Yaakov 4:1-17 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 From what source do the quarrels, fighting and the conflicts, striving, controversies come among you? Is the source not your lusts for pleasure that wage war in your body’s members? 2 You lust and do not obtain, so you murder. And you covet, envy, desire to have and cannot get, so you fight and make war. You do not have because you do not ask. 3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination, so that you may consume, spend, waste what you ask for, on your lusts, sinful desires. 4 You adulterers and adulteresses, do you not know, understand, comprehend that the friendship/love with this world is enmity, extreme hatred toward the God? Therefore whoever determines to be a friend/lover of this world makes himself an enemy of the God. 5 Or do you think that the Scripture, says in vain, that the spirit that dwells in us lusts toward envy? 6 But He gives a greater grace, favour. Therefore it says, “The God opposes the proud, but gives grace to the lowly, humble, afflicted.” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns the proud boaster and to the afflicted, humble, poor He gives grace, favour, acceptance, elegance.” 7 Therefore, submit, be obedient to God. And now stand against, resist the Devil, Slanderer, Accuser and he will flee from you. 8 Draw near to the God and He will draw near to you, cleansing your hands, you sinful; and purify your hearts, you double-minded/double spirited/divided in heart. 9 Be afflicted, and mourn, and weep; let your laughter be turned into sorrow, and your joy into heaviness/grief. 10 Humble yourselves before the sight/face of the Lord YHVH, and He will lift you up. 11 Do not speak evil of one another, Jewish brothers and sisters. The one who speaks evil of a Jewish brother or sister, or passes judgement on his Jewish brother or sister, speaks against the Torah and passes judgement on the Torah; but if you pass judgement on the Torah, you are not a doer of the Torah but a judge over it. 12 There is One Who is the Lawgiver and Judge, the One Who is able to save completely and to destroy fully; but who are you, to put judgment on trial concerning your neighbour? 13 Lead, go to, now, you who say, “Today or tomorrow we’ll go to such and such a city, and spend a year there and buy and sell and make a profit.” 14 Yet you do not know what will happen tomorrow. For your life is a vapor, a mist, smoke that appears, is seen for a short time, gone in a moment, and then is corrupted, disfigured, vanishes, perishes, [Heb. then its canopy will depart]. 15 Instead, you ought to say, “If the Lord YHVH wills, we will live and also do this or that.” 16 But as it is, you rejoice, glory, boast, praise in your pride, arrogance; all such boasting, praising is evil, wicked. 17 Therefore, the one who sees, perceives, knows to do the good and does not, he does sin, evil, misses the mark set by God’s holiness.
 
Yaakov 4:1-17 (Line upon line)
 
1 From what (pothen[G]) source do the quarrels, fighting (polemos[G], hamilchamot[H]) and the conflicts, striving, controversies (mache[G], vehamdaniym[H]) come among you? Is the source not your lusts for pleasure (hēdonē[G], mitoch hata’avot hamiteigarot[H]) that wage war (strateuomai[G]) in your body’s members (melos[G], be’eivareiychem[H])?
2 You lust (epithumeō[G], mitaviym[H]) and do not obtain, so you murder (phoneuō[G], tiratz’chu[H]). And you covet, envy, desire to have (zēloō[G]) and cannot get (epitugchanō[G]), so you fight (machomai[G], utekan’u[H]) and make war (polemeō[G], vetilachamu[H]). You do not have (ve’eiyn lachem[H]) because you do not ask (aiteō[G], mip’neiy shela-she’eletem[H]). 
 
1From what source do the quarrels, fighting and the conflicts, striving, controversies come among you? Is the source not your lusts for pleasure that wage war in your body’s members? 2 You lust and do not obtain, so you murder. And you covet, envy, desire to have and cannot get, so you fight and make war. You do not have because you do not ask.
 
Yaakov began this letter with an admonition against giving in to the yetzer ha-ra (evil inclination/fallen nature). As his teaching draws to a close he reminds his readers of the root of conflict and sin by challenging wrong action born of human wilfulness and rebellion against God.
 
The desires or lusts at war within, are parts of the evil inclination, this is not (as some mistakenly interpret) an allusion to the conflict between the yetzer ha-tov (good inclination) and the yetzer ha-ra (evil inclination). Rather, this is a description of evil divided against itself, a fallen kingdom within.   

In the throes of lust we are disappointed, failing to obtain the object of our lust (when we lust after another person we make that person an object, they are no longer a person to us, at the point of lusting we have chosen to devalue the person by objectifying them). This ironic dissatisfaction is the very nature of lust, like the Adversary (ha-Satan) lust promises fulfilment but doesn’t deliver, we are left empty, unsatisfied.
 
It’s unlikely that the use of the term “murder” here is referring to physical murder, the whole synagogue is being rebuked regarding the core motives of human sin. We see a similar reprimand in 1 Yochanan (John) 3:15, “Whoever hates another person is a murderer.” It is perhaps true to say that ungodly hatred births jealousy, leading to murder, which in turn is evidence of idolatry (born of the constant desire of the Adversary to usurp God’s throne). Scripture affirms the fact that even Satan is subject to lust, and has himself become a slave to his own degradation.   

A similar concept regarding internal motivation is found in the Mishnah: “Whoever thinks, ‘Yours is mine’ is a Sodomite (citizen of S’dom).” - Mishnah Avot 5:3  
 
The Greek hedone translated “lust, desires, pleasure” is the root of the English word Hedonism, the selfish pursuit of pleasure above all else. A popular western form of idolatry born of the ancient Greco-Roman worldview.
 
3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination (kakōs[G]), so that you may consume, spend, waste (dapanaō[G]) what you ask for, on your lusts, sinful desires (hēdonē[G], beta’avoteiychem[H]).4 You adulterers
(moichos[G], hanoafiym[H]) and adulteresses (moichalis[G], hanoafot[H]), do you not know,
understand, comprehend (yeda’tem[H]) that the friendship/love (ho philia[G], ahavat[H]) with this world (ho kosmos[G], haolam[H]) is enmity, extreme hatred (echthra[G]) toward the God (ho Theos[G], Elohiym[H])? Therefore whoever determines (boulomai[G]) to be a friend/lover (philia[G], oheiv[H]) of this world (ho kosmos[G], haolam[H]) makes (kathistēmi[G]) himself an enemy (echthros[G]) of the God (ho Theos[G], l'Eilohiym[H]). 
 
3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination, so that you may consume, spend, waste what you ask for, on your lusts, sinful desires. 4 You adulterers and adulteresses, do you not know, understand, comprehend that the friendship/love with this world is enmity, extreme hatred toward the God? Therefore whoever determines to be a friend/lover of this world makes himself an enemy of the God. 
 
Firstly, if we choose not to converse with God we should not expect to receive anything from Him. Yeshua says, “Ask and it will be given to you.” Secondly, simply speaking at God is not sufficient.
 
Asking God to do what is evil is redundant, He cannot sin. When we ask God to provide us with the fruit of our fallen nature we are speaking in vain. A loving father doesn't respond to a teenage son’s request for a porn-site subscription by giving him his credit card. 

The statement, “adulterers and adulteresses” (unfaithful wives, unfaithful husbands) deserves our careful attention. For an observant Jew of the first century C.E. this is a familiar metaphor for spiritual unfaithfulness, found numerous times in the Tanakh (Hebrew Scriptures, OT). It is important to understand that Israel herself is seen as a wife to HaShem (God). God is Israel’s Ba’al (Lord, Husband, Master) [Ezekiel 23, Hosea 1-2, 9:1 & Exodus 34:15]. 
 
Yeshua infers a similar meaning when He calls his generation “wicked and adulterous.” (Matthew 12:39, 16:4)

Regarding love for this world as hatred of God:

“Don’t love completely (agapeo: committed devotional love) this world (kosmos: not just the earth but all the sin affected creation) or anything in this world. If anyone loves this world, there is no love for the Father in them. For everything in this world (the lust of the flesh, the lust of the eyes, the pride of life) comes not from the Father but from this world. This world and its lusts pass away, but whoever does the will of God lives forever.”

1 Yochanan (John) 2:15-17 (Author’s translation)
 
Love for this world is love for the wealth of the sin affected creation. This is Idolatry, the root of all sin (1 Timothy 6:10).
 
5 Or do you think that the Scripture, TaNaKh [OT] the Hebrew Bible (ho graphe[G], hakatuv[H]) says in vain (kenōs[G]), that the spirit (ho pneuma[G], ha ruach[H]) that dwells (katoikeō[G]) in us lusts (epipotheō[G]) toward (pros[G]) envy (phthonos[G])? 6 But He gives a greater (meizōn[G]) grace, favour (charis[G], chen[H]). Therefore it says, “THE God (Ho Theos[G]) opposes (antitassomai[G]) the proud (huperēphanos[G]), but gives grace (charis[G]) to the lowly, humble, afflicted (tapeinos[G]).” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns (laleitziym[H]) the proud boaster (yalitz[H]) and to the afflicted, humble, poor (vela’anaviym[H]) He gives (yiten[H]) grace, favour, acceptance, elegance (chen[H]).”
 
5 Or do you think that the Scripture, says in vain, that the spirit that dwells in us lusts toward envy? 6 But He gives a greater grace, favour. Therefore it says, “THE God opposes the proud, but gives grace to the lowly, humble, afflicted.” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns the proud boaster and to the afflicted, humble, poor He gives grace, favour, acceptance, elegance.”
 
Verse 5 baffles theologians. There is no agreement on whether the “spirit” being referred to is that of God or of human beings or otherwise. The most likely explanation is that due to the context and Hebraic teaching style of the human writer (Yaakov), the two references to the teaching of the TaNaKh (OT) are intended to be a juxtaposition similar to the kal v’chomer (light and heavy: fortiori [Latin]) argument of Rabbinical scholars. If this is the correct understanding the first allusion is not to a specific Scripture but to the widely attested idea in Scripture that says the inclination of man’s spirit is always toward evil. Following this the direct quote from Scripture (Prov. 3:34) is a warning that those who are fuelled by pride and thus lust toward envy, will be scorned by God, Who will favour, show grace to those who humbly recognise their fallen state and are repentant.
 
I note that my understanding is similar to, or is at least further illuminated by the commentary of Rav Yechiel Tzvi Lichtenstein.
 
In reference to this widely misunderstood passage, Rav Yechiel Tzvi Lichtenstein—as quoted by David Stern in his Jewish New Testament Commentary—writes:

“The commentators have had great difficulty with this reference to the Tanakh. What verse is it? What does it mean? Who is the subject of it? Some say it speaks about God. Others say it speaks about the Holy Spirit. But according to all commentators, it is not found in the Scripture. In my opinion, the spirit it refers to is not God’s but Satan’s, as in Ep 6:12. The evil spirit is the evil impulse (yetzer ha-ra) in us. Yaakov refers to it in v. 7: ‘Take a stand against the Adversary and he will flee from you.’ Jews today still call Satan der ruach [Yiddish for “the spirit”; Lichtenstein was writing around 1900]. I believe Yaakov is referring to Genesis 4:7, where God says to Cain, ‘Sin lies at the door, and his desire shall be toward you, but you are to rule over him.’ This is understood by all to be speaking about Satan, who is the evil impulse in man; for example, in the Talmud (Bava batra 16a), ‘He is Satan the evil impulse.’ The evil impulse is used by satanic angels to cause man to sin.” (Commentary to the New Testament, ad loc.)

7 Therefore, submit, be obedient to (hupotassō[G]) God (ho Theos[G], Elohiym[H]). And now (de[G]) stand against, resist (anthistēmi[G]) the Devil, Slanderer, Accuser (ho diabolos[G], Ha Satan[H]) and he will flee (pheugō[G]) from you. 8 Draw near (eggizō[G]) to the God (ho Theos[G], Elohiym[H]) and He will draw near (eggizō[G]) to you cleansing (katharizō[G]) your hands (cheir[G], yedeiychem[H]), you sinful (hamartōlos[G]); and purifying (hagnizō[G]) your hearts (kardia[G], levavechem[H]), you double-minded/double spirited/divided in heart (dipsuchos[G], chalukeiy haleivav[H]). 
 
7 Therefore, submit, be obedient to God. And now stand against, resist the Devil, Slanderer, Accuser and he will flee from you. 8 Draw near to the God and He will draw near to you, cleansing your hands, you sinful; and purifying your hearts, you double-minded/double spirited/divided in heart.
 
Because “God opposes the arrogant/proud and gives grace—that is greater—to the humble,” we should submit to Him. If a child is certain of his father’s love for him, he will readily submit to his father’s will, knowing that his father has his best interests in mind. Submission is an act of humility, resisting ha-Satan is an act of humility. Therefore, resisting this world is loving God.

Whether Satan is synonymous with the yetzer ha-ra (evil inclination) as some ancient Jewish commentators claim or simply the motivator of it, the response is the same, it is an act of the will to resist him/it. This act can only be practiced as the fruit of the Ruach Ha-Kodesh, the Spirit of Mashiyach (Messiah) and of the Father God who lives in us, that’s why v. 6 says, “But the grace He gives is greater.” Don’t be fooled, this is not a fair conflict, Satan is the dust beneath a gnat’s foot floating in the infinite ocean of God’s creation. There is no balance here between good and evil, the scales are immeasurably weightier in favour of good, and God alone is good (Mk. 10:18; Lk. 18:19). God’s character is never described as fair, rather He is just. The battle we wage against the evil inclination is won only in Him. We take hold of the sword (word) which He authored, and it is His arm that strengthens the blow.

Picture yourself standing chest high in a great fresh water lake during a warm summer rain, draw the water to you lips, this is what it means to draw near to God. It is the realization that He is closer to you than breathing. That through Messiah you are in Him and sustained by Him.

We participate in relationship with Him. As I have said elsewhere, a husband cannot say “I will” on his wife’s behalf. The Scripture teaches God as the Originator of relationship and we as the participants in that relationship. All creation exists in relationship to God but only those who receive Him will continue to exist in right relationship in God.

“Turn us to You AdoShem, and we will return.” – Lamentations 5:21
 
Note the order that leads to resistance. First submit yourself to God and second, resist the Devil and he will flee from you. When plagued by repeated sin we should first ask ourselves, “Am I fully submitted to God in this area of my life?” Freedom from a certain repeated sin behaviour may be as simple as bringing that practice before the face of God.
 
We note that verse 8 is not saying “you cleanse your hands you sinful”, which would infer that the sinful one cleanses his own hands. Rather, the Greek text, devoid of any punctuation reads “He will draw near to you, cleansing your hands, you sinful; and purifying your hearts…” Notice that the nearest subject is God Who draws near, “He will draw near to you”. Thus the cleansing work is done by God when we receive His offer of right relationship. We note once again that submission to God gives us access to the strength needed to resist Satan (v.7). Devoid of the strength of God’s Spirit no one can resist Satan.
 
When we have humbly received God’s gift of salvation we participate with Him in the sanctification of our being.
 
We see that in the final clause the Hebrew text speaks of a “divided heart” being in need of God’s cleansing, purification etc. Yeshua reminds us that a kingdom divided cannot stand (Matt. 12:25). When in humility and submission to God we receive Messiah’s saving work and the gift of the Holy Spirit, God unifies our divided heart transforming our nature. “The old has gone, the new is come” (2 Cor. 5:17).
 
9 Be afflicted (talaipōresate[G], hitanu[H]), and mourn (pentheō[G], vehitab’lu[H]), and weep (klaiō[G], uvchu[H]); let your laughter be turned (metastrephō[G]) into sorrow (penthos[G], li’eivel[H]), and your joy (chara[G], vesimchatechem[H]) into heaviness/grief (katēpheia[G], leyagon[H]). 10 Humble yourselves (tapeinoō[G], hishaflu[H]) before the sight/face (enōpion[G], lifneiy[H]) of the Lord YHVH[H] (ho kurios[G]), and He will lift you up (hupsoō[G], yariym etchem[H]).
 
9 Be afflicted, and mourn, and weep; let your laughter be turned into sorrow, and your joy into heaviness/grief. 10 Humble yourselves before the sight/face of the Lord YHVH, and He will lift you up.
 
The KJV notwithstanding, many English translations miss the importance of rendering the Greek talaiporesate “afflicted”. To opt for “be miserable” in place of “be afflicted” clouds the meaning, given that from a Biblical Jewish perspective “affliction” is synonymous with fasting (Lev. 23:26-27). Likewise, throughout Hebrew Scripture “mourning” is a euphemism for repentance. The Jewish believer reading or hearing this letter from Yaakov understands the euphemism immediately. He reads “Fast and mourn, and weep”. The Jewish believer understands this as a weighty admonishment that reflects the words of the Torah, the prophets and the writings (OT) and alludes in particular to Yom Kippur (the Day of Atonement), the day on which Israel, individually and collectively seeks God’s mercy, humbling ourselves in fasting (affliction) and repentant (mourning) petitioning.
 
When we have humbled ourselves to receive God’s gift of salvation we act in accordance with humility and participate with God in the sanctification of our being.
 
