable aspects of Torah never change, while the aspects of Torah governing indictment against sin will pass away in the Olam Haba (world to come) where there will be no sin and therefore, no need for indictment. Thus, the priesthood of Messiah Yeshua which is like the priesthood of Melkiy Tzedek, translates the Torah into the language of eternity, making an end to temporal things and imparting everlasting things. As I explained in my commentary on chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek. We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood: “And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV This is why we must understand “change” metatithēmi[G] in the sense of translation from one form to another rather than an end to the one by the other. 13 For the one about whom these things are said belongs (metechō[G]) to another tribe (phulē[G]), from which no one has officiated at the altar (thusiastērion[G], hamizbeakh[H]). 14 For it is evident that our Lord (kurios[G], Adoneiynu[H]) is descended from Yehudah[H] (praise), a tribe with reference to which Moshe[H] (drawn our one) said nothing concerning priesthood (hierōsunē[G], hakehunah[H]). 13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord is descended from Yehudah[H], a tribe with reference to which Moshe[H] said nothing concerning priesthood. “The one about whom these things are said” refers to Yeshua, Who is the One that the writer’s drash (comparative teaching) is pointing to. The nearest subject in relation to perpetual priesthood is “another priest to arise” (v.11), a reference to Yeshua. “Belongs to another tribe” Is not a Levite. Yeshua is descended of Judah, of David (Gen. 49:10). There is nothing explicitly commanded by Moses concerning anyone from Judah serving as a priest. However, as explained in my commentary on Hebrews 5, Yochanan the Immerser does confer the priesthood of Aaron upon Yeshua at His immersion (baptism). 15 And this is clearer still (katadēlos[G]), if another priest (hiereus[G] kohen[H]) arises according to the likeness (homoiotēs[G]) of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law (nomos[G]) of physical (ethnic) requirement (sarkikos[G]), but according to the miraculous power (dunamis[G]) of an indestructible, endless, insoluble life (akatalutos zoe[G], lechayeiy eiyn sof[H]). 17 For it is attested of Him, “You are a priest (hiereus[G], Kohen[H]) forever (eis aion [G], leolam[H]) According (kata[G]) to the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness).” [Ps. 110:4 (109:4 LXX)] 15 And this is clearer still, if another priest arises according to the likeness of Melkiy Tzedek[H], 16 who has become a priest not on the basis of a law of physical (ethnic) requirement, but according to the miraculous power of an indestructible, endless, insoluble life. 17 For it is attested of Him, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] The subject is Yeshua, Who is “another priest” (like but not Melkiy Tzedek). Yeshua has become priest not on the basis of the Torah requirement of Levitical lineage but based on the fact that He is all existing, of God, affirmed by oath (and His miraculous indestructible life as the Father with us). Thus, “a Priest forever”. 18 For, on the one hand, there is putting away (athetēsis[G]) of a former commandment (entolē[G]) because of its weakness (asthenēs[G]) and unprofitableness (anōpheles[G]) 19 (for the Torah[H] [namusa[A]: instruction] made nothing perfect [teleioō[G]]); but the introducing of a better (kreittōn[G]) hope, Good news (elpis[G], tikvah[H], sebar[A]), through which we draw near (eggizō[G]) to God. (Theos[G], HaElohiym[H]) 20 And accordingly not without an oath 18 For, on the one hand, there is putting away of a former commandment because of its weakness and unprofitableness 19 (for the Torah[H] made nothing perfect); but the introducing of a better hope, through which we draw near to God. 20 And accordingly not without an oath “there is putting away of a former commandment because of its weakness…” The commandment concerning the mortal priesthood and its symbolic sacrificial system is made weak by the evil inclination of humanity. In short, our inability to perfect it makes it weak. The commandment itself serves its purpose by exposing our sinful weakness. “for the Torah[H] made nothing perfect” Because the purpose of Torah is to point to the perfector Yeshua the King Messiah. The Torah indicts against sin, Messiah delivers from sin. The Torah continues to serve its purpose until the end of the age, and Messiah continues to purpose salvation unto everlasting life. The Torah is not eternal, how could it be? There will be no need for an indictment against sin in the sinless Olam Haba (world to come). Only the knowledge of good will remain, we will therefore, have no need of instruction against evil. If there is an eternal Torah, it is devoid of the confines of mitzvot (commands). Freedom has no need of fences. One who knows only to do good need not be told to do it, everything he does is good. “For what the Torah was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh,” -Romans 8:3 It’s important to affirm the goodness and holiness of Torah. The Brit HaChadashah (New Testament) writers honour the place of Torah as that which is (not was) holy and good and points to the King Messiah, its goal. “So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV “For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP) Ultimately, it is a mistake to focus on Torah observance. Torah is a sign pointing to Messiah, Who authored it, and is the goal of it [Rom. 10:4]. If Messiah lives in you, then His work is manifest in your actions by the power of God's Spirit. One who lives by the Spirit need not debate the keeping of Torah, because “the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2] 21 for they indeed became priests (hiereus[G], lekoheniym[H]) without an oath (horkōmosia[G]), but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest (Kohen[H]) forever (leolam[H])’”; 22 by the same extent Yeshua[H] also has become the guarantee (egguos[G]) of a better covenant (diathēkē[G], labrit hatovah[H]), . 23 The former priests (hiereus[G], koheniym[H]), on the one hand, existed in greater numbers because they were prevented by death (thanatos[G], hamavet[H]) from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains (menō[G]) forever, has an immutable, unchanging (aparabatos[G]) priesthood (hierōsunē[G], kehunato[H]). 21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, “HaShem (YHVH: Mercy) has sworn And will not change His mind, ‘You are a priest forever’”); The priesthood of Aaron was instructed whereas the priesthood of Yeshua is bound by an everlasting oath which God made by His Own Soul. “Will not change His mind” translates as “will not turn His mind” in another direction. This must be understood in accordance with the best commentary that can be made on Biblical text, that being Biblical text: “15 Brothers and sisters, I speak after the manner of human beings; Though it be but a man's covenant, yet if it be confirmed, no man voids it, or adds to it. 16 Now to Abraham and his seed the promises were made. He does not say, And to seeds, as of many; but as of one, And to thy seed, which is Messiah. 17 And this I say, that the covenant, that was confirmed before of God in Messiah, was four hundred and thirty years after the Torah, which cannot void it, that it should make the promise of none effect. 18 For if the inheritance be of the Torah, it is no more of promise: but God gave it to Abraham by promise.” -Galatians 3:15-18 “13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the parochet inner veil [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek.” -Hebrews 6:13-20 (Author’s translation) 22 by the same extent Yeshua[H] also has become the guarantee of a better covenant. “better covenant” The Brit HaChadashah, New Covenant in Yeshua is better because it atones forever, saving unto eternal life those who enter into it, unlike the temporary blood of animals which cannot fully purge sin from the human soul. We note that the better covenant is made with the house of Israel and the house of Judah, the ethnic religious descendants of Jacob and is accessible to the nations through the Jew Yeshua Who is also God with us. Failing to understand the Brit HaChadashah, New Covenant in these terms leads to the satanic teaching of Replacement Theologies which the modern Christian Church continues to proliferate under various pseudonyms such as “Supersessionism, Continuationism, Successionism” etc. “‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah.’” -Jeremiah 31:31 NIV This covenant promised by God through Jeremiah does not do away with the former covenant but fully fills it. Just as it is wrong to say Torah observance is obligatory for the Messiah follower, it is also wrong to say that Torah is now obsolete. Torah remains to indict against sin until the end of the age. 23 The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing; 24 Yeshua[H], on the other hand, because He continues, abides, dwells, remains forever, has an immutable, unchanging priesthood. Notice that this all concerns Yeshua’s priesthood which has always existed in God. And that His priesthood, while likened to that of the mortal Melkiy Tzedek, is nonetheless distinguished from it as being superior to it. Immutable, unchanging. 25 Therefore, He is also able (dunamai[G]) to save to the full end, perfectly, forever (pantelēs[G], lehushiya teshuat[H]) those who come to God (Theos[G], Elohiym[H]) through Him, since He always lives (zao[G], chay[H]) to make intercession (entugchanō[G]) for them. 26 For it was fitting for us to have such a high priest (archiereus[G], Kohen Gadol[H]), holy (hosios[G], kadosh[H]), innocent (akakos[G]), undefiled (amiantos[G]), separated (chōrizō[G]) from sinners (hamartōlos[G]), and made (ginomai[G]) higher (hupsēlos[G]) than the heavens (Ouranos[G], hashamayim[H]); 25 Therefore, He is also able to save to the full end, perfectly, forever those who come to God through Him, since He always lives to make intercession for them. “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He has poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors.” -Isaiah 53:12 26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens; “He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.” -Ephesians 4:10 NIV “For what the Torah could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:” -Romans 8:3 27 who does not need to offer sacrifices daily (kata hēmera[G], yom yom[H]), like those high priests (archiereus[G], koheniym gedoliym[H]), first for His own sins [missing the mark set by God’s holiness] (hamartia[G]) and then for the sins of the people (laos[G], ha’am[H]), because He did this once for all (ephapax[G]) when He offered up (anapherō[G]) His soul (nafsho[H]). 28 For the Torah[H] appoints men as high priests (archiereus[G], koheniym gedoliym[H]) who are infirm, weak (astheneia[G]), but the word, essence, substance (logos[G], devar[H]) of the oath (horkōmosia[G]), which came after the Torah[H], appoints a Son (uihos[G], haben[H]), who has been made consecrated (teleioō[G], na’aleh[H]) forever (eis aion[G], bishleimot netzakh[H]). 27 who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. “15 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) 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever. The oath in Psalms 110:4 was spoken by David in the Holy Spirit centuries after the giving of the Torah at Sinay, and appoints a Son who has been consecrated as an everlasting Priest. The Word (logos[G]/Davar[H]) of the oath and the Son appointed are one and the same. The Word Who came after the Torah in chronology (time and space) is also the Author of the Torah. He is all existing. NB: For an explanation of the order of Melkiy Tzedek’s priesthood and why Melkiy Tzedek is not Yeshua, please read my commentary on Hebrews 5. Copyright 2021 Yaakov Brown Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17 and the writer of Hebrews has explained Yeshua’s role in likeness to that of Melkiy Tzedek the ancient priest of Salem in a drash (comparative teaching) begun in chapter 4 and expanded in chapter 5. In preparation for further explanation regarding the priesthood of Messiah as it relates to the priesthood of Melkiy Tzedek, the writer now continues this exposition of Psalms 110:4 (Heb. 4:14-7:28) in chapter 6, first with a warning against experiential faith and then explaining God’s immutably reliable promise and oath to Abraham as an example of His trustworthiness in relationship to salvation through Yeshua the Great High Priest of an everlasting atonement. It’s important to understand that what is taught in this chapter regarding those who have experienced the gifts of God’s redemptive purpose and even partnered with the Holy Spirit, but have nonetheless failed to enter regenerative faith (are not true disciples) in Yeshua, is taught as a warning and not as a foregone conclusion. 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 5 being: 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. BOOK TO THE HEBREWS Chapter 6 (Author’s translation) 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. 3 And this we will do, if God allows, permits, gives licence. 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. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the parochet inner veil [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. HEBREWS 6 (line upon line) 1Therefore, upon what’s been said (al kein[H]) leaving, turning from (aphiēmi[G], mei’avneiy pinah[H]) the beginning, cornerstones, foundation stones (arche[G]) of the word, essences, instructions (logos[G], davar[H], alt. betorat[H]) of the Messiah (Christos[G], ha-Mashiyach[H]), let us bring, go up (pherō̄[G], vena’aleh[H]) to maturity (teleiotēs[G], ad-tachliyta[H]), not (velo[H]) laying, returning (kataballō[G], nashuv[H]) again (to) a foundation (themelios[G], et-hatsod[H]) of repentance, turning around, change of mind (metanoia[G], liteshuvah[H]), from dead corpse-like (nekros[G]) works (ergon[G], min-ma’asiym asher mavet[H]) and of faith, belief, assurance, trust (pistis[G], emunat[H]) toward, on (epi[G]) God (Theos[G], Elohiym[H]), 2 of instructions, doctrines, taught things (didachē[G], diyn[H]) about immersions, washings, baptisms (baptismos[G], hateviylot[H]) and laying on (epithesis[G], smiychat[H]) of hands (cheir[G], yadayim[H]), and about the resurrection (anastasis[G], utekumat[H]) of the dead (nekros[G], hameitiym[H]) and judgment, damnation, condemnation (krima[G], umishpat[H]) everlasting, in perpetual world (aiōnios[G], olam[H]). 3 And this we will do, if God allows, permits, gives, licences (Theos epitrepō[G], birtzot haEl[H]). Within the first two verses of this chapter, six foundational doctrines are alluded to: 1.Repentance – turning away from sin and toward God 2.Faith in God – the receipt of God and His sacrificial love in Yeshua by grace 3.Immersions – full immersion in the Father, Son and Holy Spirit, the consecration of the body of believers, individually and corporately as priests under the Great High Priest Yeshua 4.Laying on of hands – the conferring and imparting of authority in Messiah, of God 5.Resurrection of the dead – the resurrection of all who have passed at the end of the present sin affected world/age 6.Eternal Judgement/Punishment – the destiny of all who refuse God’s offer of redemptive, vicarious, sacrificial love The foundational doctrines of our faith community, which are for both Jewish believers and are given via Jewish believers to Gentiles (so that all believers have access to them), are established not in the writings of so called Gentile “Church Fathers”, but in the writings of the true fathers of the body of believers (Jews), appointed by God and inspired by the Holy Spirit. We do not base our core beliefs and doctrines on the Nicene creeds of Christendom but on the Scriptures (Genesis to Revelation). As I have stated many times, prior to the Hellenization of the known world (323-33 B.C.E) there was no word in the Hebrew language for “theology”. In short, Biblical Judaism teaches faith in action, it is not creedal but functional (to our shame as Jews, post temple Rabbinical Judaism eventually developed into a creedal religion in a polemic attempt to stem the influence of Christianity). 1Therefore, upon what’s been said, leaving, turning from the beginning, cornerstones, foundation stones of the word, essences, instructions of the Messiah, let us bring, go up to maturity, not laying, returning again (to) a foundation of repentance, turning around, change of mind, from dead corpse-like works and of faith, belief, assurance, trust toward, on God, This verse sets up the context for the subsequent verses of admonishment regarding experiential faith (v.4 – 8). The writer is essentially saying that there is no need for someone who has genuinely received Yeshua and is living according to repentance to return to a fundamental understanding of salvation because that person already has the understanding required to form a foundation for maturity. “Therefore” Because the ability to distinguish between good and evil requires a believer to walk in the discipline of maturity (5:13-14). “leaving foundational instruction of the Messiah” Moving forward, not leaving behind. Note that it is, teaching concerning the Messiah that is at the heart of maturity. Therefore, the milk is important, and a beginning, but must be added to with strong food unto maturity. “let us go up” Is from the Hebrew translation and denotes making Aliyah, going up to Jerusalem for one of the regaliym (three aliyot, or going up moediym appointed times/festivals: Pesach, Shavuot, and Sukkot)[The three “P”s: Passover, Pentecost and Pup-tents]. In short, rather than returning to a base understanding of what it means to be part of the believing community, let’s instead celebrate the festivals of the mature, delighting in the learning gleaned from a rhythm of righteous action set out and fuelled by God for our good. “not laying again a foundation of repentance” If we have truly repented and are walking in repentance, what need do we have of repenting? Except if we are not truly saved. Therefore, the writer is speaking a warning to those among the believing Jewish community who walk in pretentious experiential faith (some being self-deluded and in need of a wakeup call, others wilfully rebellious and in need of the life changing regeneration of Yeshua’s saving work). “and of faith on God” Faith is a living and ongoing relational journey and not a time trapped decision or benign act of mental assent. 2 of instructions, doctrines, taught things about immersions, washings, baptisms and laying on of hands, and about the resurrection of the dead and judgment, damnation, condemnation everlasting, in perpetual world. “Immersions, washings” This refers to the ritual washing of tevilah ba’mikveh (immersion in the ritual washing pool or other living water source), the washing of priests through ritual consecration in preparation for offerings made before the face of God, the immersion of Yochanan the Immerser (John the Baptist), the immersion of Yeshua’s disciples, the immersion of the Holy Spirit, which began at Shavuot[H] (Pentecost[G]), and the trifold immersion commanded by Yeshua, which unites all immersions from the mikveh (gathering of waters) at creation, to the mikveh of Noah (saved through the flood waters), to the mikveh of the Red Sea (Israel’s immersion unto freedom), to the mikveh of the Jordan (Israel’s immersion unto the promised land: a shadow of the eternal land), to all the aforementioned mikvot and unto the fullness of their prophetic goal in Messiah’s life, death and resurrection. The fullness of Yeshua’s mikvot (immersions, washings) are understood as foundational to true faith. Therefore, the mikveh (immersion) of Yeshua incorporates all immersions and consecrates the believer as a priest under Yeshua immersed in the Godhead (1 Peter 2:9 [note that in the context of 1 Peter 2:9 Peter is speaking to Jewish believers, just as the writer of the book to the Hebrews is here]). “Laying on of hands” is a Hebraic (Jewish) idiom that denotes the appointing or passing on of authority. It is seen in action in relation to immersion and the gift of the Holy Spirit (Acts 8:16-17; 19:5-6), where the laying of hands is symbolic, while the Spirit is given of God. It is important to note that the one who lays hands is not giving the gift of the Holy Spirit (a blasphemous notion) but that the laying of hands is a symbol of the conferring of authority. Thus, a child of God is given the Holy Spirit as a sign of authority in Messiah unto God. Laying on of hands is seen in the commissioning and ordaining of kingdom workers (Acts 6:6; 13:3; 1 Tim. 4:14; 5:22; 2 Tim. 1:6), in the healing of the sick (Mk. 6:5; 16:18; Lk. 4:40; Acts 28:8), and in the imparting of blessing (Matt. 19:13-15). On all of these occasions the conferring or imparting of authority is the primary meaning, which is then outworked by the power of God in the life of the believer. “resurrection of the dead” Yeshua, the Perushiym (Pharisees) [Mishnah Sot. 9:15; Mishnah San. 10:1], and the first century Messianic Jews all accepted the resurrection of the dead at the end of the age unto judgement, as foundational doctrine. There is no need to relearn immutable things. They are firmly established. “judgement/punishment everlasting” Eternal punishment is not to be questioned. Those who question its reality prove themselves unbelievers and apostate. This is a harsh indictment on the first century Jewish believing community but it is an even harsher indictment on the modern western church, which has become saturated in the false doctrines of “Temporal punishment”, “salvation after death”, “annihilationism” and numerous other satanic lies. Eternal judgement (meaning that the consequences of Gods final judgement are eternal both with regard to life and to death) was a commonly accepted doctrine of Biblical and first century Judaism, and remains so in the true remnant among Messianic Jews (Isa. 66:22-24; Ezek. 34:17-22; Dan. 7:26; 12:1-2; Ezra. 7:33-44; Matt. 218:6-9; 5:31-46; Mark. 9:42-48; Rom. 2:7; 2 Thess. 1:5-10; Jude 7; 13; Rev. 14:9-11; 20:10, 14-15). Eternal punishment is not the same as the temporal punishment of Gehenna (Mishnah Qidd. 14:4; Mishnah Ed. 2:10; Mishnah Avot 1:5; 5:19-20). Gehenna is that part of sheol (holding place of the departed) where the wicked await the final resurrection and judgement, after which they are thrown into the lake of perpetual fire prepared for the Devil and his angels (Rev. 20:10, 14-15). The confusion many have with regard to eternal punishment is based on a misunderstanding between temporal punishment (Gehenna) and eternal punishment (lake of fire), both of which are taught in Scripture, the latter being the ultimate destination of the unsaved. 3 And this we will do, if God allows, permits, gives licence. Our maturity is entirely reliant on God. We receive it and in His strength walk in it. Immaturity is the product of both the misbelief that we can earn God’s favour, and its counterpart, the misbelief that we have no need of God’s favour. Both are idolatry. What Verses 4 to 6 Teach: Verses 4 to 6 are often used in support of the false idea that one can lose salvation. That is not the case. If it were, salvation, reliant on Yeshua, would be unreliable, thus impugning God’s character. In fact, what verses 4 to 6 teach, is that experiential faith is not true faith. That those who may have appeared to have been true disciples can at times be proven to be pretenders (knowingly or unknowingly [self-deluded]). The warning of these verses is subsequent to and based on the warning connected to the disbelieving generation of Israelites alluded to in Hebrews 3:7- 4:13. It is a warning to those who profess faith but whose apostacy proves they have no such faith (cf. 1 John 2:19). If one has turned against the light he has supposedly received he has convinced himself that the light was false. Anyone, who having met Yeshua the Light of the world can at a later date say that Yeshua is not God with us, has by the evidence of his admission, not received Yeshua, and therefore, has never been a true disciple. In other words, the Light they claim to have received they have never known. Allowing one’s self to be temporarily influenced by faith in Yeshua is not the same as entering an eternal faith relationship in Yeshua. The former attaches faith to a fallen human lifestyle, like a fashion accessory that is purchased to match a certain outfit, and is subsequently tossed away when the outfit is no longer fashionable. The latter submits the human soul to God in Yeshua, recognising His rule over every part of existence. What is clear is that these verses warn any among the body of first century Jewish believers who are not genuine disciples, of the danger facing them if they do not repent and walk in true faith. The cutting off of such apostates reflects the ancient Jewish “karet” (cut off) punishment where certain violations of Torah such as idolatry, incest etc. result in exclusion from the community (Ex. 12:15, 19; Lev. 18:29; 20:3; 23:29). There is a similar halakhah taught by Rav Shaul and based on the Torah is conveyed to all believers, with regard to the incestuous sexually immoral brother: “Cut off the evil person from among yourselves!” -1 Corinthians 5:13 (Deut. 13:5; 17:7; 19:19; 21:21; 22:21,24; 24:7) Rav Shaul speaks in a similar way in his first letter to Timothy: “19 holding on to faith and a good conscience, which some have rejected and so have suffered shipwreck with regard to the faith. 20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.” -1 Timothy 1:19-20 In the case of the Messianic community “karet” is intended to produce suffering unto repentance. “The Lord disciplines the ones He loves” (Psa. 94:12, 118:18; Prov. 3:12; Jer. 30:11, 46:28; Heb. 12:6). 4 For it is impotent, weak (adunatos[G]) 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]] (phōtizō[G], oru eiyneiyhem[H]), and have tasted, eaten (geuomai[G]) of the heavenly (ho epouranios[G], shamayim[H]) gift (dōrea[G], matan[H]) and have been made (ginomai[G]) partakers, partners (metochos[G]) of the Holy (hagios[G]) Spirit (pneuma[G], Ruach HaKodesh[H]), 5 and have tasted, eaten (geuomai[G]) the good (kalos[G], hatov[H]) breathed word (rhema[G], et devar[H]) of God (Theos[G], Elohiym[H]) and the powers, miracles (dunamis[G], nifleot[H]) of the world to come (aiōn mellō[G], haolam heatiyd[H]), 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, “Impossible” (NASB) is a poor, even misleading translation of the Greek adunatos. In the context of Hebrews 4 through 5, weak, infantile faith is being challenged. Therefore, “weak, impotent” both valid translations, better convey the contextual meaning of adunatos. Notice that those being spoken of have “seen the light, tasted, eaten, partaken, partnered” but have not continued. Nowhere here is it said that these ones have become disciples or appliers of the faith. Nor have their experiences of God caused them to practice faith. In reality this denotes a person who, like those alluded to in the mashal (parable) of the sower, has failed to grow, mature, fruit, and produce progeny (Matthew 13:1–23, Mark 4:1–20, Luke 8:4–15). Hearing, knowing (in an intellectual sense), tasting, consuming, even temporarily partnering with the Holy Spirit, are all experiential things. Even in the case of the Holy Spirit, one can experience His presence and manifest power and still decide not to continue to partner with Him. Feeling the Holy Spirit is not the same as the Holy Spirit indwelling a person. The Tanakh speaks of the Holy Spirit coming upon even faithless people like king Saul. Experiential or emotional faith is of no value in times of trouble, nor does it manifest lasting change. Essentially, the writer of the Book to the Hebrews, inspired by the Holy Spirit, is teaching that experiential faith (as it is manifest in the temporal sin affected world) is not true faith. Any modern believer who has experienced goosebumps at a corporate worship music event and on a separate occasion during a secular rock concert, has the common sense to realise that goosebumps are no more evidence of the Holy Spirit than a man’s physiological response to a woman’s body is evidence of love. Experience may be a part of faith but it is not synonymous with true faith. 