1 Pet 2.1-25 gives us exhortations from Peter to his Jewish brethren about putting aside the old nature; that Israel is God’s chosen people and how they were to conduct themselves among the non-Jews.

v 1…Therefore (in light of what was just said), putting aside (like an old coat) all malice and all guile and hypocrisy and envy and slander (various sins of the old nature),

v 2…like newborn babies (just born again), long for the pure (speaks of clarity in God’s ways-Lam 4.7; Song 4.2) milk (milk is made by chewing the cud where the Hebrew concept of “meditate” comes from in Josh 1.8-‘”hagah”; the clean animals in Lev 11 teach us this concept; the Torah was given at Shavuot and dairy products are eaten to symbolize the word of God) of the word (1 Cor 3.2; Heb 5.11-14; Josh 1.8) that you may grow in respect to salvation (believers are not fully mature at first in the Torah/Scriptures),

v 3…since you have tasted (in part at salvation-Heb 6.5) the kindness of the Lord (this is also speaking about the word; just as milk is for a baby, so is the Tanak/Scriptures).

v 4…And coming to him as a living stone (he is talking to Jewish believers in the dispersion, not a non-Jewish “church”-1 Pet 1.1, 2.12; the “living stone” is Yeshua), rejected by men (by the Jewish builders) but choice and precious in the sight of God,

v 5…you also, as living stones are being built up as a spiritual house (a Temple-1 Cor 3.6, 6.19; Eph 2.22; the ruling judges called the Sanhedrin sat in the “Lishkat Ha Gazit” or the “Chamber of the Hewn Stones” because the people were seen as “stones” and their rulings were to help the people “fit together”; the stones on the breastplate of the high priest were also seen as the people-Exo 28.12-129), for a holy (with a kedusha) priesthood (Exo 19.6) to offer up spiritual sacrifices (like Torah observance, prayer, praise, etc) acceptable (well received) to God through Yeshua the Messiah).

v 6…For this is contained in Scripture (Isa 28.16), “Behold (see for yourself) I lay in Zion an elect, precious stone, a corner foundation; and he who believes in him shall not be disappointed.”

v 7…Then to you who believe belongs the honor. But to disobeying ones he is the stone which those building (the Temple of people) rejected (were unpersuaded), “The stone which the builders rejected, this became the very corner (Psa 118.22),”

v 8…and, “A stone of stumbling (obstruction) and a rock of offense (scandal)” for they stumble because they are disobedient to the word (Tanak/Scriptures), and to this they were also appointed (all things enter into the plans of God; there are no coincidences and nothing happens by chance).

v 9…But you (Israel; the living stones) are a chosen (by-election) race, a royal priesthood, a holy nation (set apart from the other nations), a people for God’s own possession (like a bride), that you may proclaim the excellencies of him who has called you out of darkness into his marvelous light;

v 10…for you once were not a people (Hos .1.9-“lo-ammi”), but now you are the people of God; you had not received mercy (Hos 1.6-“lo-ruhamah”), but now you have received mercy.

v 11…Beloved, I urge you as aliens and strangers (in a foreign land) to abstain from fleshly lusts, which wage war against the soul (being in a body with a corrupt nature).

v 12…Keep your behavior excellent among the Gentiles (who surround you and observe your conduct), so that in the things in which they slander you as evildoers, they may on account of your good deeds as they observe them, glorify God in the day of visitation (Yom Ha Din; day of judgment-Isa 10.3).

v 13…Submit yourselves for the Lord’s sake (as representing him as long as it does not violate the Torah) to every human institution (civil law wherever you live); whether to a king as the one in authority (or having power),

v 14…or to governors as sent by him (indirectly by the king) for the punishment of evildoers and the praise of those who do right (the king should express gratitude to those who obey civil laws).

v 15…For such is the will of God that by doing right you may silence the ignorance of foolish men (to muzzle those who might say something against them);

v 16…as free men, and do not use your freedom as a covering for evil, but as bond-slaves of God.

v 17…Honor all men; love the brotherhood, fear God, honor the king (the office).

v 18…Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable (ill-natured).

v 19…For this finds favor (Greek “charis” or grace) if for the sake of the conscience toward God a man bears up under sorrows when suffering unjustly (through severe words and reproaches).

v 20…For what credit is there if, when you sin and are harshly treated, you endure it with patience (it’s the least that could be done)? But if when you do what is right and suffer for it, you patiently endure it, this finds favor (grace) with God.