“Wash yourselves, make yourselves clean; remove the acts of the yetzer ha-ra from before my eyes; cease to do evil and learn to do good; seek justice, relieve the oppressed, give favour to the fatherless, plead for the widow.” – Yeshayahu/Isaiah 1:16

“Who shall ascend into the mountain of AdoShem? Who shall stand in His Holy place? He who has clean hands and a pure heart.” Tehillim/Psalm 24:4(3)

Realizing the reality of God, by the Ruach Ha-Kodesh (Holy Spirit), we must make the choice of humility. He will lift us up, out of confusion and double mindedness and turn our mourning into dancing.

11 Do not speak evil (katalaleite[G], berei’eihu[H]) of one another (allēlōn[G]), Jewish brothers and sisters (adelphos[G], achay[H]). The one who speaks evil (katalaleite[G], et-rei’eihu[H]) of a Jewish brother or sister (adelphos[G], achay[H]), or passes judgement on (krinō[G], vedan[H]) his Jewish brother or sister, speaks against the Torah (ho nomos[G], ha Torah[H]) and passes judgement on (krinō[G], dan[H]) the Torah (ho nomos[G], ha Torah[H]); but if you pass judgement on (krinō[G], dan[H]) the Torah (ho nomos[G], ha Torah[H]), you are not a doer of the Torah (ho nomos[G], ha Torah[H]) but a judge over it (kritēs[G], danah[H]). 
 
11 Do not speak evil of one another, Jewish brothers and sisters. The one who speaks evil of a Jewish brother or sister, or passes judgement on his Jewish brother or sister, speaks against the Torah and passes judgement on the Torah; but if you pass judgement on the Torah, you are not a doer of the Torah but a judge over it. 
 
The English translation “Do not speak against one another” is an unfortunate mis-rendering of the Greek text and both contradicts the fulness of Scripture and misleads the English reader. The Greek katalaleite is used by the writer to convey “evil speech” and not simply “speech against”. This is consistent with the ancient Jewish understanding of lashon hara (evil speech). Slander for example is consider lashon hara, as is failing to rebuke evil, but rebuking the evil action of another is considered lashon hatov (good speech).
 
We must carefully define what “speaking evil against one another” means. Many misuse this passage to decry those who speak publicly against heretical leaders within the body of believers. This is not what the text is referring to, if it were what Yaakov intended he would be in direct opposition to the God inspired words of rebuke proclaimed publicly by the prophets and the public refutation of the Apostle Peter by Paul the Apostle (Gal. 2:11-14), among other examples in Scripture. Yaakov is not saying we should not challenge the sin of other believers, privately or publicly. After all, the progression of Yeshua’s teaching on how to approach sin and apostasy in a fellow believer is their public admonishment before the body of believers (Matt. 18:15-17). We add to this the numerous teachings of the Scriptures that call us to discerning between and the need for the correction of fellow believers who are walking in sin (Lev. 19:17; Prov. 10:17; Luke 17:3-4; Gal. 6:1; 1 Cor. 5:1-13; Titus 3:10-11; 1 Tim. 5:20; 2 Tim. 4:2; 2 Thess. 3:15; Rom. 16:17).
 
Therefore, “Do not speak evil of one another” is the correct translation. Meaning, don’t falsely accuse one another, don’t bear false witness against one another, don’t slander one another etc.
 
With regard to “judging” a brother and sister the meaning is similarly miscommunicated by some. Scripture clearly teaches that it is right to judge, access, discern the actions of others. Once again, were it not so the prophets of God, the Apostles and Yeshua Himself could be seen to have sinned by doing that very thing. It is not judgement that is being spoken against but false judgement and sitting in the seat of ultimate judgement (dan[H]) over a brother or sister. We are not God and therefore should not presume to be the ultimate judge of any one, however, we are consistently admonished by Scripture and the King Messiah to make right judgements.
 
When we make it our goal to pass judgement on other believers we sin. On the other hand, making a right judgment of the spiritual battle surrounding wrong action affords us the opportunity to come alongside and redirect a brother or sister, Yaakov addresses this at the end of his letter.
 
Where there is no other qualifying language or comparative usage, and when the definite article is used, the Greek “nomos”, specifically “ho nomos” refers to the Torah of Moses. That is the case in verse 11.

The judgment spoken of here is a judgment of punitive motivation, a judgment that seeks to see others ridiculed and made slaves once more. When we pass judgement on others based on the very Torah we ourselves break we come under judgment, rather than living within the Judge. How often we sit in judgment of the Torah itself, critiquing it and tearing it apart. Ironically, it critiques us and finds us wanting.
 
12 There is One (heis[G], echad[H]) Who is the Lawgiver (ho nomothetēs[G], ham’chokeik[H]) and Judge (kritēs[G],vehashofeit[H]), the One Who is able to save completely (sōzō[G], yachol lehoshiya[H]) and to destroy fully (apollumi[G], ul’abeid[H]); but who are you, to put judgment on trial (krinon krineis[G], tadiyn[H]) concerning your neighbour (plēsion[G])?
 
12 There is One Who is the Lawgiver and Judge, the One Who is able to save completely and to destroy fully; but who are you, to put judgment on trial concerning your neighbour?
 
We note that neither the Greek or Hebrew texts understand “Lawgiver” as referring to the act of giving Torah alone but to the giving of all just law. If the Torah alone were being referred to the Jewish recipients might rightly misinterpret this to be a reference to Moses, it is most certainly not. It is of course a reference to YHVH, the Lawgiver.
 
“For the YHVH is our judge (shofteinu[H]), the YHVH is our lawgiver (m’chokekeinu[H]), the YHVH is our king (Malkeinu[H]); He will save us.” -Yishayahu (Isaiah)
 
The translation “who are you to judge your neighbour” hides the emphasis of the Greek text which reads “krinon krineis”, essentially meaning “hold a trial for judgement” or “put judgement on trial”. In short, “devoid of humility, who are you to presume what God’s judgement of a matter is?”
 
13 Lead, go to, (age[G]) now (nun[G]), you who say, “Today or tomorrow (hayom umachar[H]) we’ll go (poreuomai[G]) to such and such a city (polis[G]), and spend (poieō[G]) a year (eniautos[G]) there and buy and sell (emporeuomai[G], vena’aseh-sham shanah achat[H]) and make a profit (kerdainō[G]).” 14 Yet you do not know (epistamai[G], teid’u[H]) what will happen tomorrow (aurion[G], yom machar[H]). For your life (zōē[G], chayeiychem[H]) is a vapor, a mist, smoke (atmis[G], ashan[H]) that appears, is seen (phainō[G]) for a short time, gone in a moment (oligos[G], kim’at-rega[H]), and then is corrupted, disfigured, vanishes, perishes, Heb. then its canopy will depart (aphanizō[G], kalah vayilach[H]). 15 Instead, you ought to say, “If the Lord YHVH[H] (ho Kurios[G]) wills (thelō[G]), we will live (zaō[G]) and also do (na’aseh[H]) this or that.”
 
13 Lead, go to, now, you who say, “Today or tomorrow we’ll go to such and such a city, and spend a year there and buy and sell and make a profit.” 14 Yet you do not know what will happen tomorrow. For your life is a vapor, a mist, smoke that appears, is seen for a short time, gone in a moment, and then is corrupted, disfigured, vanishes, perishes, Heb. then its canopy will depart. 15 Instead, you ought to say, “If the Lord YHVH wills, we will live and also do this or that.”
 
Some see a big jump in the subject matter here, suggesting that perhaps Yaakov has changed his audience and is speaking to traveling traders outside the synagogue. However the subject here is no different from the previous paragraphs. Yaakov continues to juxtapose humility
and pride, the prideful merchant boasts and is motivated by financial gain, the humble
merchant trusts HaShem and is motivated by godly vocation. 
 
“Don’t boast about tomorrow; for you don’t know what a day may bring forth.” -Proverbs 27:1
 
The ancient Jewish writer Ben Syra had a saying:
 
“let a man never say he will do anything, before he first says, ‘if HaShem (YHVH) wills’” -Ben Syra Sentent. 11.
 
16 But as it is, you rejoice, glory, boast, praise (kauchaomai[G], tithalalu[H]) in your pride, arrogance (alazoneia[G]); all such boasting, praising (kauchēsis[G], vechol-tehilah[H]) is evil, wicked (ponēros[G]). 17 Therefore (oun[G]), the one who sees, perceives, knows (eidō[G], hayodeia[H]) to do (poieō[G], la’asot[H])  the good (kalos[G], hatov[H]) and does not, he does sin, evil, misses the mark set by God’s holiness (hamartia[G], ya’asenu cheit[H]).
 
16 But as it is, you rejoice, glory, boast, praise in your pride, arrogance; all such boasting, praising is evil, wicked. 17 Therefore, the one who sees, perceives, knows to do the good and does not, he does sin, evil, misses the mark set by God’s holiness.
 
Essentially what’s being said is that certain ones among Yaakov’s fellow Jewish believers in the Diaspora were syncretising the worship of God with the worship of business acumen and material success. The success of this world had become an idol that had taken their focus off YHVH. Yaakov rebukes them and says “Instead of making your material success the goal, subjugate your plans to God and place the honour for all that you have and are at the feet of the Creator in Messiah.

© 2022 Yaakov Brown

Yaakov 3:1-18 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well. 3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned, directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines. 5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world  of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our members, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H]. 7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust. 9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic. 16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy. 18 And the fruit of righteousness, right action is sown in peace by those who make/do peace.
 
Yaakov 3:1-18 (Line upon line)
 
1 Not many (polus[G], rabiym[H]) of you should seek to become teachers, masters, instructors with doctorates (didaskalos[G], lemoriym[H]), my brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), see, perceive, view to know (eidō[G], yad’tem[H]) that we who are teachers will receive (lambanō[G]) a greater, stricter (megas[G]) judgment (krima[G], hadiyn[H]). 2 For in many (polus[G]) ways all, absolutely (hapas[G]) stumble, fall, offend (ptaiō[G]). If any certain one (tis[G]) does not stumble in word, essence, substance (logos[G], bedibor[H]), he is a perfect, complete (teleios[G], mushlam[H]) man, person (aner[G], iysh[H]), strengthened (dunatos[G]) to bridle, rein in, direct, guide (chalinagōgeō[G]) the whole (holos[G], lechol[H]) body (soma[G], gufo[H]) as well (kai[G]). 
 
1 Not many of you should seek to become teachers, masters, instructors with doctorates, my brothers and sisters, fellow Jews[1:1], see, perceive, view to know that we who are teachers 
will receive a greater, stricter judgment. 2 For in many ways all, absolutely stumble, fall, offend. If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.
 
Simply put, if we take on the responsibility as rabbis, teachers, shepherds, of passing on the teaching of God’s word in Messiah, we must do so with considered accuracy. We must also accept that we will be assessed in a more detailed way. This warning is meant as a call to take care with the instruction we give to those who look to us for godly council.
 
Everyone who teaches Scripture to others should pause to consider this first verse of Yaakov 3. Pause, consider the awesome God Who inspires all Scripture and then proceed to teach with fear and trembling.
 
It has not been for a lack of access to Scripture that the body of believers has fallen into error but for a lack of sober judgement and awe in approaching interpretation. Yeshua said to the learned men of the first century “You are in error because you do not know the Scriptures or the power of God.” (Matt. 22:29). His hearers were the most well-read theologians of the time, many of them had learned the Scriptures verbatim from early childhood, and yet Yeshua says they “don’t know the Scriptures or the power of God”. They failed to properly comprehend the Scriptures because devoid of the Holy Spirit (Power, Strength) of God no one can understand the Ketuvim[H], Writings, Scriptures.
 
Many among the body of believers who seek training as leaders and teachers today attend tertiary institutions that teach people to critique, stand in judgement over God’s Word and to question everything except their own evil motivations. These institutions cannot teach the power of God because the Ruach HaKodesh (Holy Spirit) is not taught but given. He is given of the Father and the Son and must either be received or rejected. He is the teacher. Those who reject Him in favour of pursuing fallen human intellectual understanding end in error. Thus, worldwide, the body of believers has been poisoned by false teachers, those who sit in judgement over Scripture rather than allowing themselves to be judged by Scripture. They lord their false understanding over uneducated communities, leading many astray. Their judgement will be great and the result terrifying.
 
Those of us who teach Scripture have been given a sacred and terrifying responsibility. Anyone who does not teach the Scriptures with fear and trembling places both themselves and their hearers in grave danger.
 
We note that there is a drash (comparative teaching) to be made between the words of Yaakov and the words of Yeshua. “The Power (Strength)” of God mentioned in Yeshua’s words is a reference to the manifest strength of the Ruach HaKodesh (Holy Spirit). The Greek dunamis meaning “strength, power, ability”. Yaakov says “If any certain one does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.” Therefore, we understand that the unity of God’s Spirit and Word bears the fruit of self-control, the Spirit being the Director of a “complete” person’s entire body. Yeshua is the ultimate example to us of one Who “does not stumble in word, essence, substance, he is a perfect, complete man, person, strengthened to bridle, rein in, direct, guide the whole body as well.”
With respect to the body of believers (Ecclesia[G]) over whom Yeshua is head, He is able to direct us so that we might be reined in when we walk to close to the edge of a cliff.
 
3 Now, behold, pay attention (idou[G], hineih[H]) we put the bits (chalinos[G]) into the horses’ (hasusiym[H]) mouths so that they will trust, be persuaded by (peithō[G]) us, we turn, direct (metagō[G]) their whole (holos[G]) body (soma[G], gufo[H]) as well (kai[G]). 4 Now, behold, pay attention, (idou[G], hineih[H]) Look at the ships (ploion[G]) too: though they are so large (gedolot[H]) and are driven by fierce winds (beruach azah[H]), they are turned, directed (metagō[G]) by a very small (elachistos[G]) rudder (pēdalion[G]) wherever the violent motion (hormē[G]) of the one who makes straight, governs, the pilot, (euthunō[G]) wills, determines (boulomai[G]).
 
3 Now, behold, pay attention we put the bits into the horses’ mouths so that they will trust, be persuaded by us, we turn, direct their whole body as well. 4 Now, behold, pay attention, look at the ships too: though they are so large and are driven by fierce winds, they are turned,
directed by a very small rudder wherever the violent motion of the one who makes straight, governs, the pilot, wills, determines.
 
The tongue is like a bit or a rudder, these tools are used by a rider and pilot respectively, neither of them in and of themselves are able to direct anything. The tongue is a neutral muscle until such a time as it is directed.

The tongue, like a rudder, is small but powerful, with disproportionate control over the whole body. Like a rapidly spreading fire a small lie can destroy a nation.
 
“You love all devouring words, you deceitful tongue.” -Psalm 52:4
 
“Where there is no wood,  the fire goes out: so too where there is no talebearer, the strife ceases.” -Proverbs 26:20
 
We note that with regard to the analogy of the bit in the horses’ mouths, while “obey” is a valid translation of the Greek peithō, “trust, be persuaded” are equally valid. In the context of what Yaakov is saying and given the ship analogy that follows, “trust, persuaded by” is a better translation. The rider may at times yank hard on the reins, for example, when the horse is careening toward a cliff edge. It is because the horse trusts the rider that he responds to the guidance of the reins and when the horse is overwhelmed or frightened and runs aimlessly as a result, the fierce strength of the rider and the sharp, hard yanking on the reins brings the horse back into focus. Therefore, trust and discipline are being taught. When the Messiah follower loses his way and is headed for danger, Messiah yanks on the reins. It may be painful, but we trust that it is for our good.
 
The ship rudder analogy affirms the meaning of the horse and bridle analogy. Using two analogies in succession like this reflects the ancient Hebrew poetic mechanism of repetition. The Greek text is sometimes euphemism in translation, and usually reads something like “directed by a small rudder whenever the will of the ship captain determines.” The context describes a very large ship blown by fierce winds and the Greek text describes the ship captain’s response in directing the rudder as being equally fierce “violent” hormē[G]. A better translations being “directed by a very small rudder wherever the violent motion of the one who makes straight, determines.” Therefore, the ship captain does more than “will” the change in direction, he makes a violent motion with the rudder in order to force the ship in the right direction and thus ensure the safety of the crew.
 
This teaching of Yaakov first and foremost uses Yeshua as the primary example. Yeshua in one sense is the Rider, the Captain. We receive His bridle in trust and are directed accordingly, sometimes gently, sometimes forcefully, but always for our good. Likewise as Captain Yeshua directs us through the violent storms of life in the fallen world. At times this means that He violently pulls or pushes on the rudder in order to secure our spiritual safety and direct us in sanctification.
 
Secondly, as disciples of Yeshua filled by His Spirit we are to participate in the bridling of our beings, the guiding of our bodies, and given the context, in particular, we are to rein in, direct, guide our speech.
 
5 Thus also the tongue (ho glōssa[G], halashon[H]) is a small (mikros[G]) member, part (melos[G]), and it boasts greatly (megalaucheō[G], gadol[H]). Now, behold, pay attention, see (idou[G], hineih[H]) how  a great (hēlikos[G]) forest, large amount of wood matter (hulē[G]) is kindled (anaptō[G]) into an inferno by a small (oligos[G]) flame (pur[G], iesh[H])! 6 And the tongue (ho glōssa[G], halashon[H]) is a fire, flame, (pur[G], iesh[H]) the world (ho kosmos[G], haolam[H]) of the unrighteousness, iniquity, injustice, poor judgement (ho adikia[G]); the tongue (ho glōssa[G], halashon[H]) is set among (kathistēmi[G]) our member’s, parts, (melos[G]) as that which stains, defiles (spiloō[G]) the whole body (holos ho soma[G], et-kol-haguf[H]) and sets ablaze (phlogizō[G]) the wheel, course, perpetual direction (trochos[G]) of the life (ho genesis[G]), and is set ablaze (phlogizō[G], be’eish[H]) by Gehinnom[H] (geenna[G]). 
 