6 If they also (kai[G]) then fall away (parapiptō[G]), to renew (anakainizō[G]) them again (palin[G]) to repentance, returning (metanoia[G], velashuv[H]), because (kiy[H]) they again crucify (anastauroō[G], hitzliyvu[H]) to themselves the Son of God (uihos Theos[G], Ben Elohiym[H]) and put Him to public shame (paradeigmatizō[G]). 7 For the land (gē[G], ha’aretz[H]) that drinks (pinō[G], hashotah[H]) the rain (huetos[G], et hageshem[H]) which often falls on it, and produces herbs/vegetation (botanē[G]) of good seed (zera tov[H]) useful to those who farm it (geōrgeō[G]), receives (metalambanō[G]) a spoken blessing (eulogia[G], verachah[H]) from God (Theos[G], Elohiym[H]); 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. It would be wrong to understand the present text as teaching loss of salvation. Note the qualifying phrase “If they also then fall away”, which is a warning and not a forgone conclusion. In reality it is teaching that those who have not repented genuinely in the first place, cannot return to repentance because they have entirely misunderstood what repentance is. By definition, if one needs to return to repentance he has clearly not repented (because true repentance is to turn and continue in the right direction) but considers he has (is self-deluded), how then can he repent (return)? “Because they again crucify to themselves the Son of God” This shows that they did not understand the work of Messiah’s crucifixion in the first place. The crucifixion of Messiah meant Him becoming a sin sacrifice on our behalf, having taken on Himself the sin (past, present and future) of the repentant. To fall away is to prove that our faith was based on nothing more than a shallow understanding, seeded in soil devoid of depth. 7 For the land that drinks the rain which often falls on it, and produces herbs/vegetation of good seed useful to those who farm it, receives a spoken blessing from God; Good seed produces good fruit. The rain represents the Word Yeshua, the Gospel, the Holy Spirit. The land represents the hearts of human beings (in the present context specifically Jews). The good seed here is not the Gospel as it is in Yeshua’s parable, rather it represents the truly regenerated Messiah follower. 8 but if it bears thorns (akantha[G]) and thistles (tribolos[G]), it is castaway, worthless, rejected (adokimos[G]) and very close (eggus[G]) to being cursed (katara[G]), and its end (telos[G]) is in being burned (kausis[G], l’vaeir[H]). 9 But now (de[G]), dear ones/beloved (agapētos[G], yediydiym[H]), we are persuaded, convinced, trusting (peithō[G]) of better things (kreittōn[G], devariym toviym[H]) regarding (peri[G]) you, and things possessed (echō[G]) in salvation (sōtēria[G], yeshuah[H]), even though we must speak (laleō[G]) in this way (houtō[G]). 8 but if it bears thorns and thistles, it is castaway, worthless, rejected and very close to being cursed, and its end is in being burned. Note that thorns and thistles are of different seed. The point here is that anyone who produces thorns and thistles is proven by their fruit to have never received the seed of faith in Yeshua in the first place. This therefore, does not teach loss of salvation but is proof of a lack of genuine salvation, which is received and walked in rather than agreed to and disregarded. The teaching of these verses identifies those who have had every opportunity to receive salvation through genuine faith but have instead merely pretended (sometimes even deluding themselves) to have entered into true faith. Thus, the seed of the sinful nature has not been replaced by the seed of faith in Messiah. These verses convey the teaching of Messiah: “If anyone does not remain in Me, he is like a branch that is thrown away and dries up; such branches are picked up and thrown into the fire and burned.” -Yochanan (John) 15:6 Notice the qualifying phrase “If anyone does not remain in Me”, which correlates to “if they also then fall away”. 9 But now, dear ones/beloved, we are persuaded, convinced, trusting of better things regarding you, and things possessed in salvation, even though we must speak in this way. These words affirm that the writer and those who lead the wider Jewish believing community with him, are aware that the majority among them are faithful disciples and that the warning is needed only for the few who have yet to show true repentance and the fruit of ongoing faith. 10 For God (Theos[G], Ha-Elohiym[H]) is not unjust, unrighteous (adikos[G]) so as to forget (epilanthanomai[G], yishkach[H]) your work (ergon[G]) and labour (kopos[G], amal[H]) of charitable holistic love (agapē[G], ahavatchem[H]) which you have shown toward His Name (onoma[G], lishmo[H]), in that you have served, ministered (diakoneō[G]) to the holy [set apart] ones (hagios[G], likdoshayv[H]) and continue to serve today (diakoneō[G], gam hayom[H]). 11 And we desire (epithumeō[G]) that every one of you (hekastos[G], iysh iysh[H]) show (endeiknumi[G]) the same diligence, forwardness, urgency (spoudē[G]) so as to realize the full confidence (plērophoria[G], ne’emanah[H]) of faith, trust, hope (elpis[G], tikvato[H]) until the goal (telos[G], ad haeitz[H]), 10 For God is not unjust, unrighteous so as to forget your work and labour of charitable holistic love which you have shown toward His Name, in that you have served, ministered to the holy [set apart] ones and continue to serve today. God’s nature is described as the foundation of the security of those who in true faith continue to minister in Yeshua. These ones are not those who are rebuked for experiential faith but are those who are true disciples. Notice the meaning of the now entirely misunderstood English word “saints”. Where many modern denominations venerate only certain individuals as “saints” (the greatest offenders being the Roman Catholic Church), Biblical Judaism understands “saints” as kedoshiym (holy, set apart ones). Throughout the Tanakh (OT) the phrase “My holy ones” has always referred to the righteous remnant of Israel (the ethnic descendants of Jacob). 11 And we desire that every one of you show the same diligence, forwardness, urgency so as to realize the full confidence of faith, trust, hope until the goal, “we desire” Reaffirms that the writer of the Book to the Hebrews is one of a group of Messianic Jewish leaders who are in agreement over the teaching of this work, and its application to the wider body of Jewish Messiah followers of the first century C.E. We note that the faithful are admonished to show diligent forward momentum in acting out their faith because that same living faith assures them of the certain hope they have in Messiah unto the goal of eternal life made manifest in the full revelation of the world to come (Olam haba). True faith could be likened to a hybrid vehicle, following the ignition of the fuel by the battery the motion of the vehicle recharges the battery and produces additional power in order to sustain travel to the destination. 12 so that you will not be dull, stupid, sluggish, lazy (nōthros[G]) but followers, imitators, walking in the way (mimētēs[G], im teilchun[H]) of those who through faith, belief, assurance, fidelity, trust (pistis[G], be’emunatam[H]) and patience, endurance, perseverance (makrothumia[G], veorekh[H]) in their spirit (rucham[H]) inherit (klēronomeō[G]) the promises (epaggelia[G], et hahavtachot[H]).13 For when God (Theos[G], Elohiym[H]) made a promise (epaggellō[G], hivtiyach[H]) to Avraham[H] (Father of many peoples), since He could swear (omnuō[G], lehishavah[H]) an oath by no one greater (meizōn[G], eiyn gadol[H]), He swore (omnuō[G]) by Himself, on His own soul (heautou[G], nishba benafsho[H]), 12 so that you will not be dull, stupid, sluggish, lazy but followers, imitators, walking in the way of those who through faith, belief, assurance, fidelity, trust and patience, endurance, perseverance, in their spirit inherit the promises. Chapter 11 lists numerous examples of those who have lived lives of faith that reflect the faith being alluded to by the writer of the Book to the Hebrews. In the context of the Book to the Hebrews, the promises (plural) are those made to the Jewish people in and through Abraham, reaffirmed and conferred onto Isaac and Jacob. These promises include progeny, the land of Israel and eternal covenant (unto life everlasting) [Gen. 12:2-3; 15:5; 17:5]. The promises of God in Yeshua, like those made to the faithful ones of the past, are established for those who maintain faith in His strength. We note that affirmation of the promises (plural) precede the singling out of the promise of progeny used as an example in the next verse. 13 For when God made a promise to Avraham, since He could swear an oath by no one greater, He swore by Himself, on His own soul, As Creator of all, nothing and no one is superior to God. Thus, with regard to the human practice of swearing to one greater, God must be described as having sworn by Himself, because there is none greater. 14 saying (legō[G], vayomeir[H]), “indeed, for (e men[G], kiy[H]) blessing (eulogeō[G], bareikh[H]) I will bless (eulogeō[G], avarechecha[H]) you and multiplying (plēthunō[G], veharbah[H]) I will multiply (plēthunō[G], harbeh[H]) you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit (makrothumeō[G], rucho[H]), he obtained (epitugchanō[G]) the promise (epaggelia[G], et hahavtachah[H]). 16 For indeed (men[G], kiy amnam[H]) people (anthrōpos[G], anashiym[H]) swear (omnuō[G], hashvua[H]) an oath by one greater (meizōn[G], begadol[H]), and taking an oath serves as confirmation (bebaiōsis[G]) to them, an end (peras[G], yaviy keitz[H]) of all (pas[G], lekhol[H]) strife, dispute, contradiction (antilogia[G], riyv[H]) between them (beiyneiyhem[H]). 14 saying, “indeed, for blessing I will bless you and multiplying I will multiply you [your seed/progeny].” [ Gen. 22:17] 15 And so, having patiently waited in his spirit, he obtained the promise. 16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. “Indeed blessing I will bless you, and multiplying I will multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate [place of governance] of their enemies.” -Bereishit (Genesis) 22:17 (Author’s translation from Hebrew text) This blessing spoken over Abraham is a beginning of blessings (plural) and must not be understood to be a reference to the limited blessing of progeny alone. 15 And so, having patiently waited in his spirit, he obtained the promise. With regard to the specific blessing of progeny Abraham waited 25 years to receive the promise (Gen. 12:3-4; 17:2; 18:10; 21:5). Thus, he “obtained” the promise of progeny through Isaac, whom Messiah redeemed, as prefigured in the Ram (Gen. 22). Thus, Jacob is redeemed by Messiah (the Ram of God) in the loins of Isaac. And with regard to the eternal covenant and the world to come Abraham died still holding on in faith to the yet to be seen reality of “a city which has foundations, whose builder and maker is God” (Heb. 11:10). Abraham exemplifies faithful trust in God, even faith unto death, a faith that prefigures that of Messiah chronologically speaking, and is established in Messiah before the foundation of the world, outside of time and space. 17 In the same way God (Theos[G], ha-Elohiym[H]), desiring (boulomai[G]) more abundantly (perissoteron[G]) to demonstrate (epideiknumi[G]) to the heirs (klēronomos[G], et yoresheiy[H]) of the promise (epaggelia[G], hahavtachah[H]) the fact that His purpose is immutable, unchangeable (ametathetos[G]), confirmed (mesiteuō[G]) it with an oath (horkos[G], bishvuato[H]), 18 so that by two immutable, unchangeable (ametathetos[G]) things in which it is impossible (adunatos[G]) for God (Theos[G], Ha-Elohiym[H]) to lie (pseudomai[G], lechazeiv[H]), we might have strong (ischuros[G], lehachaziyk[H]) comfort (paraklēsis[G]) who have fled for refuge (katapheugō[G]) to take hold (krateō[G]) of the hope (elpis[G], batikvah[H]) set before us (prokeimai[G]). 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, It’s important to note that the first century Jewish audience understands the heirs of the promise made to Abraham as being the Israelites, given that the promises made to Abraham were ratified through Isaac and Jacob and are seen to have been passed on to Jacob’s descendants in perpetuity. This does not mean that Gentiles have no access, but that Gentiles have access through Yeshua the Jew, just as Jews receive the fullness of the promises through Yeshua. 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us. Based on His nature God cannot lie. Therefore, the two things concerning Abraham a. the promise b. the oath, are immutable, unchangeable. These afford the faithful Jewish believers comfort, knowing that having fled the sinful ways of humanity, and the hypocrisy of vain religion, they have taken hold of a hope as certain as that of Abraham. 19 This hope we have as an anchor (agkura[G]) of the soul (psuchē[G], lenefesh[H]), a hope both certain, loyal (asphalēs[G], ne’eman[H]) and forceful, reliable (bebaios[G], vechazak[H]) and one which enters (eiserchomai[G]) into (eis[G]) the house (el mibeiyt[H]) the inner (esōteros[G]) veil [the veil hung before the holy of holies] (katapetasma[G], laparochet[H]), 20 where Yeshua[H] (Iēsous[G], Joshua, YHVH saves) has entered (eiserchomai[G]) as a forerunner (prodromos[G]) for us, having become a high priest (archiereus[G], lekohen gadol[H]) forever (eis aiōn[G], leolam[H]) according to the word, order, type, style, arrangement (taxis[G], al divratiy[H]) of Melkiy Tzedek[H] (My king of righteousness). 19 This hope we have as an anchor of the soul, a hope both certain, loyal and forceful, reliable and one which enters into the house the inner veil parochet[H] [the veil hung before the holy of holies], 20 where Yeshua has entered as a forerunner for us, having become a high priest forever according to the word, order, type, style, arrangement of Melkiy Tzedek. The hope that the believer has in Messiah Yeshua is like a strong anchor that holds a boat sure and secure in the midst of a storm. However, while a ship’s anchor is anchored in the rock of the sea floor, which will one day pass away, the anchor of our hope in Messiah finds purchase in the heavens upon the mercy seat of God (Who is the Rock of Israel) Who is immutable, unchanging. It is a certain hope that enters the Temple (house) and in Yeshua the Great High Priest (Lev. 16:2; Heb. 9:3) has access to the holy of holies beyond the parochet (curtain)[Ex. 26:31-35; Mk 15:38], because through His death and resurrection He has sprinkled His eternal blood upon the mercy seat of the heavenly ark and as God with us His Priesthood has made eternal atonement for those who have received Him. This being prefigured in the type of priesthood practiced by the ancient priest of Salem Melkiy Tzedek. “And Yeshua cried out again with a loud voice and yielded up His spirit. And behold, the parochet (curtain) of the temple was torn in two, from top to bottom…” -Matthew 27:50-51 Note that Yeshua’s Priesthood is likened in type to that of Melkiy Tzedek, but His practice is prefigured in the practice of the high priests of the Aaronic (Levitical) priesthood. Melkiy Tzedek the priest of Salem had no such temple or parochet (curtain). The temple, the curtain, and the holy of holies, are given to Israel as a shadow of the heavenly things. While it is clearly of great importance to understand Yeshua’s Priesthood as being over all people of faith regardless of ethnicity, it is nonetheless equally important to understand that the shadows pointing to His redemptive work are given to the chosen, ethnic, religious people of Israel the descendants of Jacob. I’m told, with some derision, that I am a zealot. Sobeit, I am zealous for HaShem in Yeshua, for His Scriptures, for my people Israel, and for the Gospel of freedom. It’s better to have angered the unteachable than to have said nothing and in so doing, stolen from the teachable. NB: For an explanation of the order of Melkiy Tzedek’s priesthood and why Melkiy Tzedek is not Yeshua, please read my commentary on Hebrews 5. Copyright 2021 Yaakov Brown An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Introduction:
Yeshua was introduced as Kohen HaGadol at 2:17. The writer now continues an exposition of Psalms 110:4 (Heb. 4:14-7:28), focusing on the role of Messiah Yeshua as Kohen HaGadol of a transcendent priesthood that is superior to that of both Aaron & Melkiy Tzedek (whose priesthood is a type ordered by Yeshua as a prophetic marker pointing to Yeshua’s Priesthood. Being that Yeshua’s Priesthood existed before creation and makes atonement possible for all who believe [1 Peter 1:19-20; Rev. 13:8]). 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 4 being: 14 Therefore, since we have a great high priest Who has passed through the heavens, Yeshua the Son of the God, let’s hold fast to our profession. 15 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]. 16 Therefore let us come freely with boldness, confidently to the throne of grace, unmerited favour, practical love, so that we may receive mercy and find grace for help at the time of our need. BOOK TO THE HEBREWS Chapter 5 (Author’s translation) 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7; cf. Phil. 2:3-11]; 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who was able to save Him out of death, and He was heard because He feared, held God in awe. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. HEBREWS 5 (line upon line) 1For every [individually and collectively] (pas[G], kol[H]) high priest (archiereus[G], kohen gadol[H]) taken from among men [in the children of man] (anthropos [G], mibeneiy adam [H]) receives (lambanō [G]) by appointment (kathistēmi [G]) on behalf (huper [G]) of people (anthropos [G], beneiy adam[H]) the things brought before the face of (pros[G], lifneiy[H]) God (Theos[G], Elohiym[H]) [Ex. 28:1], so that he might offer (prospherō [G]) both gifts (dōron [G]), and sacrifices (thusia [G]) upon (al[H]) sins [missing the mark set by God’s holiness] (hamartia[G], chatotam[H]); 2 So he is able (dunamai [G]) to have compassion on (metriopatheō [G]) those who lack knowledge (agnoeō [G]) and are misguided, deceived, gone astray, seduced (planaō [G]) since he in his soul (nafsho[H]) also is clothed (perikeimai [G]) from head to foot (mikaf-regel v’ad rosh [H]) in weakness (astheneia [G]); 1For every [individually and collectively] high priest taken from among men [in the children of man] receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1], so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness]; “For every [individually and collectively] high priest taken from among men” The first century Jewish audience understood this to refer to the Levitical priesthood alone. The qualification “among men” is understood as “human being”, however, in particular, from the Jewish perspective the only human beings qualified to be high priest (being of the Levitical priesthood) were Levites of the line of Aaron via Zadok, appointed by God to intercede on behalf of all Israel. The later allusion to Melkiy Tzedek is used as a type explaining the order or blueprint for the priesthood of the King Messiah, which both precedes and proceeds the temporal priesthoods, Levitical and pre-Levitical (Melkiy Tzedek). “receives by appointment on behalf of people the things brought before the face of God [Ex. 28:1]” God alone appointed the true Levitical high priests of Israel. Their role appointed by God and received in humility. The high priest was tasked with bringing the offerings and sacrifices of the people before the face of God with consecrated ritual, fear and trembling. He was responsible for the blood of the goat sacrificed (Messiah) to allow the escaping goat (Israel) to go free. This blood was brought into the holy of holies, once a year at Yom Kippur (Day of Atonement, purging, covering). “so that he might offer both gifts, and sacrifices upon sins [missing the mark set by God’s holiness];” The high priest was tasked with carrying both the freewill gifts (love offerings) and the sacrifices upon sin (symbols of the need for blood atonement) before the face of God, His manifest Divine presence. From the earliest days of Biblical Judaism it was understood that sin separates humanity from right relationship in God and must be atoned for through the shedding of blood. The Hebrew word mizbeach (altar) is from the root zabach (kill, slaughter, sacrifice). In fact it is a contracted form of the words mi (from) and zabach (slaughter). Therefore, everywhere in Scripture, from the earliest occurrence (Cain and Abel [inferred] Gen. 4; Noah Gen 8:20) to the last mention (Rev. 16:1), the word altar means “from slaughter/blood”. Only when it is otherwise qualified e.g. “incense altar”, does it refer to a non-slaughter altar, and even then the cost of sacrifice is connected to the application of the incense upon that specific altar. 2 So he is able to have compassion on those who lack knowledge and are misguided, deceived, gone astray, seduced, since he in his soul also is clothed from head to foot in weakness; The high priest in question is the sin affected human Levitical high priest (descended from Aaron). A priest who must first offer sacrifices for his own sin and that of his family before offering them on behalf of others (Lev. 6:9-13; 16:5-22). Therefore, being a sin affected human being he can relate to other sin affected human beings and is profoundly aware of his own need for atonement by blood. The Hebrew translation of the present text is beautiful, as it identifies the first (head) and final (foot) parts of the priest’s body which were consecrated by blood to symbolize the need for atonement over every part of the human soul (Ex. 29:20; Lev. 8:23-24; 14:14-28). Blood on the right ear symbolizing the need for atonement over the faculty of hearing and perception. Blood on the right thumb denoting atonement over the strength and actions. Blood on the big toe of the right foot to represent atonement over the path and direction of the soul person. “those who lack knowledge and are misguided, deceived, astray, seduced” This does not refer to the wilfully unrepentant for whom there is no atonement. Forgiveness is offered to all but received only by the repentant through blood. This distinction is made clear by the Scriptures, which regard unintentional sin (Lev. 4; Num. 15:27-29; Isa. 53:6) as being different to defiant rebellion against God (Num. 15:30-31; cf. Heb. 6:4-6; 10:26-31). “clothed from head to foot in weakness;” This is an allusion to the human condition. We are weak/vulnerable to sin because we live in a sin affected world, and are prone to act on the yetzer hara (evil inclination). With regard to “weakness” the Mishnah Yoma 1.4, 7 recommends actions that should be practiced by the high priest in order to avoid falling asleep before the offering of the sacrifice at Yom Kippur. Weakness in and of itself is not the problem, rather giving in to temptation and using weakness as an excuse is. Zechariah 3:3 describes the then (6th Century B.C.E.) high priest Yehoshua (Joshua, Yeshua) as being clothed in filthy rags (sin soiled weakness). This Joshua (Zech. 3:3), like the first Adam, was sin affected and needed to offer the temporary symbolic atonement made through animal blood in order to minister before the LORD. The Joshua (Yeshua the Messiah) Who existed before that Joshua (Zech. 3:3) and comes after him, is also clothed from head to foot in humanity, but His garments are not filthy due to sin because He remained sinless. To fit the type, Yeshua wore the unsoiled rags of humanity, whereas Joshua the high priest (Zech. 3:3) wore the soiled rags of humanity. The rags of the redeemed are of greater value than the soiled garments of kings. Joshua the high priest was of the line of Aaron, whereas Yeshua is begotten of God and born of the tribe of Judah in the line of David (king). Alternatively, Joshua the high priest dressed in filthy rags can symbolize the fact that Yeshua the Great High Priest has taken upon Himself the just punishment due for the sins of humanity. Like the Levitical high priests Yeshua shared in the frailty of humanity, but unlike them He remained sinless, He did not give in to the temptation of sin (Heb. 4:15). Because sin entered the world and death with it, death comes to all who sin. A person dead in sin cannot therefore offer himself on behalf of another because a living sacrifice is required (the life is in the pumping blood). This is why it was absolutely necessary for Yeshua to remain “Living” (devoid of sin and death). So that He could offer Himself for us as a Living Sacrifice Holy and Pleasing to God. Without sacrifice Love cannot exist because in order for love to be possible the One Who offers it must risk the possibility of it being unreciprocated. 3 also (kai[G]) because of this (zot[H]) he is bound, obligated (opheilō[G]) to offer (prospherō[G]) sacrifices for sins [missing the mark set by God’s holiness] (hamartia[G], chatat[H]) for his soul (heautou[G], nafsho[H]) [Lev. 9:7; 16:6], as well as for the people (laos[G], ha’am[H]). 4 also (kai[G]) no one (iysh[H]) takes, receives (lambanō[G], yikach[H]) the honour, price (timē[G], et-hakavod[H]), upon his soul (heautou[G], lenafsho[H]), but receives it when he is called (kaleō[G]) by the God (ho Theos[G], Elohiym[H]), just as Aharon[H] (le’aharon[H]: Mountain, Light Bringer) also was [Num. 16:40; 18:7; 2 Chr. 26:18]. 