v 21…For you have been called for this purpose (to obey God even when mistreated), since Messiah also suffered for you, leaving you an example for you to follow in his steps;

v 22…” who committed no sin, nor was any deceit found in his mouth (Isa 53.9),”

v 23…and while being reviled, he did not revile in return; while suffering he uttered no threats, but kept entrusting himself to him who judges righteously (he had no obligation to even score because God will; Yeshua’s trial was the justice of men; God overturned the verdict of an earthly court by raising Yeshua from the dead; his punishment wasn’t from God, and Peter likened it to murder in Acts 5.30, 8.32-33);

v 24…and he himself bore (lifted up, forgave-see Isa 53.12 notes) our sins in his body on the cross (when he was lifted up on the cross) that we might die to sin (the sin nature) and live to righteousness (as defined in the Torah); for by his wounds (stripes, lacerations, bruises) we were healed (spiritually forgiven; made whole).

v 25…For you were continually straying like sheep, but now you have returned to the Shepherd (caretaker) and Guardian (Greek “episkopion” or overseer) of your souls (our entire being belongs to God).

This letter was written by the Shaliach Peter, a name given to him by Yeshua in Matt 16.17-20. The name means “rock” and in Aramaic, it is “Kefa.” His given Hebrew name is Shimon (to hear) Ben Yonah (dove). This letter was probably written in Babylon, as Peter was sent to the “circumcised” in Gen 2.8, and the largest population of Jews lived in Babylon, even over Judea, and it was a major Torah center for hundreds of years. It was written to encourage Jewish believers in Yeshua who were suffering persecution in the “diaspora” and the letter was intended to be circulated among various areas. It may have been written around 63 AD, just prior to the destruction of Jerusalem in 70 AD, and around the time of the death of James. This letter is a halachic commentary on the Torah and before reading this letter, or any book of the “new (renewed) testament”, we recommend that you read on this website two teachings called, “Torah and New Testament Foundations-Was Paul Torah Observant?” and “Torah and New Testament Foundations-The Real Paul.” These studies center on Paul, but they will show that the writers of the New Testament were following a Torah-based faith in Yeshua and encouraged and taught other believers, whether Jew or non-Jew, to do the same.

1 Per 1.1-25 tells us that the letter was intended for Jewish believers living outside of Israel; the “elect” of God according to God’s sovereign will (John 10.26-27, 17.9; Eph 1.4); a blessing to Yehovah who saved them; the purpose of trials for the believer; this salvation was testified to beforehand by the prophets; how believers should conduct their lives; the redemption was made possible through Yeshua; an admonition to love the brethren.

v 1…Peter (Hebrew name “Shimon” meaning “to hear”), an apostle (Hebrew “shaliach” or sent one, agent) of Yeshua the Messiah to those who reside as aliens (Jews outside the land since the Babylonian captivity) scattered throughout Pontus (converts made at Shavuot in Acts 2.9), Galatia, Cappadocia (also at Shavuot-Acts 2.9), Asia (Peter’s message in Acts 2 was heard by people on the three continents of Asia, Africa, and Europe-Acts 2.9-11), and Bithynia (northern Asia Minor) who are chosen (elected from before the foundation of the world (John 1.13, 10.26-27, 17.9; 2 Pet 1.10)

v 2…according to the foreknowledge (meaning “fore-ordained” by his sovereign will) of God the Father, by the sanctifying work of the Spirit (given a kedusha, set apart for the purposes of God; election is manifested in our sanctification) that you may obey Yeshua the Messiah (believe the Torah, the truth) and be sprinkled (an allusion to Exo 24.1-11 where sprinkling was seen as the sealing of the covenant as they promised to obey the Torah) with his blood. May grace (the source of all blessings) and peace ( “shalom” meaning no lack, whole in every area) be yours in the fullest measure.