5 Thus also the tongue is a small member, part, and it boasts greatly. Now, behold, pay attention, see how a great forest, large amount of wood matter is kindled into an inferno by a small flame! 6 And the tongue is a fire, flame, the world  of the unrighteousness, iniquity, injustice, poor judgement; the tongue is set among our member’s, parts, as that which stains, defiles the whole body and sets ablaze the wheel, course, perpetual direction of the life, and is set ablaze by Gehinnom[H].
 
The specific tongue in question here is the tongue that gives in to temptation (as explained in chapter 1), and is therefore used to direct our entire being toward evil. Because the tongue speaks forth that which is in the heart its words are the evidence of things kept deep within. If our hearts (core being) are given over to wickedness then our words will perpetuate that wickedness and we will act accordingly. Yeshua warned that what comes out of a man’s mouth is what defiles him. (Matthew 15:19-20) One might say that in contrast to the Messiah, Whose tongue directs the body (Ecclesia, body of believers) toward perfection, our tongues have the potential to damage and defile the body (Ecclesia, body of believers).

It's important to note that Gehinnom is spoken of as existing concurrently and as the ignition source for the corruptible fire that dances on the tongue when it is used by the yetzer ha-ra (evil inclination). Therefore the place to which Yaakov is referring (which, at that time was understood by the rabbi’s to be the holding place for the wicked, a section of sheol, Hebrew for underworld [not grave, the Hebrew for grave is Kever]), was believed to have existed for some time, probably having had its inception before the creation of humanity (that is after the fall of haSatan, the accuser).

We should also remember that Jewish tradition speaks of the Torah descending like tongues of fire. There is a fire born of truth and a fire born of evil. Truth is a fire that cleanses all in its path, evil is a fire that scars, damages, defiles and destroys all in its path. Truth is so hot that it has the power to transform the fuel it consumes, evil is only hot enough to deform the fuel it uses.
 
In the first century C.E. Geiy Ben Hinnom[H] “The valley of Hinnom” located close to the city of Jerusalem, was used as a valley of refuse, it was constantly burning. It was and is associated to the idolatrous worship of false gods and demons and the sacrificing of children. Thus, very early in the development of Biblical Judaism (prior to 400 B.C.E.) it became a metaphor for the perpetual torment of that part of Sheol (holding place of the departed, NOT the grave [kever[H]]) where the wicked await judgement. It was so firmly established as its own uniquely defined part of the afterlife that it was given a name by the rabbis of Judaism, “Gehinnom.”
 
Yeshua understood and taught Gehinnom as a spiritual location following death where the departed wicked are tormented (Matt. 10:28; 2 Peter 2:4). Gehinnom is the prejudgement location of the wilfully unredeemed (Luke 16:19-31) whereas the lake of fire is the post judgement and eternal location of the wilfully unredeemed wicked (Matt. 13:42, 18:8, 25:41, 46; Mark 9:47-48; 2 Thess. 1:8-9; Rev. 19:20; 20:10-15; 21:8).
 
Many false teachers and heretics seek to confuse believers by misusing these very different and unique terms (Sheol, Kever, Gehinnom, Gehenna, hell, hades, lake of fire, eternal torment etc.) in an attempt to disempower and reduce Gehinnom and the lake of fire to nothing more than metaphorical warnings devoid of eternal consequence. Those who teach that there is no eternal punishment for the unrepentant wicked are liars, children of Satan. Scripture explicitly teaches the very real and eternal consequences of a refusal to accept God’s redemptive offer in Yeshua the King Messiah.
 
It is an outright lie to say, as some do, that Judaism holds no belief in hell. Our ancient rabbis teach prolifically on the subject of Gehinnom and in certain aspects of their theology are in agreement with the teaching of Yeshua. However, while many of our Talmudic rabbis rightly understand Gehinnom as a temporary place, they gravely misunderstand it to be a sort of purgatory intended to purify the wicked, it is not. Ironically this so called “Jewish” idea is born of the influence of Hellenistic paganism and is not based on Torah, Nevi’im, Ketuvim (Hebrew Scripture, OT). In short, Biblical Judaism informs and affirms the New Testament teaching concerning both Gehinnom (temporal) and the lake of fire (everlasting).
 
“And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” (Isaiah 5:20). What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.” -Sotah 41b, 14 Talmud, William Davidson Edition
 
Regardless of the rabbinical Jewish view, we are not subject to it but to the Word of God. The Scripture teaches that at the resurrection all will rise and be judged and the wicked will be thrown into the lake of fire with Satan and his servants, their torment rising day and night forever (Rev. 20:10). Given that this takes place after the judgement, it cannot as some wrongly teach imply a temporal application of the phrasing “Day and night” or the term “forever”. There is no time in eternity.
 
The question "Why would a loving God send people to eternal damnation?" presumes that eternal damnation is evidence of a lack of love, it is not.
 
Evil is determined to propagate itself eternally. Therefore, the problem of evil requires a solution that is eternally effective. Being angry at God for coming up with that solution is itself an act of evil. Sadly, after decades of enlightenment we have learned to question everything except the motivation for our questions. Are we surprised then to find that our questions defeat themselves?
 
We shake a fist at God, and accuse Him of injustice, and He says, "I see you're angry, you shake your fist at Me, I will open up My fist and nail it to a tree".
 
God doesn't send people to eternal damnation. He offers those headed there salvation through the sacrificial substitutionary death of His Son the King Messiah Yeshua.
 
7 For every species of wild beasts (thērion[G]) and birds (peteinon[G]), of reptiles (herpeton[G]) and creatures of the sea (enalios[G], vehayam[H]), is tamed, restrained (damazō[G]) and has been tamed, restrained (damazō[G]) by human beings (anthrōpinos[G], ha’adam[H]). 8 But the tongue (ho glōssa[G], halashon[H]) not one person can tame, restrain (damazō[G]); a constantly unstable (akatastatos[G]) evil (kakos[G], lara’ah[H]), full (mestos[G]) of deadly poison, rust (ios thanatēphoros[G], chamat hamavet[H]). 
 
7 For every species of wild beasts and birds, of reptiles and creatures of the sea, is tamed, restrained and has been tamed, restrained by human beings. 8 But the tongue not one person can tame, restrain; a constantly unstable evil, full of deadly poison, rust.
 
As stated previously, no one can tame the tongue, that is, no one except the man mentioned in verse 2 (the man who does not stumble in anything He says but has power over all of His being). This of course is Messiah Yeshua. It is fallen humanity’s tongue “lashon hara” (tongue of evil) that is an evil thing, not the physical muscle but the physical muscle informed by the yetzer hara “evil inclination” and misused for evil purpose.
 
9 With it we bless, praise (eulogeō[G], nevareikh[H]) the Lord (ho kurios[G], Adon[H]), God (Theos[G], et-haElohiym[H]) and Father (pater[G], Avinu[H]), and with it we curse (kataraomai[G], nekaleil[H]) people (anthrōpinos[G], ha’anashiym[H]), who have been made in the likeness (homoiōsis[G], betzelem[H]) of God (Theos[G], Elohiym[H]); 10 from the same mouth (stoma[G], mipeh echad[H]) proceed (exerchomai[G]) blessing (eulogia[G], berachah[H]) and cursing (katara[G], ukalalah[H]). My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), these things should not be. 
 
9 With it we bless, praise the Lord, God and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth proceed blessing and cursing. My brothers and sisters, fellow Jews[1:1], these things should not be. 
 
Yaakov clarifies his position by identifying the motivation or intention behind the tongue’s use: firstly it is used correctly to bless God but incorrectly for cursing human beings made in God’s image. Therefore it is Messiah in us that steers the rudder of the tongue toward blessing and the evil inclination or fallen nature that is at work in the misuse of the tongue. The royal commandment or royal Torah mentioned in Chapter 2 of Yaakov’s book is here, reaffirmed as central to right action. One who blesses God with his tongue and then turns to his neighbour and curses him, has effectively blessed and cursed God in the same breathe. On the other hand, the one in whom the Son of God resides, calls out blessing with Messiah’s voice (and we cry Abba, through the spirit of son-ship) and from the same root turns and blesses his neighbour. This is born of Messiah, as opposed to the misuse of the tongue which is born of Gehinnom/ha-Satan when submitted to the evil inclination (yetzer hara).
 
11 Does a spring (pēgē[G], hamaeyan[H]) produce out of the same opening sweet, fresh (glukus[G], metukiym[H]) and bitter (pikros[G], umariym[H]) water? 12 Can a fig tree (sukē[G], hayuchal eitz[H]), My brothers and sisters, fellow Jews[1:1] (adelphos mou[G], achay[H]), bear olives (elaia[G], zeiytiym[H]), or a vine (ampelos[G], hatuchal hagefen[H]) bear figs (sukon[G], te’einiym[H])? So it is that (houtō[G]) no (oudeis[G]) spring (pēgē[G], maeyan[H]) can yield both (poieō[G]) salt (halukos[G], meluchiym[H]) water (hudōr [G]) and sweat, fresh water (glukus[G], umetukiym[H]). 13 Who among you is wise (Sophos[G], chacham[H]) and understanding, well learned, knowledgeable (epistēmōn[G], venavon[H])? Let him show (deiknuō[G]) by his good (kalos[G], hatovah[H]) conversation (anastrophē[G]) his works, actions (ergon[G], ma’asayv[H]) in a gentle disposition (prautēs[G], beanevat[H]) of wisdom (Sophia[G], hachachmah[H]). 
 
11 Does a spring produce out of the same opening sweet, fresh and bitter water? 12 Can a fig tree, My brothers and sisters, fellow Jews[1:1], bear olives, or a vine bear figs? So it is that no spring can yield both salt water and sweat, fresh water. 13 Who among you is wise and understanding, well learned, knowledgeable? Let him show by his good conversation his works, actions in a gentle disposition of wisdom. 
 
With reference to the spring we are reminded that it is from the source that the spring produces either fresh or bitter water. The fresh spring is born of a pure source, some might say it is of the heavens, while the bitter spring is born of an unclean source (deep within the earth, a metaphor for Gehinnom). Our tongues must be guided by the pure life giving water of God’s Son, which comes from above. He guides us, we do not direct Him.
 
With regard to the fruit analogy the believer is to be known by the appropriate healthy fruit. In the same way that it is contrary to the nature of a fig tree to bear olives, it is contrary to the nature of the born from above believer to bear false witness, lie, slander, curse that which is good etc.
 
We note that good or godly conversation is considered right action.
 
Yaakov affirms pure core faith that bears the fruit of our humble Messiah.

14 And if you have bitter (pikros[G], marah[H]) jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) in your hearts (kardia[G], bilevavechem[H]), do not rejoice (katakauchaomai[G], tithalalu[H]) and lie (pseudomai[G]) against the truth (alētheia[G], baemet[H]). 15 This kind of wisdom (Sophia[G], hachachmah[H]) is not that which descends (katerchomai[G]) from above (anōthen[G]), but is earthly (epigeios[G], hacheled[H]), sensual (psuchikos[G], vehayeitzer[H]), demonic (daimoniōdēs[G], vehasheidiym[H]).
 
14 And if you have bitter jealousy, envy, zeal and contention, selfish ambition in your hearts, do not rejoice and lie against the truth. 15 This kind of wisdom is not that which descends from above, but is earthly, sensual, demonic.
 
If the source of your words is evil, don’t think you will be able to delude others by attempting to twist the truth with lies. Again, it is from a man’s heart (core being) that he speaks.

Pretentious false wisdom doesn't come from God but from the convergent forces of the yetzer hara evil inclination and the demonic, be it by influence or possession. Much of the philosophy of Yaakov’s day seemed wise on the surface but was soon exposed as Gnostic, ungodly and deceptive.
 
It is interesting to note that the Zohar refers to the wisdom of the Egyptians as Chochmah tata’ah “Wisdom from below”, inferior wisdom (Zohar 1:91b:3).

16 For where jealousy, envy, zeal (zēlos[G]) and contention, selfish ambition (eritheia[G]) exist, there is confusion, disorder (akatastasia[G]) and every kind (pas[G], vechol-ma’aseh[H]) of evil (phaulos[G], ra[H]) thing, work, practice (pragma[G]). 17 But the wisdom (Sophia[G], hachachmah[H]) from above (anōthen[G]) is first (prōton[G]) pure/clear (hagnos[G]), then peace-filled (eirēnikos[G], ohevet shalom[H]), gentle/moderate/patient (epieikēs[G]), reasonable/receptive/easy to entreat (eupeithēs[G]), full of mercy (eleos[G], rachamiym[H]) and good (agathos[G]) fruits (karpos[G], up’riy tov[H]), impartial/devoid of favouritism (adiakritos[G]), free of hypocrisy (anupokritos[G]). 18 And the fruit (karpos[G], up’riy [H]) of righteousness, right action (dikaiosunē[G], hatzedakah[H]) is sown (speirō[G]) in peace (eirēnē[G], beshalom[H]) by those who make/do (poieō[G], leoseiy[H]) peace (eirēnē[G], hashalom[H]).
 
16 For where jealousy, envy, zeal and contention, selfish ambition exist, there is confusion, disorder and every kind of evil thing, work, practice. 17 But the wisdom from above is first pure/clear, then peace-filled, gentle/moderate/patient, reasonable/receptive/easy to entreat, full of mercy and good fruits, impartial/devoid of favouritism, free of hypocrisy.
18 And the fruit of righteousness, right action is sown in peace by those who make/do peace.
 
“You shall not go about as a talebearer: I say that, since all those who start quarrels and speak lashon hara go into homes to seek what evil they can see, or what evil things to tell in the marketplace,” -Rashi on Leviticus 19:16:1 Sefaria Community translation

Selfish ambition is idolatry and when fuelled by jealousy it produces disharmony and abominable actions. Jealousy was the catalyst for Satan’s desire to usurp God’s authority. All sin is a form of idolatry and like Gehinnom it sets the tongue on fire.
 
God is a God of symmetry and order, of harmony, unity and reconciliation. Satan on the other hand seeks to divide, taint, separate, defile and breed disharmony.

The wisdom that comes from God is pure (like the freshwater of the previous analogy), peaceful, it doesn't seek to divide, it is kind, not nasty, listens to reason rather than jumping to conclusions. Therefore, the previous chapter’s admonition to be quick to listen, slow to anger and slow to speak. The wisdom from above prefers mercy over judgment (as alluded to in the previous chapter), thus it produces the fruit of mercy which is reconciliation and unity (the opposite of disharmony). Again Yaakov reminds his readers that hypocrisy and partiality are the fruit of a misused tongue and a jealous, self-glorifying heart (core being).

Finally, the tongue that Messiah directs will be a platform for peaceful reconciliatory words that when sown into the lives of others will produce a harvest of right action both in the life of the speaker and in the lives of those who receive the Word.

“Peace makers who sow in peace will reap a harvest of righteousness, right action.” Notice that the text doesn't say, “Peacemakers will reap a harvest of righteousness.” Simply being a peacemaker is not enough, anyone can, by their own inclination, attempt to make peace. This does not always produce a righteous outcome. The peace process in the Middle East is a perfect example of this. The Scriptures remind us that, “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace.” (Jeremiah 6:14) Only peacemakers who sow in Shalom, will reap a harvest of righteousness, that is, a truly peace-filled outcome. Peace Himself is the key here. The Peace we sow in is Messiah Yeshua, Sar Shalom—the Prince of Peace.

© 2022 Yaakov Brown

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

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

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

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

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

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

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

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

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

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

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

© 2022 Yaakov Brown

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

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

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

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

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

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

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

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

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

Let’s Begin at the beginning:
 
Most of us Jews don’t know what you mean when you say “Pentecost”? Nor does our understanding of Shavuot (Pentecost) begin in Acts chapter 2. To begin a race at the half way marker is to misunderstand the purpose, goal and reward of the race. What’s more, for the Messiah following, God honouring, Biblically observant Jew there is no finish line, there are only new beginnings.
 
Understanding the Goal from the Beginning:
 
How can we understand the goal if we don't understand the beginning? Furthermore, how can we understand the beginning if we don't understand that the All Existing Goal [YHVH] is the Creator of all beginning, and that Messiah Yeshua is both the Author and the Goal of the Torah (Rom.10:4)?
 
Chronological thinking is temporal, but in Messiah there is a transcendent way of being that refuses to be bound by time and space. There is no time in eternity. Time is the prison of the death bound. But we serve the God of the living, the God of Avraham, Yitzchak and Yaakov (Mark 12:26-27; Luke 20:37-38).
 
Yeshua says:
 
“26Now, pay attention, concerning the rising of the dead—haven’t you read in the Book of Moshe (the drawn out, ressurected one), in the account of the burning bush, how YHVH said to him, ‘I am the Elohiym of Avraham (Father of a great people), the Elohiym of Yitzak (He laughs) and the Elohiym of Yaakov (Follower)’? [Ex. 3:6] 27 He is not the Elohiym of the dead, but of the living. You are badly mistaken!”- Mark 12:26-27 (Author’s translation)
 
With these things in mind let’s take a closer look at the festival of Shavuot.
 