3 also because of this he is bound, obligated to offer sacrifices for sins [missing the mark set by God’s holiness] for his soul [Lev. 9:7; 16:6], as well as for the people. The Levitical high priest must offer sacrifices for his own sin and that of his family in order to be ritually consecrated to offer sacrifices on behalf of the community (Lev. 6:9-13; 16:5-22). In short, the Levitical high priesthood is revealed to be imperfect in application because of the imperfect human beings responsible for filling the role. 4 also no one takes, receives the honour, price, upon his soul, but receives it when he is called by the God, just as Aharon[H] also was [Num. 16:40; 18:7; 2 Chr. 26:18]. Aaron is mentioned because he was the first Levitical high priest appointed by God. The rosh (head, first, beginning) of the earthly Levitical priests (Ex. 28:1; Lev. 8:1-2; Num. 17:5; 18:1; Psalms 105:26). The Aaronic lineage carried on through the descendants of Zadok (2 Sam. 8:17; 1 Kings 2:27, 35) during the time of the kings. Zadok was a descendant of Phineas, son of Eleazer the son of Aaron (Ezra7:1-5). During the monarchy the high priest’s role was secondary to that of the king. At that time the high priest’s authority was limited to the religious sphere. However, during the Persian period and into the Hellenistic period the high priest’s authority extended to the political realm. Thus, the Maccabees [Hasmoneans] (2nd Century B.C.E) did not receive their authority from God through genealogy (they were “bnai Hashmonay” [sons of Hashmonay], not sons of Aaron, Eleazer, Phineas, Ezra etc.) but by political self-appointment. This established precedent for the subsequent appointment of high priests. Herod the Great (72 B.C.E – 4 C.E) appointed six high priests during his reign over Judea. Therefore, like the kingship of the northern tribes (Israel/Ephraim), the apostate priesthood would come to an end. We should note therefore, that the priesthood of the first century was apostate, as were its high priests. The Levitical lineage had been compromised and those acting as high priests were religious-political appointments and not God appointed. As a result Jewish sects such as the Essenes, based on what they saw as an apostate (non-Scriptural) priesthood, developed their own eschatological theology regarding the kingship and priesthood of Israel. Some of the Qumran texts speak of two Messiahs, one kingly and one priestly (1QS 9:11 “the anointed one of Aaron”). Therefore, the idea of Messiah uniting the kingship and priesthood of Israel was already circulating during the first century among certain Jewish sects prior to Yeshua being revealed as King and High Priest. The position of high priest was respected by Messiah Yeshua during His earthly ministry but He did not accept the first century priesthood as legitimate. In fact, the legitimate Levitical priestly line is most likely to have been that of Zechariah and Elisheva the father and mother of Yochanan the Immerser (John the Baptist)[Luke 1:5-13; 3:2]. John the Immerser as a God Appointed High Priest in the Line of Aaron: “5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Aviyah; and he had a wife from the daughters of Aaron, and her name was Elisheva.” -Luke 1:5 Herod the Great reigned from 37 to 4 B.C.E. Long before that, during the time of King David, the priests of Israel had been arranged into 24 divisions; Aviyah (My father is YHVH) the forefather of Zechariah (John’s father) was a family head of the eighth division and a descendant of Aaron. (Nehemiah 12:12, 17; 1 Chronicles 24:1-19). The meaning of Zechariah’s name (YHVH remembers) reveals that HaShem remembered His promise to bring about a new covenant, a new creation, One Who will say, “Avi-Yah,” my father is YHVH. This One (Son of God) will be heralded by the son born to Elisheva (by the oath of God), that is Yochanan (one who is favoured by God) the Immerser, who in turn will symbolically confer the priesthood of Aaron upon Messiah in submission to the High priesthood of Messiah, which is manifest in time and space in the order of Melkiy Tzedek (my king of righteousness). It’s important to note that both Zechariah (1 Chronicles 24:1-19) and Elisheva (Luke 1:5) were of the line of Aaron the Kohen Gadol (The great High Priest) of Israel. Through the symbolic immersion that Yeshua received from Yochanan (John) we are able to see that Messiah unifies both the Priesthood and Kingship of Israel. The Priesthood of Aaron is symbolically submitted to the order of Melkiy Tzedek (My King of Righteousness), which is a type for the High Priesthood of Yeshua, and the position of King over Israel and the nations is something Yeshua is born to through His mother’s lineage (and symbolically through His earthly father’s lineage). Of course, ultimately Yeshua is appointed in and by God the Father. All this is important because Messiah is come to reveal a greater priesthood, an eternal priesthood that has existed in Him before the foundation of the world (Psalm 110:4; Hebrews 7:17). This greater priesthood must transition within time and space from the Aaronic priesthood of Israel as it submits to Melkiy Tzedek through Abraham (Heb. 7:1-10), not so as to make the Levitical priesthood redundant but so as to cause the Levitical priesthood to fully fill its purpose and reveal the Kohen HaGadol (High Priest) Messiah Yeshua as the ultimate intermediary. Yochanan the Immerser (John the Baptist) the Son of Zechariah was a true Levite and a legitimate priest, unlike the illegitimate (political puppet) priests Annas and Caiaphas. For all intents and purposes Yochanan the Immerser (John the Baptist) was a rightful heir to the priesthood of Israel. Therefore, Yochanan the Immerser was given authority by God to transfer the priesthood of Aaron onto the King Messiah. Only in this way could the roles of King of Judah (in the line of David) and High Priest be combined in One Man. The act of conferring was symbolically performed by Yochanan the Immerser at the tevilah (immersion/baptism) of Yeshua. All High Priests of Israel throughout the generations must prepare themselves by washing in order to approach the Lord God to make atonement for the sins of Israel. Yeshua Who is sinless need not be immersed (baptised) for repentance, washing clean, or for any other sin related reason, thus when Yeshua said of His immersion (baptism) “Let it happen now, for in this way it is fitting for us to fulfil all righteousness.” (Matt 3:15), what He meant by “All righteousness” was for Yochanan the heir to the Aaronic High Priesthood to ritually wash Yeshua as Priest of priests, the heavenly Kohen HaGadol and make way for His sacrificial death and life giving resurrection and the means by which all who receive Him can be made righteous through His blood. This symbolic act of washing (baptism) revealed Yeshua as rightful and eternal Kohen HaGadol (High Priest) and Melekh HaY’hudiym (King of the Jews), Melekh Hamelekhiym (King of kings). Thus, Yeshua united the priesthood and kingship of Israel and showed Himself to be the King Messiah. Therefore, the writer of the Book to the Hebrews is making a point of alluding to the God appointed high priest Aaron and his descendants, who received the honour of being appointed from God unlike the apostate high priests of the first century Annas and Caiaphas, who were proxies for religious political forces both Greco-Roman (Hellenistic) and Jewish. 5 So too Messiah did not glorify His soul (nafsho[H]) in becoming a high priest (archiereus[G], kohen gadol[H]), but He who said to Him, “You are My Son (su ei mou uhios[G]), Today (sēmeron[G]) I have fathered/begotten (gennaō[G]) You” [Ps. 2:7]; 6 just as He also says (lego[G]) in another place, “You are a priest (hiereus[G], Kohen[H]) forever (eis aion [G], leolam[H]) According (kata[G]) to the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness).” [Ps. 110:4 (109:4 LXX)] 5 So too Messiah did not glorify His soul in becoming a high priest, but the One Who glorified Him was He who said to Him, “You are My Son, Today I have fathered [begotten] You” [Ps. 2:7]; Yeshua did not name or appoint Himself High Priest (like those of the apostate priesthood of the first century C.E.), but was, like Aaron, appointed by God. However, unlike Aaron, Yeshua qualified as the transcendent High Priest (not Levitical) due to His being fathered directly by God. In short, Yeshua’s Deity as progeny of the Father and His being born as a human being within time and space mean He is able to make intercession for all humanity and to provide the eternal blood of God as atonement for sin in place of the temporary symbolic blood of animals, which could never effectively atone for sin. 6 just as He also says in another place, “You are a priest forever According to the order, arrangement, fashion, style of Melkiy-tzedek[H].” [Ps. 110:4 (109:4 LXX)] The Priesthood of Yeshua precedes and proceeds the priesthoods of Levi and Melkiy Tzedek. Yeshua’s Priesthood is symbolised in the type of priesthood held by Melkiy Tzedek (a Gentile), meaning that Yeshua’s Priesthood is over all peoples: first, because Yeshua is God with us, and in Him all things exist and have their being, second, because He is a Jew and High Priest over the descendants of Jacob (Jews) and finally, because His priesthood is like that of Melkiy Tzedek, He is qualified to be High Priest over all other peoples (ethnicities). NB: Some Jewish commentators agree with the writer of the Book to the Hebrews and interpret Psalms 110:4 as alluding to the King Messiah (Moses Hadarsan apud Galatin. l. 10. c. 6. Abot R. Nathan, c. 34.) We note that Melkiy Tzedek the historical figure, is a type, a temporal pattern, a shadow for the Messiah, but is not the Messiah. The Scripture states: "And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God." -Genesis 14:18 "The LORD has sworn, and will not turn, You are a priest for ever after the order of Melchizedek." -Psalm 110:4 “where Yeshua has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” -Hebrews 6:20 “This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, 2 and Abraham gave him a tenth of everything. First, the interpretation of the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.” 3 Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest continually.” -Hebrew 7:1-3 First, Melkiy Tzedek is an historical human king of Salem (the then capital of Jebus [a pagan name for Jerusalem associated to a false deity]). While we are not told his lineage we do know he was not a descended of Abram (Abraham). At that time in history numerous false deities were worshipped on the mount in Jerusalem (Jebus), none of whom were YHVH. Therefore, the Hebrew text specifies that Melkiy Tzedek did not know the God of Israel as YHVH, but by a generic title El Elyon (God most high, or the God above all gods). Has there ever been a point at which Yeshua has not known God as YHVH? The answer is absolutely not. Thus, Melkiy Tzedek the historical figure is not Yeshua. Second, both the psalmist and the kohen (priest) who authored the Book to the Hebrews state clearly that Yeshua the King Messiah is a priest after THE ORDER of (Like) Melkiy Tzedek (the historical human priest who ministered to Abram), and not literally Melkiy Tzedek. If the Holy Spirit had intended us to understand Yeshua to literally be Melkiy Tzedek He would have authored the words "priest, who is the same as Melkiy Tzedek" or “Yeshua is Melkiy Tzedek…” or something likewise definitive. He did not. Third, the kohen (priest) that authored the book to the Hebrews makes it clear that he is using the historical human king Melkiy Tzedek to teach a drash (comparative teaching), a figurative comparison. He writes “the interpretation of the name Melkiy Tzedek”, using the meaning of the name as a spiritual mystery expounding the character of the King Messiah, Who is “My King of Righteousness” by nature, but is not the literal historical person Melkiy Tzedek the king of Salem in Jebus. As an example, “the interpretation of” my daughter AzarYah’s name is “My Helper is YHVH” this points to YHVH as our Helper (the Holy Spirit), but it does not make my daughter the Holy Spirit. Fourth, Messiah is never "pre incarnate" in the Hebrew Scriptures. He appears resurrected, transcendent and unbound by time and space as "the Angel of the presence" (to Abram, Isaac, Jacob, Moses, Joshua, Manoah etc.) but is never represented as a specific historical personage (this excludes Melkiy Tzedek the historical figure from being a transcendent incarnation of Yeshua). Fifth, the historical figure Melkiy Tzedek was not a Jew. The King Messiah Who reigns as High Priest over all peoples must first be a Jew (of Judah, as the writer of Hebrews specifies [Heb. Chpts 6 & 7]) or He is no High Priest at all. This fact alone makes it impossible for Melkiy Tzedek the historical king of Salem (a non-Jew) to be the Messiah Yeshua “pre incarnate” or otherwise. The priesthood of Yeshua unifies the kingship and priesthood of Israel, subjecting the priesthood of Israel to the priesthood after the order of Melkiy Tzedek. An order established before Melkiy Tzedek was born by Yeshua in YHVH. Sixth, when the text of the Book to the Hebrews says “Without father or mother, without genealogy” it does not mean that Melkiy Tzedek the historical person was literally without these things but that the Torah does not record his genealogy because he is not part of the genealogical record that points to the historical/religious progression of the descendants of Abraham, Isaac and Jacob, the Jewish people (Israel). The wider context of Scripture, the context of the text of the Book to the Hebrews and the poetic language of the Psalmist, all explain clearly that Yeshua the King Messiah will be “like” but not the same person as Melkiy Tzedek the historical figure (Genesis 14). The Scripture does not teach that Yeshua is Melkiy Tzedek, but that His priesthood is after the order of Melkiy Tzedek because Yeshua's priesthood which is like that of Melkiy Tzedek is a priesthood over all ethnicities and like the priesthood of Melkiy Tzedek, which appears to continue perpetually, Yeshua’s priesthood is everlasting. As I have stated previously, to say that the historical figure Melkiy Tzedek of the Tanakh (OT) and Yeshua the King Messiah are one in the same is blasphemous (idolatry) and those that teach it do so at their peril. 7 Who in the days (hēmera[G], biymeiy[H]) of His flesh (sarx[G], bivsaro[H]), offered up (prospherō[G]) both prayers (deēsis[G], tefilot[H]) and supplications/an olive branch (hiketēria[G]) with powerful (ischuros[G]) outcry (kraugē[G]) and tears (dakru[G]) before the face of (lifneiy[H]) He Who is able (dunamai[G]) to save (sōzō[G]) Him (autos[G]) out of (ex[G]) death (thanatos[G], mavet[H]), and He was heard (eisakouō[G]) because (apo[G]) He feared, held God in awe (eulabeia[G]). 8 Although (kaiper[G]) He was a Son (uihos[G], vein[H]), He learned, understood (manthanō[G], lumad[H]) obedience (hupakoē[G]) by the things which He suffered (paschō[G]). 7 Who in the days of His flesh, offered up both prayers and supplications/an olive branch with powerful outcry and tears before the face of He Who is able to save Him out of death, and He was heard because He feared, held God in awe. Yeshua is the nearest subject as High Priest “after the order of” Melkiy Tzedek. Yeshua during the days of His fragile flesh, living in a sin affected creation, prayed and pleaded with God through tears for the redemption of human beings, knowing that God was able to deliver Him from death and make salvation available to all who would believe (Luke 22:39-44). The Greek hiketēria refers to the use of a wool covered olive branch as a symbol of suing for peace. Yeshua sues for peace on our behalf. 8 Although He was a Son, He learned, understood obedience by the things which He suffered. Although Yeshua, being the Son of God and the manifest person of God with us, could have invoked His right as Son in order to avoid suffering, He nonetheless humbled Himself in living as a frail human being and ultimately unto death on a Roman cross. He willingly learned obedience to the Father through His earthly ministry (Philippians 2:3-11). Therefore, He became an example to all who would receive Him and be reconciled to God through Him, that we might live as He does. 9 Also having been perfected, consecrated, fulfilled (teleioō[G], shalem[H]) He became the Author, cause, source (aitios[G]) of eternal [worlds of] (aiōnios[G], olamiym[H]) salvation (sōtēria[G], teshuat[H]) for all those who obey (hupakouō[G]) Him, 10 being called (prosagoreuō[G]) among, under, by (hupo[G]) the God (ho Theos[G], Elohiym[H]) as High Priest (archiereus[G], kohen gadol[H]) according to, upon the words of (al-divratiy[H]) the order, arrangement, fashion, style (taxis[G]) of Melkiy-tzedek[H] (My king of righteousness). [Ps. 110:4 (109:4 LXX)]11 Concerning Him [Yeshua] we have (yesh lanu[H]) much to say (ladabeir[H]), and difficult, heavy (dusermēneutos[G], kaveid[H]) to explain (lego[G]), since you have become dull, lazy, slow, poor listeners, deaf eared (akoē[G], arley-ozen[H]). 9 Also having been perfected, consecrated, fulfilled He became the Author, cause, source of eternal [worlds of] salvation for all those who obey Him, Eternal salvation is unique to Yeshua’s work. Temporal salvation may be seen in the outworking of the Levitical priesthood, but eternal salvation can only be purchased by God Himself in His Son Yeshua the King Messiah. Through His obedience Yeshua fully realised His position as Author [source] of salvation for all who would receive Him in obedience. In short, His obedience to God brings salvation to those who will be obedient to Him. Only in humbling Himself as a human being could Yeshua fully fill this role. 10 being called among, under, by the God as High Priest according to, upon the words of the order, arrangement, fashion, style of Melkiy-tzedek[H]. [Ps. 110:4 (109:4 LXX)] Notice that Yeshua is called from within, among, under God. He is Imanu (with us) El (God). Once again, He is called according to the type, order of Melkiy Tzedek. His priesthood, like that of the earth born priest Melkiy Tzedek, is to all who share in the faith of Abraham, for the Jew perpetually first and also for the nations. 11 Concerning Him [Yeshua] we have much to say, and difficult, heavy to explain, since you have become dull, lazy, slow, poor listeners, deaf eared. Yeshua is the nearest subject. Melkiy Tzedek is the qualifying type for Yeshua, not the subject, Who is Yeshua Himself. Therefore, the first century Jewish audience is not being challenged concerning its knowledge of Melkiy Tzedek (an individual they already had extensive knowledge of), but concerning their laziness regarding their understanding of Yeshua’s role and identity. 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate (didaskalos[G], moriym[H]), you nonetheless need to again have someone to teach (didaskō[G]) you to return to (lashuv[H])the first, beginning, elementary, primary (archē[G]) principles, rudiments, elements, cornerstones (stoicheion[G], avneiy pinah[H]) of the oracles, utterances, words, essences, instructions (logion[G], betorat[H]) of the God (ho Theos[G], Elohiym[H]), and you have come to need milk, baby food (gala[G], lechalav[H]) and not strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]). 12 For though by this time you ought to be teachers, have a master’s degree, possess a doctorate, you nonetheless need to again have someone teach you to return to the first, beginning, elementary, primary principles, rudiments, elements, cornerstones of the oracles, utterances, words, essences, instructions of the God, and you have come to need milk, baby food and not strong food, oiled bread [fat bread]. The writer’s incredulity is palpable. He is rebuking the first century Jewish believers for their lack of maturity regarding their faith in God through Yeshua. Given generations of Torah observance and participation in the Temple cult which was passed on to them, and having now been believers in Yeshua the promised King Messiah for many years (this was written approx. 30 years after Yeshua’s ascension, about 60-65 C.E.), they are still only able to understand the basic concepts of faith through Yeshua, and this because they have been slow to hear, deaf, dull etc. The Hebrew translation reads “nonetheless (you) need to again have someone teach you to return to the first, beginning, elementary cornerstones betorat in the instructions (plural of Torah) of the God, and you have come to need milk, baby food and not lelechem shamein oiled bread/fat bread.” We note that the teachings of Yeshua and His talmidiym (disciples) are likened to Torah in that they are birthed in the fundamental torat (instructions) of God. The Hebrew lelechem shamein denotes bread of the fatness of the land, full of health, prosperity, and strength. This is the bread they are missing out on because they have not conditioned their spiritual appetite to feed on anything more than the milk of a nursing child. The writer likens them to preteens who still suck at their mother’s breast. Milk does not sustain a harvester for the day’s work, the strength needed for the harvest is found in the complex carbohydrates of oiled bread/fat bread. The Jewish believers of the first century have need of solid spiritual bread in order to work in the harvest of God’s Kingdom. 13 For everyone individually and collectively (pas[G]) who partakes (metechō[G]) of milk (chalav[H]) is unskilful, inexperienced, ignorant, has no knowledge (apeiros[G], eiyn lo deiah[H]) in the word, essence (logos[G], bedivreiy[H]) of righteousness (dikaiosunē[G], tzedek[H]), for that one is an infant (nēpios[G]). [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] 14 But strong food, oiled bread [fat bread] (stereos trophe[G], lelechem shamein[H]) is for the mature, who by reason (dia[G]) of practice (hexis[G]) have their senses, perception (aisthētērion[G]) vigorously trained, exercised (gumnazō[G]), their hearts, core being, inner person examined (biv’chiynat lebotam[H]) to distinguish, discern (diakrisis[G], lehavdiyl[H]) between good (kalos[G], tov[H]) and evil (kakos[G], ra[H]). 13 For everyone individually and collectively who partakes of milk is unskilful, inexperienced, ignorant, has no knowledge in the word, essence of righteousness, for that one is an infant. [cf. Isa. 7:15; re. Messiah to the contrary: His spiritual maturity exceeded His physical growth] Nursing infants are described in Scripture by an idiom referring to their inability to distinguish between right and wrong (Jonah 4:11). Note that being able to distinguish between right and wrong is not the same as being aware of right and wrong. Right and wrong are always present in the sin affected world. Distinguishing between them is a mark of maturity. Faith in Yeshua and the outworking of it goes beyond the acceptance of Him and His atoning sacrifice. Dwelling on the basic concept of salvation through blood atonement without listening to the teaching that leads to maturity, leaves a believer without knowledge of the greater implications of the outworking of righteousness. 14 But strong food, oiled bread [fat bread] is for the mature, who by reason have their senses, perception vigorously trained, exercised, their hearts, core being, inner person, examined to distinguish, discern between good and evil. The strengthening bread of the mature is eaten by those who actively listen to and implement the Word of God through Yeshua. This involves vigorous training, gymnao[G] lit. “naked exercise”, the exercising of right action, opening the inner person to the transforming work of God’s Spirit, so that, by the work of Yeshua in us we might discern between good and evil. We are naked before God in Yeshua, devoid of so called “secret sin” because nothing is hidden from Him. All human beings have the knowledge of good and evil based on the sin of Adam and eve, and our personal individual and corporate decision to perpetuate that sin. However, only the intentional disciple of Yeshua has, by the righteousness of Yeshua within him, the true ability to discern between good and evil. The danger to the believer who continues on milk alone, is that he may fail to distinguish between good and evil due to his lack of maturity and may therefore, turn aside to ungodly practice which leads to death. An infant is born for the purpose of maturing. Those who grow in size but not in maturity will find themselves swayed by every ill wind in the adult world. A mother will not put up with the foolishness of an adult child who continues to demand milk from her breasts. This image goes beyond childishness to express the perversion of infantile faith. Copyright 2021 Yaakov Brown "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) Introduction:
Chapter 3 is essentially an exposition of Numbers 12:7 & Psalm 95:7-11. This section of the Book to the Hebrews adds to Messiah’s superiority over angelic beings, His superiority over Moses the Law giver and great intermediary between God and Israel. Moses the drawn out (resurrected) one is seen as being part of the house of Israel, built by God, and Yeshua the Son Who has dominion over that same house is called the Builder of Moses. The receipt of this revelation is compared to the receipt of the Torah and the promise of the land (Ha’aretz Yisrael) to the Israelites who escaped Egypt by God’s outstretched arm. While, at the same time the text makes clear that Yeshua is superior to Torah, being the Author and goal of it. The writer of Hebrews warns the early Jewish followers of Yeshua of the great danger to them if they choose to turn away from Yeshua, Who, is intrinsically linked to the Creator (Builder) of the house of Israel, that is, God Himself. 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 2 being: 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. BOOK TO THE HEBREWS Chapter 3 (Author’s translation) 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); 2 He was faithful to Him Who appointed Him, just as Moshe (drawn out, resurrected) also was, in all His house (household).[Num.12:6-9]. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now, as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” [Psalm 95:10-11 LXX] 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. HEBREWS 3 (line upon line) 1 Therefore (hothen[G], al-ken[H]), holy (set apart) brothers and sisters (adelphos hagios[G], achay anosheiy kodesh[H]), partners, friends, companions (metochos[G], chaveriym[H]) of a heavenly vocation [a practiced calling] (klēsis epouranios[G]), behold, consider, perceive (katanoeō[G]) the face of the sent One, Apostle, Messenger (Apostolos[G], peneiy malakho[H] alt. Shaliach[H]) and High Priest (archiereus[G], Kohen HaGadol[H], kumrea[A]) of our profession, the sworn statement of our tongue (homologia[G], tishava leshoneinu[H]): Yeshua[H] (Iesuos[G], Joshua, Jesus, YHVH Saves); 1 Therefore, holy (set apart) brothers and sisters, partners, friends, companions of a heavenly vocation (a practiced calling), behold, consider, perceive the face of the sent One, Apostle, Messenger and High Priest of our profession, the sworn statement of our tongue: Yeshua (YHVH Saves); “Holy brothers and sisters” The writer of Hebrews is speaking to fellow Jews who are also fellow partners in the heavenly calling of Yeshua. “Heavenly vocation” Is the practiced outworking of the Gospel message of Yeshua. The recipients of the Book to the Hebrews are “set apart” as fellow workers in the Kingdom of God. Partners who are admonished to “behold, consider, perceive the face of the sent One”. Intimacy with Yeshua is encouraged because only through intimate relationship with God in Yeshua can believers continue to participate in the practiced calling of God’s redemptive work. Right doing is the fruit of right being. Yeshua is referred to here as the Shaliach (Apostle: sent One). This is the only place in the Brit HaChadashah (NT) where the Greek Apostolos is used to describe Yeshua, and denotes that He is the Apostle over all other apostles (those who share in His ministry). This in correlation to Moses, the one sent by God in the Word (Yeshua) to carry the Torah to Israel. In short, the Author of the Torah (Yeshua in God) Who had sent Moses, now has come. YHVH sent Himself manifest as Yeshua, God with us (Imanu-El). The early Jewish believers are being admonished to work out their vocation (practiced heavenly calling) with fear and trembling, remembering that they are now partners (brothers and sisters [2:11-12]) with The Sent One Yeshua. During His earthly ministry Yeshua spoke often about His being sent of the Father God (Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36-38; 6:38). It’s important to note that the use of the Greek word apostolos (apostle: the equivalent of shaliach or malakh in Hebrew) here in reference to Yeshua infers that those who partner with Him in His vocation (practiced calling) are also apostles (sent ones). This is consistent with the teaching that all who receive Yeshua are priests under Him Who is Kohen HaGadol the High Priest over all creation (1 Peter 2:9). It is foolish then, for modern leaders of the faith community to adorn themselves with the title “Apostle” as a means of distinguishing themselves above fellow believers, given that we are all apostles, we are all priests, and we serve One Apostle, One High Priest. The writer doesn’t only call Yeshua “Apostle” (Shaliach), he also calls Him “Kohen HaGadol” the High Priest. Thus, he unifies the roles of Prophet/Law giver (Moses) and Mediator (Aaron) in Yeshua. The High Priest was of central importance to the Temple cult and the practice of mediation and sacrificial reconciliation. The Jewish audience of the Book to the Hebrews, (the Levites in particular) would have placed great importance upon the role of the High Priest and the necessity of blood atonement for the remission of sin. Therefore, the writer, inspired by the Holy Spirit, makes clear that Yeshua is the all existing High Priest, able to atone eternally through the eternal blood of God, as Son over all creation. It is of great significance that Jewish tradition says of the High Priest on Yom Kippur (Day of Atonement) that he is called “Shaliach” (sent One): "Lord high priest, we are the messengers of the Sanhedrim, and thou art Sh’lucheiynu (our apostle, messenger), and the messenger of the Sanhedrim.'' - Mishnah Yoma, c. 1. sect. 5. “High Priest of our profession, the sworn statement of our tongue: Yeshua…” Yeshua Himself has imparted His testimony upon our tongues. Profession is practiced, it does not stay dormant or remain unspoken. The recipients of the Book to the Hebrews are being reminded of the inseparable elements of faith, belief in action, relationship reciprocated and shared with others. Those who claim that we need only live well in order to pass on the Gospel message are in grave error. We should live well, we should also speak well. Failure to do either is failure to walk in obedience to Scripture. 2 He was faithful (pistos[G], ne’eman[H]) to Him Who appointed Him, just as Moses (Moshe[H]) also was in all His house, household (holos oikos[G], bekol-beiyto[H])[Num.12:6-9]. 