v 3…Blessed be the God and Father of our Lord Yeshua the Messiah, who according to his great mercy has called us to be born again (begotten; regeneration is God’s work-John 1.13; Acts 13.48, 164; 2 Pet 2.10; John 6.44 where “draw” means “to drag”, 10.26-27; 17.9) to a living hope (biblical hope is based on God’s word to us and seen as a sure thing, not a “wish”) through the resurrection (because it showed Yeshua was the Messiah sent by God, overruling the injustice of men at his death) of Yeshua the Messiah from the dead,

v 4…to an inheritance imperishable and undefiled and will not fade away (like the Olam Ha Zeh-Heb 8.13), reserved in heaven for you (the Olam Haba, many mansions of John 14.1; the New Jerusalem of Rev 21-22 which will descend upon the earth at the end of the 7000-year plan of God),

v 5…who are protected (from falling-Jude 24; Zeph 3.11-13; Col 1.17; Phil 2.13; Luke 19.18; 1 Cor 1.8; Heb 12.2) by the power of God through faith (“emunah” or confidence in action in God’s word) for a salvation ready to be revealed in the last time (the enjoying of it in its fullness; the Olam Haba; in the Olam Ha Zeh, or this present world, we only see in part; here now but not yet-1 Cor 13.9-13).

v 6…In this you greatly rejoice, even though now for a little while if necessary, you have been distressed by various trials (Why did they get distressed? God seems to hide his face; temptations; afflictions; persecutions, chastisement; here it is the trials that test character or faith by adverse circumstances, etc),

v 7…that the proof of your faith (the desired end-Mark 9.49 notes), more precious than gold which is perishable, even tested by fire, may be found to result in praise and glory and honor at the revelation of Yeshua the Messiah (at the Natzal; or when the Olam Ha Zeh passes away into the Olam Haba);

v 8…and though you have not seen him (physically), you love him, and though you do not see him now but believe in him (John 20.29), you greatly rejoice with joy inexpressible and full of glory,

v 9…obtaining as the outcome of your faith (action in confidence) the salvation of your souls (what faith was designed to do).

v 10…As to this salvation the prophets, who inquired and searched diligently, who prophesied of the grace that should come to you (by prayer, study and asking about the types and shadows; when he should come-Dan 9.24-27),

v 11…seeking to know what person or time the spirit of Messiah within them was indicating (by inspiration to the minds and hearts by the Ruach Ha Kodesh) as he predicted (testified beforehand) the sufferings of Messiah and the glories to follow ((Luke 24.27).

v 12…It was revealed to them that they were not serving themselves (the prophets saw it afar off), but you (today) in these things which now have been announced to you through those who preached to gospel to you by the Holy Spirit (Acts 2) sent from heaven-things into which angels long to look (the great mystery of the redemption and the salvation are things angels are very interested in and delighted, even taking pleasure in thinking about it).

v 13…Therefore, gird your minds (desires, intention, heart) for action (to fight battles), keep sober (not intoxicated with false doctrines), fix your hope completely on the grace to be brought to you at the revelation of Yeshua the Messiah (when the Olam Ha Zeh passes away into the Olam Haba).

v 14…As obedient children, do not be conformed to the former lusts in your ignorance (not comprehending what you were doing),

v 15…but like the Holy One who called you, be holy yourselves also in all behavior (have a kedusha by being set apart to God with certain limitations and restrictions);

v 16…because it is written (already on record), “You shall be holy (set apart for the service of God with certain limitations and restrictions), for I am Holy (God has a kedusha – Lev 11.44).”

v 17…And if you address as Father the One who impartially judges according to each man’s work, conduct yourselves in fear during the time of your stay (on earth);

v 18…knowing (through the Scriptures/Tanak) that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers (Oral Law; 18 Edicts of Beit Shammai; their system of works of righteousness-Rom 9.32),

v 19…but with precious blood, as of a lamb (humble, with resignation, silent) unblemished and spotless, of Messiah (Yeshua was deprived of justice-Acts 8.33; he was a fragrant aroma-Eph 5.2; not forsaken).

v 20…For he was foreknown before the foundation of the world (this does not mean that God looked into the future and “saw Yeshua” but he had a relationship with Yeshua the son before the world was created and everything happened according to their plan (Rom 8.29-30), but has appeared in these last times for the sake of you (on account of the elect; for their sake),

v 21…who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are on God (that what God said is a sure thing).

v 22…Since you have in obedience to the truth (as defined in the Torah) purified your souls for a sincere love of the brethren, fervently (see after it) love (in action) one another from the heart (desire, intention),

v 23…for you have been born again not of seed which is perishable but imperishable, through the living and abiding word of God (at the time, the Tanak-Isa 40.8; Psa 119.1-176).

v 24…For, “All flesh is like grass, and all its glory like the flower of grass. The grass withers, and the flower falls off,

v 25…but the word of the Lord (Yehovah) abides forever.” And this is the word which was preached to you (Peter taught the Tanak, which is the Torah, the Nevi’im and the Ketuvim; it was the only Scripture they had in the First Century).