Shavuot is a Festival of Many Names:
 
Zeman Mattan Torateinu [Season of the giving of our Torah] (Exodus 19:1-2)
Chag Ha-Katzir [The Feast of Harvest] (Exodus 23:14-16)
Chag Ha-Shavuot [The Feast of weeks] (Leviticus 23:15-16, Deuteronomy 16:9-17)
Yom Ha-Bikkuriym [The Festival Day of First Fruits] (Numbers 28:26)
Atzeret shel Pesach [Conclusion of Passover] (Talmud ibid)
Pentecost [Pente = 50] (Acts 2:1-40)

Let’s take a look at each of the names for Shavuot, their origin and significance.
 
1.)Season of the Giving of the Torah
Zeman Mattan Torateinu 1300 BCE (approx.) *
 
Shemot (Exodus) 19:1-2
 
“In the third month (Sivan) after the Bnei-Yisrael (Children of Israel) had gone out of the land of Mitzrayim (Egypt: Double distress), that same day they arrived at the wilderness of Sinaiy (Thorny). They travelled from R'phiydiym (Resting places, places of support) came into to the wilderness of Sinaiy (Thorny), and set up camp in the wilderness. Yisrael (Overcomes in God) camped there, right in front of the mountain (Mt Sinai).”
 
*We note that when the festival of Shavuot was given (at Sinai), Israel had neither land nor harvest. Therefore, its significance both precedes and reaches beyond harvest alone, and finds its inception in the giving of the Torah.
 
At the Giving of the Torah there was Fire on the Mountain
 
Shemot (Exodus) 19:18
 
“Now the entire Mount Sinai was in smoke, because Adonai had descended upon it in fire. The smoke ascended like the smoke of a furnace. The whole mountain quaked greatly.”
 
Shemot (Exodus) 20:18-19
 
“18 All the people witnessed the thundering and the lightning, and the sound of the shofar, and the mountain smoking. When the people saw it, they trembled and stood far off. 19 So they said to Moses, “You, speak to us, and we will listen, but do not let God speak to us, or we will die.””
 
At the Giving of the Torah Seventy Elders of Israel were Touched by Fire from the Heavens
 
Jewish tradition teaches that flames of fire descended upon the seventy elders of Israel at Sinai during the giving of the Torah.
 
Bamidbar (Numbers) 11:16-17 TLV
 
‘Adonai said to Moses, “Bring me 70* of the elders of Israel whom you know to be elders of the people and their leaders. Take them to the Tent of Meeting, so they may stand with you there. 17 Then I will come down and speak with you there, and, I will take some of the Ruach (Spirit) that is on you and will place it on them. They will carry with you the burden of the people, so you will not be carrying it alone”’
 
*In both Biblical and rabbinical Judaism the number 70 represents the nations (Gen. 10). Thus, the people of Israel, having received the Torah by fire, were tasked to be a light to the nations.
 
At the Giving of the Torah Fiery Light Beam Horns Appeared on the Head of Moses
 
Moses is sometimes depicted with horns, and at other times with light beams emanating from his head following his receipt of the ten commandments (Exodus 34:29-35). The Hebrew karan can be translated as either horns or beams of light. The best understanding of this is found by holding the meaning in the tension, embracing the seemingly divergent concept and accepting that both translations are a convergent whole.
 
Horns symbolize strength, and light the present manifestation of God’s glory. Therefore, Moses reflected God’s strength and glory according to the presence of God’s Spirit upon him. This glory manifest upon Moses’ head as a symbol of God’s authority over Moses, who had been given authority to guide the people of Israel.
 
The traditional Torah text itself is sometimes called the “Fire text” due to the threefold flicks of the pen above certain characters.
 
2.)Feast of Harvest
Chag Ha-Katzir
 
Shemot (Exodus) 23:14-16
 
“Three times in the year you are to celebrate a festival for Me. You are to observe the Feast of Matzot. For seven days you will eat matzot as I commanded you, at the time appointed in the month Aviv, for that is when you came out from Egypt. No one is to appear before Me empty-handed. Also you are to observe the Feast of Harvest, the first fruits of your labours that you sow in the field, as well as the Feast of the Ingathering at the end of the year, when you gather your crops from the field.
 
3.)Feast of weeks
Chag Ha-Shavuot
 
Vayikra (Leviticus) 23:15-16
 
“Then you are to count from the day after the Shabbat (Of Passover), from the day that you brought the omer (A measure of barley flour) of the wave offering, seven complete Shabbatot (Sabbaths). Until the day after the seventh Shabbat (7x7+1) you are to count fifty days, and then present a new grain offering to Adonai.”
 
4.)First Fruits
Yom Ha-Bikkuriym
 
Bamidbar (Numbers) 28:26
 
“On the Day of First-fruits, when you offer to Adonai a new grain offering during the Feast of Weeks, you are to have a sacred assembly. You are to do no laborious work.”
 
The day described here as taking place during Shavuot is to be understood as a unique occasion from the day of first fruits that occurs at the inception of the counting of the omer seven weeks prior to Shavuot. Both days are known by the title Yom Ha-bikkurim despite the fact that they occur seven weeks apart.
 
Two Leavened Loaves
 
Vayikra (Leviticus) 23:17 (TLV)
 
“You are to bring out of your houses two loaves of bread for a wave offering, made of two tenths of an ephah of fine flour. They are to be baked with chameitz (yeast) as first fruits to Adonai.”
 
The Wave Offering of Two Leavened Loaves
 
Vayikra (Leviticus ) 23:17
 
Yeast may not come into contact with the altar of HaShem because yeast is a physical symbol of the festering presence of sin in the present world.
 
This makes the Shavuot wave offering exceptional. Two loaves are made with yeast and waved before God in gratitude for the harvest and in petition for an abundant future harvest. However, they are not brought near nor are they offered on the altar.
Why two loaves, and why are they made with yeast?
 
This is connected to the 70 elders of Sinai. Shavuot celebrates God’s abundant blessing to an undeserving and sinful people, a people tasked with bringing the message of God’s goodness to the nations. Therefore, there are two loaves made with yeast (sin) representing two peoples, Ha-Y’hudiym (the Jews) and Ha-Goyim (the nations).
 
5.) Completion (Fullness) of Passover
Atzeret Shel Pesach
 
Our Rabbis base this on the fact that the day of Shavuot is decided by beginning to count from the conclusion of Passover.
 
Vayikra (Leviticus) 23:15-16
 
“Then you are to count from the day after the Shabbat (Of Passover), from the day that you brought the omer (A measure of barley flour) of the wave offering, seven complete Shabbatot (Sabbaths). Until the day after the seventh Shabbat (7x7+1) you are to count fifty days, and then present a new grain offering to Adonai.”
 
With respect to Messianic understanding this reflects the fact that the completed work of Yeshua means the filling of the believer with the promised Ruach HaKodesh (Holy Spirit). Therefore, the outpouring and infilling of the Holy Spirit is a type of completion of the work of Passover.
 
6.) Pentecost 50 (Jubilee)
 
Pentecost is the English transliteration borrowed from the Greek Pentecoste, which is formed from the root Pente meaning 50.
 
The number fifty is symbolic in Biblical Judaism of a season of Jubilee*. This is a season of freedom from all that causes bondage both spiritual and physical.
 
*Ha-Yovel (the Jubilee [50]) is the year that renews the cycle of the regular seventh year of shemitot (Sabbatical years) the Book of Vayikra (Leviticus) [Lev. 25:8-13] decrees of God that Hebrew (Jewish) slaves and prisoners are to be set free, debts are to be forgiven, and as a result of the obedience of the people of Israel to these instructions YHVH the God of Israel will manifest His mercy in a tangible and transcendent way.
 
Traditional Readings for Shavuot:
 
In addition to the Torah prescription for Shavuot:
(Ex. 23:16, 34:22; Dt. 16:9-12; Num. 28:26-31; Lev. 23:15-21)
Observant Jews also read:
Ezekiel 1:1-28; 3:12
Habakkuk 2:20-3:19
Megillat (Scroll) of Ruth
 
The Fullness of Scripture and its Connection to Shavuot:
 
Fire from the Heavens is an Intrinsic Element in the Events of Shavuot
 
Acts 2:1-4
 
“When the day of Shavuot had come, they were all together in one place. Suddenly there came from heaven a sound like a mighty rushing wind, and it filled the whole house where they were sitting.  And tongues like fire spreading out appeared to them and settled on each one of them. They were all filled with the Ruach ha-Kodesh  (Holy Spirit) and began to speak in other tongues as the Ruach (Spirit) enabled them to speak out.”
 
Yechezkel (Ezekiel) 1:4
 
“I looked, and behold, a storm ruach wind (Spirit, breath) came from the north, a great cloud with flashing fire and brightness all around it, and something like a glowing alloy out of the fire.”
 
Chabakuk (Habakkuk) 3:3-5
 
“God comes from Teman, and the Holy One from Mount Paran. Selah… His majesty covers the heavens, and His praise fills the earth. With brilliance like light, rays emanate from His hand. There His power was hidden. Pestilence goes before Him, a fiery bolt goes forth at His feet.”
 
Yechezkel (Ezekiel) 36:25-27
 
“Then I will sprinkle abundantly, clean water on you and you will be clean from all your uncleanness and from all your idols. Moreover I will give you a new heart. I will put a new spirit within you. I will remove the stony heart from your body and give you a heart of flesh. I will put My Ruach (Spirit) within you. Then I will cause you to walk in My laws, so you will keep My rulings and do them.”
 
Yermiyahu (Jeremiah) 31:30-33
 
“Behold, days are coming” —it is a declaration of Adonai— “when I will make a new covenant with the house of Israel and with the house of Judah— 31 not like the covenant I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt. For they broke My covenant, though I was a husband to them.” it is a declaration of Adonai. 32 “But this is the covenant I will make with the house of Israel after those days” —it is a declaration of Adonai— “I will put My Torah within them. Yes, I will write it on their heart. I will be their God and they will be My people. 33 No longer will each teach his neighbour or each his brother, saying: ‘Know Adonai,’ for they will all know Me, from the least of them to the greatest.” it is a declaration of Adonai. “For I will forgive their iniquity, their sin I will remember no more.”
 
So, why so much fire?
 
Fire at Sinai, fire in Jerusalem, fire on the heads of God's chosen people:
l  Fire is the root אשׁ (Eish) of Man איש (Iysh), breathed into the earth to create humanity
l  Fire is a reminder of the everlasting nature of the human soul from conception
l  Fire consumes that which is dead and transforms it into light
l  Fire warms the righteous and burns the wicked
l  Fire is a living symbol of resurrection
l  Fire is intrinsically connected to both the Torah and the Ruach Ha-Kodesh (Holy Spirit)
 
Traditions of Shavuot
 
l  Traditional date of the Giving of the Torah at Sinai
l  Traditional date of King David's burial
l  An aliyah (Going up) festival (The Second of three: Pesach, Shavuot, Sukkot), called Regaliym (moments, waiting)
l  Observant Jews study Torah through the night (Liel Shavuot)
l  Observant Jews read the megillat (Scroll) of Ruth
l  Observant Jews eat dairy foods
l  Observant Jews pray the prayer Yitzkor (Remembrance), including Kaddish (mourner’s prayer) in memory of lost loved ones
 
Why eat dairy foods?
 
The Rabbis taught that it is because the Torah is likened to milk and honey (Imrei Noam re. SOS 4:11). The Hebrew word for milk Chalav has a numerical value of 40, the number of days Moses was on the mountain. Further, the gematria of gevina (cheese) is 70, corresponding to the "70 faces of Torah” and the 70 elders of Israel.
 
Why read Ruth?
 
Because the events of megillat the scroll of Ruth* take place at the time of the barley harvest and culminate in the wheat harvest.
 
*The scroll of Ruth speaks of the Kinsman Redeemer Boaz who is a figure for the King Messiah. His name meaning “Coming Strength.”
 
There was a Beginning at Sinai During the Giving of the Torah, and a New Beginning at Mt Zion During the Outpouring and Infilling of the Ruach HaKodesh (Holy Spirit):
 
Acts 2:1-2 Shavuot [CE 33]
 
2:1 When the day of Shavuot had come, they were all together in one place. 2 Suddenly there came from heaven a sound like a mighty rushing ruach wind, and it filled the whole house where they* were sitting.
 
*“They” were the 120 followers who had been part of Yeshua’s retinue including the twelve (-1) talmidim (disciples), His mother Miriyam, His brothers and other female talmidot (disciples). All these were Jews, ethnic, religious, chosen, empirical (Acts 1:13-15, 26).
 
As at Sinai, so too at Moriah (Mt Zion)
 
Shemot (Exodus) 20:18-19 Shavuot [1300 BCE]
 
“18 All the people witnessed the thundering and the lightning, and the sound of the shofar, and the mountain smoking. When the people saw it, they trembled and stood far off. 19 So they said to Moses, “You, speak to us, and we will listen, but do not let God speak to us, or we will die.””
 
Acts 2:3-4 Shavuot [33 CE]
 
2:3 And tongues like fire spreading out appeared to them and settled on each one of them. 4 They were all filled with the Ruach ha-Kodesh and began to speak in other languages as the Ruach enabled them to speak out.
 
Numbers 11:16-17 TLV Shavuot [1300 BCE]
 
‘Adonai said to Moses, “Bring me 70 of the elders of Israel whom you know to be elders of the people and their leaders. Take them to the Tent of Meeting, so they may stand with you there. 17 Then I will come down and speak with you there, and, I will take some of the Ruach that is on you and will place it on them. They will carry with you the burden of the people, so you will not be carrying it alone”’  
 
At Sinai the Spirit is given so that the burden of the Torah might be mitigated. The Spirit is prophetically promised to Israel, who are to share the Good News of God’s redemptive purpose to all nations. Thus 70, Elders representing the nations. Now at Moriah (in Jerusalem), 120 Jews representing the fullness of God’s promise to Israel (Rom.11:25-29), receive the Ruach Ha-Kodesh (Holy Spirit), that they might share the Good News of Yeshua to all those Jews gathered from throughout the known world. Jews who will believe (3000) and take the Good News back to the nations that they have travelled from to come up to Jerusalem for the aliyah Festival of Shavuot. Thus, the two loaves of challot (yeast bread) of the wave offering, the Jews and the Nations.
 
Acts 2:5-16 Shavuot [33 CE]
 
5 Now Jewish people were staying in Jerusalem, devout men from every nation under heaven. 6 And when this sound came, the crowd gathered. They were bewildered, because each was hearing them speaking in his own language. 7 And they were amazed and astonished, saying, “All these who are speaking—aren’t they Galileans? 8 How is it that we each hear our own birth language? 9 Parthians and Medes and Elamites and those living in Mesopotamia, Judea and Cappadocia, Pontus and Asia,10 Phrygia and Pamphylia, Egypt and parts of Libya toward Cyrene, and visitors from Rome 11 (both Jewish people and proselytes), Cretans and Arabs—we hear them declaring in our own tongues the mighty deeds of God!” 12 And they were all amazed and perplexed, saying to each other, “What does this mean?” 13 Others, poking fun, were saying, “They are full of sweet new wine!”14 But Peter, standing with the Eleven, raised his voice and addressed them: “Fellow Judeans and all who are staying in Jerusalem, let this be known to you, and pay attention to my words. 15 These men are not drunk, as you suppose—for it’s only the third hour of the day! (9am) 16 But this is what was spoken about through the prophet Joel:
 
Acts 2:17-21 (Yoel [Joel] 2:28-32)
 
17 ‘And it shall be in the last days,’ says God,
    ‘that I will pour out My Ruach on all flesh.
Your sons and your daughters shall prophesy,
    your young men shall see visions,
    and your old men shall dream dreams.
18 Even on My slaves, male and female,
    I will pour out My Ruach in those days,
    and they shall prophesy.
19 And I will give wonders in the sky above
    and signs on the earth beneath--
    blood, and fire, and smoky vapor.
20 The sun shall be turned to darkness
    and the moon to blood
    before the great and glorious Day of Adonai comes.
21 And it shall be that everyone who calls
    on the name of Adonai shall be saved.’
 
Acts 2:22-25
 
22 “Men of Israel, hear these words! Yeshua ha-Notzri—a Man authenticated to you by God with mighty deeds and wonders and signs God performed through Him in your midst, as you yourselves know— 23 this Yeshua, given over by God’s predetermined plan and foreknowledge, nailed to the cross by the hand of lawless men, you killed. 24 But God raised Him up, releasing Him from the pains of death, since it was impossible for Him to be held by it. 25 For David says about Him,
 
Acts 2:25b-28 (Tehilim [Psalm] 16:8-11)
 
‘I saw Adonai always before me,
for He is at my right hand so that I might not be shaken.
26 Therefore my heart was glad and my tongue rejoiced;
    moreover, my body also will live in hope,
27 because You will not abandon my soul to Sheol
    or let Your Holy One see decay.
28 You have made known to me the paths of life;
    You will fill me with joy in Your presence.’
 