2 He was faithful to Him Who appointed Him, just as Moshe also was in all His house, (household). Yeshua has submitted Himself to God Who appointed Him as Prophet and Redeemer of Israel, just as Moses was faithful to God, Who appointed him to be mediator of the Torah. Yeshua’s faithfulness includes His willingness to be made for a little while, lower than the angelic beings whom He created in God (2:7). The Hebrew word ne’eman used here to translate the Greek pistos, is used in Mishnaic Hebrew to mean “trusted” (Mishnah Sanhedrin, c. 3. sect. 2.). Moses had been trusted to lead Israel out of bondage through slavery under Pharaoh in Egypt, and Yeshua has been trusted to lead Israel out of the bondage of slavery to sin resulting in death, under the Devil (2:14-15), and into both the present and future Kingdom of God. Yeshua offers the Shabbat rest of present salvation in convergence with the Shabbat rest of the Olam Haba (world to come) [4:3, 9], to all those who receive Him, continually firstly to the Jews and also continually to the nations (Romans 1:16). The writer of Hebrews quotes Numbers 12:7 in order to draw attention to the weight of the calling brought by Yeshua the King Messiah. He has already warned the early Jewish believers against “drifting away” (2:1) and forsaking “so great a salvation”(2:3). Now he emphasises the sacred obligation of serving with Yeshua and affirms that this privilege comes with the opportunity to speak with God face to face just as Moses did. “6 he said, “Listen to my words: “When there is a prophet among you, I, the Lord, reveal myself to them in visions, I speak to them in dreams. 7 But this is not true of my servant Moses; he is faithful in all my house. 8 With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he left them.” -Numbers 12:6-9 NIV “just as Moshe also was in all His house, household.” Means that Yeshua, like Moses, has been faithful in all Israel, in His tribe (Judah), among the tribes (all Israel), in the land of Israel, in the present world, and in all creation. 3 For He has been counted worthy (axioō[G]) of more (pleiōn[G]) glory (doxa[G], kevod[H]) than Moses (Moshe[H]), in the same way that the builder (kataskeuazō[G], boneih[H]) of the house has more honour (timē[G], rav kevodo[H]) than the house (oikos[G], beiyt[H]). 4 For every house (oikos[G], kol-bayit[H]) is built by someone (banuy biydeiy voneh[H]), but the builder of all things (kataskeuazō[G], uvoneh-khol[H]) is God (Theos[G], Elohiym[H]). 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God. The analogy makes Yeshua the Builder of Moshe, and in the proceeding clause implicitly calls Yeshua the Creator of all things. Yeshua is the One Whom Moshe prophesied would come (Deut.18:14-21). Given that God is Creator of all things, and thus the Creator of Moshe, Yeshua is God with us (Heb. 1:6; Col. 2:9 etc.) The use of the noun “house” denotes a family, a people, a nation. Moshe represents the house of Israel under Torah (moral Law). Therefore, Yeshua is also worthy of greater honour than the Torah of Moses and all the righteous ones of Israel’s history because Yeshua is builder and goal of the “house” (Israel under the leadership of Moses). The idea that the Messiah participates in creation and that He is greater than Moshe Rabbeinu (Moses our Rabbi), is present in Jewish tradition: " 'And the spirit of God hovered over the face of the waters.' This phrase from Bereishit (Gen.) 1:2 alludes to the spirit of the Messiah, because Yishayahu (Isaiah) 11:2 says, 'And the spirit of Adonai will rest upon him' [that is, upon the 'shoot of Jesse', which is a name for the Messiah]. Also we learn from the same text in Bereishit (Gen.) 1:2 that this spirit of the Messiah comes through the merit of repentance; for in Kiynot (Lamentations) 2:19 repentance is likened to water: 'Pour out your heart like water.' " (Genesis Rabbah 2:4) "At the beginning of the creation of the world king Messiah had already come into being, because he existed in God's mind even before the world was created." (Pesikta Rabbati 33:6) Compare John 1:1-18; 8:58-59; Colossians 1:15-17. 5 Now Moses (Moshe[H]) was faithful (pistos[G], ne’eman[H]) in all (holos[G], vekol[H]) His house (ho oikos autos[G], beiyto[H]) [Num.12:6-9] as a servant (therapōn[G], ke’eved[H]), for a witness (marturion[G], le’eidot[H]) of those things which were to be spoken (laleō[G]); 6 but the Messiah (Christos[G , Christ, HaMashiyach[H]) now (de[G]) as a Son (uihos[G]) over His house (oikos autos[G], ubeiyto[H])—whose house (oikos[G], beiyt[H]) we belong to, provided we hold firmly, cling (bebaios[G], nocheiz[H]) to our confidence, strength (katechō[G], bemivtacheinu veoz[H]) and the rejoicing (kauchēma[G]) of our hope (elpis[G], tikvato[H]) to the goal (ad-hakeitz[H]). 5 Now Moshe was faithful in all His house [Num.12:6-9] as a servant, for a witness of those things which were to be spoken; 6 but the Messiah now as a Son over His house—whose house we belong to, provided we hold firmly, cling to our confidence, strength and the rejoicing of our hope to the goal. Moses was faithful in all his house (Israel) and prophesied the One to come, the Greatest Prophet of God Yeshua (Deut.18:14-21) Who is over His house (Israel). The early Jewish believers are admonished to stay firm and confident in their hope in Messiah Yeshua so that they don’t perish in the same way that those who rejected the leadership of Moses (appointed by God) did on the way to the promised land (Shabbat rest [4:9]). “as a servant, for a witness of those things which were to be spoken” Moses is seen as a witness testifying to the coming of the greatest Prophet Yeshua (Deut.18:14-21), and the things that were to be said in Yeshua. “the Messiah now as a Son over His house” Moses was a servant in a house affected by sin but Yeshua is the Son over that house come to redeem it from slavery to sin. All Israel, Moses included, were slaves to sin, Yeshua, Who was never a slave to sin, has come as the Son to bring many sons to glory (Heb. 2:10; John 8:34-36; 15:15; Galatians 4:1-7). “whose house we belong to” This describes the Jewish writer and his Jewish recipients. They belong to the house of Yeshua both ethnically and through faith in Him. While it is true that all believers regardless of ethnicity belong to the house of Yeshua, that is not what the writer of Hebrews is saying here. He is specifically speaking of Yeshua’s house as it applies to His ethno-religious Jewish brothers and sisters, the “Israel of God” are ethno-religious Jews who have received Yeshua. We know this because both the term Jew and Israel are ethnic (tribal) nouns describing blood descendants of Yaakov (Jacob). A Jew who is a Jew inwardly must by definition (Jew being an ethnic term) be an ethnic Jew [Romans 2:29; 9; 11]. A Gentile Christian who claims to be a “Spiritual Jew” is no different from a Scotsman who claims to be a “Spiritual Navajo”, it is a logical fallacy, a spiritual heresy. “provided we cling to our confidence and the rejoicing of our hope to the goal.” Belonging to the house of Messiah is established in the action of faith. Faith not acted on is faithless. The early Jewish believers are encouraged to see no separation between trust and action. This is consistent with pre-Hellenistic Jewish language, which had no word for theology. Ultimately, the “end” or “goal” is the Olam Haba (world to come), the eternal Shabbat rest offered to all who are faithful in belief and action (4:9-10). The warning to remain firm is pretext to the following exposition of Psalms 95:7-11 LXX. 7 Therefore (dio[G]), according to what (kathōs[G]) the Holy (hagios[G], HaKodesh[H]) Spirit (pneuma[G], Ruach[H]) says, “Today (sēmeron[G], hayom[H]) if (ean[G], im[H]) you hear (akouō[G], tishmau[H]) His voice (phone[G], bekolo[H]), 8 Do not (me[G]) harden (sklērunō[G]) your hearts, core being, inner person (kardia[G], levavchem[H]) as when they provoked (parapikrasmos[G]) Me, As on the day (hēmera[G], keyom[H]) of trial (peirasmos[G]) in the wilderness (erēmos[G], bamidbar[H]), 9 Where your fathers (patēr[G], avoteiychem[H]) put Me to the test (peirazō[G]), And saw (rau[H]) My works (ergon[G], pa’alay[H]) for forty years (arbaiym shanah[H]). 7 Therefore, according to what the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts, core being, inner person as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years. [Psalm 95:7-10] “Therefore” Means, based on the supremacy of Yeshua as Son over the house of Israel, and by extension over all nations, and that Yeshua is appointed by God the Father as the Sent One over all sent ones, and considering that those who accept Yeshua are partners with Him, and that Moses our (the Jewish people) Law giver is subject to Him. This begins a quote from Psalm 95:7-11 (attributed to David Heb. 4:7). The writer presumes that his readers have full knowledge of the Psalm and the prerequisite phrase: “for He is our God and we are the people of his pasture, the flock under his care.” Psalms 95:7 NIV The writer continues to emphasise Yeshua’s role as the “Prophet” like Moses (Deut.18:14-21), the One Who is Greater than Moses. Believing Israel, chosen, ethnic, religious is being reminded of the challenge of God issued to her ancestors and now reiterated at the revelation of God’s Kingdom come and the inception of her pre-entry into the Olam Haba (Promised Land/World to come). By quoting this Psalm, the writer, inspired by the Holy Spirit, addresses three specific generations of Israelites: 1.Those who rebelled in the wilderness (Exodus 17:1-7, approx. 1446 B.C.E) 2.Those who lived at the time the Psalm was written by David Hamelekh the King (Approx. 1015 B.C.E) 3.The Jews of the first century C.E. (Approx. 60 C.E.) The Hebrew text of the Psalm: 7“For He is our God, and we are the people of His pasture, the flock of His hand. Today, if you hear His voice: 8 “Do not harden your heart as at Meribah, as in the day of Massah in the wilderness, 9 when your fathers tested Me, they challenged Me, even though they had seen My work. 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’” -Tehilim (Psalms) 95:7-10 TLV “Today if you hear His voice,” Refers to the time of David’s first offering the Psalm to public reading, and to the time when the Jewish believers of the first century C.E. first received the words of the Book to the Hebrews. In fact, it means “now”, for as long as God allows the fallen world to continue. “I tell you, now is the time of God’s favour, now is the day of salvation.” (2 Cor. 6:2 [Isaiah 49:8]) A well-known midrash teaches that Messiah is come in every moment when “Today” we “hear” (receive) His “voice” (spoken word): "Rabbi Joshua ben-L'vi met Elijah and asked him, 'When will the Messiah come?' 'Go and ask him!' 'Where is he?' 'At the entrance [to Rome], sitting among the lepers.' So he went, greeted him, and asked, 'Master, when will you come?' 'Today,' he answered. Upon returning to Elijah, Rabbi Joshua said, 'He lied to me. He told me he would come today, but he has not come.' Elijah replied, 'What he said to you was: "Today, if you will hear his voice." ' " (Condensed from Sanhedrin 98a) From Sterns Complete Jewish New Testament Commentary Elsewhere in traditional Jewish commentary the same phrase is applied to Messiah where it is said that providing the Jewish people repent as a nation, even for one day, or keep the Shabbat even for one day, the Greater Son of David, the King Messiah, would come; because it’s said, "today if you will hear His voice" (Talmud Bavliy Sanhedrin, fol. 98. 1. Shemot Rabbah, sect. 25. fol. 109. 3. & Shirhashirim Rabbah, fol. 19. 3.) This is consistent with the redemption of the entire remnant of chosen, ethnic, religious, empirical Israel at the end of the age (Zechariah 12:20; John 19:37; Romans 11:25-26; ). “8 Do not harden your hearts, as when they provoked Me, As on the day of trial in the wilderness, 9 Where your fathers put Me to the test, And saw My works for forty years.” The hardening of the inner being is a wilful choice to deny God’s sovereignty. The provocation, (Heb. merivah) was the general “quarrelling” the people had levelled at Moses as God’s appointed leader when they rebelled in the wilderness, and the “testing” ( Heb. masah) refers specifically to the demand for water (Exodus 17:1-7). The Septuagint text doesn’t specify “Merivah” and “Masah” but translates the locations as modes of disobedience. 10 Therefore (dio[G]) I was angry with, grieved by (prosochthizō̄[G], akut[H]) this generation (genea[G], bador[H]), And said, ‘They always go astray, are deceived (planaō[G]) in their heart, core being, inner person (kardia[G], leivav[H]), And they did not know, come to understand, learn (ginōskō[G], yadu[H]) My ways (hodos egō[G], derachay[H])’; 11 As I swore (omnuō[G], nishbatiy[H]) in My anger, flaring nostril (orgē[G], veafiy[H]), ‘They certainly shall not enter (eiserchomai[G], im-yevoun[H]) My rest (katapausis ego[G], el-menuchatiy[H]).’” [Psalm 95:10-11 LXX] 10 Therefore I was angry with, grieved by this generation, And said, ‘They always go astray, are deceived in their heart, core being, inner person, And they did not know, come to understand, learn My ways’; 11 As I swore in My anger, flaring nostril, ‘They certainly shall not enter My rest.’” The additional phrasing of the Psalm is quoted according to the LXX (Septuagint). The Hebrew text reads more concisely as: 10 For forty years I loathed that generation. So I said: ‘It is a people whose heart goes astray, who do not know My ways.’ 11 Therefore I swore in My anger, ‘They shall never enter into My rest.’” -Tehilim (Psalms) 95:10-11 TLV The Greek text was widely accepted by Jews of the post Hellenistic period and used prolifically in the first century C.E. Greek was one of two languages accepted by the ancient rabbis as being kosher for use in the transmission of Scripture. “And they did not know, come to understand, learn My ways’” Reinforces the admonishment of the writer of the Book to the Hebrews (3:6). ‘They certainly shall not enter My rest.’” In the context of the Psalm as it pertains to the disobedient among Israel during the period of the exodus, the “rest” spoken of is “the promised land” of Israel. By extension, it is now applied to the eternal Shabbat “rest” which awaits the faithful followers of Yeshua, both Jew and Gentile, but in the case of the present book, specifically to Jewish believers. Therefore, it is those who refuse Yeshua who will fail to enter the present and future Kingdom of God and the eternal rest of the Olam Haba (everlasting Shabbat). One Jewish commentator writes: “"the generation of the wilderness have no part in the world to come:'' -Tzeror Hammor, fol. 118. 1. 12 See to it (blepō[G]), brothers and sisters (adelphos[G], achay[H]), that there will not be any among you who have an evil, wicked (ponēros[G], ra[H]), unbelieving heart (kardia apistia[G], leiv[H]) that departs (aphistēmi[G]) from the living God (Theos zao[G], Elohiym chayiym[H]). 13 Moreover (alla[G]) encourage, comfort, prove (parakaleō[G], hochiyhu[H]) one another every day (hekastos hēmera[G], yom beyom[H]), as long as (kol-od[H]) it is called “today,” (sēmeron[G], yikarei hayom[H]) so that none of you will be hardened (sklērunō[G]) by the deceitfulness (apatē[G]) of sin [missing the mark set by God’s holiness] (hamartia[G], chatato[H]). 12 See to it, brothers and sisters, that there will not be any among you who have an evil, wicked, unbelieving heart that departs from the living God. Those Jews who have believed are reminded that salvation is worked out in fear and trembling. They must be intentional in remaining faithful in Yeshua so as not to be lead astray by those fellow Jews who like the disbelieving Israelites of the wilderness, fail to enter the “rest” of God. Rav Shaul (Paul) speaks in similar terms to the predominantly Gentile community of the Philippians: “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” -Philippians 2:12 NIV “that departs from the Living God” The Greek aphistēmi, translated “departs” comes from the root apistia meaning “unfaithful” and is the etymological root for the word “Apostate”. Therefore, in counter distinction to Moses and Yeshua, both of whom are called “faithful” by the writer, those who are unbelieving will by nature depart, being unfaithful in God’s house. To despise those who have confident faith is to prove oneself faithless. There is great arrogance in doubt. Therefore, we are admonished to remain faithful. As Yeshua has said, “When the Son of Man comes will He find faith on the earth?” (Luke 18:8). 13 Moreover encourage, comfort, prove one another every day, as long as it is called “today,” so that none of you will be hardened by the deceitfulness of sin [missing the mark set by God’s holiness]. The early Jewish believers are also tasked with encouraging and comforting the faith of their fellow Messiah followers. Intentional personal faith must by its very nature outwork itself as intentional communal faith. No believer stands alone, the salvation of the nation is dependent on the willingness of the people to share their faith collectively. This must be done for as long as there is a “today”, now is the time. This is not something we think of doing tomorrow, for in this context tomorrow is the judgement and the next day, the world to come (cf. 1 Thess. 5:11). “Today” is not, as some foolishly say “a reference to the Gospel dispensation”. How can it be? This word “Today” is quoting the Psalm of David (Psalms 95:7) written over a thousand years prior to the writing of the Book to the Hebrews. The Gospel of redemption is offered from before creation toward the goal of eternity and is therefore without dispensation. Since the first humans sinned and until HaShem calls time, “Today” is now! And those who receive Yeshua now have already passed from death (although for a time still living in the present sin affected world) into life (the world to come). "Rabbi 'Eli'ezer said, 'Repent one day before you die.' His talmidim objected, 'Does one know in advance the day of one's death?' He replied, 'All the more reason to repent today, lest you die tomorrow! In this way, your entire life will be one of repentance.'" (Shabbat 153a) 14 For we have become partners, friends (metochos[G], chaveiriym[H]) of Messiah (Christos[G], Christ, HaMashiyach[H]) if we keep the beginning (archē[G]) of our commitment (bebaios[G]) firm (katechō[G]) until the goal (telos[G]), 15 while it is said, “Today (sēmeron[G], hayom[H]) if you hear (akouō[G], tishmau[H]) His voice (phōnē[G], bekolo[H]), Do not harden (sklērunō[G]) your hearts (kardia[G], levavchem[H]), as when they provoked (parapikrasmos[G]) Me.” 14 For we have become partners, friends of Messiah if we keep the beginning of our commitment firm until the goal, 15 while it is said, “Today if you hear His voice, Do not harden your hearts, as when they provoked Me.” We are become friends, co-workers with Messiah, if we keep the beginning of our faith unto the goal of our faith. Yeshua is the Author and goal of our faith, the Sustainer of our integrity, our righteousness and our hope. We should not fear our ability to keep our first love in Him, because He has partnered with us (Rev. 2:1-7). Therefore, we do not keep our beginning commitment alone but we are kept by Him, and in us He keeps us unto Himself. All this happens “Today”, in what the believer understands to be the eternal present. “Now faith is the substance of things hoped for, the evidence of things not seen.” -Hebrews 11:1 KJV 16 For who of them provoked (parapikrainō[G]) Him when they had heard (akouō[G], hashomiym[H])? Indeed, yet (alla[G]) not (ou[G]) all (pas[G]) those who came out of Egypt (Aiguptos[G], Mitzrayim[H] double distress) through, in the hand of (dia[G], beyad[H]) Moses (Moshe[H] drawn out, resurrected)? 17 And whom was He grieved by (prosochthizō̄[G]) for forty years? Was it not with those who sinned (hamartanō[G], vachataiym[H]), whose dead bodies (kōlon[G]) fell (piptō [G]) in the wilderness (erēmos[G], bamidbar[H])? 16 For who of them provoked Him when they had heard? Indeed, yet not all those who came out of Egypt (double distress) through, in the hand of Moshe (drawn out, resurrected)? 17 And whom was He grieved by for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? The meaning is plain. It is the wilfully disobedient who fail to enter God’s rest. We are all wandering in the desert of the sin affected world, some in humility through submission to God are wandering toward the rest (promised land of the world to come) and some in wilful rejection of God’s offer of redemptive love, wander aimlessly toward the abyss of everlasting fire (Matt. 25:41; Rev. 20:15; 21:7-8). Of that wilderness generation only Yehoshua (YHVH is salvation) and Calev (contempt, fierce, dog) entered the promised land. Now, in this generation, we must cling to Joshua (Yeshua) and have contempt for sin. Thus, through belief in Him we enter the now and yet to come Kingdom of God. 18 And to whom did He swear (omnuō[G], nishba[H]) that they would not enter (eiserchomai[G]) His rest (katapausis[G], menuchato[H]), but to those who were disobedient, apathetic (apeitheō[G])? 19 And we see (blepō[G], roiym[H]) that they were not able to enter (eiserchomai[G]) because of unbelief (apistia[G], choser emunatam[H]). 18 And to whom did He swear that they would not enter His rest, but to those who were disobedient, apathetic? 19 And we see that they were not able to enter because of unbelief. The Greek word apeitheō translated “disobedient” gives the reader great insight into what it means to be disobedient. Wilful disobedience bears the fruit of apathy and likewise the soil of apathy produces wilful disobedience. Complacency and indifference give birth to apathy, and the sum of the three is rebellion. Rebellion is not some great act of strength and purpose, to the contrary, it is the progeny of apathy. It is the lazy and disillusioned who rebel. The obedient son puts his hand to the plow and does not look back (Luke 9:62). “And we see that they were not able to enter because of unbelief.” Those first century Jewish recipients of this Book to the Hebrews “saw” in respect to understanding the past disobedience of our people, that those who through unbelief rebel against God’s love do not enter the promised rest (neither the physical land of Israel nor the present & future Kingdom, Olam Haba). Therefore, they like us are challenged in the present (Today) to believe, act, trust in the faithful King Messiah Yeshua and enter, enter now and continue to enter until He returns to fully reveal to us the eternal present of God’s Kingdom come. Copyright 2021 Yaakov Brown For while we live in this fallen world we have faith, hope and love but in the world to come we have need of love alone (1 Cor. 13:13). Thus, faith is belief against doubt, in the Olam Haba there will be no doubt. Hope is the assurance of things unseen, in the Olam Haba all will be revealed. But love, love is eternal. God is love. Introduction:
The sum of this passage is almost too simple to accept. That, for a little while (a short time) Yeshua became lower (not less than God, but God with us [Immanuel] that is, God within Himself) than the messengers: both the prophets of old [as stipulated in Hebrews 1:1], and the Malakhim (messengers, angels, aggelos[G], elohim[H]) who had participated as mediators of the Torah (Instruction) of God prior to Yeshua’s having been born into time. Yeshua, Who is ha-Davar (the living Word, Essence, Substance) is the sole mediator between God and man, in that His sacrificial suffering unto death, His resurrection and ascension bring those who believe, face to face with God. In short, if we want to hear from God, we must accept His gracious offer and speak directly with Him. If we are in Messiah, we now have no need of chasing angels and prophets to mediate on your behalf. God wants to engage with us intimately and personally through His Son Yeshua. Our modern propensity for seeking to hear from God through human and angelic mediators is anti-Messiah. Yeshua the Messiah has come to speak to us directly, God loves us that much. He doesn’t want to be fobbed off to some prophetic intermediary. We spit in His face when we seek out mediocre substitutes. The death from which Messiah resurrected, cancels out the power of death (previously held by Satan), and gives hope to those who live with the physical reality of death on a daily basis). The conclusion being, that because He has suffered, we can be free from the fear of death (the power of death) because the power of death is not death itself but rather fear of the second death. In Messiah we need not fear what comes next because what comes next is, as the text states, the Olam Haba (world to come) which is, through Messiah Yeshua, subject once more under His reign, to humanity, just as the earth once was, before we (humanity) invited death into the world through sin via its agent, Satan. In Messiah we are assured of life everlasting, not because we won’t die but because having died, we will live in Him (John 11:25). Therefore (which is how this chapter begins) we need no longer surrender to the power of death because the power of death is the fear of the unknown but the promise of God is that we are known in Him and that through His Son we will exist in right relationship with Him for all eternity. In addition to all this future hope, we have the assurance that He has suffered in every way as a human being and has endured. Why is this reassuring? Because we know that He identifies with us and is suffering in us when we suffer and like Him, we are being brought to eternal completion, made perfect in what we suffer, just as He was. We now know His Glory, though our eyes fail us, our hearts (the convergence of our entire being) see beyond the power of death to the Olam Haba (world to come). This is love, this is what remains. For while we live in this fallen world we have faith, hope and love but in the world to come we have need of love alone (1 Cor. 13:13). Thus, faith is belief against doubt, in the Olam Haba there will be no doubt. Hope is the assurance of things unseen, in the Olam Haba all will be revealed. But love, love is eternal. God is love. 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 1 being: ‘13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation?’ Therefore, we carry the theme of Messiah’s supremacy and the role of His angelic servants with us as we read on… BOOK TO THE HEBREWS Chapter 2 (Author’s translation) 1 For this reason, upon this precept we must continually pay more heed to that which we have heard, received, understood in spoken words, essences, substances so that we don’t carelessly drift away. 2 For if the word, essence, substance spoken through angels/messengers was made unalterable, and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement 3 how will we escape if we neglect so great a salvation? If we hate the things which are our life? After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will. 5 For He did not make subject to angels the world to come, about which we are speaking. 6 But someone has testified in a certain place, saying, “What is man, that You are mindful of him? Or a son of man, that You have visited him? 7 You have made him for a little while lower than angels; You have crowned him with glory and honour; 8 You have put everything, individually and collectively in subjection under his feet.”[ Psalm 8:4-6] For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to Him. 9 But now we do see Him who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively. 10 For it was fitting for Him, for Whom are all things individually and collectively and through Whom are all things individually and collectively, in bringing many sons into glory, splendour, genius, the Author, Originator, Prince of their salvation through sufferings, to perfect, consecrate, fulfil, complete. 11 For both He who sanctifies, consecrates, atones and those who are sanctified, consecrated, atoned for, are all from one Father; for this reason He is not ashamed to call them brothers and sisters, 12 saying, “I will proclaim, show, tell Your name to My brothers, In the midst of the assembly I will sing Your praise.” [Psalm 22:22] 13 And again, “I will put My trust, hope, confidence, belief in Him.” And again, “Behold, pay attention, now I and the young children whom My God has given Me.” [Isaiah 8:17-18] 14 Therefore, since the children share in flesh and blood, He Himself similarly also became a partaker of the same, so that through death He might do away with, abolish, cause to cease the one who had the dominion of death, that is, the devil, 15 and free, deliver those who through fear of death were all the days of their lives guilty, subject to bondage. 