Jam 5.1-20 gives us a rebuke of the unbelieving rich and the illusion of wealth; their sins are pointed out; a call to imitate the patience of a farmer in looking for the day of the Lord; how to be patient among the kahal, following the example of Job and the prophets; an admonition against rash oaths that are in contrast to patience; how to deal with suffering or the sick among them; how to have an effectual prayer like Elijah; turning back one who strays from the Torah and the results.

v 1…Come now, you rich (he is speaking to those who have a profession of faith, but not “rich” towards God), weep and howl for your miseries which are coming upon you (for misusing their resources and having no regard for others).

v 2…Your riches have rotted and your garments have become moth-eaten (because they kept them for themselves instead of distributing them to do good; they will be useless to them “in that day” anyway).

v 3…Your gold and your silver have rusted (because they have been kept in a dark place and have corroded); and their rust will be a witness against you (because it wasn’t used as it should have been) and will consume your flesh like fire (painful consequences). You have reaped treasure together for the last days (“acharit yamim” or when the Messiah comes; it will be evidence against them).

v 4…Behold (see), the day of the laborers who mowed your fields, which has been withheld by you, cries out and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaot (Hebrew “Yehovah Tzavaot” meaning the “Lord of the armies”-when this is used Yehovah is coming from a military position of power in the world; including the Roman army that would soon come).

v 5…You have lived luxuriously on earth and led a life of wanton pleasure; and you have fattened your hearts in a day of slaughter (when animals were slain for some big feast; they lived like every day was a festival; in reality they were fattening up themselves for the slaughter).

v 6…You condemn and put to death the righteous; he does not resist you (all attempts to resist would be in vain because these rich were powerful).

v 7…Be patient, therefore, brethren, (who were experiencing these afflictions), until the coming of the Lord (to destroy the land, Jerusalem and the Temple as foretold; in a larger context when the Lord comes in the Natzal and at the end of the birth-pains). Behold (see for yourself; focus), the farmer waits for the precious produce of the soil, being patient about it, until he gets the early (after Sukkot) and the late rains (in the spring-Hos 6.1-3, 10.12; Joel 2.23).

v 8…You too be patient, strengthen your hearts, for the coming of the Lord is at hand (to destroy the land, Jerusalem and the Temple, etc-Matt 24).

v 9…Do not complain (groan, grieve), brethren, against one another (through impatience; to murmur and find fault) that you yourselves may not be judged; behold, the judge is standing right at the door (the “axe” he will use is the Romans and it is already laid at the root of the olive tree Israel-Matt 3.10; James was already seeing the signs that it was coming soon).

v 10…As an example (think on this), brethren, of suffering and patience, take the prophets who spoke in the name of the Lord (Yehovah representatives).

v 11…Behold (see for yourself), we count those blessed who endured. You have heard of the endurance (how he behaved under trials) of Job and seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful (remembered him for good).

v 12…But above all (an important instruction), my brethren, do not swear (rash oaths due to impatience), either by heaven or by earth or with any other oath (by anything other than the name Yehovah-a Jewish practice-Matt 5.33-36; 23.16-22); but let your yes be yes (straightforward, honest), and your no be no, so that you may not fall under judgment (for hypocrisy; saying one thing and doing another).

v 13…Is anyone among you suffering (afflicted, troubled)? Let him pray (to God to deliver them; sometimes an affliction is allowed to get us to seek him-Psa 50.15). Is anyone cheerful (in a good frame of mind)? Let him sing praises (vocally).

v 14…Is any among you sick (Greek “asthenei” or weak)? Let him call for the elders (zekanim) of the assembly (kahal), and let them pray over him (for recovery), anointing (Greek “aleipho” meaning to rub, smear or cover) him with oil (medicinal oil, which is used for healing-Isa 1.6; Luke 10.34; Jer 8.22; this word is not used in a ritual or religious sense; that word would be “chrio”; oil was used as the base for medicines in the first century, and we still do today. James wants them to use every medical means possible; we need to understand this verse so we don’t misapply it; Acts 28.9 says the people were cured “therapeutically” and made well, no miracles) in the name of the Lord (because Yehovah is the healer no matter how it happens);

v 15…and the prayer offered in faith (confidence in action) will restore the one who is sick, and the Lord will raise him up, and if he has committed sins (that the Lord is chastening), they will be forgiven him.