Acts 2:29-31
 
29 “Brothers, I can confidently tell you that the patriarch David died and was buried—his tomb is with us to this day. 30 So because he was a prophet and knew God had sworn with an oath to him to seat one of his descendants on his throne, [f] 31 David saw beforehand and spoke of Messiah’s resurrection—that He was not abandoned to Sheol, and His body did not see decay.
 
We note that one of the traditions of Shavuot which those listening were mindful of is the tradition concerning Shavuot being the date of King David's burial.
 
Acts 2:32-35 (Tehilim [Psalm] 110:1)
 
32 “This Yeshua God raised up—we all are witnesses! 33 Therefore, being exalted to the right hand of God and receiving from the Father the promise of the Ruach ha-Kodesh, He poured out this—what you now see and hear. 34 For David did not ascend into the heavens; yet he himself says,
‘Adonai said to my Lord,
    “Sit at my right hand,
35 until I make Your enemies a footstool
    for Your feet.”’
 
Acts 2:36-47
 
36 “Therefore let the whole house of Israel know for certain that God has made Him—this Yeshua whom you had crucified—both Lord and Messiah!” 37 Now when they heard this, they were cut to the heart and said to Peter and the rest of the emissaries, “Fellow brethren, what shall we do?” 38 Peter said to them, “Repent, and let each of you be immersed in the name of Messiah Yeshua for the removal of your sins, and you will receive the gift of the Ruach ha-Kodesh. 39 For the promise is for you and your children, and for all who are far away—as many as Adonai our God calls to Himself.” 40 With many other words he warned them and kept urging them, saying, “Save yourselves from this twisted generation!” (Deut. 32:5) 41 So those who received his message were immersed, and that day about three thousand souls were added. 42 They were devoting themselves to the teaching of the emissaries and to fellowship, to breaking bread and to prayers. 43 Fear lay upon every soul, and many wonders and signs were happening through the emissaries. 44 And all who believed were together, having everything in common. 45 They began selling their property and possessions and sharing them with all, as any had need. 46 Day by day they continued with one mind, spending time at the Temple and breaking bread from house to house. They were sharing meals with gladness and sincerity of heart, 47 praising God and having favor with all the people. And every day the Lord was adding to their number those being saved.
 
From Sinai (Horeb) to Moriah (Jerusalem):
 
The Gospel in Shavuot
 
Sinai = Thorny
Horeb = Desert, dry place
Moriah = HaShem (YHVH: Mercy sees, YHVH: Mercy chooses)
Jerusalem = Outpouring of Peace
 
In a thorny desert place (In our sinful state) we heard the Word (Torah: Instruction of God) and those who chose to pursue the goal of the Torah (Romans 10:4), having been seen and chosen by God (Mercy), received the outpouring of His peace, the Comforter, the Spirit of the Father and the Son.
 
Copyright 2022 Yaakov Brown

In the Torah God instructs Israel to count the omer from the day after the Shabbat of Pesach (Passover) for seven sevens, after which the festival of Shavuot  (Pentecost) begins.

"You shall count for yourselves -- from the day after the Shabbat, from the day when you bring the Omer of the waving -- seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days..." 
-Vayikra/Leviticus 23:15-16

"You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of Shavu'ot for the L-RD, your G-d."
 -D'varim/Deuteronomy 16:9-10

The purpose of this counting was to give clear direction to the future agricultural society of Israel as to how and when the moed (Holy Festival) of Shavuot (Pentecost)  of HaShem was to be kept in relationship to the Pesach/Passover. During second Temple times, the P'rushim (Pharisees) and the Tz'dukim (Sadducees) disagreed on the dating of the beginning of the counting. The P'rushim insisted that the Shabbat referred to, was the High Shabbat of Pesach, whereas the Tz'dukim believed it was the weekly Shabbat of Pesach. Following the destruction of the Temple in 70 CE the P'rushim sect became the reformers of Judaism, taking it from its Temple reliant observances into a rabbinical halakhic form that in turn affected the liturgy of Judaism and also its common observances. Therefore, today we begin the count on the day following the High Shabbat of Pesach. However, as Messiah following Jews we see that the resurrection day of our Messiah corresponds to Yom Habikkurim-if ironically-with the Tz'dukim view. This is ironic because the Tz'dukim did not believe in the resurrection of the dead. A poignant reminder that truth is truth, whether we believe it or not.

An omer is a unit of measure. On the second day of Passover, in the days of the Temple, an omer of barley was cut down and brought to the Temple as an offering. This grain offering was referred to as the Omer. Every night, from the second night of Pesach (Passover) to the night before Shavu'ot (Pentecost), we recite a blessing and state the count of the omer in both weeks and days. So on the 13th day, you would say, "Today is thirteen days, which is 1 week and 6 days of the Omer."

Follow this link for the Brakhot shel Omer (Blessings of the Omer): http://www.chabad.org/holidays/sefirah/omer-calendar.htm

This time of counting and expectant waiting is of additional importance to the follower of Yeshua because as well as the celebration of the harvest at Shavuot and the delight in the remembrance of the giving of the Torah at Sinai, we also anticipate the remembrance of the giving of the Spirit of the living Word, the pouring out of the Ruach Ha-Kodesh (Holy Spirit) upon and within the disciples of Messiah. We count with hopeful and expectant hearts as we continue to pray for that day--spoken of by Shaul in Romans 11-when all Israel (chosen, ethnic, religious, empirical) will be saved.

Copyright 2022 Yaakov Brown

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

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

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

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

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

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

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

Introduction:

There are many localized variations regarding minor elements within Jewish betrothal and marriage customs, however, the primary themes are consistent throughout Jewish history and practice, and continue to find a place of prominence in the modern Jewish wedding ceremony. It’s these common primary themes that I’d like to share with you. They’re themes that are evident in both Scripture and tradition and have been perpetuated for thousands of years. They are a living allegory for the great mystery of God’s relationship to Israel (empirical, ethnic) and of the relationship between Messiah Yeshua and the body of believers (Ecclesia). As such, they transcend their temporal function and become a picture of our eternity as believers. Having received Yeshua’s proposal we have been betrothed at great cost and have entered into intimate love relationship with God.

Much of the information that follows is taken from both Biblical and Talmudic sources. The information from Talmudic sources, while not codified until a much later date, does pass on an oral tradition dating back to a time long before the Messiah’s birth. Many of the Talmudic articles on the subject of marriage affirm the spiritual allegory attributed to Messiah and His bride and are therefore a valid commentary on the events that continue to transpire regarding the second coming of Yeshua our Mashiyach and Chatan (groom).

Here are some Scriptures from the Habrit Hachadashah (NT) that use Jewish betrothal & marriage rites as a foundation for comparative teaching (derashot) regarding the Gospel.
 
The Tanakh (OT) requires that a Jewish bride be:
 

• Legally free to marry & purposed for fruit
  
  “Therefore, my Jewish brothers and sisters, you also were made to die from the Torah’s perspective (regarding marriage to sin), through the body of Messiah, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.” –Romans 7:4
  
  We are dead to sin through the covenant blood of Messiah Yeshua and are therefore free to remarry. Yeshua is our groom and we marry for the purpose of bearing fruit.

 
The ancient Jewish practice which is based on the Tanakh (OT) requires a:
 

• Shidukin (arrangement, match making)/ an Eyrusin (betrothal)/ and a Ketubah (it is written)
  
  “For I am jealous for you with a godly jealousy; for I have betrothed you to one husband, so that to Messiah I might present you as a pure virgin.” –2 Corinthians 11:2
  
  In this text Shaul/Paul is the Shadkhan (match maker, arranger).

 
The ancient Jewish practice which is based on the Tanakh (OT) requires a:
 

•  Nisuin (to carry)/ Kiddushin (Sanctification, from kadosh, set apart)—A Marriage Ceremony
  
  “22 Wives, be subject to your own husbands, as to the LORD. 23 For the husband is the head of the wife, as Messiah also is the head of the Messianic Community, He Himself being the Saviour of the body. 24 But as the Messianic Community is subject to Messiah, so also the wives ought to be to their husbands in everything. 25 Husbands, love your wives, just as Messiah also loved the Messianic Community and gave Himself up for her (bride price), 26 so that He might sanctify (Kiddushin) her, having cleansed her by the washing of water (mikveh) with the word, 27 that He might present to Himself the Messianic Community in all her glory, having no spot or wrinkle or blemish; but that she would be holy (Set apart, kadosh) and blameless. 28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Messiah also does the Messianic Community, 30 because we are members of His body. 31 For this reason a man shall leave his father and mother and shall be joined to his wife, and the two shall become one flesh. (Gen. 2:24) 32 This mystery is great; but I am speaking with reference to Messiah and the Messianic Community.” –Ephesians 5:22-32
  
  In this text Shaul/Paul uses the example of the Jewish betrothal and marriage rites to touch on a much deeper understanding of our relationship with God through Yeshua. This mystery is in part available to all who understand the process of ancient Jewish marriage, from betrothal to the wedding chamber.

 
Let’s take a look at the chronology of Jewish betrothal beginning with the selection of a
bride.
 
Shidukin (Arrangement) – Selection of the Bride:

From ancient days it’s always been the father of the groom who selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (arranger/matchmaker). This is exactly what happened in the case of Abraham’s selecting of a bride for his son Isaac:

“Abraham said to his servant (Eli-eytzer/My God is my helper, comforter), the oldest of his household, who had charge of all that he owned, ‘Please place your hand under my thigh, 3 and I will make you swear by HaShem, the God of heaven and the God of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live, 4 but you will go to my country and to my relatives, and take a wife for my son Yitzak.” –Genesis 24:2-4

The Scriptures remind us that we were chosen by The Father (God) from before the creation of the world:

“Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” –Ephesians 1:4

Yeshua reminds us that:

“You did not choose Me but I chose you, and appointed you that you would go and bear fruit.” –Yochanan/John 15:16

The Bride Must Accept the Proposal:

In Jewish culture no woman may be forced to marry. Without the prospective bride’s acceptance of the marriage proposal there can be no marriage.

In Rebekah’s case, she had not seen her husband to be (Yitzak), but accepted his proposal based on the word of the servant (Eli-eytzer, My God is a helper). This is also true of each of us who have accepted Yeshua’s proposal having had it offered to us at the hands of the Ruach Ha-Kodesh (Holy Spirit/The Helper).

“The servant said to him, ‘Suppose the woman is not willing to follow me to this land; should I take your son back to the land from where you came?’” –Genesis 24:5

“Then they called Rebekah and said to her, ‘Will you go with this man?’ And she said, ‘I will go.’” –Genesis 24:58

However, we must remember that it is Yeshua as the Jewish bridegroom (Chatan) Who initiates the love relationship. It is God Who selects us and not the other way around:

“We love Him because He first loved us.” –1 John 4:19

The Mohar (Bride Price):

From ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The price varied depending on the circumstances of those involved. In Yaakov’s (Jacob) case, he worked seven years as the bride price for each of his wives Leah and Rachel respectively. (Genesis 29:20)

To the modern reader this may seem to denigrate women, treating them as property rather than valued equals, however, in the context of ancient Biblical society the opposite was true. The pagan nations surrounding Israel were taking women to wife without ceremony or consideration of a woman’s value. When a wife displeased a husband in these communities she was tossed aside and replaced without consequence, often left to fend for herself and in many cases would die without provision because men were the providers of a family’s income and protection at that time in history.

The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse. The fact that a husband, “owned,” his wife was not demeaning in the least, it was a sign to other men and to the bride, that she was cared for and valued. One of the Hebrew words for wife, Be’ulah, means, “owned,” and the Hebrew word for husband, Ba’al, means, “master or owner”.

“52 When Abraham’s servant heard their words, he bowed himself to the ground before HaShem. 53 The servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; he also gave precious things to her brother and to her mother.” –Genesis 24:52-53

Yeshua has paid the highest price as a mohar for His bride by dying on the tree:

“You were bought with a price; do not become slaves of men.” –1 Corinthians 7:23

“Who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” –Ephesians 1:14

“18 Knowing that you were not purchased with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah.” –1 Peter 1:18-19

“19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify God in your body.” –1 Corinthians 6:19-20

Ketubah (written)/ Eyrusin (betrothal)/ Kidushin (sanctification):

Following the shidukhin (arrangement) by the father via his shadkhan (emissary), the acceptance of the proposal by the bride and the offering of the gift by the groom; a binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification from Kadosh, meaning set apart, holy), was conducted approximately one year prior to the actual marriage ceremony and was considered binding. So much so, that a divorce or get (Hebrew) must be obtained by the husband in order to dissolve the betrothal. It’s important to note that Biblically speaking, only a husband can initiate a get (divorce) Deuteronomy 24:1-4.

Figuratively, this is an affirmation of eternal security for the believer. Our security is not dependent on us, because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal covenant and Yeshua has no intention of doing so:

“I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 30 I and the Father are one.” –Yochanan/John 10:28-30

“If we are faithless,
He remains faithful;
He cannot disown Himself.” –2 Timothy 2:15

Mikveh (Immersion/Baptism):

Prior to the Eyrusin rite, both the groom and the bride immerse (tevilah) themselves in a ritual bath (mayim chayim—living water) of purification called a mikveh. Yeshua was immersed by the forerunner Yochanan in preparation for Eyrusin (betrothal). Likewise as believers we enter into the mikveh of immersion (baptism) as a sign of our new beginning, identifying with Messiah’s immersion.

The mikveh is a symbol of a fresh start, a new beginning, a new family unit which is to be born of the married couple.

Following their immersion in the mikveh the Eyrusin ceremony took place under a chuppah (canopy). In ancient times the chuppah was a separate room in the groom’s father’s home, later the tradition of a canopy developed.

The chuppah is a symbol of a new household and of God’s protective covering over the couple and their future progeny. It is also a sukkah (shelter) which promises that God will one day shakan (dwell) in the midst of His people for all eternity:

“As a bridegroom coming out of his chuppah (chamber);
rejoicing as a strong man to run his course.” –Tehillim/Psalm 19:5

“Gather the people, sanctify the congregation,
Assemble the elders, gather the children and the nursing infants.
Let the bridegroom come out of his chuppah (room)
And the bride out of her bridal chuppah (chamber).” –Yo’el/Joel 2:16

The Kiddush Cup:

During the Eyrusin ceremony gifts/rings are exchanged and a cup of wine is shared. The cup used for this Kiddush cup is kept to be used again at the wedding ceremony in a years’ time. In ancient times the cup was most likely made of hardened clay: today a thin wine glass is used.

On the night He was betrayed, Yeshua offered His bride to be (Israel—empirical, ethnic, religious, and the birthing body of believers Ecclesia), a new covenant in blood, a wine cup, a kiddush (sanctifying) cup. This cup, the third cup of the Pesach/Passover Seder, taken after the main meal, is called Kos Geulah (cup of redemption):

“In the same way, after the meal He took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you all.’” –Luke 22:20

“‘For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18

Following the Eyrusin ceremony the couple is considered married in every way except for cohabitation (sexual relations). Both bride and groom live apart for approximately one year. Something similar is seen in the length of time between Rebekah’s acceptance of Isaac’s proposal and their marriage in Canaan.

The betrothal year was used by the groom as a time of preparation. It was traditional in the ancient Middle East for the groom to leave the bride’s home town and return to His father’s house where he would build a room onto his father’s dwelling place that would serve as the couple’s chadar wedding chamber following their marriage ceremony. The parallels with Yeshua and His bride are obvious. Yeshua has gone to prepare a place for us:

“2 In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.”
–Yochanan/John 14:2-3

Likewise, the bride spends the year in preparation for her groom’s return. She is to be ready at any hour of the day as the year draws to a close. She prepares items for her future home and a pure white dress for the wedding day.

We are reminded in the Scriptures that we should invest our time in those things which are eternal in preparation for our groom’s return:

“‘19 Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;’”
–Mattitiyahu/Matthew 6:19-20

The Return of the Groom:

Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast.

“But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” –Mark 13:32

In many cases, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night.

“But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’”
–Mattitiyahu/Matthew 25:6

The implications for us as believers are clear, we are to prepare ourselves and be constantly ready for our groom’s return.

The groom would return, often late at night, with a procession of family and friends from his father’s household, shouting out, with torches burning and the shofar sounding to herald his coming.

“16For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the shofar of God, and the dead in Messiah will rise first. 17 Then we who are alive and remain will be carried away (nisuin) together with them in the cloud (of the presence) to meet the Lord in the open air, and so we shall always be with the Lord.” –1 Thessalonians 4:16-17

The groom’s entourage would be carrying an aperion (a seated canopy, carried on the shoulders of men). He would pick up his bride and place her in the aperion thus carrying her away to her new home.

The bride would cover her face with a veil and intermittently along the way the groom would check under her veil to ensure he had carried away the right bride. This tradition is called bedeken and came about due to the problems experienced by Yaakov (Jacob) at the hands of Laban his father in law, when Laban deceived him on his wedding night by substituting Leah for Rachel.

Nisuin (to carry) Under the Chuppah:

The Nisuin ceremony is the last stage of the betrothal and marriage. The chuppah is a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber.

The groom enters the proceedings first, as the rabbi calls out, “Baruch haba b’shem Adonai,” blessed is he who comes in the name of the LORD. The groom stands on the left hand side, then the bride enters to the call, “B’rukhah haba’ah b’shem Adonai,” blessed is she who comes in the name of the LORD.

