Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Author (Human Writer):
According to the first verse of the scroll of Amos, Amos whose name means “Burden, load, carry”, prophesied over Israel during the reigns of Uziyah (My strength is YHVH) [king of Judah 792-740 BCE, a.k.a Azariyah 2 Kings 15:1] and Yeroboam II (People of contention) [king of the northern tribes 793-753 BCE]. The text tells us that Amos was a resident of Tekoa (Trumpet blast), a small town situated in the allotment of the tribal land of Judah 15 kilometers south of Beit-Lechem (House of Bread) [Bethlehem], and 27 kilometers from Yerushalaiym (Flood of Peace) [Jerusalem]. Amos, unlike his contemporaries, was not a professional prophet. Answering Amatziyahu the qualified (by way of appointment among the northern tribes), albeit apostate priest of Beiyt-El, Amos says: “I wasn’t a prophet or the son of a prophet, but I was a sheep herder, and I also took care of fig trees. But Adonay (YHVH) took me from following the flock and said to me, ‘Go, prophesy to my people Israel.’” -Amos 7:14b-15 (Author’s translation) Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Note that Adonay took Amos from following the flock (literal sheep) and positioned him to direct the flock (metaphorical sheep) of Israel. Ministry: The main part of the ministry of Amos is presumed by some to have taken place between 760 and 750 BCE, only 30 years before the Assyrian captivity of the northern kingdom (722-721 BCE). Amos, whose contemporaries were Hoshea (He saves) [Hosea], Yonah (Dove) [Jonah], and Yishayahu (YHVH, He has saved) [Isaiah], ministered to Israel at a time when both kingdoms were enjoying prosperity (2 Kings 14:23-15:7; 2 Chronicles 26). A time when both the northern tribes and, Y’hudah (Praise) [inclusive of Benyamin (Son of my right hand)] were practicing idolatry, immorality, injustice and oppression of the poor. Rav Avraham Zacut*, and Rav David Ganz**, suggest that the ministry of Amos followed on from that of Hosea, and was prior to that of Isaiah. They say that Amos received (was taught) the Torah from Hosea, and Isaiah received (was taught) the Torah from Amos. *Yuchasin, fol. 12. 1. **Tzemach David, fol. 13. 1. 2. Although Amos was from Judah, he was sent by God to pronounce judgement on the northern kingdom (10 tribes) of Israel, and is likely to have ministered primarily out of Beit-El (House of God, Judge) [Bethel] (7:10-13 ref. Genesis 12:8). One of the main centers of apostate worship in the north. It's interesting to note that three of Israel’s latter prophets, Joel, Jeremiah and Haggai all quote the prophet Amos (Amos 1:2-Joel 3:16; Amos 4:9-Jeremiah 25:30; Amos 9:13-Haggai 2:17 & Joel 3:18). The Scroll: The scroll of Amos is set during the period of divided monarchy when Bethel was used by the northern kingdom as a central location for cultic worship in direct contradiction to God’s instruction (the instruction to center all worship of Adonay in Jerusalem is found in Deut. 12:10). The illegitimate worship rites conducted at Bethel are condemned by God through Amos. Thus, the primacy of Jerusalem is implied. Israel’s unique relationship to God and her position among the nations is emphasized (2:6-3:2; 9:7), and as is the case with numerous prophetic works of the Nevi’im (Prophets of Israel), moral living is given primacy over the offering of vain sacrifices. With regard to modern rabbinical practice as it relates to the yearly Torah cycle, it’s worth noting that Amos 2:6-3:8 is the haftarah (completion/fulfilment of instruction) read alongside parashah (portion) Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23), and in Ashkenazi tradition Amos 9:7-15 is read as haftarah for parashah Acharei Mot [After the deaths] (Lev. 16:1-18:30). The former passage tells of Joseph being sold into slavery and the latter of the events following the deaths of Aron’s two sons after they had offered foreign fire before the Lord, that is fire of human origin or fire used for idolatrous worship. Both Torah portions have significant thematic connections to the scroll of Amos. However, a comparative study of the portions in question is beyond the scope of this introduction. As is always the case we remember that the scrolls of Scripture in their original languages do not have chapter and verse divisions. While for scholarship reasons and ease of locational referencing, chapter and verse distinctions are of some value, and while we ourselves have chosen to teach the text using the commonly used divisions, it is nonetheless of great importance that we view the scroll of Amos as a whole document and do not become guilty of de-contextualizing it in order to promote preconceived modern notions based on the use of secular scholarship practices. One modern example of a popular false conclusion adopted from the scroll of Amos relates to an oversimplification of justice by those who promote secular “social justice”, using it as a means for political gain. This form of “social justice” is based on a misreading and de-contextualizing of chapter 5 verse 24. Such is the influence of the secular counterfeit of social justice upon both contemporary Jewish and Christian scholars, that some introductions to the book of Amos, citing 5:24 go so far as to say that “social justice” is the primary theme of this work. Frankly, that’s utter nonsense! Amos 5:24 does not diminish justice by confining it to one part of its whole (social justice), rather, within the context of the scroll of Amos justice in its fullness as an attribute of God is being taught. Thus, we read “Let justice roll on like a river…” and not, “Let social justice roll on like a river…” When we qualify the text of Scripture by insisting that it placate our modern political leanings, we disqualify ourselves as teachers of sound doctrine. Themes: Justice is one of the primary themes of the scroll of Amos, alongside repentance, righteousness and reconciliation. The scroll begins with the pronouncement of God’s judgement against the nations, the last of whom are Judah and Israel God’s chosen people. Through Amos God calls for repentance and warns of the Day of the Lord. However, as is the case with many of the prophetic writings, a rhythm of blessing, rebuke, punishment, repentance and restoration once again shows that God’s mercy both precedes and is the result of His judgement. Thus, the scroll of Amos begins with blessing in the form of a warning (1:1-2) and ends with the promise of Israel’s redemption, reconciliation and restoration (9:11-15). Names and Their Meanings: It’s important to note that the people named in the text are historical figures and the towns and cities are historical locations, likewise the peoples named are historical peoples. In addition to this each proper noun has a meaning that denotes the prophetic outcomes being discussed. From before the beginning God saw the end of these people, peoples and places and forenamed them accordingly. God’s foresight does not negate human freewill. Human sight is limited to time and space while God’s sight is unlimited. Amos 1 (Author’s translation) 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking. 2 And he said, “The Lord from Zion will roar, and from Yerushalayim has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of Ha-Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically Ha-Gilead. 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the LORD. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” 11 Thus, says the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. 12 And I will send My fire on Teman and it will devour the citadels of Botzrah.” 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says the Lord. Amos 1. Line Upon Line: 1 Divreiy Words, essences, substances of Amos (Burden, load, carry), who was among va-nokediym the sheep herders (Heb. root. nakod: speckled, marked sheep & goats) from Tekoa (Trumpet blast), which he chazah saw, perceived, beheld, prophesied al upon Israel in the days of UziYah (My strength is YHVH) [Uzziah] king of Y’hudah (Praise) [Judah], and in the days of Yeroboam (People of contention) Jeroboam son of Yoash (YHVH’s fire) [Joash], king of Yisrael (overcome in Elohim/Judge/God) Israel, two years before ha-ra’ash the shaking (earthquake). 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking (earthquake). “Words of Amos” A number of Jewish commentators suggest that Amos was named “Burden” due to an impediment of the tongue. His tongue being burdened, he stammered*. There are of course other prophetic characters of Scripture who suffered speech difficulties. Moses refers to himself as aral sefatayim “I am a man of impeded lips” (Ex. 6:12), and some of those who despised Rav Shaul (Paul the Apostle) said of him “His letters are weighty and strong, but in person he is unimpressive and his speech contemptible” (2 Cor. 10:10). However, in seeking to understand the name of the prophet Amos we look to the context of his scroll which infers that his name relates to the “burden” of the LORD, a weight of God’s living words (divreiy)v.1. Words he could not keep from coming forth, like the fire in the belly of Jeremiah (Jer. 20:9). *Vayikra Rabbah, sect. 10. fol. 153. 3. Abarbinel Praefat. in Ezek. fol. 253. 3. “who was among the sheep herders from Tekoa” Unlike the prophet Yishayahu (YHVH He is my Salvation) [Isaiah] who was a member of the royal court, and the prophet Yeremiyahu (Exalted by YHVH) [Jeremiah] who was a priest, Amos was a lowly herdsman (noked [sheep raiser 1:1, from nakod: speckled, marked], a boker [cattle herdsman 7:14, from bakar: enquire, seek, consider]) and an orchardist (a tender of figs)7:14. It's possible that Amos was a wealthy man. The Hebrew noked is elsewhere translated “Sheep Master” (2 Kings 3:4), however, its meaning is elevated in 2 Kings by the fact that the person being spoken of is himself a king, Mesha the king of Moab. Needless to say, Amos was a hardworking member of the am ha’aretz (common people of the land). Amos was called to prophecy, but it was not his profession. Among his contemporaries he was the country hick at the prophets’ guild meetings. The home town of Amos, Tekoa shares its root (taka, “blow, sound”) with the verb tekiyah, the long blast sounded at the beginning and end of the shofar liturgy of Rosh Hashanah. This is a blast of the shofar that calls Israel to listen, hear, and gain understanding from God, and is followed by shevarim the wailing blasts of repentance. Teruah the 9 staccato blasts of alarm are next and precede the final blast of judgement tekiah gedolah (great long blast). Thus, the first tekiah blast points to the tekiah gedolah (great long blast) and final judgement. It is significant that the name of the home town of Amos denotes the calling and judgement of God announced by the tekiyah blast of the shofar. Amos is called of God to proclaim judgement against the nations, and against Judah and Israel. Following the rebuke to the nations he continues his scroll with a detailed rebuke of Israel and a call to repentance. He announces the judgement of God and concludes with a promise of future redemption and restoration. It's worth noting that the Mishnah mentions Tekoa the home town of Amos as being famous for its olive oil production (Mishnah Menachot, c. 8. sect. 3.). Thus, there is a symbolic connection to the Ruach HaKodesh (Holy Spirit). “He saw, perceived, beheld, prophesied upon Israel” What Amos perceived of the Ruach HaKodesh (Holy Spirit) is prophesied “upon” Israel as an indictment that must be addressed. The “burden” or weight of the words of Amos will be heavy upon the people of Israel if they remain unrepentant, whereas in repentance the burden becomes light (9:11-15 ref. Matt. 11:28-30). We note that although the scroll begins by pointing out that these words are spoken upon Israel, the prophet nonetheless starts by pronouncing judgement on the neighbouring nations. Ultimately God is concerned with the redemption of all peoples. “Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael,” At the time of his prophesying Jeroboam II (called Jeroboam son of Joash in order to distinguish him from Jeroboam son of Nebat) the northern king had been victorious in conquest and successful in accumulating riches. Thus, those over whom he reigned enjoyed prosperity and as a result of their comfort became inclined toward idolatry and depravity. Both the kingdom of Judah under Uziyah (a.k.a Azariyah 2 Kings 15:1) and the northern kingdom under Yeroboam II, were idolatrous, prideful, rebellious, complacent, gluttonous, unjust and forgetful people. Through Amos God threatens discipline if they do not repent. In fact, knowing that they won’t repent God promises discipline and as a result of His sacrificial love, deliverance and restoration. “two years before the shaking (earthquake).” This earthquake was a memorable one and therefore anchors the prophecy to a certain period in Israel’s history prior to the captivity of the northern kingdom. Zechariah speaks of it many years later (520 BCE), explaining that the earthquake occurred in the days of Uziyah (Zechariah 14:5). Based on the chronology of the kings (2 Kings 14:23; 15:1), the earthquake would have had to have taken place in the earlier half of Uziyah’s reign and not as some suggest in the latter part of his reign when he attempted to enter the Temple and was struck with leprosy. Interestingly Amos 9:1-6 can be understood as describing an earthquake. Throughout Scripture there is a connection between the shaking of the earth and the judgement of God (Exodus 19:18, Judges 5:4, 2 Samuel 22:8, Psalm 18:7, Psalm 68:8, Isaiah 14:16, Habakkuk 3:6, Matthew 27:51, Hebrews 12:26). 2 And he said, “YHVH (Mercy) The Lord mitziyon from Zion will roar, umiyerushalayim and from Jerusalem yitein has set in place kolu His voice; ve’avelu and there is mourning in the pastures of ha’roiym the shepherds’, and the rosh head (summit) of ha-carmel (garden, orchard) the Carmel veyaveish withers, dries up.” 3 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Damesek (Silent sackcloth weaver) Damascus, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al-dusham upon the threshing bacharutzot in the sledges habarzel of the iron et ha-gilead (Witness heap, memorial) specifically the Gilead. 2 And he said, “The Lord from Zion will roar, and from Jerusalem has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of the Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically the Gilead. “The Lord from Zion will roar, and from Jerusalem has set in place His voice” The judgement of God is seen by the nations and the tribes of Israel as being spoken forth from the place where God has made His Name to dwell (Deut. 12:5-12; Josh. 21:41-43). God has firmly established His voice in Jerusalem the eternal capital of Israel God’s people. This reads as an instant rebuke to both the neighbouring nations who seek to conquer Jerusalem and to the northern tribes who have turned their backs on the Temple in Jerusalem and have set up apostate worship practices in Samaria, in Dan, and in Bethel. The roaring imagery may reflect the coming earthquake described in the first verse (Iben Ezra). We note that the nations mentioned are neighbours Israel rather than distant enemies. Assyria and Egypt for example are not mentioned. The nations are indicted for breaking universally moral law (Noachide), whereas, in the next chapter following the rebuke of Moab, Judah and Israel are charged against the breaking of God’s covenant of distinction specifically made with Israel. This remains the modus operandi of God’s judgement as it is outworked throughout history to this very day. In terms of human allegory, the blood born son is held to a higher standard because it is his example that reflects upon the Father’s character. “and there is mourning in the pastures of the shepherds’” Amos is a shepherd but the text of the first chapter uses the Hebrew noked (sheep herder) in referring to his vocation whereas the Hebrew roiym (plural of ra’ah) is used when the Lord’s voice first speaks His judgement against the shepherds of the nations, and of Judah and Israel. The mourning within the pastures, that is the habitations of the shepherds has obvious significance. Mourning occurs following absence or death. Thus, the absence and death of the shepherds is the intended meaning of the mourning pastures. Additionally, mourning denotes repentance. To use a mashal (parable) In light of the deaths of false shepherds the sheep repent. “the head of the Carmel withers, dries up” Carmel simply means “fruitful” and therefore is a fruitful mountain in the land of Israel. There were at least two mountains by this name at that time, one in the tribe of Judah, near where Nabal lived (1 Sam. 25:2), and the more well-known one in the tribe of Asher, near Akko north-west of Tekoa on the west coast of Israel. Some think the former is meant, because it is nearer Tekoa, and therefore more familiar to Amos. However, this seems unlikely given that first of all the Hebrew does not read as “carmel” but as “ha-carmel”, which denotes the primacy of the mountain in question and its significance to all Israel, and secondly because the message of Amos is primarily given to the northern tribes and is meant to indict Israel from top to bottom. The rosh “head” or top of the mountain is said to wither and dry up and thus, signifies the demise of the northern kingdom. “Upon three rebellions of Damascus, and upon four, I will not turn away,” We note that the root action that proceeds from idolatry and informs all sin behaviours, pesha from pasha, rebellion is emphasised here. What follows is an indictment against the surrounding nations and ultimately against Israel God’s chosen. The threefold repetition “Upon three rebellions” which points to the wilful and perpetual nature of the sins of the nations is sealed with the fourth indictment “and upon four” which makes their coming punishment a forgone conclusion. God, Who sees all things and the end from the beginning, Who exists outside of time and space and in Whom all things exist and have their being, speaks into time and space through His servant Amos the things that have already occurred from God’s perspective. This does not mean that the freewill of the nation’s unto repentance has been revoked, rather, it means that God has already seen the outcome of the chosen actions of the nations. Put concisely God is saying “I will not allow wonton rebellion to go unpunished!” We should remember with fear and trembling that those who enable the sin of the unrepentant become participants in that sin, and those who have it in their power to punish the unrepentant and fail to do so are guilty of compounding the suffering of their victims. The practice of neglecting justice under the guise of practicing social justice, which has become all too popular in the modern church, is abhorrent to God. “For three examples of rebellion… even for a fourth”, He will not withhold discipline, how much more so against the global rebellions of the modern church. The indictment begins with Damascus the then capital of Aram (modern Syria), and her continuing attacks against Ramot Gilead in the tribal land of Manasseh. The Jewish commentator Kimkhi understands “Upon three rebellions of Damascus, and upon four”, to refer to specific seasons in which the Arameans (Syrians) oppressed the people of Israel: first in the times of Baasha, then in the times of Ahab, a third time in the days of Jehoahaz the son of Jehu, and the fourth in the times of Ahaz. Thus, the head of Aram (Syria), Damascus, will not escape the certain punishment of God. “upon the threshing in the sledges of the iron specifically the Gilead.” This is a description of the threshing of grain which used to be threshed out by iron teeth protruding from a wooden block, the top of which was filled with stones to weight it down. It was drawn over the sheaves in order to beat and separate out the grain on the threshing floor. This is a metaphor for the way Hazael of Aram (Syria) treated the Reubenites and Gadites and the half tribe of Manasseh (2 Kings 7:12; 10:32). 4 Veshilachtiy And I will send My eish fire bebeiyt into the house Chazaeil of Hazael (Sees, perceives – God, the Judge) ve’achelah and it will devour armenot the citadels (mountain top fortresses) of Ben (Son of) Hadad (mighty, proper noun of a false deity). 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. “I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad.” As is so often the case in Scripture, the fire of God’s wrath is not pictured here as a warm campfire but as a blazing inferno of wrath. Those within the modern church context who foolishly ask God to consume them with His fire would be wise to repent before the fire comes. Hazael and Ben Hadad are kings of Aram (Syria) [2 Kings 8:7-15; 13:22-25]. Aram being the nation indicted in the previous verse. The fire of God will destroy the house and kingly succession of Hazael’s progeny and will devour the legacy built by Ben Hadad. 5 Ve’sharvartiy I will break beriyach the bar (of the gate) of Damesek (Silent sackcloth weaver) Damascus, vehichratiy and I will cut off yosheiv the inhabitant mibikat-aven from the Valley of Aven (vanity), vetomeich and he who holds sheivet a sceptre (staff), from Beiyt (House of) Eden (Pleasantness, delight, luxury); vegalu and they will go into captivity, am-Aram (Exalted, fortress) the people of Aram (Syria) to Kiyrah (Wall, a fortress of Moab),” says YHVH (Mercy) the Lord. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. “I will break the bar of Damascus” This refers to the bar that both locks and strengthens the main gate of the city as protection against invaders. The gods of the Arameans were gods of the valleys (1 Kings 20:23), thus, Aven may refer to a specific deity. The wordplay in the Hebrew names Aven (vanity, delusion) and Beiyt Eden (house of pleasantness) is clear. Those within Aram who dwell in the vanity and delusion of idolatry will be cut off and the ruler (sceptre) who enjoys the luxury born of the house of pleasantness (pointing to the east and toward kiyrah the place the Arameans came from) will go into captivity. The Assyrians exiled the Arameans to Kiyrah after they had put an end to the kingdom of Aram (2 Kings 16:9). 6 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Aza (Strong) Gaza, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon them is haglotam the removal galut into captivity shelemah of those dwelling in peace lehasgiyr to imprisonment le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom. 7 And I will send My eish fire bechomat on the wall of Aza (Gaza) ve’achelah and it will devour armenotayah the citadels (high fortresses). 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. Gaza here is mentioned as the head over all the Philistine cities of that time. The three others mentioned by name are Ashdod, Ashkelon and Ekron. Just as judgement was coming against all of Aram, so too it was coming against all of the Philistines. These same Philistine cities are mentioned in the same order in Zephaniah 2:4 “upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom.” This refers to the Philistines carrying away all the wealth of the house of Jehoram king of Judah, along with his sons and his wives, leaving behind only one son, the youngest, Jehoahaz, as recorded in 2 Chronicles 21:17. “7 And I will send My fire on the wall of Gaza and it will devour the citadels.” The fire of God’s judgement is sent upon “the walls”, that is to tear down the defences of Gaza. This prophecy has multiple historical fulfilments from Uziyah (2 Chronicles 26:5), to Hezekiah (2 Kings 18:8), and on to the secular tyrant Alexander the Great, who, after he had taken Tyre, besieged Gaza. 8 Vehichratiy and I will cut off yosheiv the inhabitant maashdod from Ashdod (Powerful destroyer), vetomeich and he who holds sheivet a sceptre (staff), maashkelon from Ashkelon (Fire weighed out); vahashivotiy and I will turn yadiy My hand al upon Ekron (Torn up by the roots), veavedu she’eiriyt Pelishtiym and the remnant of the Philistines (Immigrants) will perish,” says Adonay YHVH (Mercy) the Lord, the Unpronounceable Name (Mercy). 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the Lord. Ultimately the remnant of the ancient Philistines was wiped out leaving no connection to a modern people group. Some think that this was finally accomplished during the time of the Maccabees (1 Maccabees 10) [167-37 BCE]. 9 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Tzor (Flint rock) Tyre, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon hasgiyram the imprisonment of galut captivity shelemah of those dwelling in peace le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom, velo and he did not zacheru remember beriyt a covenant of achiym brothers. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. Tyre is the ancient coastal Phoenician merchant Island city that was allied to Israel by a treaty “of brotherhood” during the reign of King David (1 Kings 5:1). This relationship continued through the reigns of Solomon (1 Kings 5:12) and Ahab, whose father in law ruled Tyre and Sidon (1 Kings 16:30-31). The specific sin of the Phoenicians was that they took captives of the northern tribes and sold them to Edom. However, the greater sin was that they had broken a covenant of brotherhood with Israel that had been long established. With regard to covenant, this indictment reflects the indictment that God brings against Israel and Judah. 10 And I will send My eish fire bechomat on the wall of Tzor (Flint rock) Tyre, ve’achelah and it will devour armenotayah the citadels (high fortresses).” 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” Tyre was an Island port that was extremely difficult to conquer, and yet God promises to destroy by fire her walls and devour (dismantle) her citadels. Alexander the Great conquered Tyre in 332 BCE by constructing a causeway between the mainland and the Island. 11 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Edom (Red, of Esau, opposed to Jacob [Israel]), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon radefo his pursuit of his brother va’cherev achiyv with the sword veshichet and destroying rachamayv his compassion; vayitrof la’ad-apo his anger also tears apart continually, ve’evrato and his wrath shemara is guarded, kept netzach maintained perpetually. 11 Thus, says YHVH (Mercy) the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. Edom, the nation descended from Esau (Gen. 25:23-30; 27:39-40; 36) was a brother to Israel (Jacob). In spite of Jacob’s reconciliatory actions toward Esau, Esau never truly forgave Jacob*, nor did his descendants. The nation of Edom was a perpetual thorn in the side of Israel. Thus, God commands punishment against Edom for her unrelenting persecution of His chosen people Israel. *For further study read my article on Genesis 33: https://www.bethmelekh.com/yaakovs-commentary/genesis-33-jacob-goes-out-to-meet-esau 12 And I will send My eish fire beteiyman on Teman (Southward) ve’achelah and it will devour armenotayah the citadels (high fortresses) of Botzrah (enclosure, sheepfold).” 12 And I will send My fire on Teman (Southward) and it will devour the citadels of Botzrah.” This denotes a purging fire throughout the kingdom of Edom from the then capital Teman to Botzrah. 13 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of benay the children of Amon (Peoples), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon bikam their ripping open harot the pregnant women of Gilad (Witness heap, memorial) Gilead, lima’an in order to harchiyv enlarge et-gevulam their territories. 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. Notice that benay “children” are added to the indictment against Amon. The Hebrew benay is not used in the previous indictments against other nations nor in the indictments that follow. The murder of unborn children was a means for enlarging territory for a period of at least two generations. It was a heinous premeditation, which is why in the “rebellions” three and fourfold the “children” of Amon are added to the indictment. God’s justice meted out against the sin of a single generation of those mentioned previously, will be meted out twofold against the twofold generational sin of Amon. This due to the exalted depravity of the actions of the people of Amon. 14 And I will ve’hitzatiy kindle My eish fire bechomat on the wall of Rabbah (Great) [Rabbah-Ammon], and it will devour armenotayah the citadels (high fortresses) amid bitruah (in teruah) soundings of alarm beyom on the day milchamah of battle, besa’ar in a raging storm beyom on the day of gale force winds. 15 Ve’halach malkam Their king bagolah will go into captivity, hu vesarayv he and his princes yachdav together,” says YHVH (Mercy) the Lord. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. Rabbah Ammon (2 Sam. 12:26) was the capital of the kingdom of the Ammonites and therefore symbolises the destruction of their rulers, and subsequently the entire kingdom (Jeremiah 49:2). The use of the Hebrew yatzat “kindle” here in relation to the fire of God’s wrath, rather than the previously used shalach “send”, denotes an act of destruction by fire that the Lord is kindling in their midst as opposed to sending via His hand. This kindling may refer to the raising up of Nebuchadnezzar, who is referred to by Jeremiah as God’s servant (Jeremiah 25:9; 27:6; 43:10). The Hebrew bit’ruah a contraction meaning “in sounding”, refers specifically to the shofar sound denoting alarm (9 staccato blasts), which is used to draw connection between the prophet’s hometown (Tekoa), and his calling and role*. *See notes on verse 1. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. This refers to Baalis the last king of Ammon, who was an accessary to the murder of Gedaliah, (Jer. 40:14) whom the king of Babylon had set over the remnant of the Jews left in Judea. This provoked the king of Babylon to send Nebuzaradan his general against Baalis, putting Ammon to fire and sword, destroying the capital city Rabbah Ammon, and carrying Baalis and his nobles into captivity (cf. Jer. 49:3). Copyright 2022 Yaakov Brown Our identity in Messiah informs our actions. When our actions contradict our identity they are not cause for changing our identity, rather they are a sign that we have forgotten who we are. The misuse of something does not define it. Our actions do not define us, we define our actions. In Messiah we have become children of God. Our identity is firmly established in eternal blood. Introduction:
Psalm 51 is perhaps the most commonly known of the Tehillim (Psalms) of repentance is widely used, and forms a blueprint for the order of approach of a truly repentant believer. It is however, therefore, often decontextualised. It’s use as an order of repentance is admirable and should be encouraged, but without disregard for its context. Certain phrases from Psalm 51 have become popular mantras among believers, and for the most part are employed to godly effect. However, the decontextualization of these phrases has in some cases led to false or at very least misleading theological conclusions. One such phrase “Take not Thy Holy Spirit from me” has been sorely abused by some Christian theologians who wrongly conclude that this phrase conveys the possibility that one can lose one’s salvation. Something Scripture utterly refutes. God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah. “27 My sheep hear, listen to, receive My voice (sound), and I know them intimately, and they follow Me; 28 and I give to them life without end, and they will never be destroyed into the unbroken age; and no one will seize them out of My hand. 29 The Father, Who has given them to Me, is greater than all; and no one is able to seize out of the hand of the Father. 30 I and My Father we are one, a complex unity.” - John 10:27-30 (Author’s translation) Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14). “13 And you also were included in Messiah when you heard the message of truth, the good news of your salvation. When you believed, you were marked in Him with a seal, the promised Holy Spirit, 14 who is deposited as a guarantee of our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” -Ephesians 1:13-14 (Author’s translation) Therefore a contextual Hebraic understanding of this Psalm is much needed in order to clear up the misunderstandings which have resulted from the presumptive interpretation of certain mainstream Christian theologians. Tehillim (Psalms) 51: Author’s Translation (1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva. 1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression). 2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually. 4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge. 5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me. 7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice. 9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me. 11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me. 13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness. 15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in. 17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim. 19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves. A Summation of Tehillim (Psalms) 51:
Tehillim (Psalms) 51 Line Upon Line (1) (Lamnatzeiach) For the preeminent director. (Mizmor) A Psalm, melody (ledavid) of David [beloved], (2) when came (Natan) Nathan [giver] (Hanaviy) the prophet to him, after he had (ba el) gone in to (Bat-sheva) Bathsheba (daughter of seven, blessing, covenant). (1) For the preeminent director. A Psalm, melody of David, (2) when came Natan the prophet to him, after he had gone in to Bat-sheva. It's unfortunate that the Christian tradition of numbering of the Psalms and the positioning of the introductory phrases prior to the main text (making them preamble, or a sort of supplementary title as is the case in many English translations) often detracts from the importance of the introduction. The introductory phrasing of the Psalms has a unique role as part of the whole and is deserving of its own numbering. While the Holy Spirit is the author of Scripture, the writers and their stories also inform the text and give it context. We should not brush over the introductory verses. The Jewish publications of English translations rightly number the introductory verses, giving them position within the Psalm’s whole and thus emphasising their unique role and importance. Therefore, I’ve added the Jewish numbering in brackets, knowing that the majority of our community are English speakers who are more familiar with the Gentile Christian system of numbering. “For the preeminent director” That is, the director over the priests assigned to the music worship service. This intimate Psalm of desperate repentance concerning David’s private sin was intended for use in public worship as both an individual and corporate cry of penitence. In repentance David exposes his sin and the grief he feels over his sinful state before the entire nation of Israel. A person of noble character is not only proved in right action but also in the way he repents of wrong action. For the disciple of Messiah there is no such thing as secret sin. Our identity in Messiah informs our actions. When our actions contradict our identity they are not cause for changing our identity, rather they are a sign that we have forgotten who we are. The misuse of something does not define it. Our actions do not define us, we define our actions. In Messiah we have become children of God. Our identity is firmly established in eternal blood. “A Psalm, melody of David” This Psalm was composed by David. “when came Nathan the prophet to him, after he had gone in to Bathsheba.” David composed this Psalm following the rebuke of God through Nathan the prophet concerning David’s adulterous act in going in to (having illicit sexual intercourse with) Bathsheba and his subsequent role in the murder of Uriyah [My light is YAH] Bathsheba’s husband, in an attempt to cover up his initial sexual sin (2 Samuel 12:1-25). We note that by his adulterous and murderous actions David sinned against God (v.4 [6]), the nation of Israel over whom he ruled as king (v.18 [20]), his own soul (1 Cor. 6:18-20), Bat-sheva (daughter of blessing), and therefore, against the blessing of God over his life, and against Uri-yah (my light is YAH), and therefore, David blinded himself to God’s light. Thus, for some time following the act of adultery, David was numb to the conviction of God’s Spirit. As evidenced in his need to receive the rebuke for his sin directly from Nathan the prophet, who spoke by the Holy Spirit. The composing of this Psalm is likely to have taken place while David besought the LORD regarding the life of the child that had been seeded by his adultery. A child that remains nameless in the text but is nonetheless a child of the daughter of blessing [Bat-sheva] (2 Samuel 12:16). 1 (3) (Choneiniy) Be gracious, pity, show favour to me, (Elohim) God, Judge, (kechasdekha) according to Your faithfulness, kindness, goodness; (kerov) According to the greatness, abundance, multitude of (rachameykha) Your womb, compassion, (mecheih) wipe [blot] out, obliterate, exterminate (fesha’ay) my rebellion, transgression. 1 (3) Be gracious, pity, show favour to me, Elohim Judge, according to Your faithfulness, kindness, goodness; According to the greatness, abundance, multitude of Your womb (compassion); wipe out, obliterate, exterminate my rebellion (transgression). Hebrew Poetic Groupings (emphasising meaning*): *Hebrew poetry uses repetition rather than rhyme. Synonyms are used to emphasize key points.
“Be gracious, pity, show favour to me, (Elohim) God, Judge” David, being convicted of sin does not run from God but toward Him. David is familiar with God’s character and appeals to His grace and favour. It’s important to note that David does not call on God using the Holy unpronounceable Name YHVH, which denotes mercy, rather he calls on God as Elohim the Judge of all. This is because David has become aware of the injustice of his actions and the rightful punishment he deserves in accordance with the moral standard set by God’s holiness. When on trial a repentant criminal asks the Judge (Elohim) for Mercy (YHVH). The repetition of Elohim (x5) in this Psalm points to the just nature of the Creator and inspires the necessary awe that must accompany repentance. The proper noun YHVH is not used even once in the entirety of this Psalm, while Adonay, the generic title meaning Lord, or Master, is used only once. “according to Your faithfulness, kindness, goodness” Knowing that God is faithful, good, and kind, David does not appeal only to the common grace of God which allows “the rain to fall upon the wicked and righteous alike”, he also appeals to the saving grace of God for the eternal forgiveness of sin. This is evidenced in the specificity of the confession of David (it is also pointed to by the introduction which places the context firmly in the aftermath of a particularly heinous sin act). “According to the greatness, abundance, multitude of Your womb, compassion,” In Hebrew this line is powerful. It’s a tragedy that English translations fail to convey it. The Hebrew “racham”, womb, is used metaphorically to denote mercy. Thus, both God’s womb (figuratively) and the mercy that it conveys, are the intended meaning. The use of the word “racham”, womb, is of great importance because in relationship to God it is the counterpoint to the womb of the human mother which exists in a sin affected world (v.5[7]). “wipe [blot] out, obliterate, exterminate my rebellion, transgression.” By the Spirit of God David shows that he has come to understand that all sin is the result of the idolatrous root “pasha”, rebellion. Further, David does not only request “kaparah” covering alone, but seeks “machah”, a complete and everlasting blotting out of his rebellion. Rebellion here is seen as the foundation for “chata”, missing the mark set by God’s holiness. Therefore, David is seeking salvation from his sin nature (a tendency toward the yetzer hara [evil inclination]), and not just forgiveness of the specific sin of adultery and the related sins that followed. 2 (4) (Herev kabeseiniy) Wash [by treading] me numerous times [thoroughly] (mei’avoniy) from my perversity, depravity (umechatatiy) and from my habitual sinful condition [missing the mark] (tahareniy) cleanse, purify me. 3 (5) For (fesha’ay) my rebellion (aniy eida) I acknowledge, (vechatatiy) and my habitual sin (negdiy tamiyd) is before me continually. 2 (4) Wash (by treading) me numerous times (thoroughly) from my perversity (depravity), and from my habitual sinful condition (missing the mark) cleanse, purify me. 3 (5) For my rebellion I acknowledge, and my habitual sin is before me continually. Hebrew Poetic Groupings (emphasising meaning):
“Wash [by treading] me numerous times [thoroughly] from my perversity, depravity and from my habitual sinful condition [missing the mark] cleanse, purify me.” “Wash me” acknowledges that David cannot wash himself clean of his sin. “Treading” means that the process of cleansing is violent and “Numerous times” acknowledges the need for the purification process to be ongoing within time and space. Three different Hebrew words are used to describe sin in these verses: a. avon (depravity) b. chata (habitual sin, missing the mark set by God’s holiness) c. pasha (rebellion). The former two are fruit of the sin of rebellion which is the progeny of idolatry. “For my rebellion I acknowledge,” Idolatry is the root of all sin (1 Tim. 6:10) and is manifest in rebellion. This is why in spite of the use of three different Hebrew words for sin within the first few verses, “pasha” meaning rebellion is mentioned as the primary cause and the root that must be acknowledged in order for it to be rooted out. Rebellion informs the habitual sin nature “yetzer hara”. “and my habitual sin is before me continually.” Those whose hearts are soft toward God cannot continue to function in peace while carrying the weight of unrepented sin. The Spirit of God plagues the mind and heart of the believer unto repentance and freedom. The grief of the Holy Spirit purposes sanctification in the believer. David is seeking freedom from what he knows to be fallen human nature, a tendency toward evil in spite of God’s goodness. He realises that as much as he loves God and desires right relationship in Him, he is unable to achieve reconciliation with God in his own strength. 4 (6) (Lecha) Against You, (levadecha) You only, (chatatiy) I have missed the mark, habitually sinned (vehara) and what is evil (be’eiyneycha) in Your sight (asiytiy) I have done, so that (titzdak) You are justified (bedavrecha) when You speak, (tizkeh) blameless, pure, translucent (ve’shafetecha) when You judge. 4 (6) Against You, You only, I have missed the mark, habitually sinned and what is evil in Your sight I have done, so that You are justified when You speak, blameless, pure, translucent when You judge. Hebrew Poetic Groupings (emphasising meaning):