v 16…Therefore, confess your sins to one another (committed against one another; you know you injured someone) and pray for one another, so that you may be healed. The effective prayer of a righteous man can accomplish much (What is effective prayer? Let’s talk about it. Yeshua’s prayer in Matt 6.9-13 is not original, but it is a model and we are to pray as the Scriptures teach us. This prayer sums up many major themes because it was a very Jewish prayer, indicating that the Jews were not hypocrites because they did not know what to say, their prayers were fine. Yeshua used them in his model prayer. The problem is not the words, forms, content or petitions. All of that was how it should’ve been. The problem was they did not pray in faith, or sincerity, or truth, or repentance. The best prayer is useless when it doesn’t express true love and gratitude of the heart, desires and intentions. Yehovah looks on the heart and judges any prayer by the faith with which it is offered. Any Jew, even today, would have recognized and consented to this model prayer in Matt 6.9-13-it was acceptable. There is a warning against praying the same words over and over again thinking repetition will obtain favor. That was the Jewish mentality, the “ritualist” and the “legalistic” mentality. In the Didache Christians were being taught to say the “Lord’s Prayer” like Jewish prayers. This carries a fatal tendency to turn prayer into a “performance” instead of the language of love, gratitude and real dependence on God in faith. That is true and effective prayer. But the form and content, however “orthodox”, is worthless if the heart is not humble before God and the prayer is not the true utterance or true expression of the heart. That is why the talmidim asked Yeshua, “Teach us to pray.” His prayers were effective).

v 17…Elijah was a man subject to the same passions as we are (same sinful passions, impatience, fears and unbelief, etc) and he prayed earnestly that it might not rain; and it did not rain on the earth for three years and six months (1 Kings 17.1).

v 18…And he prayed again, and the sky poured rain and the earth produce its fruit (1 Kings 18.42-46).

v 19…My brethren, if any among you strays from the truth (Torah), and one turns him back (called “teshuvah” or repentance-Ezek 3.21).

v 20…Let him know that he who turns a sinner from the error of his way (not God’s way), will save his soul (of the sinner; his own soul; himself) from death (second death), and will cover a multitude of sins (and helped them obtain pardon from God and not be punished under the judicial aspect of the Torah; they have a place in the Olam Haba).

Jam 4.1-17 gives us reasons for strife in assemblies; a rebuke about covetousness and being friends with the world; how to defeat strife; submitting to God; depending on God; how genuine faith is proved by action.

v 1…What is the source of quarrels and conflicts among you (against each other)? Is it not the source of your pleasures (Greek “hedonon” is where we get “hedonism” from meaning passionate desires for worldly pleasures) that wage war on your (bodily) members?

v 2…You lust and do not have; you commit murder (fight to the death to fulfill your desires). You are envious and cannot obtain; you fight and quarrel (over something they desire). You do not have (what you need) because you do not ask (in prayer; so you fight one another),

v 3…You ask and do not receive because you ask with the wrong motive (motivated by your own selfish desires), so that you may spend it (consume it) on your pleasures (hedonism).

v 4…You adulterers and adulteresses (a spiritual metaphor), do you not know that friendship with the world is hostility towards God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (since the world is against Yehovah).

v 5…Or do you think that the Scripture (in general) speaks to no purpose: “The spirit that dwells in us lusts to envy?” (we are naturally prone by our nature to envy).

v 6…But he gives a greater grace (to rescue us away from that). Therefore he says, “God is opposed to the proud, but gives grace to the humble (Prov 3.34-in place to receive it).”

v 7…Submit therefore to God (in regard to worldly things). Resist (Greek “anthistemi” where we get “antihistamine” from, meaning to stand against) the evil (and not in your own strength, but like David against Goliath) and he will flee from you (he cannot stand against God’s power).

v 8…Draw near (not like in Exo 30.19-21; this cannot be done in a ceremony, we must confess our sin and the rest is God’s work), you sinners; and purify your hearts, you double-minded (can’t make up their mind about who to follow-1 Kings 18.21; Jam 1.6; Psa 119.113).

v 9…Be miserable and mourn and weep; let your laughter be turned to mourning, and your joy to gloom (like the tax-gatherer in Luke 18.9-14).

v 10…Humble yourselves in the presence of the Lord, and he will exalt you (not in some outward show, denying the flesh, fastings in sackcloth, etc), but in true inward mourning and weeping over the “plague” of the heart and our impure nature, our sins).