“O Lord, do save, we beseech You;
O Lord, we beseech You, do send prosperity!
26 Blessed is He who comes in the name of the Lord;
We have blessed you from the house of the Lord.
27 The Lord is God, and He has given us light;
Bind the festival sacrifice with cords to the horns of the altar.”
–Tehillim/Psalm 118:25-27

The groom then walks out to meet his bride half way to the chuppah and the Jewish bride makes either three or seven circuits around the groom. The circling itself represents Israel returning to God after her rebellion and becoming part of the “new thing” which God brings about through the redemption found in the King Messiah. This is based on the text of Jeremiah 31:22 “For YHVH has created a new thing on the land (of Israel): A woman will encompass a man.”
 
The number three relates to the threefold Biblical phrase concerning Israel’s betrothal to HaShem (God/YHVH): “I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, in favour and in compassion, and I will betroth you to Me in faithfulness and trust. Then you will intimately know the Lord.” -Hosea 2:19-20.
 
The threefold circling also reflects the threefold commitment of the groom made to the wife in the ketubah agreement. He covenants to provide, food, clothing & shelter, and conjugal relations.
 
Seven is a symbolic promise of the bridal week and the completeness found in marriage. Mirroring the completeness of the creation week and the Shabbat rest of God.

The bride then stands to the right of her groom.

Sheva Brachot (Seven blessings):

The Sheva Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkot Nisuin (blessings of being carried away):

ברוך אתה ה' אלהינו מלך העולם, בורא פרי הגפן.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, bo'rei p'ri hagafen.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates the fruit of the vine."

ברוך אתה ה' אלהינו מלך העולם, שהכל ברא לכבודו.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam shehakol bara lichvodo.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created everything for His Glory."

The phrase is connected to Talmudic incidents in which the Sages said this phrase after failing in attempts to replace both the bakers of the showbread and those perfumers who made the holy incense in the days of the Temple in Jerusalem. It reflects both the grace to accept what one cannot change and recognises that everyone has unique and irreplaceable talents which act as essential tools in a harmonious marriage.

ברוך אתה ה' אלהינו מלך העולם, יוצר האדם.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, yotzer haa’dam.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man."

ברוך אתה ה' אלהינו מלך העולם, אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בניין עדי עד. ברוך אתה ה', יוצר האדם.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, asher yatzar et ha-adam b’tzalmo, b’tzelem d’mut tavnito, v’hitkin lo mimenu binyan adei ad. Baruch atah Adonai, yotzeir ha-adam.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man in your image*, fashioning perpetuated life. Blessed are You, LORD, creator of man."

שוש תשיש ותגל העקרה, בקיבוץ בניה לתוכה בשמחה. ברוך אתה ה', משמח ציון בבניה.

Transliteration: Sos tasis v’tageil ha-akara b’kibutz baneha l’tocha b’simcha. Baruch ata Adonai, m’sameach Tzion b’vaneha.

Translation: "May the barren one exult and be glad as her children are joyfully gathered to her. Blessed are You, LORD, who gladden Zion with her Children."

שמח תשמח רעים האהובים, כשמחך יצירך בגן עדן מקדם. ברוך אתה ה', משמח חתן וכלה.

Transliteration: Sameiach tesamach reiim ha-ahuvim k’sameichacha y’tzircha b’gan eden mikedem. Baruch ata Adonai, m’sameiach chatan v’chalah.

Translation: "Grant perfect joy to these loving companions, as you did your creations in the Garden of Eden. Blessed are You, LORD, who grants the joy of groom and bride."

ברוך אתה ה' אלהינו מלך העולם, אשר ברא ששון ושמחה, חתן וכלה, גילה רינה, דיצה וחדווה, אהבה ואחווה, ושלום ורעות, מהרה ה' אלקינו ישמע בערי יהודה ובחוצות ירושלים, קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם, ונערים ממשתה נגינתם. ברוך אתה ה', משמח חתן עם הכלה.

Transliteration: Baruch ata Adonai Eloheinu melech ha-olam, asher bara sason v’simcha chatan v’kallah, gilah rinah ditzah v’chedvah, ahavah v’achavah v’shalom v’reut. M’hera Adonai Eloheinu yishammah b’arei Yhudah uv-chutzot Y’rushalayim kol sason v’kol simcha, kol chatan v’kol kalah, kol mitzhalot chatanim meichupatam u-n'arim mimishte n’ginatam. Baruch ata Adonai, m’sameiach chatan im hakalah.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created joy and gladness, groom and bride, mirth, song, delight and rejoicing, love and harmony and peace and companionship. Soon, LORD our God, may there ever be heard in the cities of Judah and in the streets of Jerusalem voices of joy and gladness, voices of groom and bride, the jubilant voices of those joined in marriage under the bridal canopy, the voices of young people feasting and singing. Blessed are You, LORD, who causes the groom to rejoice with his bride."

The Kiddush Cup #2:

Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot.

“‘For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18

The breaking of the cup is a more recent addition to the ceremony but it holds great significance. Originally the rabbis added the shattering of the cup in order to remind those present that even in joyous times we remember the destruction of the temple and Israel’s suffering and that our joy cannot be complete until the temple is rebuilt and the Messiah comes (returns). However the symbolism is also powerfully representative of the fact that no one else can ever drink from the cup that the married couple have shared. The covenant of marriage is sacred and sealed for ever in the sight of God. This is also the case regarding our marriage to Yeshua.

The marriage is then consummated in the bridal chamber, following which the groom calls out to the shadkhan (matchmaker) or friend of the groom, letting him know that the marriage has been consummated.

“And Yeshua said unto them, ‘Can the attendants of the bride chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.” –Mattitiyahu/Matthew 6:15

The couple then celebrates an elaborate wedding feast with their guests. The feast is followed by a seven day period together in seclusion, in order to complete the marriage week.

All of these events remind us of the Messianic community’s coming marriage to Yeshua. We will be carried away, and joined with Him in spiritual marriage. He will finally drink again of the Kiddush cup with us and we will celebrate with Him at the wedding feast of the Lamb of God.

“‘Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’ 8 It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.9 Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”’ And he said to me, ‘These are true words of God.’” –Revelations 19:7-9
 
Copyright 2022 Yaakov Brown

​Amos 9 (Author’s translation)
 
1 I saw the Adonay standing upon the altar, and He said, “Strike the top of the pillars and quake the thresholds, and cause them to cut into the head of them all! And afterward with the sword I will slay them; they will not escape, to them fleeing will not deliver not even the refugee. 2 Though they dig into Sheol, the holding place of the departed, from there My hand will fetch them; and though they ascend to the heavens, from there I will bring them down. 3 And though they withdraw, hiding in the head of the Carmel, from there I will search them out and take them forth; and though they attempt to conceal themselves from My eyes on the floor of the sea, from there I will command the serpent, and it will bite them. 4 And though they go into captivity before the face of their enemies, from there I will command the sword and it will kill them, and I will set My eyes upon them for evil and not for good.” 5 The Adonay YHVH Who goes warring, the One who touches on the land so that it melts, and mourning will come on all those who live in it, and ascend like a river on all and they will sink like the flooding river of Egypt; 6 The Builder of the heavens which ascend and are bound upon earth has founded the calling to the waters of the sea and poured them out upon the face of the land, YHVH is His Name. 7 “You are not like children of Ethiopia to Me, you children of Israel?” declares YHVH. “Have I not brought up Israel from the land of Egypt, and the Philistines, from Caphtor and the Arameans, from Kir? 8  Behold, now, pay attention, the eyes of the Adonay YHVH are on the kingdom of sin (missing the mark set by God’s holiness), and I will destroy her from upon the face of the earth; ceasing nevertheless, for I will not utterly eliminate the peculiar house of Yaakov (Israel),” declares YHVH (Mercy). 9 “For behold, now, pay attention, I with a command will shake all the nations and the peculiar house of Israel as when sifting in a sieve, but not one kernel will fall to the ground. 10 In the sword, death will come to all the sinners of My people, those who say, ‘No evil will overtake or come against us.’ 11 “In that day I will raise up the specific fallen sukkah of David, and I will wall up its breaches; And its ruins I will raise up and I will rebuild it because of the days of eternity; 12 For the purpose that they may possess the remnant of Edom and all the nations who are called by My Name,” declares YHVH who fashions this. 13 “Behold, now, pay attention, days are coming,” declares YHVH, “When the ploughman will overtake the reaper, and the one who treads grapes will overtake the one who sows the seed; When the mountains will drip sweet wine, and all the hills will melt. 14 I will return the captivity of My people Yisrael and rebuild the cities left desolate and they will live in them; and plant vineyards and drink their wine, and make gardens and eat their fruit. 15 And I will plant them on their land, and they will not be uprooted perpetually again from their land which I have given them,” says YHVH your God.
 
Amos 9 (Line Upon Line)
 
1 Raiytiy I saw et the Adonay (Master, Lord) nitzav standing al upon ha-mizbeiach the altar, vayomer and He said, “Hach Strike ha-kaftor the top of the pillars ve’yir’ashu and quake hasipiym the thresholds, uvetza’am and cause them to cut berosh into the head kulam of them all! Veachariytam And afterward ba’cherev with the sword eherog I will slay them; lo they will not yanus escape, lahem to them nas fleeing v’lo will not yimaleit deliver lahem not even the paliyt refugee.
 
1 I saw the Adonay standing upon the altar, and He said, “Strike the top of the pillars and quake the thresholds, and cause them to cut into the head of them all! And afterward with the sword I will slay them; they will not escape, to them fleeing will not deliver not even the refugee.
 
I saw the Adonay standing upon the altar,
 
We note that while in the previous chapter the text spoke about “a temple” (at Bethel) and not “the Temple” (in Jerusalem), the present text uses the definite article when referring to “the altar” in Jerusalem and not to “an altar” anywhere outside of Jerusalem. Therefore, this last chapter of Amos brings to mind the first two chapters in which Judah and the surrounding nations are indicted along with the northern tribes, and thus draws together the 12 tribes under a nation-wide judgement both in the land of Israel and in exile among the nations, who are also judged in verse 9.
 
Further to this, the proper Noun YHVH is not used here. Rather the Hebrew Adonay (Master Lord) is used and this with the very particular proto-definite article “et”. In short, the Adonay being referred to is the person of YHVH manifest in a particular form. It is therefore clear that the LORD Who stands al “upon” the altar, and not “beside” it (as many English translations mis-render the text) is Imanu-El (God with us) the King Messiah.
 
We are reminded that mizbeach (altar) comes from the root zabach (slaughter). Where Judah (and Israel) had failed to properly honour the altar of YHVH, God would bring slaughter. Not the slaughter of annihilation but the slaughter of discipline.
 
Interestingly the Targum reads:
 
"Amos the prophet said, I saw the glory of the Lord removing from the cherub, and it dwelt upon the altar;''
 
The inference of the Aramaic Targum paraphrase is that because Israel had not offered acceptable sacrifices on the altar the manifest presence of God had moved from between the cherubim in the Holy of Holies and was standing upon the altar. The positional representation of the Person of God standing on the altar is therefore understood as an indication that His manifest presence was about to ascend. Thus, the inference is that God’s manifest presence will depart from Israel for a time.
 
and He said, “Strike the top of the pillars and quake the thresholds, and cause them to cut into the head of them all!
 
In the context of the altar the striking of the top of the pillars is a reference to the top of the pillars of the temple which are used metaphorically to denote the religious leaders of Judah and Israel respectively. The quaking is yet another reference to the great earthquake prophesied in chapter 1, and the cutting of the heads denotes the slaughter of the heads of the tribes of Israel beginning with the kings (of both Judah & Israel), priests, and nobles, and ending with the heads of the lowliest families.
 
The Targum understands this prophecy to refer to the destruction of Solomon’s Temple in Jerusalem. Given that the nature of Hebrew prophecy is cyclical and that numerous fulfilments are possible, it is equally acceptable to say that the prophecy also points forward to the destruction of the re-established Temple later modified and restored by Herod the Great and its complete destruction at the hands of the Romans in 70 C.E.
 
"and he said, unless the people of the house of Israel return to the Torah, the menorah shall be extinguished, King Josiah shall be killed, and the house destroyed, and the courts dissipated, and the vessels of the house of the sanctuary shall go into captivity; and the rest of them I will slay with the sword,” -Targum Yonatan 2nd Century Aramaic Paraphrase
 
And afterward with the sword I will slay them; they will not escape, to them fleeing will not deliver not even the refugee.
 
Simply put, with regard to the wicked among the people of Israel, not even those who flee the initial invasion will be able to escape the discipline of God. His discipline will follow them all the way into their captivity.
 
2 Im-yachteru Though they dig (row) bi’sheol into the holding place of the departed, misham from there yadiy My hand tikacheim will fetch them; ve’im-ya’alu and though they ascend to hashamayim the heavens (skies, sky waters), misham from there oriydem I will bring them down. 3 Ve’im-yeichave’u And though they withdraw, hiding berosh in the head of hakarmel the Carmel (garden land) [on the summit of Mt Carmel], misham from there achapeis I will search them out ulekachtiym and take them out; veim-yisateru and though they conceal themselves mineged eiynay from My eyes bekarka on the floor of ha-yam the sea (body of water), misham from there atzaveh I will command ha-nachash the serpent, uneshacham and it will bite them.
 
2 Though they dig into Sheol, the holding place of the departed, from there My hand will fetch them; and though they ascend to the heavens, from there I will bring them down. 3 And though they withdraw, hiding in the head of the Carmel, from there I will search them out and take them forth; and though they attempt to conceal themselves from My eyes on the floor of the sea, from there I will command the serpent, and it will bite them.
 
The Hebrew poetic mechanism of repetition is employed here in order to emphasis the firmly established future disciplining of the people. The depths of Sheol are coupled with the depths of the sea and the heights of the heavens with the heights of the Carmel mountain range (specifically the highest peak in that range) in the north west of the land of Israel.
 
The positional language regarding Sheol and the heavens is not distinguishing between the revisionist Christian notions of heaven and hell, rather the point being made is that no matter how deep you go or how high you ascend there is no place you can go to escape God, in Whom all things exist and have their being.
 
“If I ascend to the heavens, You are there! If I make my bed in Sheol, You are there!” -Tehillim (Psalms) 139:8
 
The heavens are the metaphorical footstool of God and the representation of life  and the depths of Sheol are the positional representation of death, that is, the defeated fruit of sin, which resides (positionally speaking) far beneath His footstool. Death has been overcome by Life in God through Messiah.
 
Sheol is not hell but is divided into Gan Eden (Paradise) and Gehennom (torment)[hell]. Sheol is not the grave, the Hebrew word for grave is kever (above ground burial, piled stones, caves, tombs etc.). Sheol is the temporal holding place of both the departed righteous and the departed wicked, the former dwelling in Gan Eden and the latter in Gehenom. At the resurrection all will rise and be judged, the righteous in Messiah unto eternal life and the wicked into eternal torment.
 
there I will command the serpent, and it will bite them.
 
The serpent of the depths of the sea can be understood to refer to a number of enormous carnivorous sea creatures. As figurative imagery the text connects the serpent that seeded sin in Gan Eden (Eden) as the devourer of sinners. In other words, Satan despises his own children. We note that the serpent is not afforded the power to work of its own accord but is under God’s control.
 
4 Veim-yeilechu And though they go vasheviy into captivity lifneiy before the face of their ’yveiyhem enemies, misham from there atzaveh I will command et-hacherev the sword vaharagatam and it will kill them, vesamtiy and I will set eiyniy My eyes aleiyhem upon them lera’ah for evil velo letovah and not for good.”
 
4 And though they go into captivity before the face of their enemies, from there I will command the sword and it will kill them, and I will set My eyes upon them for evil and not for good.”
 
The captives of the ancient Levant were taken away at the head of invading armies. In this case even while being led away there will be many who are cut down on the journey to their final captive destination.
 
“Her enemies have become the head; her enemies prosper, because the LORD has afflicted her for the multitude of her transgressions; her children have gone away, captives before the enemy.” -Lamentations 1:5
 
My eyes upon them for evil and not for good.”
 
“The eyes of the Lord are in every place, watching the evil and the good.” -Proverbs 15:3 NIV
 
The forces of evil are given temporal permission, they are subject to God and His redemptive purposes. Evil is the fruit of a created being and will therefore one day cease and implode, whereas Good is an attribute of the all existing Creator and will therefore remain forever.
 
The Targum reads “my Word shall be against them.”
 
5 The Adonay YHVH Ha-tzevaot Who goes warring, hanogeia the One who touches ba’aretz on the land vatamog so that it melts, veavelu and mourning kol-yusheveiy va will come on all those who live in it, ve’altah and ascend chayor like a river kulah on all veshakeah and they will sink kiyor like the flooding river mitzrayim of Egypt (double distress);
 
5 The Adonay YHVH Who goes warring, the One who touches on the land so that it melts, and mourning will come on all those who live in it, and ascend like a river on all and they will sink like the flooding river of Egypt;
 
The Adonay YHVH Who goes warring, the One who touches on the land so that it melts,
 
It is God in His war against evil Who is depicted here as the destroyer of vile things in the land of Israel. The melting land is a euphemism for an earthquake which is the prophesied mechanism of destruction alluded to throughout the scroll of Amos.
 
and mourning will come on all those who live in it,
 
Not all will be destroyed but all will be affected. Even the righteous remnant will mourn because of the loss of friends and family members who had not repented of wicked lifestyles. All alike will mourn the exile of the nation.
 