“Against You, You only, I have missed the mark, habitually sinned” In God all things exist and have their being, therefore, all sin is ultimately against God alone. This does not negate David’s obligation to make restitution to the specific human beings affected by his sin, and to the nation he rules over, rather it addresses sin at its root as a systemic problem within fallen creation. “and what is evil in Your sight I have done,” In the same way that all sin is ultimately sin against God, all sin is seen by God. There is nowhere to hide from God’s just judgement. “You are justified when You speak, blameless, pure, translucent when You judge.” God’s nature qualifies Him as Judge over His creation. His judgement is pure, blameless, so much so that in terms of comparison to the seen created things it is described as being translucent, so pure as to be clear, see through, undefiled (Rom. 3:4; 3:25). 5 (7) (Hein) Behold, (beavon) in perversity (cholaltiy) I was brought forth, (uvecheitiy) and in sin (imiy) my mother (yachematniy) conceived me. 6 (8) (Hein) Behold, (emet) truth (chafatzta) You desire (vatuchot) in the innermost being, (uvesatum) and in the secret [close to the chest] place, (chochmah) wisdom (todiyeniy) You make known to me. 5 (7) Behold, in perversity I was brought forth, and in sin my mother conceived me. 6 (8) Behold, truth You desire in the innermost being, and in the secret (close to the chest) place, wisdom You make known to me. Hebrew Poetic Groupings (emphasising meaning):
“Behold, in perversity I was brought forth, and in sin my mother conceived me.” We note that both this verse and the following verse begin with the Hebrew “Hein”, pay attention, now, listen up! None of the many and varied attempts to impugn the character of David’s parents hold up to critique, nor do any of the suppositions regarding practical reasons for any perceived prenatal sin of David. David was born of legitimately married parents and in accordance with pure sexual conduct. We note that elsewhere David acknowledges “I sinned” (4 [6]), but here he speaks of being conceived and brought forth from the womb in a general environment of depravity (avon) and habitual sin (chata). Therefore, this verse speaks of the sin affected creation, the world in which David was conceived and birthed. It is an acknowledgement that not only has “sin entered the world… and death through it” (Rom. 5:12) but also that “all have sinned and fallen short of the glory of God”(Rom. 3:23). In short, David was not conceived in a sinful sex act, nor did his pre-conscious inception sin, but he was conceived and born into a sin affected world. Thus, “in perversity (a society prone to sin) I was brought forth, and in sin (a world where the habitual missing of the mark set by God’s holiness is the norm) my mother conceived me.” “Behold, truth You desire in the innermost being, and in the secret [close to the chest] place, wisdom You make known to me.” Where the former verse says “Behold, all have sinned”, this verse says “Behold, God desires to reconcile all to himself”, making Himself known through the redeeming work of His son our King Messiah Yeshua. “The secret place close to the chest” denotes divine intimacy. 7 (9) (Techate’einiy) Purge me (ve’eizot) with hyssop, (ve’ethar) and I will be clean; (techabeseiniy) wash [tread] me, (umisheleg albiyn) and I will be whiter than snow. 8 (10) (Tashmiyeiniy) Make me hear, listen, obey (sason) joy (vesimshah) and transcendent gladness; (tageilenah atzamot dikita) may the bones, self, substance You have broken rejoice. 7 (9) Purge me with hyssop, and I will be clean; wash (tread) me, and I will be whiter than snow. 8 (10) Make me hear, listen, obey joy, and transcendent gladness; may the bones, self, substance You have broken rejoice. Hebrew Poetic Groupings (emphasising meaning):
“Purge me with hyssop, and I will be clean” Ancient tribes of the Levant are thought to have used Hyssop as a cure for digestive and intestinal problems, infection of the airways, poor circulation, skin problems, and other conditions. While its use in the healing of these conditions is not supported by empirical scientific data, it nonetheless gives context regarding the symbolism being employed by Scripture. The Torah refers to hyssop three times in relation to cleansing:
In all three instances Messiah Yeshua and His substitutionary atoning blood sacrifice as Lamb of God is prefigured. Messiah the Pesach Lamb (1 Cor. 5:7): Exodus 12 details the redemption of life of the first born sons of Israel purchased by the blood of the Pesach lamb, which is painted on the door frames of Israel’s homes using a branch of hyssop. The meaning is clear, the blood of the lamb redeems the lives of Israel’s first born. Messiah the Reconciler of Community (2 Cor. 5:18): Leviticus 14 details the process of the ritual cleansing of a leper. The Torah infers that sin as a present entity which causes all disease, suffering and death, and is therefore, ultimately the cause of leprosy, though this does not mean that an individual’s personal sin is necessarily the cause of his leprosy, or any other disease for that matter. We note that the inclusion of hyssop in these purification rites for leprosy, is just one aspect of the process. In addition to the hyssop, two birds are used, one sacrificed and one set free. After the rites are performed and the leper has shaved and washed, he may enter the camp of Israel but must remain outside his family tent for seven days, at which point a lamb is offered as a trespass offering and its blood placed on the right ear (hearing, understanding), the right thumb (actions, strength) and the big toe of the right foot (balance, direction, the way we walk). This is done as a symbolic gesture showing the desired restoration of the entire soul of the leper who has been cleansed. The ultimate goal of these rites is to reconcile the leper, who has been an outcast (having been outside the camp of Israel), to the community of Israel and to the Mishkan (Tent of meeting) where Israel worships God. Therefore, the goal is to reconcile the leper to God Himself (both symbolically and literally). Messiah the Resurrection and the Life [Who Separates the Redeemed unto God] (John 11:25): Numbers 19 details the cleansing rites of the ashes of the Red Heifer and the water of separation and purification. The combined ashes and water are used for the ritual separation and purification of one who has touched a dead body. Death is the result of sin and the touching of the dead body a reminder of the fruit of all sin. Therefore the sacrificial ashes of the Red Heifer and the water of separation are symbolic of cleansing the living of the touch of death, a living metaphor of resurrection and eternal life. In summation, David is calling on every cleansing, redemptive and life giving aspect of these three instances of the use of the hyssop and the atoning blood it carries, which is painted upon Israel, as a symbol of atonement (both individual Israelites and Israel as a community). “wash [tread] me, and I will be whiter than snow” These words of David used in personal repentance and given for use in corporate repentance (v.0 [1]) are later employed by Isaiah as an admonishment to the people of Israel. ‘“Come now, and let us debate your case,” Says the Lord, “Though your sins are as scarlet, They shall become as white as snow; Though they are red like crimson, They shall be like wool.”’ -Yishayahu (Isaiah) 1:18 NASB “Make me hear, listen, obey joy and transcendent gladness” As a result of God’s redemptive work in Messiah Yeshua and through His substitutionary blood, David’s ears are opened to the transcendent joy of God. A joy and practice of gladness in God’s spirit that is applied through obedience through Salvation (Yeshua). “may the bones, self, substance You have broken rejoice” In context the plain meaning here is that of transformation of the broken sin affected human soul into the transcendent rejoicing, redeemed person of eternity. God has brought David to a point of brokenness and repentance in order to redeem him and bring him into life everlasting, an outcome of great rejoicing. “The light of the eyes rejoices the heart: a good report makes the bones healthy.” -Mishlei (Proverbs) 15:30 9 (11) (Hasteir) Hide, conceal (Paneycha) Your face [gaze] (mechata’ay) from my habitual sins, missing the mark (vechol-avontay) and all my depraved deeds (mecheh) wipe [blot] out, exterminate, obliterate. 10 (12) (Leiv tahor) A heart, core being, centre of purity (bera-liy) create [from scratch] in me, (Elohim) God, Judge, (veruach nachon chadeish) and a new, right, willing, free, steadfast spirit (bekirbiy) within me. 9 (11) Hide, conceal Your face (gaze) from my habitual sins, missing the mark and all my depraved deeds, wipe out, exterminate, obliterate. 10 (12) A heart, core being, centre of purity create (from scratch) in me, Elohim, Judge, and renew a right, willing, free, steadfast spirit within me. Hebrew Poetic Groupings (emphasising meaning):
“Hide, conceal Your face [gaze] from my habitual sins, missing the mark” How is it possible for any deeds to be hidden from the all-knowing, all-seeing God of creation? The answer is in the following clause… “all my depraved deeds wipe [blot] out, exterminate, obliterate.” God alone has the ability to blot out sin. He created the possibility of sin knowing that love could not exist without freewill. However, In Himself He manifested the obliteration of sin and death before the creation of the worlds. “The Lamb slain before the foundation of the world” (1 Peter 1:19-20; Revelation 13:8). We note that in addition to the metanarrative of redemption, these verses also convey David’s desire for intimate connection with His Creator. David is aptly named “beloved”, a man after God’s own heart. God’s desire being to reconcile humanity to Himself. “A heart, core being, centre of purity” The Hebrew “Lev”, Heart, is the convergent centre of being rather than the seat of emotion. The seat of emotion in Hebrew thought is the gut or lower abdomen. It is not pure emotions David is asking for but a state of being that can only be received from God. Purity of the entire being, a purity created by God alone, at its convergent centre of human existence. “create [from scratch] in me, Elohim, God, Judge,” The Hebrew “bera-liy” from the root “bara” refers to a type of creation that only God can enact. Ex Nihilo (from nothing). In this case it refers to a transforming work that changes the stony heart of sin affected man into the soft heart of an eternally redeemed new creation through Messiah Yeshua the King. David is requesting the saving work of Messiah 1000 years before Yeshua’s birth into time and space. “Therefore, if anyone is in Messiah that one is a new creation; the old has gone; behold, the new has come.” -2 Corinthians 5:27 “and a new, right, willing, free, steadfast spirit within me.” While the Hebrew can be rendered “renew”, and in one sense the believer is constantly being renewed of spirit, the better and more literal translation is “and a new spirit within me”. Once again David, speaking by the Spirit prophecies the work of Yeshua which will give every believer, past, present and future, unbroken access to the present filling of the Holy Spirit. The Holy Spirit being the “new Spirit” that transforms the fallen spirit of the sin affected human being. 11 (13) (Al-tashliycheiy) Not, never (won’t) cast me away (milefaneycha) from Your face (position of intimacy face to face), (veruach kadshecha) and the Spirit of Your holiness (al-tikach) not, never (won’t) snatch from me. 12 (14) (Hashivah) The turning (liy) of me is (seson) the joy (yishecha) of Your salvation, (v’ruach) and a spirit (nediyvah) willing, noble and generous (tismecheniy) uphold in me. 11 (13) Not, Never (won’t) cast me away from Your face (a position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me. 12 (14) The turning of me is the joy of Your salvation, and a spirit willing, noble and generous uphold in me. Hebrew Poetic Groupings (emphasising meaning):
“Not, Never (won’t) cast me away from Your face (position of intimacy face to face), and the Spirit of Your holiness not, never (won’t) snatch from me.” The Hebrew can be translated “Don’t cast me away…” and “don’t take Your Holy Spirit”. However, it is just as accurate to render it “Won’t cast me away” and “won’t take Your Spirit of holiness”. The latter being more consistent with the context and goal of the Psalm. David is describing what will happen following the transformation of his soul and not as some wrongly interpret, inferring that somehow the salvation established by God’s blood could ever be reversed by human weakness. A curse on that lie! David is once again affirming prophetically that God our Deliverer, saves and makes eternally secure all who come to Him through Yeshua the King Messiah (John 10:27-30). Those whom He has made secure He fills with His Spirit as a guarantee of their eternal security (Eph. 1:13-14). “The turning of me is the joy of Your salvation,” This is the literal reading of the Hebrew text and conveys the meaning that the receipt of God’s offer of salvation by a repentant human being is the joy of God’s Salvation (Yeshua). In short, the transcendent joy of salvation is the convergence of the joy of God and the joy of the soul transformed in God through Messiah Yeshua. “a spirit willing, noble and generous uphold in me.” The continued security of David’s salvation and the indwelling of God’s Holy Spirit is upheld by God. God upholds the redeemed. The redeemed do not uphold themselves. 13 (15) (Alamedah) I will teach (foshe’iym) rebels [wrongdoers] (Deracheycha) Your way, (vechataiym) and sinners [those who miss the mark] (eilecha) toward You (yashuvu) will turn. 14 (16) (Hatziyleiniy) Deliver [snatch away] me (midamiym) from the guilt of bloodshed, (Elohiym) God, [Judge] (Eloheiy) God [Judge] (teshuatiy) of my salvation; (teranein leshoniy) My tongue will overcome with a cry, proclaiming the joy found (tzidkatecha) in Your righteousness. 13 (15) I will teach rebels (wrongdoers) Your way, and sinners (those who miss the mark set by Your holiness) toward You will turn. 14 (16) Deliver (snatch away) me from the guilt of bloodshed, Elohiym, Judge, Eloheiy, God, Judge of my salvation; My tongue will overcome with a cry, proclaiming the joy found in Your righteousness. Hebrew Poetic Groupings (emphasising meaning):
“I will teach rebels [wrongdoers] Your way, and sinners [those who miss the mark] toward You will turn.” Because You have saved me, says David, I will share the Good News of how you offer salvation to all those willing to repent. As a result many will turn to God and enter eternal life through the King Messiah Yeshua. “Deliver [snatch away] me from the guilt of bloodshed, Elohim, God, [Judge] Eloheiy God [Judge] of my salvation;” David acknowledges that his rightful punishment for the murder of Uriyah is death. Therefore, he asks of a repentant heart to be delivered from the temporal death that should be meted out in punishment (something God has already established for him in mercy). David has now also been delivered from eternal death through his acceptance of God’s redemptive work in Messiah (the resurrected and transcendent Messiah unbound by time and space). David makes his request to Elohim the Judge and God of Yeshua (Salvation), Who is God with us. “ My tongue will overcome with a cry, proclaiming the joy found in Your righteousness.” The mourning of David’s repentant mouth will overcome in God’s redemptive provision and proclaim the joy found in God’s righteousness. 15 (17) (Adonay) Lord, (sefatay tiftach) open my lips, (upiy) and my mouth (yagid) will make known (tehilatecha) Your praise. 16 (18) For (lo-tachpotz) You don’t take pleasure in (zevach) a sacrifice, (ve’eteinah) and the giving (olah) of a whole burnt offering You (lo) do not (tirtzah) take pleasure in. 15 (17) Adonay, open my lips, and my mouth will make known Your praise. 16 (18) For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in. Hebrew Poetic Groupings (emphasising meaning):
“Adonay, open my lips, and my mouth will make known Your praise.” The more intimate title “Adonay” is used only here in Psalm 51. It follows David’s confession, genuine repentance, receipt of God’s judgement and mercy, and his commitment to being upheld in God’s Spirit. Having been transformed from a child of humanity (ben adam) into a child of God (ben Elohim) through Messiah, David now uses the intimate title “Lord”. God accepts and takes pleasure in the praises of a truly repentant mouth. “For You don’t take pleasure in a sacrifice, and the giving of a whole burnt offering You do not take pleasure in.” This must be understood contextually and weighed against the pleasure that God clearly takes in the sacrifices and offerings of verse 19 (21). Some time had passed between David’s adulterous act with Bathsheba, his plotting to kill Uriyah, the death of Uriyah and the receipt of the prophet Nathan’s rebuke from God. In the interim David likely offered sacrifices and whole burnt offerings in accordance with his custom of keeping Torah. However, they were the sacrifices and offerings of a man who was attempting to hide his sin and at one point even plotting to commit greater sin (Uriyah’s murder). Thus, they were the sacrifices and offerings of a hypocrite, sacrifices that God takes no pleasure in, nor do the unrepentant find merit in them. 17 (19) (Zevacheiy) The sacrifices of (Elohiym) God, Judge, (ruach nishbarah) are a broken spirit; (leiv) a heart (nishbar) broken (venidkeh) and contrite (Elohiym) God, Judge, (lo tivzeh) You will not despise. 18 (20) (Heiytiyvah) Do good (virtzoncha) in Your favor (et Tziyon) to the Zion [parched land]; (tivneh) build (chomot) the walls (yerushalayim) of Jerusalem. 17 (19) The sacrifices of Elohiym, Judge, are a broken spirit; a heart broken and contrite, Elohiym, Judge, You will not despise. 18 (20) Do good in Your favour to the Tziyon; build the walls of Yerushalayim. Hebrew Poetic Groupings (emphasising meaning):
“The sacrifices of Elohim, God, Judge, are a broken spirit; a heart broken and contrite Elohim, God, Judge, You will not despise.” David returns here to using Elohim (Judge) because in showing the difference between vain sacrifices and true sacrifices David is recalling his heinous sin in offering sacrifices while planning murder. However, the Merciful (YHVH) Judge (Elohim) has shown David that He accepts the sacrifices of a broken (repentant) spirit, a broken (repentant) and contrite (mournfully grieved) heart (core being). These sacrifices offered by David have been accepted by God, Elohim has not despised them but has instead welcomed David as a son through the blood of His own Son the King Messiah Yeshua. “Do good in Your favor to the Zion [parched land]; build the walls of Jerusalem.” David, as King over Israel, realises that his sin has not only affected him, Bathsheba, Uriyah, their households and neighbours, but also all of Israel, both in the hearing of it and by way of the practical and spiritual ramifications (repentance does not always negate the practical outcomes of sin in this temporary world). As head of the people David carries authority over the nation. Therefore, by defiling his own head (authority over his body) he has defiled the entire nation. Thus, David asks God’s favour upon Israel, her land and her people (Tziyon denotes both), and asks that God build walls (both physical and spiritual) of Flooding Peace (Jerusalem). We note that through God’s grace and mercy Tziyon, parched land, receives Yerushalayim, floods of peace. 19 (21) Then (tachpotz) You will delight (zivcheiy-tzedek) in sacrifices of righteousness, (olah) burnt offering (vecholiyl) and whole burnt offering; (Ya’alu al mizbachacha) They will ascend, offering upon Your altar (pariym) calves. 19 (21) Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering; they will ascend, offering upon Your altar, calves. Hebrew Poetic Groupings (emphasising meaning):
“Then You will delight in sacrifices of righteousness, burnt offering and whole burnt offering” A truly repentant people are able to offer sacrifices prescribed by Torah in righteousness. Sacrifices that will be accepted. Iben Ezra and Kimkhi suggest that the “olah” sacrifice, burnt offering, refers to the daily sacrifice and the additional ones of various beasts and birds (Lev. 1), while the “choliyl”, whole burnt offering refers specifically to the meat offering of the priests which was to be completely consumed (Lev. 6:22). Therefore, both the people of Israel who in repentance brought their sacrifices to the priests, and the repentant priests who received their portion from the people as representatives of the people, and subsequently offered them before God, are represented here together in a corporate repentant practice of sacrifice and offering before HaShem (YHVH). “They will ascend, offering upon Your altar calves.” 150 years after this psalm was composed this same imagery is employed by Hosea the prophet 14:2 (750-722 BCE) “Take with you words, and turn to the YHVH (Mercy): say unto Him, ‘Take away all iniquity, and receive us graciously: so will we render the (pariym) calves (sacrifices) of our lips.” Therefore, Hosea connects the imagery of the Torah prescribed sacrificing of calves to the figurative application used by David in this Psalm, as being “the sacrifices of repentant lips”. All of this points to the heavenly Mishkan (Tent of meeting) and the transcendent altar of God upon which no earthly animal may be sacrificed. The altar which has been sprinkled with Messiah’s eternal blood for the redemption of all who repent (Hebrews 13), always firstly and continually for the Jewish people and also continually for the nations (Rom. 1:16). Applying the Principles of the Summation of Tehillim (Psalms) 51:
From the summation of this Psalm we can glean an order of repentance and reconciliation, and employ it in practice for working out our faith in Yeshua with fear, awe and trembling before God, Who has made us immutably secure.