v 11…Do not speak against one another, brethren (now he returns to his previous subject). He who speaks against a brother, or judges his brother, speaks against the Law (Torah) and judges the Law (refuses to submit to it); but if you judge the Law (Torah), you are not a doer of the Law (Torah), but a judge (not having all the facts-1 Cor 4.3-5 notes).

v 12…There is one lawgiver and judge, the one who is able to save and to destroy; but who are you to judge your neighbor (because we are not in a position to judge anyone)?

v 13…Come now, you who say, “Today and tomorrow, we shall go to such and such city, and spend a year there and engage in business and make a profit (this is in the form of a futuristic vow, leaving out the Lord).”

v 14…Yet you do not know what your life will be tomorrow (Matt 6.34; Prov 27.1). You are a vapor that appears for a little while and then vanishes away.

v 15…Instead, you ought to say, “If the Lord wills we shall live and also do this or that (stay in the present tense-see 3.12 notes).

v 16…But as it is, you boast in your arrogance (about their plans); all such boasting is evil.

v 17…Therefore, to one who knows the right things to do, and does not do it, to him it is sin (rebellion is knowing what the Scriptures say and not doing it-see 2.14 notes).

Jam 3.1-18 tells us about the great responsibility a teacher has and how they will give an account to God; how hard it is not to stumble; the law of the tongue; Torah observance and wisdom and understanding; earthly wisdom and heavenly wisdom.

v 1…Let not many become teachers, my brethren, knowing that as such we shall incur a stricter judgment (give a stricter account-good teachers are needed and to be respected; incompetent teachers can do much harm).

v 2…For we all stumble (offend) in many ways. If anyone does not stumble in what he says, he is a perfect man (in theory), able to bridle the whole body as well (control it).

v 3…Now if we put the bits into the horse’s mouth so that they may obey us, we direct their whole body as well (a “bit” is a small thing but it can control a horse; so inna simile, he who can control a small tongue can control his whole body).

v 4…Behold (see, focus), the ships also (in another simile), though they are great and are driven by strong winds, are still directed by a very small rudder, wherever the inclination of the pilot desires.

v 5…So also the tongue is a small part of the body, and it boasts of great things. Behold (see), how a great forest is set aflame by such a small fire (just a small spark can engulf a forest; a word spoken by the tongue can set a whole city “aflame”).

v 6…and the tongue is a fire (fluent and powerful), the world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of life, and is set on fire by hell (which continually burns; evil tongues have their origins there-Avot 1.5, 17 or “sayings of the fathers”).

v 7…For every species of beasts and birds, or reptiles and creatures of the sea, is tamed, and has been tamed by mankind.

v 8…But no one can tame the tongue, a restless evil full of deadly poison (that secretly can destroy character, reputations, and nations).

v 9…With it we bless God and Father, and with it we curse (wish evil on) men, who have been made in the likeness of God;

v 10..from the same mouth come blessing and cursing. My brethren, these things ought not to be this way.

v 11…Does a fountain send out from the same opening fresh and bitter?

v 12…Can a fig tree, my brethren, produce olives, or a vine produce figs? Neither can salt water produce fresh (these concepts are part of what is called the “Law of the Tongue” based on Num 30; when we speak, we speak in one of three time periods: past, present and future. Most people speak in the past, and that is where anger, enmity, complaints, confusion, explanations, enlightenment, illustrations, instruction and rationalizations come from. In the present, we deny or accept something happening to us. The future is in the area of a vow, a declaration, oath or swearing to create a reality. Things will change and an oath will affect others around us. Don’t go into this time period lightly-Num 30.1-16; Jam 4.13-17; Matt 6.34).

v 13…Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom (a humble way, without trusting in such works for justification and salvation).

v 14…But if you have bitter jealousy and selfish ambition in your heart (desires), do not be arrogant and lie against the truth (by his conduct when he struggles for preeminence).

v 15…This wisdom is not which comes down from above, but is earthy, natural, demonic (like demons act).

v 16…For where jealousy and selfish ambitions exist, there is disorder and every evil thing (worthless work).

v 17…But the wisdom from above is first pure (innocent), then peaceable, gentle (inoffensive, patient, moderate), full of mercy (can be persuaded if it is proper, ready to yield when truth requires it) and good fruits (in his teachings, life not given to being partial), unwavering without hypocrisy (undivided in conviction).

v 18…And the seed whose fruit is righteousness (the true faith; a Torah-observant faith in Yeshua) is sown in peace (not among contentions and strifes) by those who make peace.