16 For doubtless He does not take hold of angels, messengers, but He takes hold of the seed, issue of Abraham. [re. Isaiah 41:8-9] 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. HEBREWS 2 (line by line) 1 For (dia[G]) this reason (alt. Upon this mitzvah[H]) we must (dei[G]) pay more (perissos[G]) heed (prosechō[G]) (ad-meod[H] perpetually more) to that which we have heard, received, understood (akouō[G]) [alt. Badevariym asher shamanu[H] in the spoken words, essences, substances] so that we don’t (mēpote[G]) carelessly drift away (pararrhueō[G]).2 For if the word, essence, substance (logos[G], ha davar[H]) spoken through angels/messengers (aggelos[G]) (alt. al-piy malakhiym[H] upon the face of angels) was made (ginomai[G]) unalterable (bebaios[G]), and every violation, individual, collective (pas[G]) an act of disobedience (parakoē[G]) which receives a just (endikos[G]) punishment, (misthapodosia[G]), (alt. besheivet mishpat[H] with the rod of judgement) 1 For this reason, upon this precept we must continually pay more heed to that which we have heard, received, understood in spoken words, essences, substances so that we don’t carelessly drift away. This is the first of five warnings placed throughout the book, exhorting these early Jewish believers not to “drift away”. 1.Having received Yeshua as superior to all powers and His Gospel as superior to the Torah, and having understood that the angelic beings are His servants sent to help you, be intentional in paying heed to the Gospel message so that you don’t drift away. “For this reason, upon this precept…” For what reason? For the reason that Yeshua is not merely another angel but is the Son of God and the promised King Messiah, and for the reason that God has defeated all enemies of Messiah and the people over whom He reigns and has made the ultimate enemy His footstool, and for the reason that Yeshua the King Messiah is superior to all mediators of God’s redemptive purposes being the Author and Goal of the Torah (given upon the face of angels), and finally, for the reason that the angelic forces are present to serve God under the reign of Messiah by helping those who are receiving Yeshua’s saving work and have become His “brothers” and sisters (v.12). “we must continually pay more heed to that which we have heard, so that we don’t carelessly drift away.” This admonishment expresses to the early believing Jewish community the need to be intentional in perpetuating the message given to them by those who received that message directly from Yeshua. That message being that Yeshua God’s Son as both Author and Goal of the Torah is superior to the Torah. Throughout this chapter the writer of Hebrews uses the familiar historical circumstances of the giving of the Torah, and the traditions of angelic facilitation, both Biblical and extra-Biblical, to make a correlation with the importance of the revelation of the Gospel of the King Messiah Yeshua, which is superior by nature of its ability to free its recipients from the just punishment for sin, required by the Torah indictment against sin. The need to “pay more heed” means that they were not paying enough attention to the Gospel of Yeshua, and the purpose of “paying more heed” was to prevent “carelessly drifting away” from the Gospel of Yeshua, and the greater illumination of God’s redemptive purposes in Him. 2 For if the word, essence, substance spoken through angels /messengers was made unalterable, and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement “For if the Word (Yeshua) spoken through angels/messengers was made unalterable” The Word (Yeshua) ministered His essence through His servants both angelic and human, and in particular at Sinai in the giving of the Torah, and that word (the moral laws of written Torah Instruction) was made “unalterable” (something that proponents of rejecting Torah entirely fail to comprehend). The moral law of Torah is said to be “unalterable”. Therefore, Yeshua has not come to remove Torah but to bring resolution to the problem of sin which the Torah exposes. The angelic forces are subject to Messiah and ultimately those same forces will be subject to redeemed humanity (1:14). However, as servants of God they were present in the giving of the Torah at Sinai and are acknowledged by the rabbis as having an important role to play in God’s work. The fact that this was general knowledge among observant Jews of the first century is evident elsewhere in the Brit HaChadashah (NT) [Acts 7:53]. “The Lord came from Sinai, And dawned on them from Seir; He shone from Mount Paran, And He came from the midst of myriads of holy ones; At His right hand there was flashing lightning for them.” -Deuteronomy 33:2 NASB “The chariots of God are myriads, thousands upon thousands; The Lord is among them as at Sinai, in holiness.” -Psalms 68:17 (18) NASB “This is the one who was in the [y]assembly in the wilderness together with the angel who spoke to him at length on Mount Sinai, and who was with our fathers; and he received living words to pass on to you… "you who received the Law as ordained by angels, and yet did not keep it.” -Acts 7:38, 53 NASB “Why the Law then? It was added on account of the violations, having been ordered through angels at the hand of a mediator, until the Seed would come to whom the promise had been made.” -Galatians 3:19 NASB “and every violation, individual, and collective an act of disobedience which receives a just punishment, by the rod of judgement” This is in the present continuous sense and therefore continues to be applicable to those who act in disobedience to the Word (written Torah). The Torah continues to be the measure by which right and wrong actions are accessed (Exodus 20:22-23:33). The superiority of Yeshua over Torah does not negate the moral imperatives set by Torah, which, as the text says, have been “made unalterable”. In fact, they are unalterable because Yeshua is superior, His Word being the very essence of Torah. Ultimately every violation of Torah demands just punishment which can be mitigated only by the atoning blood of the King Messiah Yeshua in Whose book the righteous are written (Rev. 20:11-15). 3 how (eiykh[H]) will we escape (ekpheugō[G]) if we neglect (ameleo[G]) so great (tēlikoutos[G], rav[H]) a salvation (sōtēria[G], l’yesha[H]) [alt. “if we hate the things which are our life”[A] re. Deut. 32:45-47]? After it was in the beginning (archē[G], meirosh[H]) received (lambanō[G]), spoken (laleō[G]) through the Lord (kurios[G], ha-Adon[H]), it was confirmed (bebaioō[G], vayeiamein[H]) to us by those who heard (akouō[G]), 4 God (Theos[G], Elohiym[H]) also bearing witness (sunepimartureō[G]) with them, both by signs (sēmeion[G], beotot[H]) and wonders (teras[G], uvmopetiym[H]), and by various and numerous (poikilos[G]) powerful miracles (dunamis[G], veniflaot[H]) and by gifts (merismos[G]) of His Holy Spirit (pneuma hagios[G], Ruach kadsho[H]) according to His own will (thelēsis[G]). 3 how will we escape if we neglect so great a salvation? If we hate the things which are our life? [Deut. 32:45-47] After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard, 4 God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will. “how will we escape if we neglect so great a salvation?” This question regards a correlation between the revelation of Torah at Sinai and the superior revelation of Yeshua. If those who witnessed the giving of the Torah at Sinai are accountable for how they responded to the Instruction God had given, how much more so those who have received the salvation from the just punishment of the Torah through Yeshua the King Messiah. “So great a salvation” refers to both Yeshua and the salvation He has purchased in His blood. In short, the Torah (in particular the moral law of Torah applicable to all humanity) makes the indictment against sin clear and Yeshua is the One Who has purchased our freedom from the just result of that indictment, therefore, “How will we escape if we neglect Yeshua?” Given that He is the only means of our being set free from the consequences of our sin (missing the mark set by God’s holiness). This is spoken to Jewish believers as a reminder so that they do not turn back from faith in Yeshua due to the false teaching concerning Him which was being proliferated by fellow Jews of the developing rabbinical order. This same warning is spoken to Messiah following Jews today, “Do not return to the bondage of Law keeping, but stand firm in Messiah Yeshua, in Whose blood we have received freedom and by whose Torah (written on our core being) we are kept.” “10 let it be known to all of you and to all the people of Israel, that by the name of Yeshua ha-Mashiach ha-Natzrati—whom you had crucified, whom God raised from the dead—this one stands before you whole. 11 This Yeshua is ‘the stone—rejected by you, the builders—that has become the chief cornerstone.’ 12 There is salvation in no one else, for there is no other name under heaven given to mankind by which we must be saved!” -Acts 4:10-12 TLV “If we hate the things which are our life?” This translation of the Aramaic text is helpful because it clarifies the connection to Torah. It is a quotation of the Torah: “45 When Moses had finished speaking all these words to all Israel, 46 he said to them, “Take to your heart all the words with which I am warning you today, which you will command your sons to follow carefully, all the words of this Law. 47 For it is not a trivial matter for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.” -Deuteronomy 32:45-47 NASB “After it was in the beginning received, spoken through the Lord, it was confirmed to us by those who heard,” This makes a further correlation between the Gospel of Yeshua and the Torah. Like the Torah the Gospel was given by God, only the message of the Gospel is brought directly by Yeshua Who is God with us, and speaks directly to first century (C.E) Israel. Having heard Yeshua speak the Gospel in person the disciples had passed on what they had heard directly from God and not by the facilitation of angelic beings as was the case with the Torah. “God also bearing witness with them, both by signs and wonders, and by various and numerous powerful miracles and by gifts of His Holy Spirit according to His own will.” Just as God had affirmed the Instruction given at Sinai in signs, wonders, and miracles (Exodus. 7:3; Deut. 4:34; 6:22), so too He had come by His Spirit to affirm the superior Word of Yeshua to those who received Him. God Himself bearing witness to the authority given to Yeshua and the superiority of His Gospel of sacrificial, atoning, substitutionary reconciliation (Acts 2:4-12, 43; 3:7-9, 11-12; 15:12; 1 Cor. 12:4-11; Rom. 12:6-8; Eph. 4:11). 5 For He did not make subject to angels (aggelos[G], ha-malakhiym[H]) the world to come (oikoumenē mellō[G], et-haolam heatiyr lavo[H]), about which we are speaking. 6 But someone has testified (diamarturomai[G]) in a certain place, saying (legō[G], haomeir[H]), “What is man (anthrōpos[G], mah-anosh[H]), that You are mindful of him (mimnēskō[G])? Or a son (uihos[G], ben[H]) of man (anthrōpos[G], adam[H]), that You have visited (episkeptomai[G]) him? 5 For He did not make subject to angels the world to come, about which we are speaking. The “world to come” is used here to describe not only the Olam Haba but also the inception of the Messianic age as it pertains to Yeshua’s first coming. Therefore, there is a progression of manifestation of the Messianic Kingdom. The Gospel of Yeshua is in no way mitigated by or subject to angelic beings as the Torah was, rather both the Gospel and its manifestation upon the earth brings a sacrificial, atoning reconciliation to the sin affected earth (creation) that will return dominion to humanity through the Greater Son of David, the promised King Messiah Yeshua, Who, being the last Adam (1 Cor. 15:45), will return to rule (Psalms 110:1) and give the role of caretakers of creation back to humanity in her redeemed state (Gen. 1:28). “So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.” -1 Corinthians 15:45 TLV 6 But someone has testified in a certain place, saying, “What is man, that You are mindful of him? Or a son of man, that You have visited him? This begins the writer’s exposition of Psalms 8:4-6 which continues to follow the theme of Yeshua’s supremacy over all creation. The writer is quoting a Psalm known to all observant Jews of the day and as was the custom of Yeshua, he need only reference it as being Scripture in order to denote its authority. Where Yeshua said “It is written”, the writer of the Book to the Hebrews says “It is testified to in a certain place” (cf. Heb. 7:17). Which is in keeping with rabbinic Jewish tradition (Talmud Bavliy Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Iben Ezra in Lev. xvi. 8.) The “someone” who “has testified” is king David the writer of the Psalm in question. This Psalm speaks of the King Messiah as the son of mankind (Adam) in Whom God visits humanity. 7 You have made him for a little (brachus[G]) while lower (elattoō[G]) than angels (aggelos[G], malakhiym[H]); You have crowned him with glory (doxa[G], vekhavod[H]) and honour (time[G], hadar[H]); 8 You have put everything, individually and collectively (pas[G], kol[H]) in subjection (hupotassō[G]) under his feet (ragelayv[H]).”[ Psalm 8:4-6] For in subjecting (hupotassō[G]) all things, individually and collectively (pas[G]) to Him, He left nothing that is not subject to Him. But now we do not yet see (horaō[G]) all things individually and collectively (pas[G]) subjected (hupotassō[G]) to Him. 7 You have made him for a little while lower than angels; You have crowned him with glory and honour; The Hebrew text reads “elohim” rather than “malakhim”, however, elohim in this context refers to angels and not gods, as testified to by numerous ancient Jewish commentators (the Targum Yonatan, Yarchi, Iben Ezra, Kimkhi, and Ben Melekh) This speaks of Yeshua entering time and space born to Miriyam by the seed of the Holy Spirit. His earthly ministry of sacrificial reconciliation and His resurrection and ascension returning Him to His rightful place as Heir to all things. His earthly ministry being a “little while” in respect to eternity. He allows Himself to be made temporarily lower than the angelic beings with regard to being confined to time and space. Now, He has been crowned with glory and honour by God the Father. 8 You have put everything, individually and collectively in subjection under his feet.”[ Psalm 8:4-6] The nearest subject is Messiah. David by the Holy Spirit had prophesied the humanity and deity of the promised Messiah, His defeat of the sin affected order and the death that resulted and the subjecting of all creation to Him (1 Peter 3:22). For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to him. In short, the redemptive work of Yeshua has been completed in His death, resurrection and ascension and the future perfected outside time and space from an act of sacrificial love made within time and space. However, from within time and space, and post resurrection, the Kingdom of God is being made holy in preparation for the return of Messiah and the judgement, after which the manifest transcendent recreation will become eternal reality for all who receive the Messiah. This concept is very similar, in fact, intertwined with the present nature of the outworking of the faith of Messiah followers. “For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling,” - Philippians 2:12 NIV 9 But now (de[G], aval[H]) we do see (blepō[G], roeym[H]) Him Who was made (elattoō[G]) for a little while lower (brachus[G]) than the angels/messengers (aggelos[G], malakhiym[H]), Yeshua[H] (Iesous[G], Jesus, YHVH is salvation), through (dia[G]) His suffering (pathēma[G]) death (thanatos[G]) crowned (stephanoō[G]) with glory (doxa[G], khavod[H]) and honour, splendour (time[G], hadar[H]), so that by the grace, unmerited favour, practical love (charis[G], chesed[H]) of God (Theos[G], meiElohiym[H]) He might eat (geuomai[G], ta’am ta’am[H]) death (thanatos[G], hamavet[H]) for everyone, individually and collectively (pas[G], kulam[H]). 9 But now we do see Him Who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively. The writer explains the purpose of Yeshua being made lower than the angelic beings for a “little while”. “But now we do see Him” Means, if we see Him now, we see all things made subject to Him forever, even though we live in a world that is yet to be fully subjected to Him. He had come in the unmerited favour of God to suffer death, to consume death on behalf of all who deserve death but will be delivered from death in Yeshua. This is something a created angelic being could not do. Yeshua is the all existing God born into creation, whereas the angelic beings are created beings who serve God as helpers to creation. Through Messiah’s substitutionary death, Death, the by-product of sin itself becomes a by-word. “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” – Philipians 2:8 KJV “12 So then, just as sin came into the world through one man and death through sin, in the same way death spread to all men because all sinned. 13 For up until the Torah, sin was in the world; but sin does not count as sin when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in a manner similar to the violation of Adam, who is a pattern of the One to come. 15 But the gracious gift is not like the transgression. For if many died because of the transgression of one man, how much more did the grace of God overflow to many through the gift of one Man—Yeshua the Messiah. 16 Moreover, the gift is not like what happened through the one who sinned. For on the one hand, the judgment from one violation resulted in condemnation; but on the other hand, the gracious gift following many transgressions resulted in justification. [a] 17 For if by the one man’s transgression, death reigned through the one,[b] how much more shall those who receive the overflow of grace and the gift of righteousness reign in life through the One, Messiah Yeshua. 18 So then, through the transgression of one, condemnation came to all men; likewise, through the righteousness of one came righteousness of life to all men. 19 For just as through the disobedience of one man, many were made sinners, so also through the obedience of one man, many will be set right forever.[c] 20 Now the Torah came in so that transgression might increase. But where sin increased, grace overflowed even more— 21 so that just as sin reigned in death, so also grace might reign through righteousness, to eternal life through Messiah Yeshua our Lord.” -Romans 5:12-21 TLV 10 For it was fitting (prepo[G]) for Him, for Whom are all things individually and collectively (pas[G], hakol[H]) and through Whom are all things individually and collectively (pas[G], hakol[H]) in bringing many (rabiym[H]) sons (uihos[G], baniym[H]) into (eis[G]) glory, splendour, genius (doxa[G], ligeon[H]), the Author, Originator, Prince (archēgos[G], sar[H]) of their salvation (sōtēria[G], yeshuatam[H]) through sufferings (pathēma[G]) to perfect, consecrate, fulfil, complete (teleioō[G]). 11 For both He who sanctifies, consecrates, atones (hagiazō[G], chafeir[H]) and those who are sanctified, consecrated, atoned for (hagiazō[G], yechafeir[H]) are all from one Father (heis[G], meiAv echad[H]); for this reason He is not ashamed (ou epaischunomai[G]) to call (kaleo[G]) them brothers and sisters (adelphos[G], achiym[H]), 10 For it was fitting for Him, for Whom are all things individually and collectively and through Whom are all things individually and collectively, in bringing many sons into glory, splendour, genius, the Author, Originator, Prince of their salvation through sufferings to perfect, consecrate, fulfil, complete. The justice of God demanded that God Himself must enter creation in order to live as man, identifying fully with all the sufferings and temptations of humanity but remaining sinless and thus, able to sacrifice Himself in order to satisfy His justice and provide the means for humanity to be reconciled to Him. “Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” -Isaiah 59:1-2 KJV Yeshua has bridged the gap of separation between sinful humanity and God and through His suffering has become the Author and perfector of our faith. “looking only at Yeshua, the originator and perfecter of the faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” -Hebrews 12:2 “12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name, 13 who were born, not of blood, nor of the will of the flesh, nor of the will of a man, but of God.” -John 1:12-13 NASB 11 For both He who sanctifies, consecrates, atones and those who are sanctified, consecrated, atoned are all from one Father; for this reason He is not ashamed to call them brothers and sisters, “And for their sakes I sanctify myself, that they also might be sanctified through the truth.” -John 17:19 KJV We note that “both He who sanctifies, and those who are sanctified, are all from one Father”, meaning that only those who receive Yeshua’s sanctifying work are of One Father. The text is not make a connection between all human beings and Yeshua, rather it is speaking of the adoption of those who receive Yeshua’s atoning work. Those who receive Messiah’s atoning work show themselves to belong to the One Father of Creation, not only as children of creation but also as children of God redeemed by the blood of the Son of God, begotten of God, all existing, not created. Yeshua is not ashamed to call the repentant “brothers and sisters” because in Him they reflect the relationship between the Redeemer and the redeemed. “when the King Messiah shall be revealed to the congregation of Israel, the children of Israel shall say unto him, Come, be thou with us, be thou our brother".” -Targum on Song of Songs 8:1 12 saying, “I will proclaim, show, tell (apaggellō[G]) Your name (onoma[G], shimeicha[H]) to My brothers (adelphos[G], le’echay[H]), In the midst of the assembly (ekklēsia[G]) I will sing Your praise (humneō[G]).” [Psalm 22:22] 13 And again, “I will put My trust, hope, confidence, belief (peithō[G], vekireiytiy[H]) in Him.” And again, “Behold, pay attention, now (hineih[G]) I and the young children (paidion[G], yiladiym[H]) whom My God (ho Theos[G], YHVH[H]) has given Me (didōmi[G], natan-liy[H]).” [Isaiah 8:17-18] 12 saying, “I will proclaim, show, tell Your name to My brothers, In the midst of the assembly I will sing Your praise.” [Psalm 22:22] The writer quotes Psalms 22:22. This Psalm is one concerning the triumphant King Messiah, sometimes referred to as the Mashiach Ben David. The “brothers” of the Messiah are fellow Jews to whom He proclaims the Name of YHVH (Mercy). “The assembly” is the community of faithful Jews, in relation to whom Yeshua is both brother and King. In Jewish tradition an assembly, congregation, minyan, must be made up of no less than 10 men of age (Mishnah Sanhedrin, c. 1. sect. 6.) NB: The 10 man minyan is based on the scripture concerning the 12 spies sent to survey the land of Israel by Moses. 10 returned with a bad report, HaShem says "listen to this community of wicked men" (Numbers 14:27). Thus, 10 men are a community for prayer etc. However, it was the 2 righteous men Joshua and Caleb (Numbers 14:38; 32:12; ) who God honoured along with Moses. Thus Joshua and Caleb were the only ones of their generation who entered the promised land. This is why Yeshua (contradicting the teaching of the rabbis concerning the minyan) says, "Wherever two (Joshua & Caleb) or three (Joshua, Caleb & Moses) are gathered in My Name (that is, gathered in Salvation), there I am in the midst of you" (Matthew 18:20). 13 And again, “I will put My trust, hope, confidence, belief in Him.” And again, “Behold, pay attention, now I and the young children whom My God has given Me.” [Isaiah 8:17-18] The writer of Hebrews connects Yeshua with the prophet Isaiah and explains that like Isaiah, Yeshua trusts in YHVH and that like Isaiah, Yeshua’s spiritual progeny are a testimony to humanity of the love of God. The text and context of Isaiah 8:17-18 Isa 8:17 And I will wait for HaShem (YHVH: Mercy), Who hides His face from the house of Yaakov (Jacob: Judah & Ephraim-Israel), and I will look for Him. Isaiah waits upon the Lord. The true prophet understands that the future redemption he sees in the spiritual may not be made manifest in his lifetime. Thus, he ultimately places trust in Hashem rather than in what he can see with his physical sight. The true prophet accepts that the promises of Hashem are eternal and that the prophet will yet rise at the last day to behold what he has faithfully prophesied within time and space. The phrase, “Hides His face from” means that HaShem has intentionally withheld His manifest countenance from wrestling Jacob (Israel united: prior to his redemption). However, although Hashem’s face is hidden from the one who denies Him, the prophet will seek Him out. Isa 8:18 Hinei, Now, Behold, I and the children whom HaShem (YHVH: Mercy) has given me are for le’otot signs and for ul’mofetiym wonders in Yisrael from HaShem (YHVH: Mercy) Tzevaot (Of heaven’s armies, going to war), Who dwells in mount Tziyon (Parched land). Isaiah proclaims his family’s identity as living representations of God’s Word to His people. Yeshua proclaims the same concerning those who have become His followers and therefore Sons of the Living God. We are to be living examples of God’s Word to the world we live in. 14 Therefore, since the children (paidion[G], yiladiym[H]) share (koinōneō[G) in flesh (sarx[G], basar[H]) and blood (aima[G], dam[H]), He Himself similarly (paraplēsiōs[G]) also became a partaker (metechō[G]) of the same, so that through (dia[G]) death (thanatos[G], bemoto[H]) He might do away with, abolish, cause to cease (katargeō[G]) the one who had (echō[G]) the dominion (kratos[G]) of death (thanatos[G], hamavet[H]), that is, the devil (ho diabolos[G], haSatan[H]), 14 Therefore, since the children share in flesh and blood, He Himself similarly also became a partaker of the same, so that through death He might do away with, abolish, cause to cease the one who had the dominion of death, that is, the devil, God the Son chose to enter time and space to share in the flesh of humanity so that in overcoming in life, death and resurrection He might afford human beings the opportunity to overcome in Him. In Jewish tradition Samael also named Satan, is sometimes referred to as malakh hamavet (Angel of the death) [Targum Jon. in Gen. iii. 6. & in Hab. iii. 5; Talmud Bavliy Sukkah, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2; Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi.] One particular tradition says that Satan will cease in the Olam Haba (world to come), the days of the Messiah, Who, having come will destroy the power of Satan. (Baal Hatturim in Numb. iv. 19.) 15 and free, deliver (apallassō[G], veshilach lachafshiy[H]) those who through fear (phobos[G], mei’eiymat[H]) of death (thanatos[G], mavet[H]) were all the days (kol yemeiy[H]) of their lives (zaō[G], chayeiyhem[H]) guilty, subject (enochos[G]) to bondage (douleia[G]). 16 For doubtless (dēpou[G]) He does not take hold of (epilambanomai ou[G]) angels, messengers (aggelos[G], malakhiym[H]), but He takes hold of (epilambanomai[G]) the seed, issue (sperma[G], lezerah[H]) of Abraham (Avraham[H] father of a great number of people). [re. Isaiah 41:8-9] 15 and free, deliver those who through fear of death were all the days of their lives guilty, subject to bondage. Messiah has come to free all who will accept Him from the just punishment for their sin. While those who deny any culpability with regard to their immoral lifestyles may have deluded themselves that they do not fear death, the truth is that in the end death holds all unrepentant human beings in bondage. We note that the text says “guilty”, thus, the guilt of sin exposes the reality of the fruit of sin, death. In one sense the fear of death is a healthy acknowledgement of the need for deliverance from it. Those religions that, devoid of Messiah, nonetheless claim death as a simple transition of matter and spirit, are in greater danger than those who live in the fear of death. In Messiah we need not fear death, not the temporal death of the present world, nor the eternal death (perpetual fire) assigned to the wicked, because He has purchased our freedom in His blood. 16 For doubtless He does not take hold of angels, messengers, but He takes hold of the seed, issue of Abraham. [re. Isaiah 41:8-9] This means that Yeshua has come not to take hold of and redeem angelic beings but to take hold of and redeem the descendants of Abraham, Isaac and Jacob: “But you, Israel, My servant, Jacob whom I have chosen, Descendant of Abraham My friend, You whom I have taken from the ends of the earth And called from its remotest parts, And said to you, ‘You are My servant, I have chosen you and have not rejected you.” -Isaiah 41:8-9 NASB Alternatively this refers to Messiah Yeshua, Who has not become convergent with angelic beings but has taken hold of humanity being born of God into humanity through Miriyam. And then, not into just any ethnicity but into the seed of Abraham, Isaac and Jacob, being both Jewish by bloodline and Abrahamic in faith. “15 Then the angel of the Lord called to Abraham a second time from heaven, 16 and said, “By Myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, 17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand, which is on the seashore; and your seed shall possess the gate of their enemies. 18 And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” -Genesis 22:15-18 NASB 17 Therefore (hothen[G]), in all things individually and collectively (pas[G], bakol[H]) He had to be made like (homoioō[G]) His brothers (adelphos[G], le’ehayv[H]) so that He might become a merciful (eleēmōn[G], berachamayv[H]) and faithful, true (pistos[G], uve’emunatiy[H]) high priest (archiereus[G], kohen gadol[H], rav kumrea[A]) in things pertaining, before the face of (lifneiy[H]) God (Theos[G], Elohiym[H]), to make atoning reconciliation (hilaskomai[G], lechafeir[H]) upon the sins (hamartia[G], al-chatot[H]) [missing the mark set by God’s holiness] of the people (laos[G], ha’am[H]). 17 Therefore, in all things individually and collectively He had to be made like His brothers so that He might become a merciful and faithful, true high priest in things pertaining, before the face of God, to make atoning reconciliation upon the sins [missing the mark set by God’s holiness] of the people. Yeshua has been made like His fellow Jewish brothers in respect to humanity, ethnicity, religion, culture, and according to the requirements of the Torah given to His brothers He has walked in sinless perfection. Thus, He is best qualified to show mercy as the faithful Kohen Gadol High Priest appearing on behalf of sinful people before the face of the Holy God of Israel, able to do so because of the shedding of His blood as the atonement over the sins of His people. “make atoning reconciliation upon the sins of the people.” This correlates to the Yom Kippur sacrifice of two goats the one (for the people: Azazel, the escaping goat) being delivered by the other (the goat for YHVH). Ref. Yom Kippur, Messiah and the Escaping Goat https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yom-kippur-the-escaping-goat 18 Now (gar[G]) since He Himself suffered (paschō[G]) temptation (peirazō[G]), He is able (dunamai[G]) to come to the aid (boētheō[G]) of those who are tempted (peirazō[G]). 18 Now since He Himself suffered temptation, He is able to come to the aid of those who are tempted. “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet is without sin.” -Hebrews 4:15 “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” -Isaiah 53:12 KJV “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lives to make intercession for them.” -Hebrews 7:25 Copyright 2021 Yaakov Brown When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. General Introduction:
I have no intention of addressing every possible argument for and against certain authorship possibilities, nor will I waste time debating dating and audience to the extent that many others do. After extensive research the following are concise explanations of my conclusions on authorship, dating, audience, and theme. Author: The writer doesn’t identify himself but seems to have been well known to the recipients of the work. There was no agreement among the Church fathers of the earliest centuries as to the authorship of this book. From the period of the reformation (16th century C.E) the book has been attributed to Rav Shaul (Paul the Apostle), however, while there are some similar Messianic themes, by and large the writing style and specific subject matter is significantly different to that of Paul. Unlike Paul, the author of Hebrews doesn’t identify himself except to say that he is male (11:32 use a masculine Greek verb). The phrase “How will we escape if we neglect so great a salvation; which was at first received spoken by the Lord and was confirmed to us by those who heard…” (2:3) shows the author to be someone who had not heard directly from Yeshua in any way but was conveying the message of salvation as one who had received it from those who had heard it directly from Yeshua. This excludes Rav Shaul (Paul) as a potential author (Gal. 1:11-12). It’s also worth noting that the writer of Hebrews has more than a passing familiarity with the Levitical priesthood and is likely to have been a Levite. Paul on the other hand was of the tribe of Benjamin (Acts 13:31; Rom. 11:1; Phil. 3:5), and was a student of Rabban Gamaliel, one of the forefathers of Rabbinic Judaism, also a descendent of the tribe of Benjamin and of the line of David according to the mixed tribal lineage of his grandfather Hillel the Elder (Ketubot 62b re. Y’hudah HaNasi). The style of Greek used in the Book to the Hebrews is yet another reason that Pauline authorship is unlikely. Greek scholars generally agree that the Greek of the text of Hebrews is more refined, its wording more eloquent, a studied form of Greek quite different from the fluid, colloquial, contextualized Greek of Paul’s letters. Finally, Paul's own words make the suggestion of his authorship of the Book to the Hebrews untenable: "I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write." -2 Thessalonians 3:17 (NIV) No such descriptor is found in the Book to the Hebrews. Nor do early manuscripts indicate that Paul’s handwriting was present in the original text. The first suggestion of authorship made by the early Christian Church fathers was that of Tertullian in his work titled De Pudicitia “On Modesty” (200 C.E), in which he quotes “an epistle to the Hebrews under the name of Barnabas.” Barnabas was a Jew of the priestly tribe of Levi (Acts 4:36) who like many others of the priestly cast had become believers early in the growth of the Messianic Jewish community (Acts 6:7). He later became a good friend of Rav Shaul (Paul) and was commissioned along with Paul by the Church at Antioch under the guidance of the Holy Spirit to take the Gospel message to the Greeks [nations] (Acts 13:1-4). While the writer of the Book to the Hebrews cannot be identified with any certainty, it seems unlikely that Paul was the author, and of the other proposed writers Barnabas seems the most likely, and if not Barnabas then another believing Levite of the time who had not heard the message of the Gospel directly from Yeshua. Of course, the arguments for and against Pauline authorship are numerous and diverse and the debate will continue until the Messiah comes. Ultimately it is the divine inspiration of the text that best guides our understanding. Date: It seems likely that the Book to the Hebrews was written prior to the destruction of the Temple (70 C.E) for at least two significant reasons:
Those who claim a post Temple dating are unable to effectively answer the “present tense” evidence of the text. Audience: Several of the oldest Greek manuscripts include the title Πρὸς Ἑβραίους “To the Hebrews”, making the original intended audience Messiah following Jews of the first century C.E. Like the book of Yaakov (James) the Book to the Hebrews addresses those Jews who have become part of the sect Ha-Derekh (the Way) and are in need of ongoing discipleship in order to understand the fullness of what it means to be both Jewish and followers of the King Messiah Yeshua. Some scholars believe the work was written for Jewish believers in Jerusalem, while others assert that it was likely written in Rome. It is impossible to know with any certainty. Theme: Most scholars agree that the theme of the Book to the Hebrews is the absolute supremacy and sufficiency of the King Messiah Yeshua. However, those Christian scholars who conclude Successionism (one of the many foundational manifestations of Replacement Theology) from this are sadly mistaken. Messiah being supreme predates the giving of the Torah and does not therefore annul the purpose of Torah, nor does Hebrews teach such a nonsense. Messiah is the Author (John 1) and Goal (Rom. 10:4) of the Torah and His being greater than its covenants and priesthood regards His position over all creation, and elevates the purpose of Torah rather than diminishing it. Hebrews explains that the many prophecies and promises of the Tanakh (OT) are fully filled, or begin to be fully filled in Messiah Yeshua (Who has entered time and space through the womb of Miriyam), however, it does not nullify those prophecies and promises, rather it illuminates their purpose. When the author of the Book to the Hebrews says of the Mosaic Law, “a shadow is the Torah (nomos) for holding the coming good things” (10:1), he is not disabusing us of the shadow but pointing us to the One Who casts the shadow. Those fools who conclude based on the Book to the Hebrews (not written to Gentiles but to Jews) that the Church (today predominantly Gentile, in part due to the millennia of sin perpetrated in the name of the Church against the Jewish people) has replaced or succeeded the chosen, ethnic, empirical, religious Jewish people, would do well to remember that “a shadow” is cast by a person, and that to deny the shadow is to deny the person who has cast it. Author’s translation: As is the case with my translation of the Gospel of John, I have made a convergent translation of the Book to the Hebrews in an attempt to present the reader with a collective representation of the meaning of the ancient Greek text (2nd century C.E), the significantly later Aramaic text (5th century C.E), and the translation into Hebrew (16th century C.E). The intended outcome being to convey an insight into the ancient Hebrew worldview as it perceives the inspired Word of God and the transmission of it. As is always the case, I don’t make the foolish claim that one language has precedent over another based on chronology. While the Torah, Prophets and Writings were originally written in various forms of ancient Hebrew (with assimilated Aramaic in post exilic text etc.), the transmission of Scripture in both Hebrew and Greek has been approved by our rabbis from ancient times, the ancient Greek Septuagint (which generally predates the oldest complete Hebrew manuscripts available to us today [with the exception of some of the Qumran texts/Dead Sea Scrolls], having been translated from the third to mid second centuries B.C.E) being a work of translation from Hebrew made by ancient Jewish (ethnic descendants of Jacob) scholars. We do not trust in the infallibility of scribes but in the infallibility of the One Who inspired them and, in His faithfulness, to transmit His Word generationally regardless of language. Having said this, what is clear is that the human writers of the Word of God were Jews (ethnic descendants of Jacob). They wrote in Hebrew, Aramaic and Greek, while they thought and lived as Hebrews, Israelites, Jews. Therefore, the thinking present in the ethnicity, religious culture and spirituality of the people of Israel should be a determining factor in sound interpretation, particularly in the areas of religious cult practice, religious rites, daily life, tradition, chronology, deity, relationship and worldview. Those who fail to consider this will also fail to properly interpret the teaching of Scripture. Introduction to Study: Regardless of all other interpretive concerns we submit our study and understanding, our learning and practice of the text to God, through the Rabbi of rabbis Yeshua our King Messiah, Who by His Spirit makes known to us the Way of God. Translation Key: [G] Greek (using root words) [H] Hebrew [A] Aramaic (where is differs from or further illuminates the Hebrew text) BOOK TO THE HEBREWS Chapter 1 (Author’s translation) 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, 4 So having become vastly stronger, better than the messengers, angels in as much as He has inherited a more excellent Name [The Name (Hebrew text)] than they. 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again, “I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Deut. 32:43 LXX & DSS] 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? The Text of the Book to the Hebrews line by line: V.1-2 1 In many parts, many ways (polumeros[G], rabot[H]) and (kai[G]) with many variations, turnings, revolutions (polutropos[G]) of old, in former days (palai[G]) the God (ho Theos[G], Ha Elohim[H]) spoke to (laleo[G], diber[H]) the (to[G]) forefathers of us (pater[G], avoteiynu[H]) in the hand of (en[G], beyad[H]) the (to[G], ha[H]) prophets (prophetes[G], neviyiym[H]); before, toward, in reference to (epi[G]) the last (eschatos[G], beachariyt[H], achraye[A]) the (to[G]) days (hemera[G], hayamiym[H], yavmata[A]), these (houtos[G]) He speaks (laleo[G], diber[H]) to us (hemin[G], eileiynu[H]) in the hand (en[G], beyad[H]) of His Son (uihos[G], beno[H]) 2 Who (hos[G]) He set in place, established, appointed, named (tithemi[G], shamo[H]) as heir (kleronomos[G], leyoreish[H]) of all things individually and collectively (pas[G], kol[H]), and also through (dia[G], vegam[H]) Whom (hos[G]) He formed (poieo[G], asah[H]) in His hand (veyado[H]) the (to[G], et[H]) unbroken age, ages, world, worlds, universe, universes (aion[G], haolamot[H], avad l’alme[A]). 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; before, toward, in reference to these the last the days, He speaks to us in the hand of His Son 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. Put concisely, in the past God spoke by the Word (Yeshua) through the prophets pointing Israel toward the days of Messiah (Yeshua). Now Yeshua has entered time and space seeded by God’s Spirit in the womb of Miriyam of the line of David, and speaks directly to Israel, and by extension following His death, resurrection and ascension He speaks directly to all who believe by His Spirit. Prologue The Prophecy of Tanakh (OT) & the Prophetic Gift of the Brit HaChadashah (NT): One of the many things Hebrews 1:1-2 teaches is that true prophecy will cause us to look upon Yeshua, Whose testimony is the Spirit of prophecy (Rev.19:10b), and is available to all who believe and not only to the select few. We must remember that with very few exceptions, the prophets of the Tanakh (OT) did not name themselves prophets. Therefore, every true disciple of Yeshua should be weary of any self-proclaimed "prophet". The Scripture says: "In the past God spoke in various portions and in various ways to our ancestors through the prophets, in these last days he has spoken to us through His Son, Whom He appointed heir of all things, and through Whom He created the world." -Hebrews 1:1-2 In Messiah we have all been afforded direct access to God's voice. Elsewhere the Scripture says: "Worship God! For the testimony of Yeshua (Jesus) is the Spirit of prophecy." -Rev.19:10b We are no longer to receive people in the Tanakh (OT) role of prophet (John the Immerser being the last to come in this fashion, in the spirit of Elijah [Matt. 11:11; Luke. 7:28]), nor should we chase after prophets in order to get direction from God (this is idolatry), we instead listen by the Ruach HaKodesh (Holy Spirit) to the Son (Yeshua) and through Whom we hear the Father, for the glory of God, Who is echad (a complex unity). Those who chase after direction from so called "Prophets" today are committing idolatry. They're ultimately no different to those who seek direction from fortune tellers. The New Testament prophetic gift of the Holy Spirit is one of affirmation and edification (1 Cor.14:3), it does not emulate the role of the Tanakh (OT) prophets. The mark of legitimacy for the prophetic word in the New Testament is whether it gives glory to Messiah Yeshua unto God, something that must be attested to by "the (NT) prophets" (1 Cor.27-33), and ultimately by the Spirit of prophecy, the testimony of Yeshua Himself, Who is Yeshua (Rev.19:10b). Any word or act that contradicts Scripture by definition fails to fall into the category of legitimate prophecy. 1 In many parts, many ways and with many variations, turnings, revolutions of old, in former days the God spoke to our forefathers in the hand of the prophets; The opening verse explains that from the beginning of creation God has been speaking in, through and to the people of Israel (descendants of Jacob) in many varied and perpetual ways. One meaning of the Greek text denotes revolutions, or cycles of a repeated message of redemption. In short, the message has not changed but now, rather than send a letter the Author is come to deliver the message face to face. The writer is a Jewish (probably Levite) follower of Yeshua. Therefore, when he writes “our forefathers” he means the forefathers of Faith (Adam through Avraham and Isaac) and the ethnic-religious forefathers descending from Jacob as Israel the various tribes and their descendants. It is important to remember throughout that the initial audience for this work are Jewish Messiah followers of the first century C.E. In one sense the writer of Hebrews is calling all the writers of the Tanakh (OT) and the prophetic figures whom they recorded, “prophets” speaking to the people of Israel (Jews). From Adam to Moses, to the Judges and then kings like David and Solomon, the prophets of the land of Israel, Isaiah, Hosea, and the prophets of exile, Jeremiah, Zechariah, all the way to the last prophet Malachi. The Hebrew text renders “in the hand of the prophets” meaning that the Word of God was spoken and acted on in the strength of those same prophets. The actions of the righteous prophets of old are as much the speech of God as the verbal declarations and the subsequent written texts. before, toward, in reference to these the last days, He speaks to us in the hand of His Son This phrasing gives us the purpose of the Word of God spoken in the prophets of old. Which was to reveal the Son, Who would come to speak the message of the Father face to face with the people of Israel (descendants of Jacob) and by extension to all humanity in His Spirit. The Biblical Hebrew phrase Beachariyt hayamiym “In the last days” (Gen. 49:1) is understood by traditional Jewish scholars to refer to the days of the Messiah (Kimkhi & Iben Ezra on Isa. ii. 2.). The Brit HaChadashah (NT) teaches that the Messianic era is inaugurated at Messiah Yeshua’s incarnation (entry into time and space) [Acts 2:17; 1 Timothy 4:1; 1 John 2:18], and that the last days are already upon us [1 Cor. 10:11]. In one Talmudic Jewish tradition it is taught that the duration of the world will be six thousand years, divided into three equal parts, the last of which is assigned to the Messiah, the years being assigned as ages 1. Two thousand years devoid [of Torah] 2. Two thousand years of Torah 3. Two thousand years the days of the King Messiah (Talmud Bavliy Sanhedrin, fol. 97. 1.). 2 Who He set in place, established, appointed, named as heir of all things individually and collectively, This is the first of seven statements describing Yeshua: 1. Yeshua is Heir to all things (cf. Romans 8:17) The use of the word “heir” conveys the position of Yeshua at the right hand of God, ascended and transcendent, having come into His inheritance as the Greater Son of David. Therefore, here, the writer begins with the Goal (Yeshua) [Romans 10:4]. and also through Whom He formed in His hand the unbroken age, ages, world, worlds, universe, universes. This is the second of seven statements describing Yeshua: 2. Through Yeshua God created the universe (cf. John 1:1-3; Col. 1:16) The writer had begun with the Goal (Yeshua seated at God’s right hand), he now places the Goal (Yeshua) at the beginning, explaining that by Yeshua’s hand (strength, action) all creation came into being (cf. John 1:1-3; Col. 1:16). “Through Whom He also formed the worlds” is consistent with the traditional Jewish understanding which teaches the three worlds of the created order as 1. The outer heaven and dwelling place of God 2. The atmosphere (air) 3. The earth (Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1.). Also referred to as 1. The world of angels (heavenly dwelling), 2. The world of globes (sun, moon, planets and stars) 3. The world below (earth) (Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1.). Our prayer tradition calls God Rabon kol haolam “Lord of all the worlds” ( Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.) Of Rabbi Akiva it is said in the Mishnah: "He used to say, '... God loves Israel, because he gave them a precious instrument. But he enhanced that love by letting them know that the precious instrument they had been given was the very one through which the universe was created-as it is said, "For I give you good doctrine; do not forsake my Torah" (Proverbs 4:2).' " -Avot 3:14 V. 3 3 Who [the Son] (hos[G], hu[H]) is (oan[G]) the shining forth, the rays, brightness, radiance (apaugasma[G], zohar[H]) of His [the God] (to[G]) glory, judgment, splendour (doxa[G], kevodo[H]) and (kai[G]) the exact expression, character, pictured bones (charakter[G], vetzelem atzmoto[H]) of His [the God] (to[G]) substance, nature, person, soul (hupostasis[G], venosei[H]); Who Himself [the Son] (autos[G]) carries (phero[G]) both (te[G]) His [the God] (to[G]) individual and collective (pas[G], kol[H]) the (ho[G]) living voice, spoken word, substance (rhema[G], bidevar[H]) and the (ho[G]) strength, power, in singular Divine nature (dunamis[G], gevurato[H], baqnumeh[A]). When [after] He (autos[G]) had made purging, purification, cleansing, washing (katharismos[G], tiheir[H]) in His soul (otanu benafsho[H]) of the (to[G]) sins [missing of the mark established by God’s holiness] (hamartia[G]), He was made (poieo[G]) to sit down (kathizo[G], yashav[H]) in (en[G]) the right hand (dexios[G], liymiyn[H]) of the (ho[G]) Majesty, greatness (megalosune[G], hagedolah[H]) in (en[G]) High (hupselos[G], bameromiym[H]), 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, The remaining statements describing Yeshua are found in this verse: 3. Yeshua is the radiating light of God’s glory (John 1:14, 18) 4. Yeshua is the exact representation of God’s being (John 14:9; Col. 1:15) 5. Yeshua sustains all things (Col. 1:17) 6. Yeshua provides atoning redemption through His death and resurrection (John 1:29; 1 Cor. 15:3) 7. Yeshua is seated in the right hand (strength, action) of God (Eph. 1:7, 20; Col. 3:1; 1 1 John 2:2; Pet. 3:22; Gal. 1:4; Rev. 1:5) 3 Who is the shining forth, the rays, brightness, radiance of His glory, judgment, splendour and the exact expression, character, pictured bones of His substance, nature, person, soul; Yeshua is described here as the all existing Light which radiates from God, the very rays of God’s glory (known as the kevod HaShem “Glory of God” in Biblical Hebrew and Shekhinah “feminine Light manifestation of the Spirit of God” in Talmudic Hebrew [Saadiah Gaon 882-942 C.E.]), and the exact representation of the substance of God. While differing in important ways from the explanations of our rabbis, the concepts alluded to by the writer of the Book to the Hebrews are nonetheless consistent with Jewish thought. The radiance of God called Shekhinah in Talmudic Hebrew is defined by the Encyclopaedia Judaica as: “the Divine Presence, the luminous immanence of God in the world,... a revelation of the holy in the midst of the profane ..." "One of the more prominent images associated with the Shekhinah is that of light. Thus on the verse, '... the earth did shine with His glory' (Eze. 43:2), the rabbis remark, 'This is the face of the Shekhinah' (Avot diRabbi Natan [18b-19a]; see also Chullin 59b-60a). Both the angels in heaven and the righteous in olam ha-ba ('the world to come') are sustained by the radiance of the Shekhinah (Exodus Rabbah 32:4, B'rakhot 17a; cf. Ex. 34:29-35…” - Encyclopaedia Judaica Volume 14, pp. 1349-1351 Moshe saw the T’munah “likeness, representation” (in modern Hebrew “picture”) of God and spoke with Him face to face. Moshe spoke with the transcendent resurrected Messiah Yeshua (not pre-incarnate but post incarnate, resurrected, unbound by time and space), Who was is and will always be the “radiance” of God, this is why Hebrews says: “By faith Moshe, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin, considering the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward.” -Hebrews 11:24-26 Who Himself carries both His individual and collective living voice, spoken word, substance and the strength, power, in singular Divine nature. Yeshua is the Word, Substance, Essence (Davar, John 1) of God and carries the living spoken Word (Greek. rhema) being one (echad) with the Divine nature. In short, Yeshua holds “carries” all things (Col. 1:17). When [after] He had made purging, purification, cleansing, washing in His soul of sins (the missing of the mark established by God’s holiness), He was made to sit down in the right hand of the Majesty, Greatness in High, “A Psalm of David. YHVH said laAdoniy to my Lord, ‘Sit you at my right hand, until I make your enemies your footstool.” -Psalm 110:1 This expresses the completed work of redemption through vicarious, atoning, sacrificial death and resurrection followed by ascension. Thus, having ministered the sacrificial love of God to Israel and all humanity, He was given His rightful place seated “in” the right hand of God. Meaning that Yeshua is seen as the action and strength of the Creator outworking reconciliatory love in all creation. “25 Whom God displayed publicly as a reconciling substitutionary sacrifice, propitiation in His blood through faith. In order to demonstrate His righteousness, because in God’s restraint He let the sins previously committed go unpunished; 26 for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Yeshua.” - Romans 3:25–26 “21 He made Him who knew no sin to be a sin sacrifice in our behalf, so that we might become the righteousness of God in Him.” - 2 Corinthians 5:21 The “Right hand of God” is both a place and a transcendent position of authority unlimited by time, space or any element of creation. Therefore, Messiah being seated “in” God’s right hand does not limit His participation in the past, present and continued outworking of God’s redemptive purposes for creation. He is Kohen HaGadol (High Priest [Heb. 7]) over all creation, continually interceding for God’s children. HaG'dulah BaM'romim “Greatness in High,” is a euphemistic reference to God. Long before the first century C.E. it had become common practice among observant Jews not to pronounce the Holy Personal Name YHVH. Thus, euphemisms became the norm when referring to HaShem (YHVH). This is still the case today. In fact the correct pronunciation of the Holy Personal Name is unknown. The phrase HaG'dulah BaM'romim is probably based on 1 Chronicles 29:11: “Lecha For Yours, YHVH, is the greatness (HaG'dulah) and the power (ve’HaG'vurah) and the glory (ve’HaTif’eret)," Similar phrasing is used in Mark 14:62 & Matthew 6:13. In Greek the word kurios is used to convey both the common noun lord and the Holy Name YHVH (Matt. 1:20). Therefore, the writer of Hebrews uses the Greek equivalent of the euphemism HaG'dulah BaM'romim “Greatness in High,” in order to make clear to his Jewish audience that He is referring to YHVH. V. 4 4 So having become (ginomai[G], vaygedal[H]) vastly (tosoutos[G], meod[H]) stronger, better (kreittōn[G]) than the messengers, angels (aggelos[G], hamalachiym[H]) inasmuch as (hosos[G]) He has inherited (klēronomeō[G]) a more excellent (diaphoros[G]) Name [The Name (Hebrew text)] (onoma[G], hasheim[H]) than (para[G]) they (lahem[H]). 