“5 This is the message we have heard from Him and announce to you, that Elohim the Judge is Light, and in Him there is no darkness. 6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Yeshua His Son cleanses us from all sin. 8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and just, to forgive us our sins and cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar and His word is not in us.” -1 Yochanan (John) 1:5-10 (Author’s translation) Copyright 2022 Yaakov Brown Our Calling:
Our Vision:
Our Mission: We are a Messiah following Jewish community which seeks to pass on a Messianic Jewish faith and worship tradition to future generations of Jewish and Gentile followers of Yeshua the King Messiah. We are unashamedly a Messiah essential community. Our Practice:
Our Founder: Our founder and spiritual leader Yaakov Ben Yehoshua (Brown) spent seven years under the tutelage of Rabbi Michael Terret of B'nai Chayim, our sister congregation in Alberta, Canada. During that time Yaakov Brown chanted the Torah prayer service as chazan, expounded Dvar Torah and studied in the B'nai Chayim Yeshivah at the feet of Rebbe Michael ben Yochanan. Yaakov Ben Yehoshua Brown is a descendant of the Israel and Isaacs families, some of Aotearoa, New Zealand's first Jewish immigrants, founding members of the Sha'arei Tikvah synagogue in Auckland during the mid-eighteen hundreds, and later members of Beth Israel (now Auckland Hebrew Congregation). Yaakov Brown's family continue to seek to perpetuate a Messianic Jewish tradition for future generations. A tradition that acknowledges and advocates for the authenticity of the promised, present and coming Jewish Messiah Yeshua Ha-Mashiyach. https://www.bethmelekh.com/yaakov-ben-yehoshua-a-concise-life-story.html Our Servant Leadership Community: Aotearoa, NZ Kehilah:
www.bethmelekh.com https://www.facebook.com/bethmelekhnz Our Long Island, NY, USA Kehilah:
https://www.bethmelekh.com/beth-melekh-ny.html https://www.facebook.com/BethmelekhNY/ Our Sister Community: B’nai Chayim (Children of Life) congregation Edmonton, Alberta, Canada. B’nai Chayim is a Messianic Jewish congregation of Jews and Gentile followers of the King Messiah Yeshua that acknowledges Yeshua as the promised Messiah of Israel and explores His fulfilment of Torah in a Jewish lifestyle: seeking to bridge the gap between Jewish and Christian communities. B’nai Chayim is led by Rav Michael Ben Yochanan (Mike Terret) and his wife Patricia Terret. www.bnaichayim.com Finance:
*NZ Charity Commission guidelines require us to issue receipts for money collected between January and December. However, receipts for charitable donations may be kept for up to 2 years and claimed against income for tax purposes according to the NZ financial year. Our Core Values:
“Stand firm therefore, in the freedom for which Messiah has made us free, and do not become entangled again in the yoke of slavery to bondage.” -Galatians 5:1 We Refute Popular Falsehoods Within the Messianic Movement: An idolatrous focus on “Law Keeping” has become a prolific problem within the Messianic movement. As one example of many a prominent “Messianic” Twitter account posted: “The Torah is the heart of the Messianic Movement” This is an idolatrous statement that gives God’s written word (Ketuvim) pre-eminence at the expense of God’s grace and is in direct opposition to the Living Word (Davar), Yeshua. Yeshua is the heart of the Messianic movement. The Torah points to Him. Torah observance is not the goal, the goal is Yeshua. We advise all not to forsake freedom in Messiah in order to seek approval in the empty promises of Torah observance. Those who break the spirit of Torah in order to keep the letter of Torah are Torah breakers. The Latest Manifestation of the Ancient Lie Concerning Torah Observance: Within the modern “Messianic” movement (predominantly among Gentile “Messianics”), the lie concerning Torah Observance has taken on a subtle but equally blasphemous new twist. It has become popular to say “Obeying Torah is the fruit of salvation”. 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, nor is it the end, or fruit of Messiah. If it were, Messiah would be subject to Torah, but instead He is the Author and Goal, and therefore, the fruit producer of it. It is not Torah observance that is the fruit of the redeemed but right action (righteousness). 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 (בקרבכם) [b’kirbechem] way of living and according to His judgements (משפטי) [mishpatay]. Torah is not mentioned. Why? Because observance of the Torah of Moses is not the goal, or end, nor is it the fruit of salvation. 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]. This is Messiah essential living 101. Those who teach otherwise are grievers of the Ruach HaKodesh (Holy Spirit) and are in opposition to Scripture. Rav (rabbi) Kefa (Peter) explains that no one can "bear" the "burden" of Torah observance (Acts 15:10). 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 universal 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. This message of Peter and the early Jewish Fathers of the Body was sent to the Gentile believers as a halakhic (practical application) for walking in fruitfulness. Therefore, Peter and the early Jewish Fathers of the Body of believers agree that Torah observance is not the fruit of salvation. To the contrary, Messiah in us bears the fruit of righteousness, something over which the Torah of Moses has no dominion. We add to this the teaching of Yeshua (Jesus), Rav Shaul (Paul the Apostle), and the Kohen (Priest) 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, Philp. 3:4-8; 1 Tim. 1:8-10 (Torah was given to expose the unrighteous, and not in order to bring the righteous under the bondage of a lifestyle based on law keeping.); Heb. 7:18-19; 8:7-8; 8:13; 10:1. By the Holy Spirit Rav Shaul HaShaliach writes: “8But we know that the Torah is good if one uses it legitimately, 9 knowing that the Torah is not given for a tzaddik (righteous person) but for the lawless and rebellious (persons), for the ungodly and sinful, for the unholy and worldly, for those who kill their fathers or mothers, for murderers,10 the sexually immoral, practitioners of homosexuality, slave-traders, liars, perjurers, and for anything else that opposes sound teaching.” -1 Timothy 8-10 So we see that Torah was given to expose the unrighteous, and not in order to bring the righteous under the bondage of a lifestyle based on law keeping. Are we who are saved unrighteous? The Scripture says we are new creations made righteous through Yeshua, the old (unlawful) person we were has gone, the new person in Messiah has come (2 Cor. 5:17). Therefore, Torah used legitimately or properly (lawfully) means to understand Torah as pointing to the Goal of Torah. Yeshua the King Messiah. Improper, illegitimate or unlawful use of Torah seeks to make Torah observance the goal or outcome of salvation. Given that Salvation Himself Yeshua is the lawful Goal of Torah, to improperly use Him as a means to return a believer’s focus to Torah observance is abhorrent, ungodly, apostate. As the scripture says, it “opposes sound teaching”. 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). Freedom and Torah: Only a fool considers a book to be more important than its author. Without the author there is no book. Nor can a book ever be properly understood devoid of the author’s insight. Far too many well-meaning Gentile Christians, have chosen to hold the title Christian in disdain, calling themselves “Messianics” they are making the Torah their focus and are losing sight of the Goal of Torah, Yeshua the King Messiah. Or worse, are submitting Yeshua to Torah observance. By making Torah observance their goal they are practicing one of the worst forms of idolatry and walking a path of bondage. Does this mean we forsake Torah, of course not. We are guided by it as the Instruction of God. However, in Messiah we are motivated by grace and not by obligation. Torah observance is us seeking to connect with God through obligatory action. Freedom in Messiah is God in us (Yeshua) directing our actions. In Messiah we are free to do anything, except that which returns us to bondage. “For Messiah is the Goal of the Torah (Instruction) for righteousness to everyone that believes.” -Romans 10:4 Notice that Messiah is the goal and the fruit of Messiah is righteousness (not Torah observance). Have you become preoccupied with the keeping of rules? Repent, and instead, allow the Messiah to keep you. Unity of the Word: We seek the Goal of the Torah, Yeshua, and to live Messiah essential lives in Him (Rom. 10:4). Therefore, our study of Scripture is not an exercise in intellectual scholarship. Rather, it is an opportunity for us to ask God to unify our understanding of the written and Living Word, through the Spirit of His Son, the Ruach HaKodesh, Who lives in us because we have accepted and opened the free gift of Yeshua’s redeeming sacrifice and life giving resurrection. No ancient work can be properly understood outside of its historical, literal, literary, cultural and spiritual context. Therefore, we submit ourselves to the teaching of the greatest of rabbis, Yeshua HaRav our King Messiah, and utilize the relevant guidelines of sound Jewish interpretation. We see value in the rabbinic method PaRDeS, however, it is Yeshua’s teaching we seek above all else. Therefore, we reject any aspect of rabbinic teaching that contradicts Yeshua’s teaching. “Faith without action is dead” -Yaakov (James) 2:14 Prior to the Hellenistic period (321-331 BCE) there was no word in the Hebrew language for “Theology”*. *for ref. see the New Encyclopaedia of Judaism This is because emunah (faith/trust) and halakhah (right action) are intrinsically linked in the Hebraic view. Through Aggadah (telling) we tell of God’s work and in telling we employ Halakhah (the way we walk) and walk in His path everlasting. Symbolism and Tradition: We use Jewish symbols and tradition in our worship as visual aids and in order to perpetuate a Messianic Jewish tradition for our children’s children. Our policy regarding tradition is simple: we accept any symbolism and tradition that directs us toward Yeshua unto God, while rejecting any symbolism and tradition that causes us to take our eyes off Yeshua. Jew and Gentile: With regard to salvation through Yeshua there is no difference between Jew and Gentile. We have become echad (a complex unity). However, with regard to ethnicity and religious observance there is a clear distinction between Jew and Gentile, a distinction that should not be compromised. The Jew and the Gentile each have a unique role to play in the outworking of God’s kingdom. Culture: We see great beauty and uniqueness in our Jewish culture, however, we worship God, not culture, all culture must submit to the authority and holiness of God. We uphold that which honours God and reject that which is of the yetzer hara (fallen nature). Culture and Identity: We believe that the physical and spiritual markers of Jewish identity belong to the Jews. We encourage you to honour and pursue all that is godly within your own culture and to participate in those aspects of godly Jewish culture that are for everyone, but do not seek to usurp of appropriate Jewish identity or pretend to be someone you are not. This is contrary to the freedom of Messiah. You were born into your own tribe and culture for the purposes of God. Do not despise your God given ethnic identity. “Stand firm therefore, in the freedom for which Messiah has made us free, and do not become entangled again in the yoke of slavery to bondage.” -Galatians 5:1 Recent Themes of the Beth Melekh Community: 2018 – Chofesh (Freedom) 2019 – Echad/Yachad (Unity) 2020 – Simchah (Transcendent Joy) 2021 – Kaparah (Reconciliation) 2022 – Leiv tahor (A heart that is Pure) Our Faith Statement: https://www.bethmelekh.com/faith-statement.html Copyright 2022 Yaakov Brown Many, seeking to obey the letter of the Torah, fail to keep the spirit of Torah and thus become breakers of Torah. Introduction:
The famous phrase, “Good Samaritan,” is born of the mashal (parable) of Messiah Yeshua recorded in the Gospel According to Luke 10:25-37. The parable of the Samaritan teaches that “Love your neighbour as yourself” (Lev. 19:18) means to have compassion on those who willingly live at peace within your land and community, regardless of your relationship to them. It further teaches that right action is evidence of godly faith. Both the ancient Samaritans and their modern descendants are of mixed ethnicity, having an ancestral connection to the Jewish people and a pseudo-Jewish religious worldview. Therefore, the Samaritan of Yeshua’s mashal (parable) [1st Century C.E.] is not the enemy that many commentators presume him to be. Correctly Interpreting the mashal (Parable) of the “Good Shomroniy (Samaritan)” is of great importance today, particularly due to the “woke social justice” modern misinterpretation of it, which is employed by numerous anti semitic and (so called) “Christian” organizations like the World Council of Churches and their associated NGO the Ecumenical Accompaniment Programme in Palestine and Israel (EAPPI), who actively harass Jews living in their ancestral homeland of Shomron (Samaria) and Y’hudah (Judea). With the support of the WCC, the EAPPI practice their harassment of Jews in the Name of “Jesus”, the Jew they (EAPPI) claim to worship. This kind of hypocrisy relies on the misrepresentation of Scripture in order to propagate a satanic agenda. On occasion I have had the displeasure of reading well-meaning (and satanic) Christian rewrites of the parable of the good Samaritan, often titled, "The Good Palestinian". Before I begin, let me be clear, there are of course many good people living under the Palestinian Authority and in Gaza under the terrorist organization Hamas. This is a fact that should not be denied. I love my Arab cousins living under these wicked regimes and pray for their freedom in Messiah and in daily life. However, a Christian who recasts the parable of the good Samaritan as the parable of “The Good Palestinian” shows a tragic lack of understanding, not only of the parable of Scripture but also of the historical relationships it addresses. The modern people miscalled Palestinian are for the most part Arab immigrants to the land of Israel from various parts of the Arab world (in relationship to modern history, this immigration predominantly occurring on mass during the Ottoman period). The term Palestinian has no correlation to the ethnic religious people called Shomroniym (Samaritans), none whatsoever. https://blogs.timesofisrael.com/the-invention-of-the-palestinian-people/ The Shomroniym (Samaritans) are a mixed blood ethnicity who have Jewish (Israelite) bloodlines among others (this cannot be said of the so called Palestinian people). As a result there is an effort today by some Israeli rabbis to include the Shomroniym as a sect of Judaism, an idea that seems reasonable given the acceptance of Beta Yisrael (Ethiopian Jews) and other ethnically diverse Jews from around the world. With regard to the first century Shomroniym (Samaritans), while there was clearly some animosity between them and the Judeans (both religious and ethnic), they were none the less understood to have a connection to the people of Israel. Therefore, they were not remotely similar to the modern (so called) Palestinian people. (Those who know modern history know that Jews held Palestinian ID's under the illegitimate British Mandate over "Palestine" [A title of occupation]. Therefore, manufacturing a Palestinian people while excluding Jews from their numbers is a logical fallacy at best and at worst anti semitic nonsense). Suffice to say, to recast the parable of the good Samaritan as a modern anti-Israel propaganda piece titled “The Good Palestinian” is to misinform the modern reader, and misrepresent both the plan meaning of the parable of Yeshua and its spiritual message. The parable of the good Samaritan intends to ignite reconciliation between Jews and their mixed blood brothers and sisters the Samaritans. It does not as many incorrectly presume, teach a general principle of love for one's enemies (Matt. 5:43-48). That principle is clearly taught elsewhere by the King Messiah and should be applied to our walk as His followers, but it is applied with the understanding that those being loved are "enemies" (Palestinians) and not "blood related estranged Israelites" (Samaritans). The tragic irony here is that the misrepresentation of the parable makes it harder for many Jews to identify Yeshua as our King Messiah because the misappropriation of Yeshua’s parable is promoted by some of those who claim to know Jesus (certain Gentile Christians). People who clearly have little understanding of Yeshua's ethnic religious worldview and therefore present Him as some misshapen universal anti-Zionist hero rather than Who He is, the Messiah and reconciler of Israel (ethnic, religious, chosen), the Zionist, and Saviour to all people who have and will receive Him. The parable of the good Samaritan is a story of the restoration of the fullness of Israel. The Torah commandment it relates to concerns loving the ones who live among the people of Israel regardless of their bloodlines but the key is "neighbour" not "enemy". An enemy is not a "neighbour". In the context of the Torah command (Lev. 19:18), a neighbour was a fellow Israeli, a mixed blood Israeli, or a foreigner who lived and kept the peace within the wider community of Israel. The Biblical Hebrew word for neighbour being “rea”. Therefore, “neighbour” cannot and does not apply to those who shout genocidal slogans like "From the river (Jordan) to the sea (Mediterranean) all Palestine will be free", and intentionally and actively seek to kill, maim, defile and destroy the people of Israel (ethnic, chosen, religious, empirical). We have another commandment for relating to those who want us dead. That is, "Love your enemies... pray for those who persecute you..." (Matt. 5:43-48). To those who propagate the misrepresentation of the teachings of Yeshua (Jesus) I firmly warn, cease misrepresenting the teaching of Yeshua. It only serves to prove that you have little knowledge of Who He truly is. Repent and receive the true Messiah, Yeshua (Jesus) the Jew, Israeli, and God with us. That said, let’s approach our interpretation of the parable with the help of God’s Spirit and a contextual reading of the text submitted to the greatest of rabbis, the King Messiah. The p’shat (plain meaning) of the parable is of great value to all who believe, and inspires a halakhah (practice) of chesed (practical love, grace, mercy). There is great depth of meaning to be plumbed in the surrounding culture, sociology and theology of this essential teaching. Therefore it’s good for us to take a deeper look at the hearers of the mashal and the characters described. The Samaritan: Luke 10:25-37: 25 And an expert in the Torah (Instruction/Books of Moses) stood up and sought to prove Yeshua, saying, “Teacher, what should I do to inherit eternal life (Olam habah)?” In translating this section of Scripture, far too many English versions give room for anti semitic bias. The questioner here is often labelled as one who seeks to entrap Yeshua, the KJV for example mistranslates “a certain lawyer stood up, and tempted him”, however the Greek text allows for a more natural reading. It is in the nature and style of the Judaism of the first century, just as it is today, for an impromptu yeshivah (study/debate) to be initiated among learned people. This is the case here. The questioner is unsure as to Yeshua’s credentials and knowledge of the Torah and thus, he rightly reserves judgement by calling Him, “teacher (didaskalos),” rather than, “Rabbi (rabiy)”. The expert in the Torah (most likely a Pharisee because for the Sadducee there is no discussion of halakhah [codified and applied contemporary action based on Torah] due to the fact that the Torah is the only inspired text and it’s literal meaning is the halakhah. On the other hand, “Torah expert” could denote a Sadducee, reliant only on the Torah and with no regard for the inspiration of the Prophets and Writings [TaNaKh]), is not trying to trap or disprove Yeshua, rather he is simply seeking to prove Him. 26 And Yeshua said to him, “What is written in the Torah? How do you read (understand) it?” The dialogue continues in a respectful rabbinic manner as Yeshua returns question for question and gives the Torah expert an opportunity to prove his own knowledge. 27 And he answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength (Devarim/Deut 6:5), and with all your mind; and your neighbour as yourself (Vaiyekra/Leviticus 19:18).” In fine rabbinic form the Torah expert answers using two primary texts from the Torah, that, while separated into different sections of the books of Moses, are nonetheless the product of the same Spirit. This is an insightful observation, one that commends him to Yeshua. 28 And Yeshua said to him, “You have answered correctly; do this and you will live”. (Bereishit/Genesis 42:17-19; Devarim/ Deut 32:46-48) Yeshua answers succinctly, combining two key Scriptures into a single phrase “do this and you will live”. This He does in agreement with what the Torah expert has proposed. The phrase, “Do this and you will live,” (Gen. 42:18) or, “By doing this you will prolong your life,” (Deut. 32:47), is found in two very important places in the Torah. Note that Yeshua, Who is fond of quoting the prophets and in particular Isaiah, chooses to answer in the vernacular of His questioner, speaking to him from within his own subject of expertise, the Torah. The two passages from Torah that share the promise of life as fruit of obedience to God’s instruction are as follows: 17 So he put them all together in prison for three days. 18 Now Yoseph said to them on the third day, “Do this and you will live, for I fear God:19 if you are honest men, let one of your brothers be confined in your prison; but as for the rest of you, go, carry grain for the famine which is upon your households, -Genesis 42:17-19 Joseph’s statement in Genesis 42:18 follows an allegorical period of three days matching the death and resurrection of Messiah and offers an avenue of repentant life to the house of Israel (his brothers). The second passage Yeshua is inferring is: 46 he said to them, “Take to your heart (core being) all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this Torah. 47 For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.” -Deuteronomy 32:46-48 The instructions (the two primary commandments [Deut. 6:5; Lev. 19:18]) themselves are life (in God and toward one’s neighbour) and extend life (For all who live in the peace of God as a result of obedience to His Word). Thus, “Olam Haba (eternal life)”. In other words, Yeshua is saying: “You know that the Torah says, ‘these are not just words, you must walk in them in order to walk in their life’, therefore, acting on these commands leads to eternal life.” This answers the Torah expert’s question with a challenge. It’s not enough to have knowledge, he must also produce halakhah (action) that lives in that knowledge. This is consistent with Biblical Judaism, which sees no separation between faith and action. As I have stated many times, prior to the Hellenization of the known world there was no Hebrew word for theology (philosophising about God), because to the Biblical Hebrew belief devoid of action was unbelief. Yaakov the brother of Yeshua sums this up beautifully when he writes to the dispersed tribes of Israel saying: “22 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect Torah of freedom and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.” -Yaakov (James) 1:22-25 The Torah expert, most likely of the P’rushim (Pharisaic sect) understands that halakhah (faith practiced) is an intrinsic part of Biblical Judaism. Yeshua is speaking to him in terms he can relate to. Alternatively, if as some suggest the title “Torah expert” refers to a Sadducee, then Yeshua is offering him an opportunity to develop a relevant halakhah that reflects his knowledge of Torah. Regardless of sect, all involved are Jews, the Samaritan albeit a mixed blood brother to the Pharisees and Sadducees. 29 But wishing to show himself righteous, he said to Yeshua, “And who is my neighbour?” (not shachein[H] but the Biblical Hebrew rea[H] which shares its meaning with the Greek plesion[G]: friend, fellow Israelite, person living in close proximity) We shouldn’t be quick to pass judgement on the Torah expert, he is in fact asking a valid question for the time and his motivation is not unlike the motivation of any child trying to impress a father. It’s worth considering that having heard the depth of wisdom in Yeshua’s voice the Torah expert wanted to show himself worthy of conversation with one Who he perceived to be a greater expert than himself. The Hebrew language was going through a transitional period at this time in history and the Biblical Hebrew word, rea (neighbour) had a number of variant meanings, such as: friend, fellow Israelite, countryman, or a person living in close proximity. This is consistent with the Greek plesion. Neither word describes an enemy, nor does Yeshua imply such a meaning in this mashal (parable). Yeshua now takes the impromptu yeshivah into the realm of the mashal (parable, teaching story). Yeshua’s story is crafted for the purpose of teaching, it may also be an account of an actual event. The Creator of the universe is able to invent a story and have it be literally true, all in the same breath. In fact, that is how creation is described in the book of Genesis. We are a story of the Creator. 30 Yeshua replied saying, “A man was going down from Jerusalem (raining/flooding peace[H]) to Jericho (fragrant mouth[G], moon[H]), and fell among robbers, and they stripped him and beat him, and went away leaving him half dead. 31 And a priest happened (sugkuria[G] random, by chance) to be going down on that road, and when he saw him, he passed by on the other side. 32 Likewise a Levite also, when he came to the place and saw him, passed by on the other side. Notice that Yeshua calls the victim “a man”. While the victim could be any man, which is an important part of the principle being conveyed, he is nonetheless most likely to be a fellow Levite, given that this parable takes place on the road to Jericho (approx. 30 km north-east of Jerusalem, a journey of descent), a first century Levitical town*. Both the priest and the Levite are bound by the Torah instructions concerning ritual uncleanness through association with the dead (Lev. 21:1-17). It is quite possible, given that the man was badly beaten and left for dead, that they thought the man to be dead, slain by the sword of a bandit? (Num. 19:16). While this is not an excuse for failing to check on him and help him, it is nonetheless a reasonable supposition. They are going down from Jerusalem, meaning that they had finished their temple service and were probably returning home. It is also important to understand that the majority of the priests and Levites of the time were Sadusiym (Sadducees), they didn’t acknowledge the validity of the Oral Torah (Mishnah), which rightly places the sanctity of life above all but the instruction to love and worship God alone. It is always the case in Torah that the greater commandment supersedes the lesser. In this case, to help a wounded or dying person supersedes the command for ritual purity. Many, seeking to obey the letter of the Torah, fail to keep the spirit of Torah and thus become breakers of Torah. *The Talmud Bavliy notes Jericho as a centre for half (12 of 24) the priestly divisions of the first century: "the former prophets appointed twenty and four courses; and for every course there was a station at Jerusalem, of priests, and of Levites, and of Israelites; and when the time of the course came to go up, the priests and Levites went up to Jerusalem. The Rabbonim teach, that there were twenty four courses in the land of Israel, and there were twelve at Jericho.'' - Talmud Bavliy Taanit, fol. 27. 1. 33 But a Shomroniy (Samaritan: hedge about with protection, guardians, keepers), who was on a journey, came upon him; and when he saw him, he felt compassion, The Samaritan, like the Sadusiym, accepted only the books of Moses as inspired and also observed ritual purity laws, yet he was obviously reminded of the greater meaning of the Biblical Hebrew word rea[H] (neighbour, friend, countryman). The compassion or chesed (practical love, grace) he felt toward his neighbour, regardless of ethno-religious identity, was inspired by the Spirit Who inspired the Torah and is therefore an indictment against those who, having the Torah, had failed to live by the greater commandment to “love your neighbour as yourself” (Lev. 19:18). 34 and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own donkey, and brought him to a place of lodging and took care of him. Some read symbolism into the oil and wine. If the hearers understood symbolism here (which is unlikely) they may have understand oil as a symbol of priestly anointing and the wine as a symbol of prosperity. However, the parable does not seek to convey allegorical symbolism but a practical application of loving kindness toward one’s neighbour. The oil and wine were valuable commodities and the use of them shows the generous spirit behind the Shomroniy’s actions. The plain meaning in modern terms would be, “he cleansed the wounds with antiseptic (alcohol/wine) and sealed them with ointment/antibiotic salve (oil) and covered them (bandages) so that they wouldn’t get infected. Turns out the Shomroniy was prepared for injuries obtained while journeying in the ancient Levant. He had his first aid certification. The place of lodging may well have been located in the nearby first century Levitical town of Jericho (Samaritans rarely travelled to Jerusalem because Mt Gerizim was the centre of their cult of worship) where the priest and the Levite had been heading. Thus, the Shomroniy entered a town where there was at least some animosity toward him, given that Shomroniym were considered to some degree part of a cult, apostate. What’s more he remained with the victim until he was sure that he would live. 35 On the next day he took out two denarii (two days’ wages) and gave them to the proprietor and said, ‘Take care of him; and whatever more you spend, when I return I will repay you.’ This Shomroniy (Samaritan) not only helps the injured man in the short term, he also invests in his complete healing at great cost to himself. This is perhaps one of the minor aspects of the mashal that we often overlook. How great is our love for our neighbour? How far will we go? Are we prepared to sacrifice wages in order to pay for a hospital stay or other essential services? Consider that the Shomroniy acts out the meaning of his ethnic title in the most godly sense. Shomron being from the root Shomer[H] (guard, keep, observe). He illuminates what it truly means to be a “guardian”. A guardian of godly faith in practice. 36 Which of these three do you think proved to be a neighbour, friend, countryman to the man who fell into the robbers’ hands?” 37 And the Torah expert said, “The one who showed mercy (chesed: practical love, grace) toward him.” Then Yeshua said to him, “Go and do the same.” Notice the different emphasis in the question Yeshua asks. Formerly the Torah expert had asked, “Who is my neighbour,” meaning, “Who is a neighbour to me?” Now Yeshua places the emphasis on the subject, saying, “Which of these three showed himself to be a neighbour?” In other words, “You’re asking the wrong question, it’s not a case of who is a neighbour to you but how are you being a neighbour to others?” Add to this the fact that while the Torah expert is asking for a definition of the Hebrew rea (neighbour) that conveys one of its three possible contemporary meanings, Yeshua, being a good Jewish Rebbe Himself, poses a fourth possibility, “Anybody who is not your enemy, is your neighbour.” The Torah expert answers correctly again, however he fails to name the Samaritan. Perhaps this is why Yeshua, rather than saying, “You have answered correctly.” As He had previously (v.28) instead says, “Go and do likewise.” In fact, Yeshua is repeating His former statement, “Do this and you will live,” or, “In these words you will find life.” In other words, “Do what the Torah requires, practice what you preach” and, “Start by naming the Shomroniy, your half-brother”. I’m certain that the next time this Torah expert met Yeshua, he called Him Rabbi—My Great One. “22 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect Torah of freedom and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.” -Yaakov (James) 1:22-25 © 2021 Yaakov Brown Being grafted into the Commonwealth of Israel (Rom. 11; Eph. 2) does not make a Gentile person ethnically or spiritually Jewish any more than being a part of the Commonwealth of Great Britain makes an indigenous Cree person (Canadian native) a Briton (tribal, ethnic, of Britain). Being grafted into the Commonwealth of Israel (Rom. 11; Eph. 2) does not make a Gentile person ethnically or spiritually Jewish any more than being a part of the Commonwealth of Great Britain makes an indigenous Cree person (Canadian native) a Briton (tribal, ethnic, of Britain). When using an ethnic noun to describe a person's spiritual being we must by definition be speaking of a person of that specific ethnicity. A spiritual Jew is also an ethnic Jew, no matter how hard he tries he cannot become a spiritual Briton, or Cree, or Navajo, and vice versa. In the context of Scripture the phrase "Israel of God" (Gal. 6:16) refers to ethnic Jews who have received the King Messiah Yeshua. It does not refer to Gentiles, not in any way.