Jam 2.1-26 tells us not to be discriminating in the assembly and that partiality is condemned in the Torah (Lev 19.18); that we should observe the Torah, but not as a system of works righteousness; Torah observance is compatible with faith; an example it; dead faith and real faith is demonstrated by Torah observance, called “works” or mitzvot, meaning the commandments; Abraham and Rahab are used as an example of real faith.; remember, James, or Ya’akov, was called a “tzadik” or “just” even by the Jewish non-believing rulers of the first century, which means his Torah observance was beyond reproach by everyone. The “works” he is referring to in this chapter are the Torah commandments; James is saying that Torah observance is compatible with faith; but these works will not save you, faith in Yeshua does. The concept of “salvation” biblically is national, or delivered from an enemy. It is also personal, and it comes by faith called “emunah” based on knowledge of the Scriptures, ahav meaning love and acting on those Scriptures, and mitzvot which are the commandments themselves. Faith without the commandments (mitzvot) is dead. The Torah is the only source for the commandments. A mitzvah can only be changed by the one who gave the commandments to begin wi, so you can’t change the sabbath to another day, etc. Anyone who is of faith is to be Torah observant. Righteousness comes by faith, not Torah. Torah is a guide to how the righteous walk, act, think, and live. Anything that draws you away from these basic concepts is replacement theology and should be rejected. It’s why he gave the Torah, it is the standard, a guide. Waling in the Torah will not diminish faith and these are the points James will discuss in this chapter.

v 1…My brethren, do not hold your faith in our glorious Lord Yeshua the Messiah with personal favoritism (partiality).

v 2…For if a man comes into your assembly (Greek “sunagogen” or synagogue-Strong’s # 4864) with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes,

v 3…and you pay attention to the one who is wearing the fine clothes, and say, “You sit here in a good place (honorable place, near the front as a sign of respect-Matt 23.6; Luke 14.7-11),” and you say to the poor man, “You stand over there, or sit down by my footstool,

v 4…have you not made distinctions among yourselves and, and become judges with evil motives (not guided by just rules; this is wrong by presuming to “judge” strangers in the first place)?

v 5…Listen, my beloved brethren, did not God choose the poor of the world, rich in faith and heirs to the kingdom which he promised to those who love him?

v 6…But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court (judgment seats in persecution)?

v 7…Do they not blaspheme the worthy name by which you have been called?

v 8…If, however, you are fulfilling (giving meaning to) the royal (God is the king who gave the commandments) Law (Torah), according to the Scripture, “You shall love your neighbor (by action) as yourself (Lev 19.18),” you are doing well.

v 9…But if you show partiality, you are committing sin (as defined in the Torah-Rom 3.20; 1 John 3.4) and are convicted by the Law (Torah-seems James did not think it was done away with) as a transgressor (what the Torah does and was designed for).

v 10…For whoever keeps the whole law (meaning to incorporate the things of God into your life, staying true to the tavnit or blueprint God has given for a specific thing to be done, by specific people, at specific times at specific places) and yet stumbles in one point he has become guilty of all (the Torah was seen as one unit, not divided up into different categories).

v 11…For he who said, “Do not commit adultery,” also said, “Do not commit murder.” Now you do not commit adultery, but do commit murder, you have become a transgressor of the Law (Torah)..

v 12…So speak (words) and sao act (actions) as those who are to be judged by the law of liberty (see Jam 1.25 notes-In Jewish thought, the concept of freedom is linked to the Torah-Exo 7.16, 8.1; the people were set free so they could serve God-Eph 2.10; a civilian to a criminal is an enemy because it restrains him and restricts him from expressing his criminal tendencies, but for a good citizen the same laws is an assurance of security, a preserver of freedom).

v 13…For judgment will be merciless to one who has shown no mercy; and mercy triumphs over judgment (there are two types of judgment, strict or merciful-John 8.3-11; Rom 9.14-16; Matt 18.23-35; Matt 25.31-46).

v 14…What use is it, my brethren, if a man says he has faith (confidence in God by action, made of the right motive of love in action, the knowledge of God in Torah facts, and doing the commandments) but he has no works (Hebrew “mitzvot” or commandments)? Can that faith save him (NO!-faith is action in knowing what the Scriptures say and doing them; rebellion is knowing what the Scriptures say and not doing them)?

v 15…If a brother or sister is without clothing and in need of daily food,

v 16…and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what does it profit them?

v 17…Even so, faith without works (of the Torah/mitzvot) is dead by itself )Greek “nekra” meaning empty).