4 So having become vastly stronger, better than the messengers, angels inasmuch as He has inherited a more excellent Name [The Name (Hebrew text)] than they. The messengers (angelic and otherwise) are created entities of Elohim, whereas Yeshua is all existing (John 1) a messenger Who is the YHVH manifest. In the past He has been called Imanu El “with us God” (Isa. 7:14; 8:8). His Name, Nature, Identity is proved greater within creation through His vicarious sacrificial act of redemption, His resurrection and ascension (mentioned in the previous verse). Neither angel nor prophet, neither king nor judge, no one who ever lived or will ever live, have or will ever achieve what Yeshua has achieved, nor has or will anyone ever qualify as an inheritor by Divinity of the Name of God spoken within the created order. Within time and space it appears that Yeshua has inherited the Divine Name from the Father God, while outside of time and space the Divine Name is inherent in Yeshua. Therefore, from within time and space we understand Yeshua to be YHVH with us, in the past, and in the present, having inherited the future, establishing our eternal life through His saving work. The “more excellent Name” does not refer to Yeshua being called “Son” in the following verse, as many theologians suggest. This cannot be the case because the common noun “son” is not a proper noun (personal name). Given that a personal name is what the context denotes, the “more excellent Name” refers to Yeshua’s identity as the manifest and exact representation of YHVH. The Hebrew translation of this text uses the common euphemism for YHVH HaShem “the Name”. When the disciple Peter says “There is no other name under the heavens by which a human being can be saved” (Acts 4:12), he is reminding his hearers of the words of the prophet Yoel (2:32) “everyone who calls on the Name of YHVH will be saved” (Acts 2:21). Knowing that the pronunciation of the Holy Personal Name YHVH had been lost, Peter was making it clear to his hearers that Yeshua is YHVH and that calling on His Name is the only means of accessing salvation. We know this because in the context of Yoel 2:28-32 the Messianic era (last days) are being referred to. “Wherefore God also has highly exalted Him, and given Him a name which is above every name:” -Philippians 2:9 There is only One Name which is “above every name”, the Holy Personal Name of God YHVH. On Jewish tradition regarding Messiah being greater than the angels: In the midrash Genesis Rabbah 78:1 the rabbis speak of righteous people being better than angels. The midrash Yalkut Shimoni conveys a similar view of the King Messiah to that of Hebrews 1:3-4: "'Behold, my servant shall (deal wisely) prosper.' This is King Messiah. 'He shall be exalted and extolled and be very high.' He shall be exalted beyond Avraham, and extolled beyond Moses, and raised high above the ministering angels." (Yalkut Shim'oni 2:53:3, on Isaiah 52:13; quoted in B. F. Westcott, The Epistle to the Hebrews, p. 16) 5 For to which (tis gar[G], kiy el-miy min[H]) of the messengers, angels did He ever say (epo pote ho aggelos[G], hamalachiym amar meiolam[H]),“You are My Son (uhios mou su[G] , beniy atah[H]), I (ego[G], Aniy[H]) this day (semeron[G], hayom[H]) have fathered (gennao[G], yeludtiycha[H]) You (se[G])”? [Psalm 2:7] And (kai[G]) again (palin[G], veod[H]),“I (ego[G] , Aniy[H]) will be (esomai[G], ehyeh-lo[H]) a Father to Him (autos eis pater[G], leav[H]) And (kai[G]) He (autos[G], vehu[H]) will be (esomai[G], yihyeh[H]) a Son to Me (moi eis uihos[G], liy levein[H])”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when (hotan de[G]) He again (palin[G]) brings (eisago[G]) the firstborn (ho prototokos[G], et-habechor[H]) into (eis[G]) this (ho[G]) world (oikoumene[G], laolam[H]), He says (lego[G], omar[H]), “And (kai[G]) worship, pay homage, kneel before (proskuneo[G], vehishtachavu[H]) Him (autos[G], lo[H]) all (pas[G], kol[H]) messengers, angels (aggelos[G], malacheiy[H]) of God (Theos[G], Elohiym[H]).” [Deut. 32:43 LXX & DSS] 5 For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] 6 And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7; Deut. 32:43 LXX & DSS] For to which of the messengers, angels did He ever say, “You are My Son, I this day have fathered You”? [Psalm 2:7] God has always been Father to the all existing Yeshua. Therefore, the present reference “this day” is an allusion to Yeshua’s entry into time and space and the present age, which began at the point of Messiah’s entry into the world. This age does not end the function of Torah rather it illuminates its purpose and reveals its Author and Goal. With regard to ancient Jewish commentary on Psalm 2 the oldest reference recognizes the subject of the Psalm to be Mashiach Ben David (Messiah Son of David) the conquering King Messiah [Psalms of Solomon 17:21-27, mid 1st century B.C.E.]. The Talmud tractate Sukkah 52a likewise identifies the subject of Psalm 2 to be Mashiach Ben David. While angels are on rare occasions called beneiy Elohim “sons of God”, there are no instances in Scripture where an individual angelic being is called “My Son”, nor are angels born of the Father God, rather the angelic beings are part of the created order. Simply put, they are created not begotten (fathered). And again,“I will be a Father to Him And He will be a Son to Me”? [2 Samuel 7:14; 1 Chron. 17:13] Nathan the prophet prophesied the coming of the Greater Son of David (King Messiah) [2 Samuel 7:4-17; 1 Chronicles 17:2-14]. Our rabbis misapply this prophecy as a drash concerning the people of Israel, but the Brit HaChadashah (NT) applies it in its entirety to the Messiah Yeshua noting that it includes the promise that Messiah the Greater Son of David will rule over the House of David forever, as the One "descended from David physically" (Romans 1:3; Matt. 1:1; Luke 3:23-38), while being the "Son of God spiritually" (Romans 1:4; Luke 1:35). “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:” -2 Samuel 7:14 KJV 2 Samuel 7:14 infers that the son and descendant of David and Solomon has the potential to sin but does not say that he will sin. In reality Yeshua was tempted in every way that a human being can be tempted but was without sin (Heb. 4:15). Thus, He has taken on himself the chastening “rod of men” and the “stripes of the children of men”. There is a correlation between Israel as God’s collective son and Messiah as the Son of God born into time and space of the people of Israel, fathered by God (Matt. 2:15). The writer of Hebrews makes a parallel between the prophecy concerning Messiah (1:5) and the prophecy concerning the people of Israel (Heb. 8:10 [Exodus 7:7; Jer. 31:32-33]). In Exodus 4:22 God calls Israel collectively “My son…” and “firstborn”. Psalm 89 understands the King Messiah as the fulfilment of 2 Samuel 7:4-17: “27He will call to Me: ‘You are my Father,[d] my God and the rock of my salvation.’ 28 I also will set him as firstborn—[e] the highest of the kings of earth.[f][g] 29 I will maintain My love for him forever, and My covenant with him will be firm. 30 His seed I will establish forever, and his throne as the days of heaven.” -Psalms 89:27-30 TLV With regard to Solomon son of David the seed finds its fulness in Yeshua the Greater Son of David. With regard to Yeshua Who has no physical seed (He did not procreate, if He had He would be a fornicator given that He is to be the Groom to the New Jerusalem [Rev. 21:9]), the seed are all who believe in Him and are reconciled to God. And when He again brings the firstborn into this world, He says, “And worship, pay homage, kneel before Him all messengers, angels of God.” [Psalm 97:7 LXX] “Firstborn” does not mean first created. Yeshua is all existing. In the context of this passage, the psalm, and the wider Gospel narrative, it means “firstborn from the dead”. “This world” is the present sin affected creation the olam hazeh. Yeshua comes from the heavens and returns to the right hand of the Father. Born into the sin affected world He lives a perfect life, dies as an unblemished substitutionary sacrifice for sin and rises from the dead as victor, swallowing up death and making a way for all who will receive Him to enter olam haba “the world to come”. Therefore, as stated, He is the “firstborn” from the dead. The Hebrew text of Psalm 97:7 reads: “Let all who serve graven images be ashamed—all who boast in idols. Bow down before Him, all you elohiym (gods)!” The Hebrew elohiym can refer to angelic beings, rulers, judges, the Judge, gods and to God Himself. Thus, elohiym is a common noun and not the Holy Personal Name of YHVH. In the context of Psalm 97 YHVH is the subject to Whom the gods are instructed to bow down. The writer of Hebrews understands this and applies the Psalm to Yeshua, yet another implicit allusion to Yeshua’s deity. At the birth of Yeshua the angels did gather to worship singing “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.” (Luke 2:14). The words of these angels reflect the meaning of the phrase HaG'dulah BaM'romim “Greatness in High” (v.3). 7 And (kai[G]) with regard (pros[G]) truly (men[G]) to the messengers, angels (ho aggelos[G], lamalachiym[H]) He says (lego[G], omar[H]), “He makes (poieo[G], oseh[H]) His messengers, angels (aggelos autos[g], malachayv[H]) winds, spirits (pneuma[G], ruchot[H]), And His ministers, servants (leitourgos autos[G], umeshartayv[H]) a fire (pur[G] , eish[H]) flash (phlox[G], loheit[H]).” [Psalm 104:4] 8 But with regard to (pros de[G]) the Son (ho uihos[G], velabein[H]) He says (hu omar[H]) “Your throne (ho thronos sou[G], kisacha[H]), O’ God (ho Theos[G], Elohiym[H]), is unto (eis[G]) the unbroken age, forever (aion[G], olam[H]) and ever, in perpetuity (aion[G], vaed[H]), And (kai[G]) the staff (ho rhabdos[G], sheivet[H], p’shita[A]) of the righteousness (ho euthutes[G], miyshor[H]) is the scepter (rhabdos[G], sheivet[H], p’shita[A]) of Your kingdom, dominion, royal power (basileia sou[G], malchutecha[H]). 7 And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] 8 But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. And with regard truly to the messengers, angels He says, “He makes His messengers, angels winds, spirits, And His ministers, servants a fire flash.” [Psalm 104:4] By the inspiration of the Ruach HaKodesh (Holy Spirit) the writer continues to affirm that Messiah Yeshua is superior to all and in this case to the elemental forces of creation personified as the angelic beings and messengers of God. The Hebrew text of Psalm 104 reads: “and makes winds His messengers and a flashing fire His servants” Hebrew grammar often reverses subject and predicate. Understanding this affords us the opportunity to see that in the context of psalm 104 the elemental forces of creation are being spoken of as being under God’s authority and the sense of the Hebrew text is that the winds are messengers and that lightening flashes (fire from the sky) are His servants. In other words, not only is Yeshua superior to the angelic beings, He is also superior to all creation, being the very essence and substance that forms creation, one with the Creator. But with regard to the Son He says “Your throne, O’ God, is unto the unbroken age, forever and ever, in perpetuity, And the staff of the righteousness is the sceptre of Your kingdom, dominion, royal power. The quotation of psalm 45 begins here and ends in the following verse. It is a wedding poem written for an Israelite king. However, the Targum (Aramaic 2nd Century C.E) on Psalm 45 understands the king in the psalm to be the King Messiah. Several more recent Jewish commentators affirm this understanding (Kimkhi & R. Sol. ben Melekh in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.). “it is spoken concerning David, or Messiah his Son…” -Iben Ezra Those of our rabbis who do not accept the possibility that Yeshua is the promised King Messiah (which is by far the majority of our modern rabbis), say of the Hebrew text of Psalm 45:5-6 (6-7), “the Hebrew is difficult”. What they really mean is, “the Hebrew says something I refuse to accept”. If the psalm is speaking of David, it is calling David God, and if it speaks of the King Messiah, David’s Greater Son, it is calling Him God. In either case it is attributing deity to a human being. The only historical figure Who fits this convergent reality is Yeshua the King Messiah. The present text explains that Psalm 45 is spoken to the King Messiah Yeshua as the Son of God and the Hebrew text says “Your throne O God”, in short, the King of the psalm and the Son Yeshua are one and the same and the Holy Spirit inspired writing of the Book to the Hebrews affirms it. This is an explicit statement declaring Yeshua’s deity. He is superior to both the angelic beings and the elements because He is God with us (Imanu El). “the staff of the righteousness is the sceptre of Your kingdom” I’ve rendered the same word (rhabdos[G], sheivet[H], p’shita[A]) as “staff” and then “sceptre” respectively, in an attempt to convey the emphasis of the double use in the original languages as a reflection of the fulness of meaning inherent in the object. Both “staff” and “sceptre” are acceptable translations. They both denote strength, authority, power, dominion, however, in one aspect they differ, the staff also denotes the shepherding attribute of the ruler whereas the sceptre denotes judgement. Ancient Egyptian rulers are often pictured with a hooked short staff (shepherding ruler) in one hand and a flail (threshing and discipline) in the other, the two denoting a similar meaning to what the text of Psalm 45 is conveying. Both are at once true of the rule of the King Messiah to Whom these words are directed. The Shepherds staff is a staff of sacrificial love, of protection, redemption and guidance. It is hooked in order to save the stranded lamb, it is strong in order to strike the attacking predator, it is firm in order to direct the wayward lamb, it is laid down when only the Shepherd’s body will serve to thwart the lion who approaches to attack the sheep. Therefore, the sacrificial staff of the Shepherd that has both symbolised the righteous character of the Shepherd and at the same time has symbolised the sacrificial act of the Shepherd, which has purchased righteousness for all His sheep, is become the sceptre of His just judgement and the symbol of His eternally secure dominion. The attributes of righteousness and justice are also mentioned in the two psalms already quoted by the writer of Hebrews (Psalms 89:15; 97:2). The nature of Messiah’s dominion is taught by the prophet Isaiah: “For a Child will be born to us, a Son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” -Isaiah 9:5-6 (6-7) NASB 9 You have loved (agapao[G], ahavta[H]) righteousness (dikaiosune[G], tzedek[H]) and (kai[G]) hated (miseo[G], vatisna[H]) lawlessness (anomia[G], resha[H]); Therefore (dia[G], al-ken[H]) God, Your God, has anointed You (touto chrio se ho Theos ho Theos sou[G], meshachacha Elohiym Eloheycha[H]) With the oil (elaion[G], shemen[H], meshkha[A]) of exaltation, joy (agalliasis[G], sason[H]) from Your companions, friends (para ho metochos sou[G], meichaveireycha[H]).” [ Psalm 45:6,7] 9 You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] The love of righteousness is not sufficient, the Messiah who loves righteousness while allowing lawlessness (within those who belong to the eternal kingdom), is a false Messiah. The Gospel of the false Messiah is taught freely in many believing communities today, “God is love, He forgives you, you’re okay just as you are…”, no mention of God’s hatred of evil or the fact that forgiveness is offered to all but can only be received by the repentant, in fact, no mention of the need for sorrow over sinful actions or the need to turn from them. And therefore, a false Gospel that has no need of the atoning work of blood, after all, what’s to atone for? Thus, the false Messiah makes himself redundant. The true Messiah Yeshua, loves righteousness and hates lawlessness. He understands that “the life is in the blood” and that it has been “given upon the altar for the remission of sins”. Therefore God, Your God, has anointed You with the oil of exaltation, joy from Your companions, friends.” [ Psalm 45:6,7] Once again the Hebrew is “difficult” for my nonbelieving Jewish brothers and sisters, because it clearly attributes deity to the King Messiah. “Therefore, Elohiym Eloheycha God, Your God…” We note that it is not the oil of exaltation of angels but the oil of exaltation of companions that the Messiah is anointed with. The Hebrew translation of the Greek reads mei-chaveireycha “from your friends”. The Oil (Holy Spirit) given through Messiah to His friends (disciples) will be poured out in exaltation of Him from His friends. This is in keeping with the work of the Ruach HaKodesh: “But the Comforter, which is the Holy Spirit (Wind), Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” -John 14:26 10 And (kai[G]), “You (su[G]), in (kata[G]) the beginning (arche[G]) Lord (Kurios[G], YHVH[H]), laid the foundation of the earth (ho ge themelioo[G], haaretz[H]), And (kai[G]) the heavens (ouranos[G], shamayim[H]) are the works of Your hands (yadeycha[H]); 11 They will perish (apollumi[G]), but You remain, continue, stay permanently (diameno[G], ta’amod[H]); And (kai[G]) they will all (pas[G], vekulam[H]) like (hos[G]) a garment (himation[G], kabeged[H]), wear out, decay (palaioo[G]) 10 And, “You, in the beginning Lord, laid the foundation of the earth, And the heavens are the works of Your hands; 11 They will perish, but You remain, continue, stay permanently; And they will all like a garment, wear out, decay This begins a quote from Psalm 102:25-27 which is completed in the following verse. As is the case with all the quotations of the writer of Hebrews, this quotation conveys the Greek Septuagint text which differs slightly from the Hebrew texts we have available today, though probably better reflects the more ancient Hebrew text that it was translated from. In the Septuagint the quoted verses of Psalm 102 are spoken by God to someone Whom He calls "Lord," probably meaning "YHVH". However, in the Masoretic Hebrew Bible the same words are understood as the prayer of a human being, spoken to God. The use of the Septuagint text by the writer of Hebrews is within accepted rabbinic interpretive practice and even if it is not accepted as a direct rendering of the ancient Hebrew text, it is nonetheless valid as a midrash or comparative teaching regarding the subject. 12 And (kai[G]) like (hosei[G])a mantle (peribolaion[G], kalevush[H]) You will roll (helisso[G]) them up; Like (hos[G]) a garment (himation[G], kabeged[H]) they will also (kai[G]) be changed, transformed, exchanged (allasso[G]). But You are the same, And Your years (etos[G]) will not (ou[G]) come to an end, fail, cease, pass away (ekleipo[G]).” [Psalm 102:25-27] 12 And like a mantle You will roll them up; Like a garment they will also be changed, transformed, exchanged. But You are the same, And Your years will not come to an end, fail, cease, pass away.” [Psalm 102:25-27] The rolling up of the mantle is an excellent description of the meaning of the anglicised word “Revelation”, and has more than a passing correlation to the Revelation of Yeshua given to Yochanan. Again, these words are attributed to Yeshua as God. The differences between the Septuagint and Masoretic text notwithstanding. Yeshua is called eternal, superior to the decaying and passing sin affected created order. The sin affected creation will pass away, be rolled up, transformed, recreated, changed, but He will never change, His Name and character being immutable. 13 Moreover, to which of the angels (ho aggelos[G], hamalachiym[H]) has He ever said (ereo[G], amar[H]), “Sit (kathemai[G], sheiv[H]) at My right hand (dexios[G], liymiyniy[H]), Until (heos[G], ad[H]) I set (tithemi[G], ashiyt[H]) Your enemies (echthros[G], oyveycha[H]) as a footstool (hupopodion[G], hadom[H]) for Your feet (pous[G], leragleycha[H])”? [Psalm 110:1] 14 Are they not all (pas[G], kulam[H]) ministering, serving (leitourgikos[G]) spirits (pneuma[G], ruchot hashareit[H]), sent out (diakonia[G], sheluchiym[H]) appointed to help (apostello[G], le’ezrah[H]) those who will receive (kleronomeo[G]) salvation (soteria[G], et-hayeshuah[H])? 13 Moreover, to which of the angels has He ever said, “Sit at My right hand, Until I set Your enemies as a footstool for Your feet”? [Psalm 110:1] 14 Are they not all ministering, serving spirits, sent out appointed to help those who will receive salvation? In Hebrew this Psalm 110:1 begins “YHVH said to Adoniy…” HaShem said to my Lord… Psalm 110 is the final nail in the coffin of disbelief. King David speaks of witnessing HaShem speaking to the Lord of David. Is HaShem not the Lord of David? Of course yes. Therefore, HaShem is speaking to that part of His person the Son, the promised King Messiah, the Greater Son of David and David’s Lord. This psalm is referred to throughout the Book to the Hebrews (1:3; 5:6; 6:20; 7:17; 7:21; 8:1; 10:13; 12:2). The writer of Hebrews is on to something, after all, Yeshua inferred that Psalm 110:1 was speaking of Him: ‘41While the Perushiym were gathered together, Yeshua asked them, 42Saying, “What do you think of Messiah? Whose son is he?” They responded to him, “The Son of David.” 43He said to them, “How then does David in spirit call him Lord, saying, 44 ‘The LORD said to my Lord, “Sit you on My right hand, until I make your enemies your footstool”’? 45”If David then calls him Lord, how is he his son?” 46And no man was able to answer him a word, neither did anyone from that day on ask him anything else.’ -Matthew 22:41-46 © 2021 Yaakov Brown The same fire that warms the righteous consumes the wicked. Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “Ephraim has provoked bitter anger; and his blood will be left upon him, and his scorn Adonai will return to him.” Chapter 13 1 When Efrayim (doubly fruitful) spoke, reteit trembling. He nasa hu lifted himself up beYisrael in Israel, vayesham and incurred guilt baBa’al in Baal (master, lord, husband, Canaanite fertility deity) vayamot and died. “When Ephraim spoke, trembling.” This is most likely an allusion to Jeroboam trembling before Solomon in whose court he had served prior to his rebellion and the setting up of the northern kingdom (1 Kings 11:26). The text speaks of Ephraim (the kings of northern Israel) who exalted himself (pride) in Israel (the 10 northern tribes), in the past tense saying that he has already died as a result of his guilt in worshipping the Canaanite fertility deity Ba’al. In other words, the end of the northern kingship was predetermined by the idolatrous actions of her first king (1 Kings 12:25-33) and the subsequent actions of Ahab, who sinned in worship of Ba’al under the influence of Jezebel (1 Kings 16:31). With regard to the pride that caused Jeroboam to engage Ba’al Rashi says: “As soon as he assumed greatness and became guilty with Baal.” “‘he died’ i.e., Jeroboam’s dynasty was terminated, and so was Ahab’s dynasty. Jonathan renders: When one of the house of Ephraim would speak, fear would seize the nations. They were great among Israel, but when they sinned by worshipping idols, they were slain.” -Rashi There is strong textual evidence supporting an intrinsic link between the calf deities of Jeroboam, the calf of Sinai and the Ba’aliym (Canaanite deities). Therefore, it is inconsistent to make the claim that the tribes of the north considered the calves to be representations of YHVH. They clearly linked the calves to the false Canaanite deities the Ba’aliym. The fact that there were two calves (1 Kings 12:29) supports this polytheistic understanding, and blatantly contradicts a monotheistic Deity. Both the leaders of Israel (Sinai) [Exodus 32:4] and Jeroboam I [1 Kings 12:28] had appropriated the actions of YHVH and attributed them to other gods (calf deity of Egypt, calf deity representing Baal). The text teaches us that humble position does not necessarily denote a godly outcome. It is true that the Scripture says “humble yourselves before the Lord and He will lift you up” (Yaakov 4:10; 1 Peter 5:6), however, although Jeroboam was in a humble position before the Lord he had not humbled himself but had been appointed as servant to Solomon (1 Kings 11:26). Additionally Jeroboam lifted himself up (God allowed his kingship in response to Solomon’s disobedience, He did not appoint Jeroboam). His belief in his own strength over that of the Lord’s (in spite of the fact that the prophet Ahijah [1 Kings 11:26-39] had informed him that it was YHVH Who was allowing him to have dominion over the 10 northern tribes) resulted in idolatry. Note: In this verse “Israel” is used of the 10 tribes and not all of Israel (as some foolish commentators suggest). We know this because the kings of the north beginning with Jeroboam I lifted themselves up over the 10 tribes of the north only. The sin of the southern kingdom under Solomon was the worship of Ashtoret, Molek and Chemosh (1 Kings 11:4-8) and not the worship of Ba’al (who is not mentioned in the indictment against Solomon), as is the case concerning the indictment of Israel in the present verse. Therefore, the resulting death is that of the northern kingship and the exile of the northern tribes, and not, as some erroneously suggest, the death of all Israel (all 12 tribes). 2 And now yosifu they increase lachato their sin (miss the mark of God’s glory), vayasu and they have made lahem for them maseichah cast metal icons, mikasoam from silver, kitvunam skilfully made atzabiym idols ma’aseih charashiym kuloh lahem all from the work of an engraver, to them. Heim They omeriym say zovecheiy adam “sacrifice a man (human sacrifice) agaliym yishakun kiss the calves [alt. they say ‘a man sacrifices to calves he kisses!’]” This is a description of human sacrifices offered to man-made cast metal and silver plated idols. “They increase their sin” is an allusion to the fact that idolatry diversified and increased under the reign of Ahab and was maintained under the reigns of the pursuant kings of the north. In short the calf idol worship was merely the beginning. The silver mentioned tells us that idols other than the calves of Bethel and Dan (made of gold ref. 1 Kings 12:28) were being made. Sadly, human sacrifice to false gods was not alien to Israel (2 Kings 17:17; 23:10; Eze. 20:26; Mic. 6:7). “Kiss the calves” This is an allusion to worship of the two calf deities of Bethel and Dan. A “kiss” is a symbolic act of intimacy, homage, submission (Psalms 2:12; 1 Kings 19:18). Rashi notes: “Those who sacrifice man may kiss the calves The priests of Molech say to Israel, “Whoever sacrifices his son to the idol is worthy of kissing the calf” for he has offered him a precious gift. So did our Sages explain this in Sanhedrin (63b), and it fits the wording of the verse better than Jonathan’s translation.” -Rashi “Yet I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and whose mouths have not kissed him.” -1 Kings 19:18 NIV 3 Lachein Therefore, yihu they have become ka’anan-boker like a morning cloud vechatal and like night mist (dew) mashkiym holeich and leave early, kemotz like chaff yesoeir driven by the storm winds migoren from the threshing floor, ucheashan and like smoke meiarubah from a chimney. Each of the examples given here are short lived, they appear and are gone soon after. The inference is that the northern kingdom and its kingship, will, historically speaking, be brief. 4 Ve’Anochiy And I Am YHVH the Lord Eloheycha your God/Judge, meieretz mitzrayim from the land of Egypt (double distress); veilohiym zulatiy lo and no gods but Me teida did you know umoshiya nor any other saviour. YHVH reminds Ephraim (northern tribes) that He is her God and Judge, and has been from before she existed as a people. He has been with Israel from her bondage in Egypt and is the One Who delivered her from her captivity. “no gods but Me” is in response to the false claim of Jeroboam I, who pointed out the calf idols and said “Behold your gods, Israel, that brought you up out of the land of Egypt!” (1 Kings 12:28). 5 Aniy I yedatiycha yes I knew you bamidbar in the desert be’eretz taluvot in the land of drought. YHVH was present, in the cloud of the presence, in provision of quail and manna, in provision of water, leading Israel through her desert journey, and continuing to do so even after she had rebelled against Him (Numbers 13 & 14). 