To put it in plan terms, if I as a Jew were to call myself a "Spiritual Navajo", I would be guilty of denying God's creative purpose for me and my God given ethnic identity, while at the same time appropriating (stealing) the creative purpose and ethnic identity of my Navajo brother. Spiritual redemption in Messiah does not equate to spiritual ethnicity. In fact, to some degree the phrase "spiritual ethnicity" is an oxymoron that uses false equivalence to promote a myth. Those grafted into the Commonwealth of Israel feed from the faith root of the natural olive tree (ethnic Jews/Israelites) but do not fruit the same variety of fruit as the natural tree. As a manager of a garden centre for a number of years (prior to becoming a Spiritual Leader) I noted that the multi-graft olive trees we sold fruited the fruit of their original (wild) plants where they had been grafted to the natural (base stock) plant. In short, a burgundy-brown coloured (Kalamata) olive from a wild tree grafted to the green olive (Castelvetrano) of the natural tree, nonetheless fruited burgundy-brown year after year, likewise a black olive (Bella di Cerignola) from another wild olive tree, and so on (we sold trees of up to four grafts of wild olives attached to the root stock of the base plant). After all, what is the point of a multi-graft olive tree that bears only the fruit of the natural tree? With regard to the teaching of Romans 11/Ephesians 2, spiritually and ethnically speaking, being grafted in by faith through Yeshua the King Messiah to the root source (that which feeds the tree) does not mean a loss of ethnicity (culture, uniqueness, identity, flavour, colour), nor does it mean appropriation of the mother tree’s ethnicity (culture, uniqueness, identity, flavour, colour). It simply means that we feed from the same source (YHVH) via the tree root (Avraham, Isaac & Jacob) and are reliant on the continued existence of the natural tree (Israel). Learn this lesson well Gentile brothers and sisters: God did not make a mistake when He made you of a different ethnicity to that of Israel (Jewish people). Nor does He require you to become Jews. Freedom is in Messiah alone, all else is idolatrous nonsense. Be the Messiah essential you, expressing all that is godly within your own ethnic cultural identity in Yeshua. Copyright 2021 Yaakov Brown The point here is to distinguish between the two sexes in the corporate worship environment, not in order to denigrate either sex, but rather with a view to honouring both, and in turn giving glory to God. A Modern English Translation
2 I praise you for remembering me in everything and for holding to the traditions just as I passed them on to you. 3 But I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. 4 Every man who prays or prophesies with his head covered dishonors his head. 5 But every woman who prays or prophesies with her head uncovered dishonors her head—it is the same as having her head shaved. 6 For if a woman does not cover her head, she might as well have her hair cut off; but if it is a disgrace for a woman to have her hair cut off or her head shaved, then she should cover her head. 7 A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. 8 For man did not come from woman, but woman from man; 9 neither was man created for woman, but woman for man. 10 It is for this reason that a woman ought to have authority over her own head, because of the angels. 11 Nevertheless, in the Lord woman is not independent of man, nor is man independent of woman. 12 For as woman came from man, so also man is born of woman. But everything comes from God. 13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14 Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, 15 but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16 If anyone wants to be contentious about this, we have no other practice—nor do the churches of God.” -1 Corinthians 11:2-16 NIV These are some of the most abused lines of New Covenant Scripture. There are many reasons for that; the male desire for supremacy (a desire to resist the female counter-desire to overthrow male authority [Gen. 3:16]), an inability to understand Jewish and Greco-Roman contextual social constructs, a misinterpretation of the Greek text, and of course the agendas of interpreters. I have witnessed first-hand the manipulative folly of the male superiority espoused by certain faith community leaders, often based on this text, and in turn the overreaction of female members of the body of believers. In addition and due to the resurgence of Messianic Judaism, a number of Christian and Hebrew Roots leaders criticize the wearing of kippot (plural of the Hebrew kippah, a Jewish head covering for males a.k.a yarmulke [Yiddish]) due to their misunderstanding of the Greek text and the Hebrew parallelism utilized by Rav Shaul Hashaliach (Paul the Apostle [Sent one]), a self-confessed Pharisee (Acts 23:6; Philippians 3:5), and tallit (prayer shawl) wearer. A custom developed long before the first century C.E. I say this because there is a great deal of evidence supporting the first century Jewish practice of head covering in both public and private worship, and it continued to be the practice of Messiah following Jews in the years pursuant to their transformation in Yeshua. Head coverings have also been adopted into ancient branches of Gentile Christianity, giving clear historical evidence of the fact that early believers did not understand Rav Shaul’s (Paul’s) words (1 Cor. 11:2-16) to be an admonishment against male Jewish worshippers wearing head coverings. This said, here is my translation of the same Greek text of Rav Shaul’s letter to the believers in Corinth. I have relied more heavily on dynamic equivalence in this case because formal equivalence lacks the ability to properly convey the idiomatic concepts present in the text. Author’s Translation of Greek Text “2 Now I commend you brothers and sisters, because you have remembered everything, both individually and collectively, which I taught you and you keep the traditions according to the way I gifted them to you. 3 But I want you to see that the origin of humanity is the Messiah, and the origin of woman is man, and the origin of the Messiah is God. 4 Every man who prays or prophesies having something (hair ref. v.14-15) hanging down over his head brings shame to his head, 5 but every woman who prays or prophesies with her head uncovered, hair pulled up, brings shame to her head — there is no difference between her and a woman who has had her head shaved. 6 For if a woman is not covered, has her hair pulled up, let her also have her hair cut short; but if it is shameful for a woman to wear her hair cut short or to have her head shaved, then let her be covered, her hair hanging down. 7 For a man indeed should not have his head covered, hair hanging down, because he is the image and glory of God, and the woman is the glory of humanity. 8 For man was not made from woman, but woman from man;9 and indeed man was not created for the woman but woman for the man. 10 For this reason a woman should exhibit privilege, power, authority upon herself, her head, because of the angels, divine messengers.11 Nevertheless, a man is not independent, separated from a woman nor is a woman independent of a man; 12 for as the woman was made from the man, so also the man is now born because of the woman. But everything is from God. 13 Decide for yourselves: is it appropriate for a woman to pray to God when she is uncovered, hair pulled up? 14 Doesn’t the way things grow (the nature of things) teach you that a man who wears his hair long (in an effeminate way) shames himself? 15 But a woman who wears her hair long brings glory upon herself, because her hair has been given to her as a covering. 16 However, if strife exists because of this, the fact remains that we have no such custom, nor do those called out who are of the God.” -1 Corinthians 11:2-16 (Author’s Translation) I will begin by stating my conclusion. Then I’ll proceed by giving a concise interpretation of 1 Corinthians 11:2-16. Conclusion I believe this passage is best summed up by the scholar Kenneth E. Bailey when He writes, “It is clear that the issue is gender distinctions, not gender subordination.” This of course only solves one of the two misunderstandings I’ve already mentioned. The issue regarding “head covering,” is best explained as a misinterpretation of the Greek word katakaluptō, which is from the root kata literally meaning, “having down” or “hanging down”, and in the context of this Scripture passage, refers to hair, as shown by verses.14 & 15 of 1 Corinthians 11. It does not refer to hats or other types of independent head coverings. This of course makes sense, given that Shaul (Paul), a tallit donning Jew of the first century C.E. was not known for blatant hypocrisy. Like most first century Jews Paul donned a tallit in prayer. Add to this the fact that God required the priests of Israel to cover their heads with a turban (Shemot/Exodus 28:4, 39; 39:28; Vayikra/Leviticus 16:4) and we have substantial evidence for refuting a contrary interpretation. After all, spiritually speaking, in Messiah every believer is welcomed as a priest under the High Priesthood of Yeshua: “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you might declare the praises of Him who called you out of darkness into his wonderful, glorious, all existing light. “ -1 Peter 2:9 (Author’s translation) Now that I have given you part of the finished jigsaw puzzle, let’s look at the pieces. A Concise Interpretation of 1 Corinthians 11:2-16 2 Now I commend you brothers and sisters, because you have remembered everything, both individually and collectively, which I taught you and you keep the traditions according to the way I gifted them to you. When Shaul says that the Corinthian body of believers (church) has kept, “the traditions just as I gifted them to you,” he is drawing on a principle of Torah, the idea of passing on sound doctrine and religious practices to others. He is also emulating (or, more likely given the time of his writing these words, the rabbis are emulating him) a similar practice within rabbinic Judaism where the Mishnaic and Talmudic traditions are intended to pass on a halakhah (the way we walk), a best practice in faith, a relevant cultural interpretation of Biblical text with a theologically practiced result. The importance of this as a foundation to what follows cannot be overstated. Shaul is about to present a halakhic precedent, one that his disciples in Corinth (be they Jew or Gentile) are expected to honour and pass on, that is, they are to practice these things in their particular social cultural context. This context of course applies to all the churches of the region as attested to by verse 16. However, we must not confuse first century Greco-Roman context with the cultural context of the present. The Biblical principles apply but the contextual halakhah (faith practice) may not. 3 But I want you to see that the origin of humanity is the Messiah, and the origin of woman is man, and the origin of the Messiah is God. The Greek kephalē translated as “head” in this verse, can also be translated as “Origin, beginning, source,” and is essentially equivalent to the Hebrew Rosh, as in Rosh Hashanah (the beginning or origin of the year). In addition, the Greek words pas “every” and anēr “man” can together be translated as “mankind” or “humanity” as in the Hebrew adam. In light of this I prefer the following translation: “But I want you to understand that the origin of mankind is Messiah, and the origin of woman is man, and the origin of Messiah is God.” Having been directed to the creation story as a foundation from which we glean greater context, we understand that this means mankind originates from God through Messiah and woman originates from man in the order of the creative process. This does not denote subjugation, it is simply ordinal (the order of things). The last created is not least. In fact Shaul goes on to say in verse 7, that the “woman” is “the glory of humanity.” If the superiority of the first things created were being addressed Shaul (Paul) would say (according to the creation narrative order of events), “The animals are the head of man and man is the head of woman.” (The Genesis 1 account shows clearly that animals were created prior to human beings) This is clearly not what is intended. He is simply showing that there is order to creation and that unlike the animals with whom we are not intrinsically related, men and women are not only ordered one after the other but also together after God. This is the foundation for what Shaul is about to say concerning public worship. 4 Every man who prays or prophesies having something (hair ref. v. 14-15) hanging down over his head brings shame to his head, As I stated in the introduction, the Greek word katakaluptō, which is from the root kata literally meaning “having down” or “hanging down”, in the context of this Scripture passage, refers to hair, as shown by verses 14 & 15 of 1 Corinthians 11. It does not refer to hats or other types of head coverings. The Septuagint (Greek translation of the TaNaKh [OT]) uses the same Greek term (akatakaluptos) in the negative sense to show the retraction of hair, when translating the Hebrew parua (Lev. 13:45). Where katakalupto means “hang down” akatakaluptos means “pull up”. Shaul also uses Hebraic parallelism throughout this teaching. This is a rabbinical style of teaching that in some of its elements mirrors Hebrew poetry with the repetition of ideas using different or similar terms in order to emphasis a singular idea or concept. One of the examples of this can be seen by comparing verses 4 and 14. In light of these facts I prefer the following translation of verse 4. “Every man who prays or prophesies with long hair hanging down from his head, dishonours his head.” It is believed that long hair worn in an effeminate way among Greco-Romans of Corinth at this time in history (obviously this does not apply to the Nazarite vow for Jews ref. Num. 6:5-7) was an indication of a homosexual lifestyle associated with various forms of pagan temple prostitution. Therefore, in order to convey the contextual cultural idiom we may read the text to mean: “Every man who dishonors his gender publicly while praying or prophesying, also dishonours Messiah.” This text does not, as some have said, rebuke Jewish men for wearing kippot or tallitot in worship. As stated previously, if that had been Shaul’s meaning it would have been a gross hypocrisy on Shaul’s part. Given that both tallitot and kippot were worn by Jewish believers of the first century C.E. Paul included. The claim by some Messianic, Hebrew Roots, and Christian theologians that kippot were not customary prior to the writing of the Shulchan Arukh in the 16th century, is easily refuted by older texts citing first century instances of head covering among Jewish worshippers. Speaking of a grieving Jew of the first century C.E. Nakdimon Ben Gurion (Nicodemus Ben Gorion) is quoted as saying, "that he went into the shul grieved, and, ‘veiled/covered himself’, and stood in prayer… he went into the sanctuary and "veiled" himself, and stood and prayed;''* -Nakdimon Ben Gurion (Nicodemus ben Gorion) [the Nicodemus of John’s Gospel 3:1-9, 7:50, 19:39] as quoted in the Talmud Babvliy, Taanit, fol. 20. 1. *This having been said long after the death resurrection and ascension of the King Messiah Yeshua. In other words, the Jewish practise of wearing tallitot continued to be part of the practise of Messianic Jews following the ascension of Messiah. Jewish worship tradition in the first century required male worshippers to have their heads covered. Shaul (Paul) continued to practice a form of Pharisaic Judaism submitted to and illuminated by the King Messiah Yeshua. Paul says, “I am a Pharisee”, and not “I was a Pharisee” (Acts 23:6). "a man might not stand and pray, neither with his girdle on, nor with his head uncovered; nor with his feet uncovered.'' -Maimon. Hilch. Tephilla, c. 5. sect. 5. The TaNaKh (OT) itself is clearly the inspiration for the Jewish worship practice of head covering and the donning of tallitot, especially in grief: “And David went up by the ascent of the mount of Olives, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.” -2 Samuel 15:30 KJV* *See also 2 Samuel 19:4 It is worth noting further that even if the text of 1 Corinthians 11 refers to some sort of head covering, it does not refer to the head coverings of Jews, which were God honouring (Shemot/Exodus 28:4, 39; 39:28; Vayikra/Leviticus 16:4; 2 Sam. 15:30; 19:4), but to the specific head coverings used by pagan worshippers in honour of Greek and Roman deities ref. Macrob Saturnal. l. 3. c. 6. Alex. ab. Alex. Genial. Dier. l. 2. c. 14. & 19. & 22. However, this is unlikely and is simply a polemic against the misinterpretation that sees the present text as referring to independent head coverings, it does not. 5 but every woman who prays or prophesies with her head uncovered, hair pulled up, brings shame to her head — there is no difference between her and a woman who has had her head shaved. This verse is the juxtaposition to the previous one. The Greek akatakaluptos is the counter point to the Greek katakaluptō. If katakalupto means “having down” or “Hanging down” then akatakaluptos the counter term should be rendered “having up,” or “Held up” rather than “uncovered”, which is an unnatural translation at best. Therefore, where the long hair of a man “hanging down” makes him look like a woman and thus despises his true identity, the long hair of a woman having been “pulled up” or “held up” causes a woman to look like a man and therefore covers her God given glory—that is her long hair (v. 15), a sign of her femaleness, which gives honour to her gender. Thus, the statement “there is no difference between her and a woman who has had her head shaved.” Because with her hair pulled up she appears to be male, just as a woman with a shaved head appears to be male. Appearance is what is being alluded to here from the beginning. Paul has stated clearly in verse 3 “I want you to see”. The Greek eido concerning understanding gleaned from sight. Again, we observe this retrospectively using the cultural context of the time to understand what the first readers would have gleaned from the text. Obviously, neither long hair on men or short hair on women are considered to be inappropriate in our current western cultural style and context. The point here is to distinguish between the two sexes in the corporate worship environment, not in order to denigrate either sex, but rather with a view to honouring both, and in turn giving glory to God. In our time this carries an implicit admonishment against the enabling of gender dysphoria, now mislabelled “gender identity” by those who promote the subjective morality of modern western society. Based on the present Scripture (and numerous others) believers are not to enable or encourage members of either sex to entertain the false idea that their gender identity is premised on how they feel or think about themselves. Gender is clearly defined in Scripture as being confined to two categories, male and female (Gen. 1:27). Even where there are exceptions with regard to hermaphroditism, or where men have been castrated etc. The acceptance of the hermaphrodite or eunuch is an exception and not the rule (Matt. 19:12). Modern science agrees that gender is clearly defined in terms of XX chromosomes, female and XY chromosomes, male (https://www.livescience.com/27248-chromosomes.html). 6 For if a woman is not covered, has her hair pulled up, let her also have her hair cut short; but if it is shameful for a woman to wear her hair cut short or to have her head shaved, then let her be covered, her hair hanging down. This verse affirms and strengthens the message of verse 5. A shaved head was a sign of shame in both the Jewish and Greek social, cultural and religious contexts of the time. (Some scholars also cite the possibility that certain female temple prostitutes were recognized by their shaved heads). In addition it gives a woman the appearance of maleness in that cultural setting. Thus, in the first century cultural context as it applies to the believers at Corinth, the text “if a woman is not covered, has her hair pulled up,” means, if she looks like a man, she might as well shave her head. 7 For a man indeed should not have his head covered, hair hanging down, because he is the image and glory of God, and the woman is the glory of humanity. To paraphrase: “Men should not wear their hair in an effeminate way when prophesying, because it makes men look like women and causes people to think they're practising a sexually immoral lifestyle. This takes everybody’s eyes off God, thus defiling the worship gathering. Which is sad, because as a community you’re supposed to represent the glory of God’s creation and give glory back to Him. On the other hand (a Jewish mode of speech), women should show that they’re the glory of humanity, (which is what I was getting at with my earlier reference to the creative order of the Genesis account), by letting their hair hang down, as a sign, and the glory of their femaleness.” 8 For man was not made from woman, but woman from man; “For man didn’t originate from woman, but woman originated from man (because man was lonely and needed some help, a nezer, Hebrew, meaning a powerful helper.)” 9 and indeed man was not created for the woman but woman for the man. The Greek dia, translated “for” here, can also be rendered as “because of.” This changes the reading of verse 9 somewhat: “Neither was man created because of woman, but woman because of man (because he was lonely).” 