We are fools to think that God will not bring discipline on the modern body of believers if we continue to syncretise paganism and walk in error. It is out of love born of holiness that God disciplines us as a people. The outworking of His justice begins with His children. Therefore, the days are coming when we will all mourn. However, this is not a story of doom and gloom but one of redemption. In Scripture mourning is synonymous with repentance.
 
“And I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication; and they shall look upon Me Whom they have pierced, and they shall mourn for Him as one mourns for an only son, and shall weep bitterly for Him as one who weeps bitterly for his firstborn.” -Zechariah 12:10
 
and ascend like a river on all and they will sink like the flooding river of Egypt;
 
The reference to the Nile of Egypt invokes a memory of bondage and a return to that which God had delivered Israel from. Israel was responsible for her own return to captivity. Her bondage the result of corporate self-harm.
 
6 Haboneh The Builder vashamayim of the heavens (sky waters) ma’alotav which ascend va’agudato and are bound al upon eretz earth/land yesadah has founded hakorei the calling lemay-hayam to the waters of the sea vayishpecheim and poured them out al-peneiy upon the face of ha’aretz the land, YHVH (Mercy) Shemo is His Name.
 
6 The Builder of the heavens which ascend and are bound upon earth has founded the calling to the waters of the sea and poured them out upon the face of the land, YHVH is His Name.
 
"who causes to dwell in a high fortress the Shekhinah of His glory:'' -Targum
 
Once again God is being described as Creator, the One Who formed the heavens and the earth, the sky waters and the earth waters. Israel had sought to create a God like those of the nations around them, the calves of Jeroboam being a perfect example of the pathetic limitations that they had placed on their perception of God. Therefore, YHVH the God Whose Name is beyond human understanding, the Creator of all things Who chose a tribe for Himself but is not limited by concepts of tribal deity, reminds His myopic and self-deluded people Israel that before He was called El Eloheiy Yisrael (God the God of Israel) He is the all existing God in Whom all things have their being.
 
7 “Halo chivneiy You are not like children chushiyiym atem liy of Ethiopia to Me, beneiy Yisrael you children of Israel?” neum declares YHVH. “Halo et Yisrael he’eleiytiy Have I not brought up Israel mei’eretz from the land mitzrayim of Egypt (double distress), ufelishtiyiym and the Philistines, mikaftor from Caphtor va’aram and the Arameans (Syrians), mikiyr from Kir (a city of Mesopotamia)?
 
7 “You are not like children of Ethiopia to Me, you children of Israel?” declares YHVH. “Have I not brought up Israel from the land of Egypt, and the Philistines, from Caphtor and the Arameans, from Kir?
 
The Hebrew commentator Yarkhi paraphrases the text as:
 
"from the sons of Noah you came as the rest of the nations.''
 
In other words, “You are like all other human beings in respect to your origin and your  propensity for sin…”
 
However, this seems an unlikely conclusion given that the latter clause denotes Israel’s uniqueness among the nations and God’s deliverance of Israel from several of her enemies even so far as inferring her future deliverance from the approaching Assyrian and Babylonian captivities.
 
Therefore, the Targum understands it best when it renders the text:
 
"are you not reckoned as beloved children before me, O house of Israel?''
 
The best understanding of this verse is that Israel is not like the children of Ethiopia, or any other nation for that matter. To the contrary, God has chosen Israel to be His peculiar people, set apart, delivered, free for freedom.
 
8 Hineih, Behold, now, pay attention, eiyneiy the eyes of the Adonay YHVH bamamlachah are on the kingdom ha-chata’ah of sin (missing the mark set by God’s holiness), vehishmadtiy and I will destroy otah her meial from upon peneiy ha’adamah the face of the earth; efes ceasing nevertheless, kiy lo for I will not hashmeiyd utterly ashmiyd eliminate et ha beiyt the peculiar house of Yaakov (Israel),” neum declares YHVH (Mercy).
 
8  Behold, now, pay attention, the eyes of the Adonay YHVH are on the kingdom of sin (missing the mark set by God’s holiness), and I will destroy her from upon the face of the earth; ceasing nevertheless, for I will not utterly eliminate the peculiar house of Yaakov (Israel),” declares YHVH (Mercy).
 
The hineih refrain calls Israel to attention once more.
 
the eyes of the Adonay YHVH are on the kingdom of sin
 
We note that Adonay’s eyes are on the kingdom of sin and not on the kingdom of Israel. This is equivalent to reading “Adonay’s eyes are on the sins of Israel”. The all seeing, omnipresent nature of God is emphasised.
 
I will destroy her from upon the face of the earth
 
The “her” here is the “kingdom of sin”, that is those who are practicing a lifestyle of wickedness within Israel. We know that this does not denote the elimination of all Israel because of the following clause.
 
ceasing nevertheless, for I will not utterly eliminate the peculiar house of Yaakov
 
The righteous remnant of Yaakov (Israel) are called peculiar, unique, unusual and Adonay’s wrath is predetermined to cease so as not to eliminate the entire ethnic religious people of Israel whom He has chosen for His own possession.
 
“Then fear not, O Jacob my servant, declares the LORD, nor be dismayed, O Israel; for behold, I will save you from far away, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid.” -Jeremiah 30:10
 
9 “Kiy For hineih behold, now, pay attention, Anochiy I metzaveh with a command, vahaniotiy will shake vechol-hagoyim all the nations et-beiyt Yisrael and the peculiar house of Israel ka’asher as when yinoa sifting bakevarah in a sieve, vlo-yipol tzeror aretz but not one kernel will fall to the ground.
 
9 “For behold, now, pay attention, I with a command will shake all the nations and the peculiar house of Israel as when sifting in a sieve, but not one kernel will fall to the ground.
 
We note that the indictment prophesied in chapters one and two against the surrounding nations, Judah and Israel, has come full circle. The physical, historical, regional earthquake will shake all the nations of the Levant so that no matter where Israel is exiled she too will be shaken and so all will be sifted like wheat and the wicked like chaff thrown on the fire will perish. But, not one kernel of the righteous remnant of Israel will fall to the ground.
 
10 Bacherev yamutu In the sword death will come kol chataeiy to all the sinners amiy of My people, haomriym those who say, ‘lo-tagiysh vetakdiym ba’adeiynu hara’ah No evil will overtake or come against us.’
 
10 In the sword, death will come to all the sinners of My people, those who say, ‘No evil will overtake or come against us.’
 
It is very specifically the “sinners” of God’s people who will be cut down by the sword of the invading armies. Death will come to those who have been wilfully refusing to repent and have consistently turned away from God and toward evil. Those who qualify as being the “sinners” are those who in spite of their lifestyles are certain that they are blessed, even godly, who say “No evil will overtake or come against us!”
 
11 “Bayom hahu In that day akiym I will raise up et-sukat David hanofelet the specific fallen sukkah of David (beloved), vegadartiy and I will wall up et pirtzeiyhen its breaches; vaharisotav And its ruins akiym I will raise up uvniytiyah and I will rebuild it kiymeiy because of the days olam of eternity;
 
11 “In that day I will raise up the specific fallen sukkah of David (beloved), and I will wall up its breaches; And its ruins I will raise up and I will rebuild it because of the days of eternity;
 
The day being spoken of here is far into the future. While Israel does return from exile and the walls of Jerusalem are rebuilt by Nehemiah, and Israel’s spiritual path re-established by Ezra following the Babylonian exile, the city of Jerusalem was to be again destroyed. Therefore, while this prophecy may in part refer to Israel’s return from the Babylonian exile it is nonetheless not the ultimate goal of the prophecy.
 
On the historical eve of Israel’s disciplining God speaks in His prophet Amos the yet future restoration of Israel, the re-establishment of the house and dwelling of king David through David’s greater Son the King Messiah and the repairing and eternal establishment of Jerusalem. This is of course a reference to the King Messiah Yeshua, the preparation made among the Jewish people in the latter days and the descending of the New Jerusalem, when YHVH will shakan (dwell) with His people both Jewish and Gentile, forever, perpetually.
 
We note that YHVH does all this “because of eternity”, that is, because of His redemptive love for humanity and the eternal dwelling of His majesty in relationship to the reconciled children of God among all nations, first for the Jew and also for the Gentile.
 
12 Lema’an yiyreshu For the purpose that they may possess et she’eiriyt edom the remnant of Edom vechol-hagoyim and all the nations asher who nikra are called Shemiy aleiyhem by My Name,” neum declares YHVH (Mercy) oseh zot who fashions this.
 
12 For the purpose that they may possess the remnant of Edom and all the nations who are called by My Name,” declares YHVH (Mercy) who fashions this.
 
What is the purpose of Israel’s restoration? The purpose of Israel’s restoration is the restoration of all those who are called by God’s Name beginning with Yaakov’s estranged brother Esau (Edom) and spreading throughout the world.
 
“For if Israel’s rejection brought reconciliation to the world, what will their acceptance be but life from the dead?” -Romans 11:15
 
We note that it is YHVH Who fashions this.
 
13 “Hineih Behold, now, pay attention, yamiym days baiym are coming,” neum declares YHVH (Mercy), “Venigash choresh bakotzeir When the ploughman will overtake the reaper, vedorech and the one who treads anaviym grapes will overtake bemosheich the one who sows hazara the seed; Vehitiyfu hahariym asiys When the mountains will drip sweet wine, vechol hagevaot titmogagnah and all the hills will melt.
 
13 “Behold, now, pay attention, days are coming,” declares YHVH (Mercy), “When the ploughman will overtake the reaper, and the one who treads grapes will overtake the one who sows the seed; When the mountains will drip sweet wine, and all the hills will melt.
 
The days being spoken of here correspond to the establishment of David’s tent in the King Messiah David’s greater Son and the restoration of Jerusalem. The agricultural references describe processes that will precede and follow on from the entry of the righteous into the Olam haba (world to come)
 
14 Veshavtiy I will return et-shevut the captivity amiy of My people Yisrael uvanu ariym and rebuild the cities neshamot left desolate veyashavu and they will live in them; venateu and plant cheramiym vineyards veshatu et-yiyinam and drink their wine, ve’asu and make ganot gardens veachelu and eat et-periyham their fruit.
 
14 I will return the captivity of My people Yisrael and rebuild the cities left desolate and they will live in them; and plant vineyards and drink their wine, and make gardens and eat their fruit.
 
This prophecy has been fulfilled in a significant way at least twice in history to date and will find its ultimate fulfilment in the return of the Messiah and the return of all the remnant of Israel in Him.
 
The resurgence of Israel in the establishment of the modern state in 1948 has seen the draining of swamps, the revitalising of water ways and replanting on a massive scale resulting in an increase in annual precipitation and subsequent rainfall throughout the land of Israel over the last 74 years.
 
The mention of vineyards and wine is symbolic of life, celebration and prosperity.
 
15 Uneta’tiym And I will plant them al-admatam on their land, velo yinateshu and they will not be od meial uprooted perpetually again from admatam their land asher natatiy which I have given lahem them,” amar says YHVH (Mercy) Elohaycha your God.
 
15 And I will plant them on their land, and they will not be uprooted perpetually again from their land which I have given them,” says YHVH (Mercy) your God.
 
While Israel was again uprooted following her return from Babylon, and subsequently returned some two thousand years after the exile which resulted following the Roman desecration of the land, this prophecy does not say “they will not be uprooted” but “they will not be uprooted perpetually”. In other words, there will be a final fulfilment of this prophecy that places Israel in the land eternally. The covenant for the land of Israel is made first with Abraham and then restated over Isaac and Jacob. It is a covenant which is entirely incumbent on God because Avraham was unconscious when it was ratified through blood (Gen. 15; Psalm 105:6-11). The establishment of Israel’s eternal possession of the land will of course come about at the redemption of the entire remnant of the ethnic religious Jewish people at the return of the King Messiah and convergent with the Olam Haba (world to come)[Rom. 11:].
 
“O seed of Abraham His servant,
You children of Jacob, His chosen ones!
7 He is the Lord our God;
His judgments are in all the earth.
8 He remembers His covenant forever,
The word which He commanded, for a thousand generations,
9 The covenant which He made with Abraham,
And His oath to Isaac,
10 And confirmed it to Jacob for a statute,
To Israel as an everlasting covenant,
11 Saying, “To you I will give the land of Canaan
As the allotment of your inheritance,” -Psalm 105:6-11 (NKJV)
 
“25 For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes[m]—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; [n] 26 and in this way[o] all Israel will be saved, as it is written,
“The Deliverer shall come out of Zion.
    He shall turn away ungodliness from Jacob.
27 And this is My covenant with them,[p]
    when I take away their sins.”[q]  -Romans 11:25-27 (TLV)
 
Copyright 2022 Yaakov Brown

Amos 8 (Author’s translation)
 
1 This is what Adonay YHVH (Mercy) showed me, and behold, now, pay attention, a basket of summer fruit. 2 And He said, “What do you see, Amos?” And I said, “A basket of summer fruit.” And YHVH said to me, “The goal (extremity) has come to My people Yisrael. I will not increase perpetually to pass over him. 3 And there will be wailing songs at a temple in that day,” declares Adonay YHVH. “Many will be the corpses; in every place thrown, silent!” 4 Hear, listen, receive, comprehend, understand you who inhale the needy, and put an end to the humble of the land (of Israel), 5 Saying, “When will the new moon pass over, and we’ll sell grain; and the Sabbath, and we’ll open the wheat, to make smaller the ephah (measure) and greater the shekel, and to pervert with deceitful scales, 6 In order to acquire for silver the weak, and the needy for a pair of sandals, and they sell the chaff from the wheat?” 7 Thus has sworn YHVH on the majesty of Yaakov (Israel), “Indeed, I will never forget any of their works. 8 On account of this will the land (of Israel) not tremble, and everyone who lives in it mourn? And a flood will rise up on all, and cast out and subside like the Nile of Egypt. 9 And it will come to pass in that day,” declares Adonay YHVH, “And I will make the sun go down in the noon, and I will make the darkness to the land (of Israel) in the day light. 10 And I will overthrow your festivals to mourning, and all your songs to songs of mourning; and I will ascend upon all the loins of those in sackcloth, and upon every head baldness. And I will place (appoint) it like the mourning for a solitary one, and the end of it will be like a day of bitterness. 11 “Behold, now, pay attention, days are coming,” declares Adonay YHVH, “And I will send a famine in the land, not a famine of bread or a thirst for water, because it will be from hearing, listening to, receiving the words of YHVH. 12 And they will tremble, wander from sea (body of water) to sea (body of water) and from the north and to the east; they will roam to and fro to seek the Word, Essence, Substance of YHVH, and will not find Him. 13 In that day the beautiful virgins and the young men will faint from thirst. 14 Those who swear by the offense, sin, guilt of Samaria, and say, ‘As your god lives, Dan,’ and, ‘Life in the way of Beersheba,’ they will fall and not rise perpetually (again, going round).”
 
Amos 8 (Line Upon Line)
 
1 Koh This is what hir’aniy Adonay the Lord YHVH (Mercy) showed me, ve’hineih and behold, now, pay attention, keluv a basket kayitz of summer fruit.
 
1 This is what Adonay YHVH (Mercy) showed me, and behold, now, pay attention, a basket of summer fruit.
 
As a continuation of the previous series of prophetic warnings the mechanism for revelation to Amos continues to be that of open visions. “The Master of Mercy showed me…”
 
"The last of the summer fruit;'' -Targum
 
While there are some exceptions the majority of the summer fruit collected just prior to autumn (fall) in the land of Israel is less hydrated and often not as good as the fruit harvested earlier in the season. The latter fruit was fully ripe and in some cases over ripe and therefore a metaphor denoting that Israel was ripe, even over ripe for destruction. The metaphor further infers that Israel would soon be quickly devoured by her enemies and enter a winter of exile.
 
2 Vayomer And He said, “Mah-atah What do you roeh see, Amos (burden)?” Va’omar And I said, “Keluv A basket kayitz of summer fruit.” Vayomer And YHVH said eilay to me, “Ba hakeitz The goal (extremity) has come el-amiy to My people Yisrael. Lo osiyf I will not increase od perpetually (going round) avor to pass over lo him. 
 
2 And He said, “What do you see, Amos?” And I said, “A basket of summer fruit.” And YHVH said to me, “The goal (extremity) has come to My people Yisrael. I will not increase perpetually to pass over him. 
 
The conversation continues between HaShem and His prophet Amos. The prophet is not the mouthpiece of a channelled spirit but rather a relational representative of God. The questioning, like that which has gone before, is yet another opportunity for the disciple (Amos) to better understand the visual mashal (parable). Amos answers by describing what he sees and HaShem explains the remez, hint at deeper meaning.
 
“The goal (extremity) has come to My people Yisrael.”
 
This verse does not mean that God is finished with Israel or ending her kingdom, if it did, it would make the subsequent return from exile and the lineage of the King Messiah redundant. The text is simply saying that the natural consequence of Israel’s sin is about to reach its goal. From the view of the Omniscient Creator it “Has (already) come”.  
 
“I will not increase perpetually to pass over him.” 
 