6 Kemariytam Because of their pasture, vayisbau they became full, shaveu they were satisfied [alt. they became fully filled], vayarom and exalted with pride libam in their inner being (heart); al-kein shecheichuniy Therefore they’ve forgotten Me. Due to God’s provision and care Israel became comfortable, full, “well grazed”. Rather than give glory to God for their comfort as their forefather Abraham had done, Israel instead turned to other gods and appropriated God’s gifts naming them as evidence of the provision of false gods. 7 Vaehiy And I will become lahem to them kemo like shachal a lion; kenamer like a leopard I al-derech I will lie in wait in the way, ashur observing. YHVH previously depicted as the Shepherd of Israel (4:16) is now seen as a Lion Who, like a leopard, a bear, and other predatory wild animals, attacks the sheep and rips them apart (cf. Jeremiah 5:6). God is pictured figuratively as a Lion throughout Hebrew Scripture. YHVH as Lion is both a terrifying and comforting use of imagery. When Israel sins He comes as a Lion of discipline (Hosea 13:7-8), and when Israel repents He comes as a Lion of fierce protection and comfort (Hosea 11:10-11). “A lion has roared! Who will not fear? The Lord God has spoken! Who can do anything but prophesy?” -Amos 3:8 NASB “I yes, I will lie in wait in the way, (Ashur) observing.” The Lord will not only attack in discipline, He will lie in wait even as Israel is taken into exile. The Hebrew “ashur” observe is identical in spelling to the proper noun of the Empire. Thus, HaShem will ashur (observe) them on the way to Ashur. “by the way I will lurk Heb. אָשּׁוּר. Every instance of אָשּׁוּר in Scripture is punctuated with a “dagesh,” but this one is “weak,” since it is not a place name but it means, “I will lurk and ambush.” Comp. (Num. 24:17) “I see him (אֲשּׁוּרֶנוּ) but not near.” -Rashi Both the king of Assyria and Nebuchadnezzar king of Babylon are referred to as lions scattering the sheep of Israel: “Israel is a scattered [a]flock, the lions have driven them away. The first one who devoured him was the king of Assyria, and this last one who has gnawed his bones is Nebuchadnezzar king of Babylon.” -Jeremiah 50:17 NASB 8 Efgesheim I will encounter them kidov like a bear shakul bereaved of her cubs, ve’ekra and tear open segor the enclosure libam of their inner being (hearts); veocheleim I will eat them sham there kelaviy like a lioness, chayat hasadeh a beast of the land tevake’eim that tears them to pieces. The imagery of the bear is ambiguous. HaShem comes as a bear bereaved of her cubs. Israel are His cubs, and at the same time are the abductors of His cubs (leading their own children astray) [cf. 2 Sam. 17:8; 2 Kings 2:24; Pr. 17:12]. Rashi rightly observes that HaShem is bereaved in the loss of His children the people of Israel and in the need for the disciplining of them. “as a bereaving bear Heb. שַׁכּוּל. Like שּׁוֹכֵל, as you say חָנּוּן, gracious, and רַחוּם, merciful, so שַּׁכּוּל, i.e., entirely attired with bereavements and ready to bereave people.” -Rashi “tear open the enclosure of their inner being (hearts)” This denotes the “heart surgery” that will be required in order to fix Israel’s disobedient heart of stone and make it a heart of flesh (Ezekiel 11:19). The heart is the core being and the centre of consciousness. Note that the Hebrew libam (hearts) is plural and that the text says “their”. Therefore the present text denotes God’s intention to open and convert the heart of rebellion at the centre of His people. “And I will give them one heart, and put a new spirit within them. And I will remove the heart of stone from their flesh and give them a heart of flesh,” -Ezekiel 11:19 NASB The Targum Yonatan supports this understanding: “My word shall meet them as a bear bereaved, and I will break the wickedness of their hearts…'' -Targum Yonatan 9 Shichetcha It is to your own destruction, Yisrael (overcome in God) Israel, kiy-viy ve’ezrecha that you are against Me, against your help. God would help Israel, but she has turned her back on Him. The northern kingdom will suffer the consequences of their own sin and therefore, “your own destruction”. The destruction that is coming is a direct consequence of Israel’s poor political decisions and abhorrent worship practices (sacrificing children to false gods). Israel has weakened herself. God will simply pull back His hand of protection and Israel’s discipline will be the fruit of her actions. As I have previously stated, sin, among other things, is self-harm. Now, as always, our help is in YHVH, and not of our own strength. 10 Ehiy Where is malkecha your king, eifo where? Veyoshiyacha And who will save you bechol-areycha in all your cities? Veshofeteycha And your judges/rulers, asher to whom amarta you said, “tenah-liy melech Give me a king vesariym and princes”? “Where is your king?” This can be understood as a rhetorical question relating to the withdrawing of YHVH’s (King of Israel) hand. It may refer to the death of Israel’s (the northern kingdom) last king. The former is the most likely given the follow up question “And who will save you?” In short, “Without Me (YHVH) Who will save you?” And where are “your judges?” God is Israel’s Judge. Israel had asked both God and her human judges and rulers for a king like the other nations (1 Sam. 8:5, 20), however, here the text is referring to the request of the northern tribes for a king other than the king of Judah (1 Kings 12:26). “I will be, where is your king? Heb. אֱהִי מַלְכְּךָ אֵפוֹא. Jonathan renders: Where is your king? But I say that it is unnecessary to interpret it other than its apparent meaning. I will be standing from afar to see where your king is, for I will make Myself see what your end will be, where your saviour is.” -Rashi 11 Eten-lecha I gave you melekh a king beapiy while My nostrils flared (fierce anger), ve’ekach and snatched him away be’evratiy in the excess of My wrath. The monarchy of the northern kingdom is considered apostate and rebellious by God Who had allowed it in His anger against Solomon’s sin but did not appoint its kings (1 Kings 12:16). Additionally the first king of all 12 tribes of Israel was given as a response to rebellion against God and that same king Saul likewise rebelled and was taken away by God (killed by the Philistines) [1 Sam. 8:7]. 12 Tzarur Bound up avon is the perversity of Efrayim; tzefunah chatato His hidden sin (missing the mark of God’s glory). The sin of Ephraim is more than a simple missing of the mark, it is intentional and perpetual perversity. It is bound up, kept for a time of punishment. Additionally, the depravity of Ephraim has bound him up. Perversity binds the one who practices it. It comes back upon the sinner. The fornicator contracts a deadly sexually transmitted disease, the murderer is killed by the relative of his victim, the liar tells so many lies that when he speaks the truth he is not believed to his hurt and so on. "the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;'' -Targum Yonatan "the sins of the house of Ephraim are treasured up; they are reserved to punish all their offences;'' -Job 14:17 NASB 13 Chevleiy The (umbilical) cord yoledah of childbirth yavou will wrap (come) around (on) lo him; hu-vein lo chacham He is not a wise son (brain oxygen starved at birth), kiy for eit-lo ya’amod it is not the time to remain, bemishbar in the breaking forth baniym of children [alt. the time for hesitation is not at the moment of birth]. First and foremost this is an analogy concerning new birth. Israel has been offered numerous opportunities to repent and be delivered into a new season of favour in right standing with God, but has instead resisted to her own hurt. The analogy speaks of a child who knows that it’s time to break forth from the womb but instead twists itself into a breech position and in doing so strangles itself on its own umbilical cord, starving itself of oxygen and impairing its cognitive development. In these circumstances the father of ancient Israel must come and forcibly move the baby into birthing position or cut open the mother performing a C-section delivery. In both cases there is great suffering as a consequence but the baby’s life is saved. Therefore, YHVH is explaining to His wayward people that they have placed themselves in a position where they are unable to see the predicament they have put themselves in, nor are they able to deliver themselves. "distress and trouble shall come upon them, as pains on a woman with child; he is not wise to know my fear:'' -Targum Yonatan 14 Miyad From the hand of sheol (the place of the departed) efdeim shall I ransom them? Mimavet From death egaleim I will redeem them! Ehiy Where are they? Devareycha Your plagues mavet Death, Ehiy Where are they? katavecha Of your destruction Sheol (the place of the departed), nocham repent! Yisateir It shall be concealed (covered) from mei’eiynay My eyes. “From the hand of sheol (the place of the departed) shall I ransom them?” The question is rhetorical, the answer is “Of course yes, I will ransom them!”, in fact the answer is given in the proceeding phrase. Note: Sheol is NOT the grave (kever). Sheol is the holding place of the departed. Nor are Biblical Israelites (Jews) buried under the earth. Therefore, kever (grave) in Biblical Hebrew means an above ground interment in either a tomb or by piling large rocks over the body above ground. Numerous false theologies regarding death and the afterlife can be avoided by this one simple piece of basic Hebrew understanding. “From death I will redeem them!” This is a promise, the answer to the previous question. YHVH will redeem Israel from death, not natural death (although He has often delivered Israel this way) but from eternal death. We know that at the time of Israel’s exile to Assyria many died, therefore, HaShem is not alluding to the temporal death of the body but to the eternal death of the soul/spirit, the neshama (transcendent consciousness). Hosea is prophesying the redemption that comes through Yeshua the King Messiah, through His atoning/covering blood and His resurrection living. The fullness of this promise culminating in the salvation of all the remnant of Israel (Romans 11:25-27). “Where are they? Your plagues Death, Where are they? Of your destruction Sheol (the place of the departed), repent! It shall be concealed (covered) from My eyes.” How does God conceal death? By covering it. Kippur, to cover, atone for. The beginning of the verse explains that the concealing of death will come about through “ransom” and “redemption”. Therefore, the covering and concealment of death from the eyes of HaShem will be made possible through vicarious sacrifice, a kaparah (atonement, sacrifice, reconciliation) that puts death to death permanently. Those who have met Yeshua the King Messiah know that He performed that atoning sacrifice by giving His sinless body into the hands of God and died on the Roman cross, rising again on the third day according to Scripture and thus offering redemption through the ransom He paid, perpetually to the Jew first, and also to the nations in perpetuity unto the judgement and life everlasting (Romans 1:16). It is this verse that Rav Shaul is quoting in 1 Corinthians 15:55: “Where, O death, is your victory? Where, O death, is your sting?” (NIV) “I am He Who would ransom them from the clutches of the grave and redeem them from death…” -Rashi 15 Kiy For hu he bein among achiym brothers and sisters yafriy is fruitful, yavo kadiym ruach an east wind will come, YHVH (Mercy) The Lord mimidbar from the wilderness oleh comes up; ve’yeivosh mekoro and his fountain will become dry veyecherav and dried up ma’yano his spring; hu yishseh he will plunder otzar the treasure kol-keliy chemdah of all the precious vessels. “For he among brothers and sisters is fruitful” This refers to Ephraim and is the literal meaning of his name. Ephraim was prophesied to be fruitful (Gen. 48:10-20), and became a powerful tribe (Judges 8:1-3; 12:1-7; 1 Sam. 1:1-4). Prominent leaders such as Joshua (Josh. 24:30) and Jeroboam (1 Kings 11:26) came from Ephraim and the tribe was subsequently named for the 10 tribes of the north. “An east wind will come” This refers specifically to the wind of the Assyrian empire wielded by God as a sword of discipline (Hosea 5:13, 7:11, 8:9; 2 Kings 17:3). The Targum supports this understanding: "now will I bring against him a king strong as a burning wind;''-Targum Yonatan The king of Babylon is also referred to as a violent wind in Jeremiah 4:11. The “east wind” is used as a metaphor for false knowledge (Job 15:2), imminent onslaught (Isaiah 27:21), a scattering force (Jeremiah 18:17), it is a wind of discipline wielded by YHVH for the purpose of returning His people to Himself. “The Lord from the wilderness comes up;” The Lord is in control of all that is about to happen, He is wielding the winds of Assyria and Babylon. "by the word of the Lord, through the way of the wilderness shall he come up;'' -Targum Yonatan “And his fountain will become dry and dried up his spring” This is a metaphor for the drying up of Israel’s access to the living waters of YHVH poured out on the faithful among His people. The LORD is the fountain of Israel, who have access to His waters through repentance and return. “Lord, the hope of Israel, All who abandon You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water, that is the Lord.” -Jeremiah 17:13 NASB It is also a metaphor denoting the reduction of progeny over the period of exile (cf. Deut. 33:28). Israel (the sons of Jacob) are called the “fountain of Jacob” in Scripture (Psalms 68:26). The fear of the Lord is also called a fountain (Prov. 14:27). Therefore, this is an indication that Israel’s fear of God has dried up and resulted in Israel’s discipline. “He will plunder the treasure of all the precious vessels.” This does not concern the vessels of the Temple which were taken away over 100 years later by Nebuchadnezzar (2 Chronicles 36:7). Rather it refers to vessels associated with the worship of false gods, removed by the Assyrians when they invaded the northern territories of Israel. “he shall destroy the house of his treasures, and shall lay waste the city of his kingdom; he shall spoil the treasuries, all vessels of desire.'' -Targum Yonatan 16 [14:1] Tesham Shomeron (guardian mountain) Samaria will pay for her guilt (offense), kiy Because maretah she rebelled beiloheyah against her God. Bacherev In the sword yipolu they will fall oleleiyhem their infants yerutashu dashed to pieces vehariyotayv and their pregnant women yevukau will be ripped apart. Samaria was the head/capital of Ephraim (Isaiah 7:9) which was besieged for three years by Shalmaneser king of Assyria (the east wind); and eventually conquered and its inhabitants taken into exile (2 Kings 17:5) [Assyria invaded in 734 BCE then conquered and exiled its residents between 722 and 721 BCE]. Samaria was a hot bed of idolatry and vile sacrificial practices to false deities, a beacon of pagan worship. God would give a foreign idolater the strength to topple it and destroy its altars. Samaria’s guilt would come upon her own head because she rebelled against her God to her own harm. Chapter 14 1 [2] Shuvah Return, Yisrael, ad to YHVH the Lord Eloheycha your God/Judge, kiy for chashalta you have stumbled ba’avonecha in your depravity. "return to the fear of the Lord.'' -Targum Yonatan “to the Lord your God One taught in the name of Rabbi Meir: Return, O Israel, while He is still יהוה, with the Divine Attribute of Mercy; otherwise, He is אֶלֹהֶיךָ with the Divine Attribute of Justice, before the defense becomes the prosecution. [from Pesikta d’Rav Kahana, p. 164a]” -Rashi YHVH continues to offer a hand of mercy and calls Israel to return to Him and turn away from her depravity. The rhythm of Mercy, judgement and the fruit of judgement Mercy, continues just as it does in the words of Hosea’s contemporaries (Isaiah, Amos, Micah). "great is repentance, for it brings a man to the throne of glory;'' -Talmud Bavliy Yoma, fol. 86. 1. Rashi understands this as a warning to the southern kingdom of Judah (& Benjamin): “Return, O Israel You, who are in the land of Judah, lest what happens to Samaria happens to you. Therefore, the topics are juxtaposed. This can be compared to a king against whom a province rebelled. The king sent a general and commanded him to destroy it. That general was expert and deliberate. He said to them, “Take for yourselves days (sic); otherwise, I will do to you as I have done to such-and-such a province and to its allies, and to such-and-such a prefecture and to its allies.” Therefore it says, “Samaria shall be accounted guilty,” and then Scripture says: “Return, O Israel.” As is found in Sifrei in the section commencing. (Num. 25:1), “And Israel abode in Shittim.” -Rashi 2 [3] Kechu Take imachem with you devariym words, essences, things veshuvu and return el-YHVH to the Lord. Imru Say to Him, “Eilayv away kol-tisa avon take all depravity away vekach-tov and receive good uneshalemah and a covenant of peace, wholeness, wellbeing pariym sefateiynu fruit [calves] of our lips. The text uses “devariym” (words, essence, things) rather than ketuviym (written words) or Torah (Instruction) because God is admonishing Israel to carry and walk in His living Word that is His written Word in action, the Word not only the Torah but of the prophets and writings, the right action of faith in Him, Halakhah (the way we walk). Yeshua the King Messiah is revealed as the Living Word (Davar) Essence of the Universe Who is both Author and Goal of the TaNaKH (Bible) [John 1; Romans 10:4]. We note that only in the Word is Israel able to return to YHVH (Mercy). “Say to Him, “take all depravity away and receive good and a covenant of peace, wholeness, wellbeing fruit [calves] of our lips.” This is an instruction to the people to ask God to take away all their iniquity through a covenant that brings peace. This is a reference to the blood sacrifice of Yeshua the King Messiah and the covenant of peace that His shed blood establishes. Only by receiving it can Israel be saved from the rightful punishment for her sin. We note that this covenant becomes an act of worship that overflows from her lips, that is, the testimony of salvation through Yeshua the King Messiah. This is why the ambiguity occurs in the Hebrew text. The Hebrew prym can mean either the plural of fruit peri or of calf par. This is because the author of the prophetic work is conveying the Divine Word of God indicating both sacrifice and the testimony of that same sacrifice as it is heard on the lips of those who receive it. The ambiguity therefore, conveys an intended convergent meaning. “and teach [us the] good [way] Heb. וְקַח-טוֹב. And teach us the good way. Another explanation: The few good deeds in our hands take in Your hand and judge us accordingly. And so does David say (Psalms 17:2): “Let my sentence come forth from before You, may Your eyes behold the right.” Another explanation: And accept good And accept confession from us, as it is said (Psalms 92:2): “It is good to confess to the Lord. and let us render [for] bulls that we should have sacrificed before you, let us render them with the placation of the words of our lips.” -Rashi 3 [4] Ashur (a step) Assyria lo yoshiyeinu will not save us, al-sus lo nirkav on horses we will not ride; velo-nomar and nor will we say od again, ‘eloheiynu Our god’ lema’aseih To the work yadeiynu of our hands; asher-becha For in You yerucham there is mercy, compassion for yatom the fatherless.” These words continue the proposed confession of repentant Israel at a future time post exile. Assyria to whom the northern kings had turned would not only not save them but would in fact conquer and subjugate them. “Assyria shall not save us Say this also before Him, “We no longer seek the aid of man, neither from Assyria nor from Egypt.” -Rashi “nor will we say again, ‘Our god’ To the work of our hands” Part of Israel’s repentance involves turning their backs on all false idols. I am reminded of the son of a Hindu High Priest who came to faith in our community and was being immersed (tevilah) in the Name of the Father, the Son, and the Holy Spirit. He excitedly answered my question to him, “Do you choose to worship of the God of Israel alone, do you forsake the worship of all other Gods? Do you acknowledge that Yeshua the King Messiah is Imanu with us El God?” his response was a resounding “I do!” When we turn to God in Messiah we are in one sense taking a wedding vow, “I cleave to You alone, forsaking all others…” “For in You there is mercy, compassion for the fatherless.” An acknowledgement that only the Greatest of father’s the Creator of the universe can truly understand and gift compassion for the fatherless. 4 [5] Erpa I will heal, repair meshuvatam their turning away, ohaveim I will love them nedavah freely, voluntarily, kiy Because shav afiy turned away is My flaring nostril (anger) mimenu from them. “I will heal, repair their turning away” This is a certain promise. YHVH will heal, repair, cure Israel of her turning away. In short, turning away from God is an illness that leads to death. Through His Son the King Messiah He has provided the cure for that illness and with it wholeness and eternal life. “I will love them freely, voluntarily” The Calvinists avoid this verse because it describes free will as an attribute of God and is therefore one of many Scriptures that refute their false supposition. In fact, without free will there is no love, only mindless robotic subjugation. “Because turned away is My flaring nostril (anger) from them.” God will yet turn away His wrath from His people because His purpose has always been to discipline them unto repentance and restoration. “I will remedy their backsliding Said the prophet: So has the Holy Spirit said to me. After they say this before Me, I will remedy their backsliding, and I will love them with My charitable spirit. Although they do not deserve the love, I will love them charitably since My wrath has turned away from them.” -Rashi 5 [6] Eyeh It will be chatal like night mist (dew) leYisrael to Israel; kashoshanah He will blossom like the lily, veyach And he will cast forth sharashayv his roots kalevanon like Lebanon (whiteness from lavan). “It will be like night mist (dew) to Israel” Here, it’s the wrath of God that will disperse like the dew. This is the counterpoint to Ephraim’s temporal reign and Israel’s (northern tribes) fading prosperity in the land (v.3). “He will blossom like the lily, and he will cast forth his roots kalevanon like Lebanon (whiteness, from lavan).” Whiteness, purity, is multiplied here (Lilly [white] & Lebanon [whiteness]). This is an allusion to the purity that will blossom and put down roots as a result of the salvation that comes through Yeshua the King Messiah from YHVH the Deliverer of Israel. "they shall dwell in the strength of their land, as a tree of Lebanon, which sends forth its branch.'' -Targum Yonatan There is also a picture of strength such as that of the strong well rooted trees of the northern region (not the modern state of Lebanon). “and it shall strike I.e. the dew shall strike its roots and cause them to prosper like the Lebanon like the roots of the trees of the Lebanon, which are large.” -Rashi 6 [7] Yeilechu And he will send out yonekotayv his young branches, vihiy like chazayit an olive tree hodo in its beauty, vereiyach lo and his aroma kalevanon like Lebanon (whiteness). "they shall multiply or increase with sons and daughters:'' -Targum Yonatan When Israel returns to HaShem through the King Messiah, he will send out his branches like an olive tree and his aroma will draw the nations to the purity (Lebanon/whiteness) of Messiah in him. This has a correlation to the olive tree imagery of Rav Shaul (Romans 11). “Its branches shall go forth Sons and daughters shall increase and it shall be Their beauty shall be like the beauty of the menorah of the Temple, and their fragrance like the fragrance of the incense.” -Rashi 7 [8] Yashuvu yosheveiy They shall return and dwell vetzilo in His shadow yechayu they will revive dagan grain veyifrechu and sprout forth chagafen like a grape vine. Zichro keyeiyn His remembrance, memorial like wine levanon of Lebanon. “They shall return and dwell in His shadow” This is a reference to God and is also seen by our ancient Jewish forebears as a reference to the King Messiah. Therefore, acknowledging an intrinsic link between the two. "and they shall be gathered out of the midst of their captivity, they shall dwell under the shadow of their Messiah;'' -Targum Yonatan “they will revive grain and sprout forth like a grape vine. His remembrance, memorial like wine of Lebanon.” Redeemed Israel (chosen, ethnic, religious, empirical) will be revived in Messiah and produce fruit, the fruit that Ephraim should have produced but did not. The true King will be of Judah and will be the Vine Who breaks forth and spreads in righteousness. His Name/Remembrance will be like whiteness/purity, the strength of the trees of Lebanon (the northern mountain ranges of ancient Israel). “its fragrance shall be like the wine of Lebanon Jonathan renders: Like the remembrance of the blasts of the trumpets over the old wine poured for libations in the Temple. For they would blow the trumpets over the libations when the Levites would recite the song.” -Rashi 8 [9] Efrayim, mah-liy od says what more have I to do la’atzabiym with idols? Aniy I aniytiy I answer va’ashurenu and watch over you. Aniy kivrosh I am like a juniper ra’anan luxuriant, green. Mimeniy From Me peryecha your fruit nimtza is attained. "they of the house of Israel shall say, ‘what is it to us to serve idols anymore?’ ‘I by my Word will receive the prayer of Israel, and will have mercy on him:’'' -Targum Yonatan Redeemed Ephraim (kings and tribes of the north) who will come under the kingship of Judah over all Israel, will say “What more do I have to do with idols?” In short, “I’m forever done with idolatry!” “Ephraim will say, ‘What more do I need to follow the images?’ And they will turn away from idolatry. I will answer him I will answer him from his trouble.” -Rashi “I, yes, I answer and watch over you.” YHVH will answer redeemed Ephraim in her repentance and say “I hear and answer you with mercy and protection!” “I am like a juniper luxuriant, green. From Me your fruit is attained.” This is the only instance in the Tanakh where God is figuratively compared to a tree and it is not a cedar but a juniper (a fruit bearing evergreen tree). We note that the fruit of redeemed Ephraim is not of Ephraim but of God. Ephraim in her sinful state bore fruit of destruction but through the King Messiah she has been created anew to bear the fruit of God’s character. “Therefore if anyone be in Messiah, he is a new creation: the old has gone; behold, pay attention, all things have become new.” -2 Corinthians 5:17 (Author’s translation) Our righteousness is in God and not of ourselves. Our right actions proceed from the Spirit of God in us through the King Messiah Yeshua. 9 [10] Miy Who chacham is wise, veyavein let him understand, discern, consider eileh these things; Navon understand, ve’yeida’eim and they will know, comprehend. Kiy For yeshariym straight, right darcheiy are the ways YHVH of the Lord (Mercy), vetzadikiym and the righteous ones yeilechu will walk vam in them, ufoshe’iym and rebels, transgressors yikashelu shall stumble vam in them. This final challenge is issued to all who have ears to hear. It is much like the former challenge of HaShem to the tribes of Israel as they entered the land: 15 “See, I have set before you today life and good, and death and evil. 16 What I am commanding you today is to love Adonai your God, to walk in His ways, and to keep His mitzvot, statutes and ordinances. Then you will live and multiply, and Adonai your God will bless you in the land you are going in to possess. 17 But if your heart turns away and you do not listen, but are drawn away and bow down to other gods and worship them, 18 I tell you today that you will certainly perish! You will not prolong your days on the land, where you are about to cross over the Jordan to go in to possess. 19 “I call the heavens and the earth to witness about you today, that I have set before you life and death, the blessing and the curse. Therefore choose life so that you and your descendants may live, 20 by loving Adonai your God, listening to His voice, and clinging to Him. For He is your life and the length of your days, that you may dwell on the land that Adonai swore to your fathers—to Abraham, to Isaac and to Jacob—to give them.” -D’varim (Deuteronomy) 30:15-20 TLV “Who is wise and will understand these Who among you is wise and will ponder to put his heart to all these and return to Me?” -Rashi “Who is wise, let him understand, discern, consider these things; understand, and they will know, comprehend.” Only those who take the time to pause and consider these things will gain the understanding required to act on the warning of God in repentance. Today many pass on information they have no real knowledge of, spreading rumours and falsehoods on social media, email, message boards and the like without bothering to consider, discern, investigate and learn the truth of a mater. We would do well to take pause here and allow the Spirit of God to expose our hearts, and with sober judgement to access the state of our being and repent. “For straight, right are the ways YHVH of the Lord (Mercy), and the righteous ones will walk in them, and rebels, transgressors shall stumble in them.” To the wicked the Instruction/Ways of YHVH (the Torah) are an indictment that condemns them to death, but that same Way/Instruction (Torah) points the righteous to its Goal Yeshua (Romans 10:4). How does one know that he is redeemed? The evidence of Messiah in us is seen in our halakhah (the way we walk), “For straight, right are the ways of Mercy (YHVH), and the righteous ones will walk in them!” The same fire that warms the righteous consumes the wicked. Copyright 2021 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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