10 For this reason a woman should exhibit privilege, power, authority upon herself, her head, because of the angels, divine messengers. “For this reason a woman should have authority over her head, because of the angels.” What is that authority? It is the sign of her glory in the created order as previously alluded to by Shaul (v.7). The sign of that authority hangs over her head, it is her hair. The reference to angels is another reference to creation, which after all, is Shaul’s founding premise for this halakhic teaching. The angels are thought to have been created prior to human beings, this being inferred in the Bereshit/Genesis text by the compound plurality of the Hebrew Elohim. A Rabbinic tradition (Yalkut Shimoni) claims that the angels witnessed the creation of the world. Thus the angels witnessed humanity’s crowning glory and the clear distinction between genders. Humanity’s worship of God as a relational response to Him was witnessed by angels in the beginning and continues to be witnessed by angels, l’olam va’ed—perpetually forever. Even the angelic beings “cover” themselves in worship of God. “Above it stood the seraphim: each one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly.” -Isaiah 6:2 (Author’s translation) 11 Nevertheless, a man is not independent, separated from a woman nor is a woman independent of a man; Put simply, we need each other. Rabbi Simlai “said to (his students), 'At first Adam was created from dust and Chavah (Eve) from Adam; but from now on it will be "in our image, after our likeness" (Bereishit [Gen.] 1:26); not man without woman, and not woman without man, and neither of them without the Sh'khinah (the feminine light presence).' " -Genesis Rabbah 8:9. 12 for as the woman was made from the man, so also the man is now born because of the woman. But everything is from God. We rely on each other to act in the gender roles we’ve been given and all this brings Glory to God and reminds us that He is the Creator and Originator of all things. 13 Decide for yourselves: is it appropriate for a woman to pray to God when she is uncovered, hair pulled up? 14 Doesn’t the way things grow (the nature of things) teach you that a man who wears his hair long (in an effeminate way) shames himself? 15 But a woman who wears her hair long brings glory upon herself, because her hair has been given to her as a covering. These verses draw together all the previous strands (pun intended), giving definition to the covering terms of the former verses. Here Shaul sums up by saying: “We all know that it’s degrading for a woman of Corinth to have her head shaved, and it’s taken for granted that a Corinthian man with long hair is defiling his male identity. From a Biblical perspective, a woman’s long hair reminds us that she is the glory of humanity because God gave it to her to accentuate her gender when He created her. Additionally, God created her due to man’s loneliness.” 16 However, if strife exists because of this, the fact remains that we have no such custom, nor do those called out who are of the God. From the beginning of this portion of Scripture Rav Shaul has been speaking regarding Messianic Jewish traditions passed on to the community of believers in Corinth. He begins by saying, “Now I commend you brothers and sisters, because you have remembered everything, both individually and collectively, which I taught you and you keep the traditions according to the way I gifted them to you.” (v.2). To paraphrase, Paul is saying, “If you’re going to argue with this it will fall on deaf ears, because as a community of faith (ecclesia) we just won’t accept the misrepresentation of the genders in corporate worship.” To sum up, we are to honour one another in our unique gender identities and roles, realising that we are reliant on one another. We are to refrain from manipulating our appearance in a way that contradicts or misrepresents our God established gender. We are to practise our faith in corporate worship in such a way as to protect other members of the faith community from being distracted by us, when the primary objective of our worship gatherings is to focus on God in Messiah, in familial connection with each other. We have as our example, the created order itself which came into being through the Davar[H]/Logos[G] Word, Essence, Substance of God Himself, Who is Yeshua the King Messiah, Imanu-El[H] God with us, a Jewish man. © 2021 Yaakov Brown “Trust in the Lord with all your heart And do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight.” -Mishlei (Proverbs) 3:5-6 With the recent introduction of vaccine passports in Aotearoa, New Zealand and the corresponding lifting of lockdown restrictions regarding restaurants, public meetings etc. Faith communities are being asked to refuse unvaccinated members entry to meetings. This political decision has fueled further division between members and leaders of faith communities over the ethical, moral and theological implications of discriminating against believers within the faith community based on their health care choices.
I have been asked my view on this matter, and having prayerfully considered this new development I have written the following article for those of you who are interested. The article addresses the issue as it stands at the present time and keeping in mind that the data available to date regarding the covid-19 pandemic and the associated vaccinations is far from exhaustive. In the past quarantines and vaccination have played a big role in reducing deaths during epidemics, and while to some extent these same mechanisms have been helpful in addressing the covid-19 pandemic, they have not been as successful as many might have hoped. Yeshua teaches the principle that where God’s law is not compromised, we are to honor governing authorities to the best of our ability because ultimately all things belong to God (Mark 12:17). Rav Shaul (Paul the Apostle) in his letter to the Romans chapter 13, teaches believers to keep the reasonable laws put in place by moral rulers because those “who do what’s right” have nothing to fear from moral rulers. However, an extremely popular misinterpretation of Romans 13 has led many to believe that with very few exceptions believers must always obey the governing authorities. In spite of the fact that in many cases obeying certain government legislation means breaking the Law of God (Biblical morality). In practical terms for example, a Pastor who believes based on the clear teaching of Scripture that same sex marriage is an aberration, would nonetheless, based on the misinterpretation of Romans 13, and due to the current marriage laws in many western countries, be required to marry a same sex couple contrary to the Law of God, and this in order to supposedly obey the Word of God according to the misinterpretation of Romans 13. The poor logic employed in order to reach this conclusion is self-evident. In fact, Romans 13 gives a very clear qualifier for what kind of governing bodies are to be obeyed, they are those rulers who “hold no terror for those who do right” (v.3). The moral imperative to do right determines whether a government should be obeyed or disobeyed. In the case of governing bodies that impose Biblically immoral law, it is the governing body that is in rebellion, and thus, the perceived rebellion of those who choose to keep God’s law is not rebellion at all. After all, Romans 13 reminds us that the governing bodies to be obeyed pose no threat to those “who do right” (v.3), and that a further measure of a government’s legitimate standing is that of the redeemed conscience of the believer (v.5). In other words, if a government is honouring the basic universal morality of God’s Law it is a government that should be obeyed. Governments that are to be obeyed are those who are “agents of wrath to bring punishment on the wrongdoer” (v.4). We note that Paul is a devout Jewish believer who is using terms that reflect the traditional language of first century Torah (including TaNaKh) centric Biblical Judaism. The Biblical definition of a wrong doer is someone who breaks God’s Law. When a government breaks God’s Law it is the government that is the wrong doer and based on its legislating of wrong doing disqualifies itself as a government that should be obeyed (with regard to a specific immoral legislation, not generally speaking). In such instances believers are obligated by the wider edicts of Scripture to refuse to obey any law that seeks to either compel believers to sin or prevent believers from doing what is right. As Romans 13:3 states, the government should hold no “fear for those who do right”. That being said the question remains, is it right to refuse unvaccinated believers’ entry to faith community gatherings? Some spiritual leaders say, “We must refuse unvaccinated people entry because if we allow them entry, they are at greater risk of contracting and possibly dying from the covid-19 virus and or one of its new variants” (It appears to be the case that unvaccinated people are at greater risk). These leaders claim that it is the duty of Biblical believers to protect the unvaccinated by keeping them out of community gatherings. This logic says that “Love your neighbor as yourself” means “Love your neighbor enough to protect him from his poor choice”. One of the many problems with this logic is that by disallowing unvaccinated people entry to community gatherings we are in fact not ensuring their safety at all. In fact, those who are firmly decided that vaccination is not an effective answer to the current pandemic are so adamant that they are by and large not abiding by government health department guidelines, nor do they have any intention of doing so, meaning that they are already gathering in larger numbers, mixing with other groups who share their views and are certain in their own minds of the Biblical reasoning behind their opposition to vaccination. Put simply, they will eventually contract covid-19 regardless (as will the vast majority of us at some point). Are the unvaccinated a danger to vaccinated people in the community? According to the latest data both unvaccinated and vaccinated people can pass on the covid-19 virus and its variants to others. The claim of vaccination proponents is that vaccination reduces the risk of severe symptoms and in many cases prevents death (in many cases, not all), and aids in the development of herd immunity (which is evidenced in the cases of a number of historical epidemics). Those who believe vaccination has efficacy must also accept that they are in no more danger of contracting the virus from an unvaccinated person than they are of contracting it from a vaccinated person. This makes the position of those who refuse entry to unvaccinated people untenable. They are in fact, neither protecting the vaccinated or the unvaccinated by doing so. Some say that “If a Spiritual leader allows entry to an unvaccinated person and that person contracts covid-19 and dies, the spiritual leader in question is culpable”. There are several reasons why this is contrary to both Scripture and sound reason. First, this suggestion requires no accountability from the unvaccinated person for their decision not be vaccinated. The Scriptures teach that we will all give an account before God for our decisions both good and bad, at the judgement (Rom. 14:12). Spiritual leaders are responsible to teach sound doctrine, and give godly direction and warning (Eze. 3:16-21). They are not responsible for the individual decisions of believers within the faith community. Second, there has been a wealth of information given to believers regarding the efficacy of vaccination. Those who have refused vaccination have done so in spite of this. Blood guilt is determined by a failure to warn. All have been warned. Therefore, it is the unvaccinated person who is culpable in this scenario. If in fact the anti-vaccination position is wrong (a matter that is up for debate given that covid-19 vaccination efficacy is yet to be conclusively proven). Should we therefore refuse an unvaccinated person entry to a faith gathering over an amoral decision not to be vaccinated? The Bible teaches neither in favor of nor against vaccination (except when the Scripture is misinterpreted, decontextualized or misapplied). Are we concerned with physical things only, or with spiritual matters also? Those who become disenfranchised are vulnerable to false doctrine which grows in the soil of isolation (the history of the faith community teaches us this). If we deny our spiritual obligation to the unvaccinated person in order to enforce a law that has unproven efficacy and in doing so disobey the command not to forsake the gathering together of believers (Heb. 10:25), we are certainly culpable, indictable for a greater sin. Of course, asking believers to quarantine for periods of time in order to prevent the spread of a communicable disease is a Biblical principle (Lev. 13:46; Num. 5:2), although nothing remotely similar to the covid-19 virus is addressed explicitly in Scripture. I am not speaking of temporal quarantines but of ongoing discrimination related to a virus that has not responded to our attempts to mitigate its effect on society. Woke Jesus might say “Wherever two or more vaccinated people are gathered in My Name, there I am in the midst of them”, but Yeshua Himself uses no such a qualification (Yes, I understand that covid-19 was not a concern in the first century C.E. however, the principle applies). If we are unsure how to proceed, we would be wise to lean in the direction of the King Messiah Who did not refuse contagious people but touched them in order to heal them (Yes, I’m aware that leprosy is not covid-19, however, the principle applies). Furthermore, after having read numerous articles by both those who are for and those against allowing unvaccinated people entry into faith community gatherings, I have noted that aside from the flippant use of “love thy neighbor as thyself” not one of the many articles I’ve read give any kind of sound Scriptural support for their respective positions. Primarily this issue is being decided by Spiritual leaders based on human intellect, philosophical and ethical concerns, personal experiences, political bias, democratic process (many denominations practice the non-Biblical model of democratic governance), and so on. I believe that the reason for this is that any Scriptures used to promote one view can also be easily employed to affirm the other. “Love thy neighbor as thy self” for example can be easily used by both sides of the debate. One says “It’s not loving to allow unvaccinated people in” and the other says “It’s not loving to refuse them entry”. I have observed that the sin of pride is present in both the vaccinated and the unvaccinated. On the one hand the vaccinated person says “Why is my simple-minded brother not able to see that vaccination is important?” While the anti-vaxxer says “Why does my secular minded brother not see that vaccination is evil?”. Both are in error! Scripture admonishes those with greater understanding to carry weaker brothers and sisters of faith (Rom. 15:1-2), and further admonishes all believers to show love for one another (Rom. 12:10; Matt. 7:12; Phil. 2:3-4). The real issue for the community of faith is being missed entirely. Division in the body over amoral issues like vaccination is the ultimate evil here (Rom. 16:17). Given that the efficacy of covid-19 vaccinations is yet to be proven, and that both vaccinated and unvaccinated people can pass on the virus to others, and given that by far the majority of the world’s governments are slowly concluding that the covid-19 pandemic and its subsequent variants are something we will have to learn to live with for the foreseeable future and therefore have accepted that people will continue to contract the virus and in some cases die from it, we are faced with a decision over whether to enable division in the body of believers over an amoral issue, or to accept that we disagree and have the courage to remain one regardless of the inevitable outcomes (Heb. 10:25). Or are we of the fallen world, willing to do anything, even that which is Biblically immoral, in order to try and escape the death that is the inevitable result of this temporal sin affected life? The cause of much of our disagreements over this issue is ungodly fear. Some, out of fear, have put their trust in the vaccine to deliver them from death, others also out of fear, have put their trust in the misinformation of antivaxx conspiracy theorists. In either case when our trust is placed not in God but in something or someone else, we become idolaters (Psalm 112:7; Prov. 3:5-6; Jer. 17:7-8). A healthy fear of physical death is godly. God has created the human body for life and death is the progeny of sin (idolatry), it should be detested. “Do not put the Lord your God to the test” (Deut. 6:16; Matt. 4:7; Lk. 4:12) is seen in practice as an admonishment to respect healthy fear. For example, to listen to the healthy fear of falling, a physiological response of the human body when standing near the edge of a canyon, is God honoring. If vaccination is not anti-Biblical and may help protect us, we should exercise healthy fear and be vaccinated, but we are trusting God and not vaccination. However, given the many unknowns concerning the covid-19 pandemic and the vaccinations, it is not healthy fear that we are exhibiting but a fear of the unknown. As believers we are taught by Scripture to entrust our anxiety over the unknown to God (Philippians 4:6-8). We are further taught that holding onto fear of the unknown is sin (Jeremiah 1:17; Psalm 139:23-24; Matt. 6:25-27, 34; 1 John 4:18). To fear God is an end to fear (Prov. 3:5-6). Therefore, we are all rebuked, both the vaccinated and the anti-vaxxer alike (James 4:11-12). “Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand.” -Romans 14:4 (NASB) Covid-19 is not the enemy, nor is vaccination, nor un-vaccination, nor government, nor the temporal and rapidly passing things of this age. The enemy we face in making this decision is the satanic emissary named Division. “Warn a divisive person once, and then warn them a second time. After that, have nothing to do with them.” -Titus 3:10 NIV Conclusion: Whatever we decide as leaders and congregants, ultimately every one of us will give an account before God of our decision. With that in mind we would be wise to consider both the physical and spiritual ramifications of our decisions. Having prayerfully weighed the many arguments for and against allowing unvaccinated people entry into faith community gatherings I have concluded that to refuse entry is contrary to the meta-narrative of God’s redemptive purpose as outlined in Scripture, and is in opposition to the Gospel of the King Messiah Yeshua as prophesied in the TaNaKh (OT) and recorded in the HaBrit HaChadashah (NT). It is further in direct violation of the command of Hebrews 10:25. Those who wish to are of course free to refrain from gathering for the duration of the pandemic (many communities now stream their meetings online in order to cater for the vulnerable), however, there will always be something that will prevent people from meeting, and there are numerous other real and perceived dangers currently preventing members of our wider communities from being part of faith family. These dangers simply lack the P.R. machine of the covid-19 virus. Those who desire kinetic fellowship, whoever they are (providing they are not seeking to disrupt the community), should be afforded the opportunity to attend community meetings regardless of vaccination status. Social distancing and other precautions can be taken to mitigate the differences of opinion but ultimately it is the issue of our Biblical obligation to be one in sound, core doctrine that needs to be addressed. We will always disagree on non-essential doctrines, medical, social, cultural and political issues. None of these disagreements should result in the kind of division we are now seeing unfold in the body of believers both locally and internationally. Vaccinated believers should consider how they might feel were a law to be passed that refused vaccinated believers entry to faith gatherings (the reasoning might be, “You could still infect the unvaccinated who are at greater risk than you, therefore you should stay home!”). And those antivaxxers who have nothing but decontextualised Scripture and conspiracy theories as reasons for refusing the vaccine should reconsider vaccination for their own good and the good of the faith community. None of us are blameless. We are called to repent and gather together in godly unity. We can do this in smaller groups, we don’t need buildings, buildings are not Church, we are. The current climate has afforded us opportunity for godly transformation, an opportunity to return to a right understanding of Church, the gathering of believers (ecclesia). Buildings, what of buildings? They will pass away. Zoom meetings? Live streams, what of Zoom meetings and live streams? They too will pass away. But the ecclesia, the body of believers, the Church of Messiah Yeshua will remain, vaccinated or not. “Trust in the Lord with all your heart And do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight.” -Mishlei (Proverbs) 3:5-6 Copyright 2021 Yaakov Brown O mighty stronghold of my salvation, to praise You is a delight. -Moaz Tzur Compiled by Spiritual Leader Yaakov Ben Yehoshua Blessing for the festival Lights Barukh Atah Adonai Eloheiynu Melekh Ha-Olam, asher Kidishanu bemitzvotav, vitzevanu lehadlik nir shel Chanukah All blessing comes from You Lord our God, King of the universe, Who sanctifies us by Your right actions and instructs us to kindle the festival light of Chanukah. NB:(Prayed every night prior to lighting the Chanukiyah [Chanukah Menorah]) Blessing for Chanukah Baruch Atah Adonai Eloheiynu Melekh Ha-Olam, she’asah Nisiym la’avoteiynu bayamiym haheim bazman hazeh All blessing comes from You Lord our God, Ruler of the Universe, Who worked miracles for our forebears in days of old during this season. NB: (Prayed only on the first evening of Chanukah) Blessing for the season Barukh Atah Adonai Eloheiynu Melekh Ha-Olam, Shehecheyanu vekiyemanu vehigiyanu,lazman hazeh All blessing comes from You Lord our God, Ruler of the Universe, Who has kept us alive, sustained us and privileged us to reach this season. NB: (Prayed only on the first evening of Chanukah) Order of Service:
Maoz Tzur (Stronghold of the Rock) Transliteration: Ma-oz Tzur Y’shu-a-ti Le-cha Na-eh L’sha-bei-ach Ti-kon Beit T’fi-la-ti V’sham To-da N’za-bei-ach L’eit Ta-chin Mat-bei-ach Mi-tzar Ha-mi-na-bei-ach Az Eg-mor B’shir Miz-mor Cha-nu-kat Ha-miz-bei-ach Ra-ot Sav-ah Nafshi B’yagon Kochi Ka-leh Cha-yai Mei-re-ru V’koshi B’shi-bud Malchhut Egla U-v’yado Ha-g’dola Ho-tzi Et Ha-sgula Cheil Par-oh V’chol Zar-oh Yardu K’even Bim-tzula Dvir Kodsho Hevi-ani V’gam Sham Lo Sha-kat-ti Uva Nogeis V’higlani Ki Zarim Avad-ti V’yein Ra-al Ma-sachti Kim-at She-a-varti Keitz Bavel Z’ru-bavel L’keitz Shiv-im No-shati Krot Komat B’rosh Bi-keish A-gagi Ben Hamdatah V’ni-h’yata Lo L’fach U-lemokeish V’ga-a-vato Nishba-ta Rosh Y’mini Niseita V'oyeiv Shmo Machita Rov Banav V’kin-yanav Al Ha-eitz Ta-lita Y’va-nim Nik-bi-tzu A-lai A-zai Bi-may Chash-ma-nim U’far-tzu Chomos Migda-lai V’tim-u Kol Ha-shma-nim U’mi-no-tar Kan-ka-nim Na-a-sa Neis La-sho-sha-nim B’nei Vi-nah Y’mei Sh’mo-nah Kav-u Shir U’ri-na-nim Cha-sof Z’ro-a Kodshecha V’ka-reiv Keitz Ha-yeshu-ah N’kom Nikmat Ava-decha Mei-uma Har-sha-ah Ki Archah Ha-sha-ah V'ein Keitz Limei Ha-ra-ah D’chei Admon B’tzeil Tzalmon Ha-keim La-nu Ro-im Shiv-ah Translation: O mighty stronghold of my salvation, to praise You is a delight. Restore my House of Prayer and there we will bring a thanksgiving offering. When You will have prepared the slaughter for the blaspheming foe, Then I shall complete with a song of hymn the dedication of the Altar. My soul had been sated with troubles, my strength has been consumed with grief. They had embittered my life with hardship, with the calf-like kingdom's bondage. But with His great power He brought forth the treasured ones, Pharaoh's army and all his offspring Went down like a stone into the deep. To the holy abode of His Word He brought me. But there, too, I had no rest And an oppressor came and exiled me. For I had served aliens, And had drunk benumbing wine. Scarcely had I departed At Babylon's end Zerubbabel came. At the end of seventy years I was saved. To sever the towering cypress sought the Aggagite, son of Hammedatha, But it became [a snare and] a stumbling block to him and his arrogance was stilled. The head of the Benjaminite You lifted and the enemy, his name You obliterated His numerous progeny - his possessions - on the gallows You hanged. Greeks gathered against me then in Hasmonean days. They breached the walls of my towers and they defiled all the oils; And from the one remnant of the flasks a miracle was wrought for the roses. Men of insight - eight days established for song and jubilation Bare Your holy arm and hasten the End for salvation - Avenge the vengeance of Your servants' blood from the wicked nation. For the triumph is too long delayed for us, and there is no end to days of evil, Repel the Red One in the nethermost shadow and establish for us the seven shepherds. Chanukah Scripture Readings “At that time the Feast of Chanukah took place at Jerusalem. It was winter, And Yeshua was walking in the temple, in the colonnade of Solomon. So the Judeans gathered around Him and said to Him, ‘How long will you Keep us in suspense? If you are the Messiah, tell us plainly.’ Yeshua answered ‘I did tell you but you did not believe me.’” Yochanan (John) 10:22 (Author’s translation) Do you not know that you yourselves are God's temple and that God's Spirit dwells in you? If anyone destroys God's temple, God will destroy him. For God's temple is holy, and you are that temple. Rav Shaul’s First Letter to the Corinthians 3:16 What agreement has the temple of God with idols? For we are the temple of the living God; as God said, "I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. Therefore, go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty." Rav Shaul’s Second Letter to the Corinthians 6:16 -18 “Then I turned to see the voice that was speaking to me, and on turning I saw seven golden Menorot (plural of Menorah: multibranched temple lampstand), and in the midst of the Menorot one like a son of man, clothed with a long robe and with a golden sash around His chest. The hairs of His head were white, like white wool, like snow. His eyes were like a flame of fire, His feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In His right hand He held seven stars, from His mouth came a sharp two-edged sword, and His face was like the sun shining in full strength. When I saw Him, I fell at His feet as though dead. But He laid His right hand on me, saying, "Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this. As for the mystery of the seven stars that you saw in My right hand, and the seven golden Menorot, the seven stars are the angels of the seven communities of faith, and the seven Menorot are the seven communities of faith. Yeshua’s Revelation to Yochanan (John) 1:12-19 (Author’s translation) Copyright 2019 Yaakov Brown *Click on the link below to download the PDF version of this Chanukah siddur 
God does not wish us to be burdened by the task of discerning, rather He has gifted us with discernment as a means of alleviating our burdens. (ref. Matt. 11:25-30) Questions regarding godly discernment
Godly Discernment Sadly, the spiritual gift of godly discernment is observably the least exercised spiritual gift in the modern community of faith. Those who do exercise this gift are often accused of being divisive, critical, unspiritual. Nothing could be further from the truth. Because we have quenched the fire of the gift of discernment among us we are now reaping delusion in the body of faith on both a local and global scale. We have an individual and corporate moral obligation in Messiah to repent of our sin in disarming those among us who have attempted to warn us through godly discernment, and we have a Biblical moral imperative to begin to encourage and elevate the practice of the gift of godly discernment within both the local and wider body of the King Messiah Yeshua. 1. Why is godly discernment so important today? First let’s make a discernment, and distinguish between discernment and godly discernment. Distinction, distinguish, judge, taste, insight, perception, awareness and wisdom are all synonyms of discernment, each of which inform our understanding of discernment. Discernment is defined as "the ability to judge well". Godly Discernment is defined as "Making a right judgement according to God's Spirit" Intellect and human sight alone cannot be relied on to discern spiritual matters. Yeshua (Jesus) says: "Do not judge by mere appearances, but make a right judgment." -John 7:24 Godly discernment is the practice of godly judgement and is available to every believer through Yeshua according to the indwelling of God's Spirit and a disciplined knowledge of His written Word (the Bible, TaNaKh & HaBrit HaChadashah). In the present chaos of this world believers are finding themselves in a position where they must make life changing decisions concerning issues for which an abundance of information exists, but have no clear indication of how they should move forward. In such circumstances intellectual rational alone is of little help. We require spiritual help from the One Who sees the unseen and knows the hearts, minds and hidden agendas of humanity as well as the workings of the spiritual forces that influence us. Practically speaking, in many cases within the fallen world, we are being offered false choices based on two opposing options, while God reveals a third option that exposes both seemingly "rational" choices and proves them to be counterfeit. We see in part, He is all seeing (Proverbs 15:3), we know in part, He is all knowing (1 John 3:20). Therefore, we are foolish to base our decisions on human vision and intellect alone. Instead we are challenged to employ our sight and intellect in submission to God's Spirit and the gift of discernment that He imparts, rather than relying on our own, often flawed human discernment (Romans 8:5). In matters of discernment, information and the source of it is of primary importance. Information is not synonymous with truth. It must be interpreted and discerned. We live in an age of an overabundance of information from mainstream and alternative sources, but the majority of these sources are of fallen human origin or are gleaned from the airways (media) and influenced by the spirit of the air (Ephesians 2:2) rather than being from God. Ultimately the only reliable source of information is God Himself through Yeshua. He has given us access to the most reliable source of information in this world, His Word both living (John 1) and written (TaNaKh, HaBrit HaChadashah), illuminated by the present help of His Spirit. Today far too many believers are making emotional decisions based on fleshly (fallen human) thoughts and desires, often fuelled by ungodly fears. Our failure to effectively abide in Messiah, in God, in His Word (Bible) is resulting in mass delusion and an inability to comprehend the spiritual forces at work in our midst. False choices are being presented by spiritual leaders who are often well meaning but sadly are nonetheless guilty of unnecessarily dividing the body of believers. Many of these false choices seem godly but are in fact born of the fallen nature and merely disguised in a form of godliness (2 Timothy 3:5). One such example is the present debate concerning vaccines, another is the debate regarding political freedom. These two examples alone have become distractions that have taken the eyes of believers off Yeshua and away from the important work of the Kingdom of God. At present two satanic emissaries are fighting for the hearts and minds of Messiah followers. The deity of False Freedom is battling the deity of Socialist Fascism and the prize they seek is the deluding of the minds of weak and undiscerning people. When we make "Freedom" our god we show our disregard for the God of freedom. Anarchists masquerading as Libertarians herding gullible Conservatives, ultimately seek freedom devoid of accountability, built on vain conspiracy. They are sirens of moral decay trading one form of tyranny for another. Counterfeit freedom is the brother of bondage. In practice, "the pursuit of life, liberty and happiness" is a pursuit of three false deities, Temporal Life, False Liberty, and Fading Emotionalism. But the freedom gifted of God in the King Messiah Yeshua transcends all temporal chains. The Good News is this, if we return to God's Word, both Living (the King Messiah Yeshua) and written (Bible), and turn away from the voices of the air (satanic voices [Ephesians 2:2]), we will be found among those whose homes are filled with light when the coming darkness descends (Ex. 10:22-23; Matt. 24:4-14; 2 Thess. 2:3-4). 2. What does the Bible teach about godly discernment? Deuteronomy 4:1-10 teaches that: Godly discernment is found in God's Instruction (the Bible) and keeps us safe. Failure to consistently abide in His Word results in a lack of godly discernment. Hebrews 4:12 teaches that: Godly discernment relies on God’s Word both written and living, and is able to divide indivisible things. Q: Are you reading His written Word the Bible daily? If not, how do you expect to recognize what is Biblically moral and what is not? 1 Kings 3:7-12 teaches that: Godly discernment helps us to govern (ourselves and others). Ezra 8:16 teaches that: Godly discernment is a collective responsibility. We are reliant on both God and each other in matters of discernment. Q: Do you have godly mentors in your life whom you can seek out for counsel? If not, how might you develop friendships with godly believers? If you are an elder in the faith, how might you develop friendships with younger believers in order to mentor them? Psalm 53:1-4 teaches that: Those who disbelieve God lack godly discernment, are corrupt and seek to harm God's people. Proverbs 3:21-26 teaches that: Godly discernment must be observed and acted on. Q: Do you know what you should say or do but fail to act on it out of ungodly fear? Act! Proverbs 10:13 teaches that: God disciplines those who lack discernment. Daniel 5:14 teaches that: Divine discernment is available only to the chosen of God. Q: In Messiah am I owning my identity as a child of God? 1 Corinthians 2:14-15 & 1 Corinthians 11:31 teach that: Godly discernment is of God's Spirit and not of the human nature. A believer who relies on God's Spirit to judge his motives is not swayed by the false judgements he makes of himself nor the false judgements others make concerning him. Therefore, the one who relies on God’s Spirit at work in him is able to discern seemingly undiscernible things. Q: Are you relying on your intellect alone or are you submitting your intellect to God’s Spirit? 1 Corinthians 14:29 teaches that: Godly discernment is required in order to judge the words of prophets within the body of faith. Q: Do you presume that a believer with a prophetic gift always speaks of God’s Spirit, or do you test everything according to the command of Scripture? (1 Thess. 5:19-21) 1 Corinthians 12:10 teaches that: The Holy Spirit gift of discernment distinguishes between spiritual forces and sees unseen things. Q: Do you seek God’s help by His Spirit when faced with seemingly undiscernible things? Colossians 1:8 explains that: We are admonished to be discerning so as not to be lead astray. 1 John 4:1 teaches that: Godly discernment tests spirits. 1 Thessalonians 5:19-21 teaches that: Godly discernment tests everything and holds on to what is good. Q: Do you test everything against Scripture as revealed in the Holy Spirit through Messiah? 1 Corinthians 12:13 teaches that: Godly discernment affirms the authority and deity of Yeshua (YHVH with us) the King Messiah (Imanu – with us, El – God). 3. What does Yeshua (Jesus) teach about godly discernment? In John 5:30 we read: “I can do nothing on My own. Just as I hear, I judge; and My judgment is just, for I do not seek My own will, but the will of the One who sent Me.” TLV Yeshua teaches that godly discernment listens to and hears from God and does not seek self as the source of distinguishing between truth and error. In John 8:15-16 we read: “You judge according to the flesh, but I do not judge anyone. Yet even if I do judge, My judgment is true, because it is not I alone but I with the Father who sent Me.” TLV Yeshua teaches that godly discernment does not judge according to the fallen nature. In Mathew 11:25-30 we read: “At that time Yeshua said in response, “I praise You, Father, Lord of heaven and of earth, that You have hidden these things from the wise and discerning and revealed them to infants. Yes, Father, for this way was pleasing to You. “All things have been handed over to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him. Come to Me, all who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and ‘you will find rest for your souls.’ For My yoke is easy and My burden is light.” TLV Yeshua teaches that godly discernment is revealed to infants while intellectual giants fail to comprehend it. He further teaches that the weight of godly discernment is light. God does not wish us to be burdened by the task of discerning, rather He has gifted us with discernment as a means of alleviating our burdens. In Matthew 7:13-20 we read: “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and those who enter through it are many. How narrow is the gate and difficult the way that leads to life, and those who find it are few.” “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruit. Grapes aren’t gathered from thorn bushes or figs from thistles, are they? Even so, every good tree produces good fruit, but the rotten tree produces bad fruit. A good tree cannot produce bad fruit, nor can a rotten tree produce good fruit. Every tree that does not produce good fruit is chopped down and thrown into the fire. So then, you will recognize them by their fruit.” TLV Yeshua teaches that godly people can be discerned based on their fruit, both its type and its condition. 4. How does the discernment of God's Spirit differ from human discernment, which relies on human intellect alone? We have already been given the answer to this question in the preceding Scriptures:
These are just a few of the many ways godly discernment differs from the discernment of human intellect and rational philosophy. 5. What practical things can I put in place in order to be more discerning both spiritually and intellectually? The acronym R.I.T.E.S is a good start: R - Repent of intellectual arrogance and choose to Rely on God I - be Intentional about daily Scripture reading and prayer T -Turn away from unreliable sources of information E - Enter into dialogue with godly people S - Submit all decisions to God through Messiah Yeshua in the power of His Holy Spirit In practice:
“Trust in the LORD with all your heart and lean not on your own understanding. In all your ways acknowledge Him and He will make your paths straight.” -Proverbs 3:5-6 NIV Copyright 2021 Yaakov Brown Rebellion is self-harm. For when the leaders are toppled and the dust clears anarchy ensues. Introduction & Summary:
As the final chapter continues the writer adds the acts of sharing and good works to the sacrifices of praise and thankfulness (v.15) as modes of worship in Messiah, all of which are pleasing to God. Where he has previously admonished the recipients to remember their godly forebears and leaders in the faith (v.7), he now directs them to obey and submit to their current leaders. The reason is given, “because they keep watch over your souls as ones who will give an account”. In short, the role of leader is one walked in fear and trembling before God. No godly leader takes that role lightly. Therefore, those who are being shepherded must obey and submit to their godly leaders. It is further noted that when members of the faith community make the job of leadership difficult through bickering, divisiveness and undue criticism, they are in fact making their own lives more difficult because a leader weighed down by an abusive community will inevitably either respond in their humanity, out of hurt (as Moses did at Meribah [Num. 20:2-13]) or give up and leave the community devoid of leadership. Worse still the community may then fall into the hands of ungodly leaders. This warning brings to mind the many struggles of Moses during his term as leader and shepherd of Israel. The writer, a leader himself (probably Barnabas) asks prayer for both himself and the leaders who shepherd other faith communities in like fashion. He explains that they are leaders who take their role very seriously and conduct themselves with honor. The writer seeks to return to the community because he has been detained through ministering elsewhere. We know based on verse 23 that the writer was not, at the time of the writing of this work detained in prison. To conclude the letter the writer, inspired by the Holy Spirit pronounces a blessing of God in the Name of the great Shepherd Yeshua the King Messiah. Part of that blessing is a reminder of the gift of God’s strength in Messiah, Who works in the believer to perform every good thing and to do God’s will. This pleases God and brings glory to God through the Son Yeshua Who is again described in terms of His deity “Yeshua the Messiah, to Whom be the glory forever and ever. Amen.” The writer then gives news of their fellow believing Jewish brother Timothy’s being sent, having been released either from captivity (Philemon 1:1) or more likely, from a certain ministry task. This, along with the passing on of greetings from a group of Jewish believers in Italy leads many to mis-conclude Pauline authorship in spite of the overwhelming evidence against such authorship. In fact, based on the wording “Those from Italy greet you” the writer is clearly passing on greetings from Italian believers living elsewhere, being “from Italy” not “in Italy”. The fact remains that a number of early Messianic Jewish leaders knew Timothy, who was also known to the wider Jewish community in the diaspora (Acts 16:1-3). Additionally, many of the early Messianic Jewish leaders travelled throughout the diaspora, including Peter, Barnabas, and Silas to name a few. All of whom would have known Timothy and the believers in Rome and had regular contact with them, the community of faith still being small in terms of both numbers and resources, was reliant on strong relational networking. When we add this reasoning to the other factors mentioned in my introduction to the study of the Book to the Hebrews, and note that Paul’s custom was to both name himself [Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Php. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus. 1:1; Phile. 1:1] and where possible write a part of the latter portion of his letters in his own hand [1 Cor. 16:21; 2 Thess. 3:17; Col. 4:18; Phile. 1:19] (neither of these common practices are included in the Book to the Hebrews), we can conclude with some certainty that it is very unlikely this work was written by Paul. Ultimately it is not important who the earthly writer was except that he was Jewish, likely a Levite, and certainly one of the more prominent leaders of the early Jewish body of believers in Messiah Yeshua. The work reaches its goal with the words “Grace, practical love, thankfulness, liberty, joy, acceptability, favor, be gifted to you all.” For further explanation of authorship please use the following link to my “Introduction to the Book to the Hebrews”: https://www.bethmelekh.com/yaakovs-commentary/an-introduction-to-the-book-to-the-hebrews-hebrews-1 Previous verses: 12 Therefore Yeshua[H] also suffered outside the gate, that He might sanctify the people through His own blood. 13 So then (based on this example), let us go to Him outside the camp, bringing, bearing His reproach. 