HaShem had passed over Israel in Egypt because of the sign of the blood of the Pesach (Passover) Lamb on the doors of the homes of the Israelites, a symbol denoting God’s redemptive covering over the entire household. However, Israel had been practicing its own versions of the festivals and not properly applying the blood of the sacrifices. Nor had Israel been properly keeping Pesach. Therefore, HaShem would now cease to pass over Israel’s apostate homes and instead allow the angel of death to come against them. “Without the shedding of blood there is no remission of sin” (Lev. 17:11-14 Heb. 9:22).
 
3 Veheiyliylu And there will be wailing shiyrot songs heiychal at a temple bayom hahu in that day,” neum declares Adonay YHVH. “Rav hapeger Many will be the corpses; bechol-makum in every place hishlich thrown, has silent!”
 
3 And there will be wailing songs at a temple in that day,” declares Adonay YHVH. “Many will be the corpses; in every place thrown, silent!”
 
This refers to the apostate temple at Bethel (a temple) rather than the Temple in Jerusalem. The context is a revelation of warning to the 10 tribes of the northern kingdom. The songs will be turned to wailing in response to the coming calamity.
 
The Targum understands the Hebrew “heiychal” as “palace/house” and reads “at that time they shall howl in their homes, instead of singing.”
 
The point being that in the primary place of apostate worship and throughout the homes of the northern tribes songs of rejoicing will be turned into songs of wailing.
 
“Many will be the corpses; in every place thrown, silent!”
​
As is the case earlier in the scroll of Amos (6:10) the number of dead will be so great that proper interment will not be possible. The silence refers to a lack of traditional funeral invocations and prayers. Alternatively, in keeping with the Jewish commentator Kimkhi’s interpretation, the silence is commanded by those shifting the bodies as an admonishment not to blaspheme God in response to the number of dead.
 
“one of them that casts them forth shall say to his companion, be silent;” -Kimkhi commentary on Amos 8:3
 
Kimkhi’s interpretation is consistent with Amos 6:10:
 
“10 And a man’s uncle will lift him up and burn him, and bring out bone substance from the house, and say to the one who is at the sides of the house, “Is anyone else with you?” And that one will say, “None.” Then he will answer, “Keep silent!” For the name of YHVH the Lord is not remembered.” -Author’s translation
 
4 Shimu Hear, listen, receive, comprehend, understand zot hashoafiym you who inhale evyon the needy, velashbiyt and put an end to aniyei-aretz the humble of the land (of Israel), 
 
4 Hear, listen, receive, comprehend, understand you who inhale the needy, and put an end to the humble of the land (of Israel),
 
Yet again the dishonourable actions of those in power are pointed out. Their treatment of the needy and weak is likened to inhaling and consuming something. The phrasing “inhale the needy” reflects the imagery of a person suffering desperate thirst after a draught who upon finding water gulps it down, even if it means fighting off other dehydrated people to do so.
 
They have caused the deaths of the humble. The Hebrew “evyon” refers to the physically poor and needy, while the Hebrew “aniyei” refers to those who practice spiritual humility. Those wicked people among the powerful members of the northern tribes are responsible for heinous injustice both practically and spiritually speaking. The fruit of their hearts (centre of being) manifests in abhorrent actions.
 
“The land” in question is not just any land. The Hebrew “Ha’aretz” is synonymous with “Israel” as the noun applies to the land. Therefore, it is right to read “you who inhale the needy, and put an end to the humble of the land of Israel,” which can also be understood as “you who inhale the needy, and put an end to the humble, thus destroying your own inheritance.”
 
5 Leimor Saying, “Matay When will ya’avor hachodesh the new moon pass over, venashbiyrah and we’ll sell shever grain; vehashabat and the Sabbath, veniftechah-bar and we’ll open the wheat, lehaktiyn to make smaller the eifah ephah (measure) ulhagdiyl and greater the shekel, ulaveit and to pervert mozneiy mirmah with deceitful scales,
 
5 Saying, “When will the new moon pass over, and we’ll sell grain; and the Sabbath, and we’ll open the wheat, to make smaller the ephah and greater the shekel, and to pervert with deceitful scales,
 
Both Rosh Chodesh (Head of the month) and the weekly Shabbat (Sabbath) are holy consecrated days of worship on which Israel is commanded to refrain from ordinary work (Num. 28:11; 2 Kings 4:23). The inference here is that the people were spending these holy days planning their next opportunity to profit rather than focusing their attention on the worship of YHVH and practicing the regular rest which He had commanded. Added to this is the fact that even when they focused on worship they were practicing apostate worship that syncretised pagan practice.
 
The Targum renders “ya’avor hachodesh” as “the month of grain”. From which it seems that the Jewish commentators Kimkhi and Ben Melekh deduce that the text is speaking of the month of harvest, a time when the poor would glean from the edges of the fields according to the command of Torah and thus receive the food that sustained them. This verse then would be inferring that the powerful landowners were at that time eager for the harvest to finish so that they could profit from the poor by selling them grain they couldn’t afford in order to bring them into bondage as slaves. In this context the slaves would be fellow Israelites. The Torah forbids Israelites from owning one another as perpetual slaves. The slavery of Torah was intended as a type of social welfare system. It was a way of helping the poor out of a cycle of poverty (Ex. 21:2, 26-27). However, in the time of Amos this was not what was happening. Israelites were enslaving other Israelites for a pittance and abusing them.
 
Based on the definite article, the Targum and Yarkhi interpret “hashabat” (the Sabbath) to refer to the Sh’mita (seventh year Sabbath) [Ex. 23:10-11; Lev. 25:4] when there was no ploughing, sowing, or reaping, and therefore no selling of grain. Instead the Torah commands Israel to live off of what the earth brings forth of itself. This of course was a year when Israelite indentured servants were released and when the rich and poor alike were equally subject to the provision of the earth. This also meant there was to be no opportunity for profiteering during the Sh’mita.
 
“we’ll open the wheat, to make smaller the ephah and greater the shekel, and to pervert with deceitful scales,”
 
The ephah was a measure of grain and the shekel a weight used to access the value of the measure. This latter part of the verse refers to actions that were in direct contradiction to the Torah, which reads:
 
“13 You shall not have in your bag two kinds of weights, a large and a small. 14 You shall not have in your house two kinds of measures, a large and a small. 15 A full and fair weight you shall have, a full and fair measure you shall have, that your days may be long in the land that the LORD your God is giving you. 16 For all who do such things, all who act dishonestly, are an abomination to the LORD your God.” -Deut. 25:13-16 ESV
 
6 Liknot In order to acquire bakesef for silver daliym the weak, ve’evyon and the needy ba’avur for na’alayim a pair of sandals, umapal bar nashbiyr and they sell the chaff of the wheat?”
 
6 In order to acquire for silver the weak, and the needy for a pair of sandals, and they sell the chaff of the wheat?”
 
Not only were their weights dishonest, they were intentionally deceiving the poor in order to buy them as slaves, not in order to help them as the Torah intended but in order to subjugate them.
 
The valuation of a needy person’s life was “a pair of sandals”. Thus the prophet’s words come in full circle:
 
“Thus says the LORD: “For three transgressions of Israel, and for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals—” -Amos 2:6 ESV
 
7 Nishba Thus has sworn YHVH bigon on the majesty of Yaakov (Israel, follower), “Im-eshcach lanetzach Indeed, I will never forget kol-ma’aseiyhem any of their works.


7 Thus has sworn YHVH on the majesty of Yaakov (Israel, follower), “Indeed, I will never forget any of their works.
 
The “Majesty of Yaakov” is YHVH. Therefore, this is simply another way of saying that God has sworn by Himself. God cannot swear by anything or anyone else because there is nothing and no one greater than Him.
 
“The Majesty of Yaakov” is the counterpoint to “the pride of Yaakov” (Amos 6:8). Israel’s pride has led to her destruction, but through discipline her Majesty (YHVH) will restore her.
 
“The Lord GOD has sworn by himself, declares the LORD, the God of hosts: “I abhor the pride of Jacob and hate his strongholds, and I will deliver up the city and all that is in it.” -Amos 6:8 ESV
 
“Indeed, I will never forget any of their works.”
 
This refers specifically to evil actions. “Their works” are the works of wickedness described in verses 4 through 6. Unrepented evil deeds are not forgotten (forgiven). Where God says elsewhere “I will remember their sins no more” (Jer. 31:34; Heb. 8:12) it is a way of conveying to human beings who are subject to forgetfulness that God chooses to forgive (forget) the repentant and has provided the means (blood atonement) for the removal of guilt. It is impossible for an Omniscient God to forget in the normal sense of the word.
 
8 Ha’al On account of zot this lo-tirgaz ha’aretz will the land (of Israel) not tremble, ve’aval kol-yosheiv bah and everyone who lives in it mourn? Ve’altah cha’or kulah And a flood will rise up on all, venigreshah and cast out venishke’ah and subside kiyor mitzrayim like the Nile of Egypt.
 
8 On account of this will the land (of Israel) not tremble, and everyone who lives in it mourn? And a flood will rise up on all, and cast out and subside like the Nile of Egypt.
 
“On account of this”
 
On account of the wicked actions described in verses 4 to 6 the tides of consequence will bring back on the wicked that which they have sowed in the lives of others.
 
“will the land (of Israel) not tremble”
 
This is a reference to the earthquake prophesied in Amos 1:1. Additionally the land is affected spiritually by the actions of the wicked.
 
The shed blood of the innocent cries out from the ground (metaphorically speaking) and the Torah explains that only the blood of those who have shed the blood of the innocent can atone for it (Gen. 9:6; Num. 35:33).
 
“And a flood will rise up on all, and cast out and subside like the Nile of Egypt.”
 
The Targum understands this to refer to the invading armies of the king of Assyria.
 
“a king shall come up against it with his army, large as the waters of a river, and shall cover it wholly, and expel the inhabitants of it, and shall plunge as the river of Egypt;” -Targum
 
The prophet Yishayahu (Isaiah), who learned Torah from Amos according to one Jewish tradition, uses the same imagery:
 
“therefore, behold, the Lord is bringing up against them the waters of the River, mighty and many, the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks,” -Isaiah 8:7 ESV

9 Vehayah And it will come to pass bayom hahu in that day,” neum declares Adonay YHVH, “Veheiveitiy hashemesh And I will make the sun go down ba’aharayim in the noon, veha’chashachtiy and I will make the darkness la’aretz to the land (of Israel) beyom in the day or light.
 
9 And it will come to pass in that day,” declares Adonay YHVH, “And I will make the sun go down in the noon, and I will make the darkness to the land (of Israel) in the day light.
 
This is interpreted in a number of ways. First it can refer to an eclipse, second, to a sky thick with the descending arrows of an invading force, third, it can be understood as a metaphor for the demise of the northern kingdom in the midst of her prosperity, the sun representing prosperity and the darkness at noon, sudden destruction and grief.
 
10 Vehafachtiy And I will overthrow chageiychem your festivals le’eivel to mourning, vechol-shiyreiychem and all your songs lekinah to songs of mourning; veha’aleiytiy and I will ascend al-kol-matenayim upon all the loins of those sak in sackcloth, veal-kol-rosh and upon every head karechah baldness. Vesamtiyha And I will place (appoint) it ke’eivel like the mourning yachiyd for a solitary one, ve’achariytah and the end of it will be keyom like a day mar of bitterness.
 
10 And I will overthrow your festivals to mourning, and all your songs to songs of mourning; and I will ascend upon all the loins of those in sackcloth, and upon every head baldness. And I will place (appoint) it like the mourning for a solitary one, and the end of it will be like a day of bitterness.
 
“And I will overthrow your festivals to mourning”
 
We note that HaShem is not overthrowing His festivals (moadiym: appointed times) but the syncretised apostate festivals (chagiym) of the people, hence “your festivals
 
“I will ascend upon all the loins of those in sackcloth, and upon every head baldness.”
 
All of the people from the rulers to the lowliest will be affected by the coming discipline. The reference to bald heads is not to natural or even stress related baldness but to the practice of shaving one’s head in grief. In other words everyone will have their heads shaved in grief, all will be affected, the sin of the majority at times affects even the innocent. It is often the case that our personal sin affects the community.
 
“like the mourning for a solitary one”
 
The suffering that the people will experience is likened to the suffering experienced by parents who lose an only child.
 
11 “Hineih Behold, now, pay attention, yamiym days baiym are coming,” neum declares Adonay YHVH, “Vehishlachtiy And I will send ra’av a famine ba’aretz in the land, lo-ra’av not a famine lalechem of bread velo-tzama or a thirst lamayim for water, kiy because im it will be lishmoa from hearing, listening to, receiving eit the divreiy words of YHVH.
 
11 “Behold, now, pay attention, days are coming,” declares Adonay YHVH, “And I will send a famine in the land, not a famine of bread or a thirst for water, because it will be from hearing, listening to, receiving the words of YHVH.
 
The “Hineih” refrain continues, “Pay attention, the days of discipline are fast approaching…”
 
“not a famine of bread or a thirst for water, because it will be from hearing, listening to, receiving the words of YHVH.”
 
The famine that is coming will not be a famine of bread and water but a famine of being cut off (temporarily) from the Bread of Life and Living Waters of God.
 
While the prophets of HaShem are prophesying, His word is available even to the wilfully rebellious, however, the time is fast approaching when He will withhold His Word. His warnings have been frequent and prolific but the time will come when at the point of Israel’s greatest physical suffering He will be silent.
 
12 Venau And they will tremble, wander miyam from sea (body of water) ad  to yam sea (body of water) umitzafon and from the north vead-mizrach and to the east; yeshottu they will roam to and fro levakeish to seek et-devar the word, essence, substance of YHVH, velo and will not yimtza’u find Him.


12 And they will tremble, wander from sea (body of water) to sea (body of water) and from the north and to the east; they will roam to and fro to seek the Word, Essence, Substance of YHVH, and will not find Him.
 
The Hebrew “Yam” can refer to any “body of water”, and can therefore be understood here in a number of ways. From the Mediterranean to the Galilee, or from the Galilee to the Red Sea etc. Needless to say, the general meaning is easily gleaned. The people of Israel will look for the Word of HaShem in every part of the land and in every place of their exile from the earliest days of their discipline, but, at least for a time, they will not find Him. We note that the Hebrew text uses masculine and feminine words when referring to both subjects and objects. In this case the Word of the LORD is “Him” (John 1).
 
13 Bayom hahu In that day tit’alafnah habetulot hayafot vehabachuriym the beautiful virgins and the young men will faint batzama from thirst.
 
13 In that day the beautiful virgins and the young men will faint from thirst.
 
Even those perceived to be the healthiest members of society will faint from both physical and spiritual thirst. The children will suffer the natural consequences of their parents’ sins. Once again, our individual actions affect not only ourselves but also the community, and then generationally. The current western political trend toward hyper liberalism (the purveyor of secular immorality) will only serve to further pollute the generations to come. The proliferation of sexually transmitted diseases that have resulted from the so called sexual revolution of the sixties and seventies continue to proliferate exponentially in today’s society, some 40 odd years after the “sexual revolution”.
 
14 Hanishbaiym Those who swear be’ashmat by the offense, sin, guilt shomeron of Samaria, ve’ameru and say, ‘Heiy eloheycha As your god lives, Dan (judge),’ vecheiy and, ‘Life derech Be’er-shava in the way of Beersheba (well of oath, seven, blessing),’ venafelu they will fall velo-yakumu and not rise od perpetually (again, going round).”
 
14 Those who swear by the offense, sin, guilt of Samaria, and say, ‘As your god lives, Dan,’ and, ‘Life in the way of Beersheba,’ they will fall and not rise perpetually (again, going round).”
 
“The offense of Samaria” is the calf at Bethel, which was near Samaria. Two calves were made by king Jeroboam in order to draw the attention of the northern tribes away from the God appointed place of worship in Jerusalem (1 Kings 12:26-33). Jeroboam had said of these calf idols, “Behold your elohiym (gods) oh Israel”. Jeroboam at the time the calves were set up mirrored the idolatrous actions of Aaron and Israel at Sinai (Exodus 32).
 
The connection here in the prophecy of Amos is to the inception of Israel’s rebellion and therefore likens the behaviour of the northern tribes at this time in history to the abhorrent rebellion of Israel at Sinai. Not only had Israel made an image of a calf god, they had also given it the name Elohiym and credited this inanimate idol with the miracles of God which had delivered them from Egyptian bondage.
 
The prophet Hosea also refers to this:
 
“I have spurned your calf, O Samaria. My anger burns against them. How long will they be incapable of innocence?” -Hosea 8:5 ESV
 
“and say, ‘As your god lives, Dan,”
 
This refers to the second of the two calves (1 Kings 12:29) made by Jeroboam, which was located in the territory of the tribe of Dan.
 
‘Life in the way of Beersheba,’
 
This refers to those from the tribe of Simeon who made the long journey from Beersheba to the territory of Dan at the northern border of the territory of Judah to worship the calf idol there rather than going to worship the calf idol in Bethel, and ultimately, rather than going to Jerusalem to the God appointed location of worship.
 
“they will fall and not rise perpetually”
 
Those who have practiced the aforementioned idolatry will die and not practice their idolatry again in the land of Israel. This does not mean an end to Israel, rather it means an end to those who are guilty of the aforementioned idolatry. Discipline is coming, as is redemption. There is hope for Israel.
 
Copyright 2022 Yaakov Brown