14 For here we do not have a lasting, continuing city, but we are seeking the city which is to come. 15 Through Him (Yeshua) then, let’s continually offer up a sacrifice of praise, thankfulness to the God, that is, the fruit of lips, speaking mouths, professing thanks to His name. HEBREWS 13:16-25 (Author’s translation) 16 Now don’t forget to reward with good and communicate with, contribute to, fellowship with one another, for with such sacrifices the God is well pleased [alt. Heb. These are a fragrant aroma to God]. 17 Listen to, obey, trust, place confidence in those who govern, rule, lead, shepherd, appraise, have headship over you and submit, yield to them—for they keep watch, stay awake, are attentive over your souls, lives, minds as those who will give, pay an account, a word, a substance, give judgement—so that they may do this with joy, gladness, not with grief, groaning, sighing; for this would be unhelpful, unprofitable, hurtful for you. 18 Pray for us, for we trust, have confidence in the fact that we have a good, better conscience, desiring, willing to conduct ourselves honourably, well, better, with goodness in all things. 19 Now I urge you all the more to do this, because I may come again to you soon. 20 Now may the God of peace, rest, wholeness, who brought up from the dead the (our) Lord Yeshua[H] the great Shepherd of the sheep, sheepfold through the blood of the eternal covenant 21 make you perfect together in every good thing to do His will, working in yourselves that which is pleasing in His sight, through, in the hand of Yeshua[H] the Messiah, to Whom be the glory forever and ever, age without end. Amein[H], agreed, firm, certain. 22 Now I urge you, my fellow Jewish brothers and sisters, listen to, bear with, endure, suffer patiently the word, substance, essence of exhortation, comfort, consolation, entreaty for I have written to you few words. 23 Know that our brother Timothy is sent, has departed, with him, if he comes soon, I will see you. 24 Greet, embrace all of your leaders, those who govern, rule over you and all the holy ones, set apart ones. Those from Italy greet you. 25 The Grace, practical love, thankfulness, acceptableness, favour, liberty, joy be with you all. HEBREWS 13:16-25 (line upon line) 16 Now don’t forget to reward (ligmal[H]) with good (eupoiia[G], tov[H]) and communicate with, contribute to, fellowship with (koinōnia[G]) one another, for with such sacrifices (thusia[G], zevachiym[H]) the God (ho Theos[G], lEilohiym[H]) is well pleased (euaresteō[G], lereiach[H]) [alt. Heb. These are a fragrant aroma to God]. 17 Listen to, obey, trust, place confidence in (peithō[G], shimu[H]) those who govern, rule, lead, shepherd, appraise, have headship over (hēgeomai[G], meashreiychem[H]) you and submit, yield (hupeikō[G]) to them—for they keep watch, stay awake, are attentive (agrupneō[G]) over your souls, lives, minds (psuchē[G], nafshoteiychem[H]) as those who will give, pay (apodidōmi[G]) an account, a word, a substance, give judgement (logos[G], lateit diyn[H])—so that they may do this with joy, gladness (chara[G]), not with grief, groaning, sighing (stenazō[G], va’anachah[H]); for this would be unhelpful, unprofitable, hurtful (alusitelēs[G], lo tov[H]) for you. 16 Now don’t forget to reward with good and communicate with, contribute to, fellowship with one another, for with such sacrifices the God is well pleased [alt. Heb. These are a fragrant aroma to God]. Combined with verse 15 the forms of sacrifice that please God in Messiah Yeshua are:
We note once again that the two commandments that sum up all others are conveyed here in practical terms. First “Love the Lord your God with all your heart, mind and strength” and out of love relationship in God “Love your neighbour as yourself”. As I have previously mentioned, love for brothers and sisters in Messiah precedes love for secular neighbours because devoid of love for fellow believers we are incapable of properly loving non-believers. There is an order to all things. It is interesting to note that Jewish tradition agrees that contributing to others is a form of sacrifice. "greater is he who does alms than all sacrifices'' -Talmud Bavliy Sukkah, fol. 49. 2. 17 Listen to, obey, trust, place confidence in those who govern, rule, lead, shepherd, appraise, have headship over you and submit, yield to them—for they keep watch, stay awake, are attentive over your souls, lives, minds as those who will give, pay an account, a word, a substance, give judgement—so that they may do this with joy, gladness, not with grief, groaning, sighing; for this would be unhelpful, unprofitable, hurtful for you. This does not apply to secular political leaders but to leaders of the faith community. Elsewhere, Rav Shaul addresses the issue of how we are to interact with secular powers (Romans 13:1-7). Where the writer has previously admonished the recipients to remember their godly forebears and leaders in the faith (v.7), he now directs them to obey and submit to their current leaders. The reason is given, “because they keep watch over your souls as ones who will give an account”. This is an instruction to honour godly spiritual leaders. How then do we determine whether a leader is godly? The qualifying leaders “keep watch, stay awake, are attentive over your souls, lives, minds as those who will give, pay an account, a word, a substance, give judgement…” The role of spiritual leader is one walked in fear and trembling before God. No godly leader takes that role lightly (Eze. 3:17-18; 33:1-6). We recognize godly leaders as those who live lives that show they walk before God with fear and trembling. The godly leader stands vigilant like a shepherd who stays awake to guard the flock. A godly leader warns of apostacy and heresy and admonishes the community of faith to stay away from divisive arguments over temporal things. As I have said in the introduction to these verses, when members of the faith community make the job of leadership difficult through bickering, divisiveness and undue criticism, they are in fact making their own lives more difficult because a leader weighed down by an abusive community will inevitably either respond from their humanity, out of hurt (as Moses did at Meribah [Num. 20:2-13]) or give up and leave the community devoid of leadership. Worse still the community may then fall into the hands of ungodly leaders. This warning brings to mind the many struggles of Moses during his term as leader and shepherd of Israel. We must remember that for some of the Jewish recipients of this work there was a determination to be made between the godly Messiah following leaders of the first century Jewish community and the leaders of the wider Jewish community, the Sanhedrin, priests, rabbis of non-Messianic Judaism. In some cases, such as that of the priests, many had become followers of Yeshua (Acts 6:7). Discernment was, and is required. We do well to remember that discernment is as important today as it was then, and that for a lack of it the modern body of faith has fallen into delusions and has chased after false shepherds who seek glory for themselves rather than God. We are not instructed to obey and submit to ungodly leaders but to true shepherds of God under the Great Shepherd Yeshua the King Messiah. That said, it is common place among many believers today living in self-centered western cultures, to disrespect, rebel against and seed lies concerning godly leaders of the faith community. This is abhorrent sin. If through self-importance we denigrate our godly leaders we not only sin against God and our leaders but also against ourselves. This is why the writer of the Book to the Hebrews warns the first century believing Jewish community that to fail to obey and submit to their godly leaders “would be unhelpful, unprofitable, hurtful for you.” Rebellion is self-harm. For when the leaders are toppled and the dust clears anarchy ensues. The godly shepherds and watchmen of Israel are a gift from God to His people. Likewise the shepherds and watchmen of both Jews and Gentiles in Messiah are a gift from God to all who believe. The writer of the Hebrews is drawing on ancient examples here in warning against rebellion. The failure of Israel to obey and submit to Moses resulted in disaster, as did the failure of Israel to heed the words of the prophet Jeremiah: “Thus says the LORD, stand all of you in the ways, and see, and ask for the old paths, ‘Where is the good way?’, and walk in it, and you all shall find rest for your souls. But they said, ‘We will not walk in it.’17 Also I set watchmen over you, saying, ‘Hear, receive, understand, listen to the sound of the shofar (rams horn).’ But they said, ‘We will not Hear, receive, understand, listen.’18 Therefore, hear, receive, understand, listen, all you nations, and know, gathered ones, what is among them.19 Hear, receive, understand, listen land: behold, I will bring evil upon this people, and on the fruit of their thoughts, because they have not heard, received, understood, listened to My words, nor to my Torah, but rejected it.” -Jeremiah 6:16-19 (Author’s translation) We conclude that the responsibility of both the leaders and the faith community is great. Both leaders and followers are to live as those who will give an account. 18 Pray (hitpalelu[H]) for us (aleiynu[H]), for we trust, have confidence in (peithō[G], kiy-yada’nu[H]) the fact that we have a good, better (kalos[G]) conscience (suneidēsis[G]), desiring, willing (thelō[G]) to conduct (anastrepho[G]) ourselves honourably, well, better, with goodness (kalos[G]) in all things. 19 Now I urge (parakaleō[G]) you all the more to do this, because I may come again to you (lashuv aleiychem[H]) soon. 18 Pray for us, for we trust, have confidence in the fact that we have a good, better conscience, desiring, willing to conduct ourselves honourably, well, better, with goodness in all things. Why “better conscience”? Because the writer has previously said that the fallen conscience of humanity is inherently wicked (Heb. 10:22). We note that Hebrews 10:22 speaks in terms of being “purified from a wicked, delusional, spiritually evil conscience”. The conscience of a fallen human being is by nature “poneros” (wicked), in and of itself unable to discern properly between right and wrong because its inclination is to call right that which is wrong. Therefore, the “better conscience” spoken of here in Hebrews 13:18 is that of the Spirit filled believer of Messiah. Here applied specifically to the leaders of the faith community. The integrity of the Messianic leaders, including the writer, is promoted with reference to their desire to walk honourably before God. Knowing that their lives are an example of godly living, the recipients are encouraged to pray for the continued strengthening of their leaders as an expression of God’s glory. 19 Now I urge you all the more to do this, because I may come again to you soon. This verse begins the closing portion of the letter. This work includes all of the primary elements usually present in the first century letter writing style of the Roman Empire:
Contrary to the view of some, these elements are not evidence of Pauline authorship. Rather, they are common elements of letters of this time period and therefore, used by numerous Messianic Jewish leaders of the time in their communications with other believers. The writer has been detained by ministry elsewhere and looks forward to returning to the recipients soon. Based on verse 23 we know that the writer is not in prison. The inference is that the petition of prayer on behalf of the leaders of the early Messianic community is a good practice which keeps the leadership in the minds of the believers as an added mode of accountability. This is qualified by the phrasing “because I may come again to you soon.” In other words, “don’t be caught unaware”. 20 Now may the God (ho theos[G], haElohiym[H]) of peace, rest, wholeness (eirēnē[G], shalom[H]), who brought up from the dead (nekros[G], min hameitiym[H]) the (our) Lord (kurios[G], Adoneiynu[H]) Yeshua[H] the great (megas[G], hagadol[H]) Shepherd (poimēn[G], et roeih[H]) of the sheep, sheepfold (robation[G], hatzon[H]) through the blood (aima[G], bedam[H]) of the eternal (aiōnios[G], leolam vaed[H]) covenant (diathēkē[G], b’riyt[H]) 21 make you perfect together (katartizō[G]) in every (bechol[H]) good (agathos[G], tov[H]) thing to do His will (thelēma[G]), working in yourselves that which is pleasing (catov[H]) in His sight (be’eiynayv[H]), through, in the hand of (beyad[H]) Yeshua[H] the Messiah (haMashiach[H]), to Whom be the glory (ho doxa[G], hakavod[H]) forever (aiōn[G]) and ever (aion[G], leolam vaed[H]), age without end. Amein[H], agreed, firm, certain. 20 Now may the God of peace, rest, wholeness, who brought up from the dead the (our) Lord Yeshua[H] the great Shepherd of the sheep, sheepfold through the blood of the eternal covenant “God of Peace” is a title for God used in a number of New Testament benedictions. We note that “God of Peace” means God of reconciliation, reconstructed wholeness, well-being, security, rest and so on. As believers we are assured of our hope in the resurrection of the King Messiah. Thus, we serve the God of Peace Who raised up Peace Himself from the grave and the Shepherd of all Peace (Yeshua) has therefore silenced turmoil caused by sin and death forever through His saving work. The Shepherd motif is common in ancient Mesopotamian and Jewish (Levantine) thought. The shepherds of the Levant being a picture of protection and care. The Davidic King and God are called “Shepherds” of Israel (Eze. 34; Psa. 23), and the epithet is used to describe Yeshua as the ideal Shepherd (Matt. 26:31; John. 10:11; 1 Pet. 5:4; Rev. 7:17). Therefore, by calling Yeshua “the great Shepherd of the sheep, sheepfold” the writer acknowledges both His deity and rightful position as the Davidic King of eternity. “The blood of the eternal covenant” refers to the blood of Messiah Yeshua (Isa. 55:3; 61:8; Jer. 32:40; Eze. 16:10, 37:26). Yeshua’s blood is the blood of the new and eternal covenant prophesied by Jeremiah (Jer. 31:30-33 [31-34]; 32:40). All those covenants of the TaNaKH called “everlasting” are made eternal in Messiah, Who is the Author and goal of them. This includes the sign of the rainbow (Gen. 9:16) which is a prefigure of Yeshua’s redemptive work. Also included are:
21 make you perfect together in every good thing to do His will, working in yourselves that which is pleasing in His sight, through, in the hand of Yeshua[H] the Messiah, to Whom be the glory forever and ever, age without end. Amein[H], agreed, firm, certain. The believers are made perfect through the blood of the eternal covenant, the blood of Messiah Yeshua, for the purpose of doing God’s will in every good thing. The will of God being present and active in every believer individually and collectively by the Spirit of God (Father and Son [John 15:26; Acts 2:33; Rom. 8:15; Gal. 4:6; ]). This pleases God and brings glory to God through the Son Yeshua Who is again described in terms of the nature of His deity“Yeshua the Messiah, to Whom be the glory forever and ever. Amen.” 22 Now I urge you, my fellow Jewish brothers and sisters (adelphos[G], achiym[H]), listen to, bear with, endure, suffer patiently (anechomai[G], sheu-na[H]) the word, substance, essence (ho logos[G], divreiy[H]; my words) of exhortation, comfort, consolation, entreaty (paraklēsis[G]) for I have written (epistellō[G], kiy ma’at mizar catavtiy eleichem[H]) to you few words (brachus[G]). 23 Know that our brother (adelphos[G], achiynu[H]) Timothy (Timotheos[G]: honours God) is sent, has departed (apoluō[G]), with him, if he comes soon, I will see you. 24 Greet, embrace (aspazomai[G], sha’alu l’shalom[H]) all of your leaders, those who govern, rule over you (hēgeomai[G]) and all the holy ones, set apart ones (ho hagios[G], hakedoshiym[H]). Those from Italy greet you (leshalom lechem[H]). 25 The Grace, practical love, thankfulness, acceptableness, favour, liberty, joy (charis[G], ha chesed[H]) be with you all. 22 Now I urge you, my fellow Jewish brothers and sisters, listen to, bear with, endure, suffer patiently the word, substance, essence of exhortation, comfort, consolation, entreaty for I have written to you few words. The words of this work (letter) are an exhortation, an encouragement that both encourages and rebukes, admonishes and chastens. Therefore, the recipients are asked to listen to it, endure it, suffer it where discipline is required (Heb. 12:5), and patiently receive and walk in its substance, its substance being that of Messiah through the Holy Spirit Who inspired it. The writer further notes that in comparison to other spiritual writings the work of the Book to the Hebrews is brief, a midrash, a comparative and practical teaching which promotes a halakhah (way we walk) that is strengthened in every believer through the blood of Yeshua and by the power of God’s Spirit. 23 Know that our brother Timothy is sent, has departed, with him, if he comes soon, I will see you. As I have noted in the introduction to these concluding verses of Hebrews 13, Timothy’s being sent, having been released is either due to captivity (Philemon 1:1) or more likely, being released from a certain ministry task in order to pursue another task. The phrasing of verse 23, along with the passing on of greetings from a group of Jewish believers “from” Italy leads many to mis-conclude Pauline authorship in spite of the overwhelming evidence against such authorship. The fact remains that a number of early Messianic Jewish leaders knew Timothy, who was also known to the wider Jewish community in the diaspora (Acts 16:1-3). Additionally, many of the early Messianic Jewish leaders travelled throughout the diaspora, including Peter, Barnabas, and Silas to name a few. All of whom would have known Timothy and the believers in Rome and had regular contact with them, the community of faith still being small in terms of both numbers and resources, was reliant on strong relational networking. When we add this reasoning to the other factors mentioned in my introduction to the study of the Book to the Hebrews, and note that Paul’s custom was to both name himself [Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Php. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus. 1:1; Phile. 1:1] and where possible write a part of the latter portion of his letters in his own hand [1 Cor. 16:21; 2 Thess. 3:17; Col. 4:18; Phile. 1:19] (neither of these common practices are included in the Book to the Hebrews), we can conclude with some certainty that it is very unlikely this work was written by Paul. 24 Greet, embrace all of your leaders, those who govern, rule over you and all the holy ones, set apart ones. Those from Italy greet you. Based on the wording “Those from Italy greet you” the writer is clearly passing on greetings from Italian believers living elsewhere, being from Italy but not at that time in Italy. An example of this in modern terms would be that of Israeli guest living with my wife and I for a time each year here in Aotearoa, NZ. If while living with us here in Aotearoa they give their greetings to me to pass on to our kehilah (community) in New York. When speaking with the leaders of our kehillah there I would say of the Israelis living with us “Those from Israel greet you”. 25 The Grace, practical love, thankfulness, acceptableness, favour, liberty, joy be with you all. This final greeting/blessing is used by Paul in some of his letters, however, it was likely widely used throughout the Messianic Jewish community and wider body of believers of the first century C.E. Once again, this is not evidence of Pauline authorship. Note: The various subscriptions like that included in the King James English version (“written to the Hebrews from Italy, by Timothy”) added to the original text by later scribes from different traditions (Common Greek, Latin, Syriac, Arabic, Ethiopic etc.) including those attributing the final greetings to Timothy’s hand are numerous and contradictory and entirely untrustworthy. One only need read the text itself in order to conclude that Timothy was most certainly not the author of the phrasing “Timothy is sent, has departed, with him, if he comes soon, I will see you.” Clearly, someone other than Timothy is writing about Timothy. Nor does Timothy being mentioned (v.23) denote Pauline authorship. Timothy, as I said in the introduction to these final verses, was known to many of the early Jewish leaders of the Messianic faith. Putting aside the futilities of debating the human writer, let’s turn to the final greetings and the theme of these last verses of the Book to the Hebrews. Put concisely, the message of these final verses of the Book to the Hebrews is conveyed in terms of a recipe for repairing the divisive poison that has made the body of believers ineffective. In Judaism we speak of Tikkun Olam “repairing the world”, something that is only possible if Messiah works in us to do so. And how can we repair the world if our own communities are divided over foolish distractions? The solution offered by God through the writer of the Book to the Hebrews is simple, “Be teachable, honor and pray for your godly spiritual leaders, leaders who are reminded that they will give an account before God for their conduct in shepherding His sheep under the Chief Shepherd Yeshua.” Obedience to this instruction means that shepherds who fear God will diligently shepherd the sheep, and in turn sheep who fear God will show honor and respect for their shepherds. If leaders and congregations alike were to return to a secure fear of God which births grace and respect for those in positions of godly authority (I am not speaking of those who are apostate but have position in the body and lead many astray, they bring curse on themselves and their followers), we would be less inclined to be sidetracked by foolish and divisive things. In Messiah we are children of God, not children of the political kindergarten of this fallen world. Copyright 2021 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, 
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