v 18…But someone may say, “You have faith, and I have works; show me your faith without works (they can’t because “works” or commandments are connected to faith), and I will show you my faith by my works (Torah observance-remember he was known for it; the commandments are “visual aids” to see faith; he acted on what God said to do in the Torah, and the Torah is the only source for works).

v 19…You believe that God is one (that God exists), you do well; the demons also believe and shudder (with fear-a bare, historical belief will not profit anyone).

v 20…But are you willing to recognize, you foolish fellow, that faith without works (Torah commandments) is useless?

v 21…Was not Abraham our Father justified by works (the evidence he had faith in what God said-Heb 11.1; he obeyed God’s word), when he offered up Isaac his son on the altar (by God’s command)?

v 22…You see that faith was working with his works (they go together, cooperate), and as a result of the works, faith is perfected (complete, finished);

v 23…and the Scripture was fulfilled (given meaning) which says, “And Abraham believed God (what he said); and it was reckoned (imputed) to him as righteousness,” and he was called the friend (not “chaver” but “ahav” meaning “love in Isa 41.8 and 2 Chr 20.7) of God (ahav is one of the three elements of biblical faith).

v 24…You see that a man is justified by works (which is faith in acting on what God said and produces works of the Torah, and that faith is what justifies-a believer will have the Torah written on their hearts, desires, intentions and thoughts, along with true faith; works follow true faith) and not by faith alone (without works of Torah).

v 25…And in the same way (likewise) was not Rahab the harlot (some say innkeeper) also justified by works (showing she had true faith), when she received messengers and sent them out by another way?

v 26…For just as the body without the spirit is dead, so also faith (confidence in God) without works (action) is dead (in Rom 3.28 Paul speaks of justification before God; James speaks of the fruits of it that can be seen by others).

This letter was written by Ya’akov, or Jacob or “James” as in English bibles. To most scholars, he was “head” or “Nasi” of the Netzarim (Nazarenes), or Messianic assembly in Jerusalem (Acts 15, Acts 21). He was known as “Ya’akov Ha Tzadik” of Jacob the Just because of his Torah observance that even the people respected. He was the half-brother of Yeshua as seen in Matt 13.55, and the brother of Jude (Yehudah). The letter was written about 60 AD to the various congregations among the twelve tribes who were dispersed outside the land. Many of these Jewish believers may have been some of those saved in Acts 2 because they came from 17 different countries. The letter was written to encourage these Jewish believers to stand strong in their Torah-based faith in Yeshua even under duress, tests, and trials. Josephus says “James” the brother of Yeshua was killed in 62 AD by the high priest Ananus (Josephus Antiquities of the Jews, Book 20, 9.1). Before reading and studying any of the epistles, we suggest that you read the teachings called, “The Torah and New Testament Foundations-Was Paul Torah Observant” and “Torah and New Testament Foundations-The Real Paul” before proceeding with any study of these letters. It will show that the writers of the New Testament were following a Torah-based faith in Yeshua and were teaching other believers to do the same. As with the other letters, this is a halachic commentary on the Torah.

Jam 1.1-27 tells us about trials, tests, and wisdom; having patience during these afflictions; how to obtain wisdom from God; overall encouragement and living for Yehovah in times of testing; how testing comes and its nature; God’s goodness has no variations; standing firm against wickedness; being doers (observant) of the word (Torah), not hearers only.

v 1…James (Ya’akov or Jacob), a bond-servant of God and of the Lord Yeshua the Messiah to the twelve tribes who are scattered abroad (the Diaspora-these were probably saved in Acts 2 and carried the news about Yeshua back home after the festival), greetings (let’s look into the myth about the “lost tribes” of Israel. We know from Ezek 37 that two sticks will become one, so they aren’t lost; Yeshua is the king of the Jews and Israel; in Acts 2.5, 9, 14, 36 the terms “Judea” and “Israel” are used; all the tribes were invited to Hezekiah’s Passover in 2 Chr 34.9, 21; representatives of all twelve tribes contributed scholars to write, in the second century BC the Septuagint, six from each of the twelve tribes in the second century BC; Jess came from the very lands in which the supposed “lost tribes” disappeared; Anna in Luke 2.36 is from the tribe of Asher; God promised a remnant would survive and the remnant if Israel are a part of the remnant of Judah; Yeshua and Paul used the terms “Jew” and “Israel” interchangeably; there is a teaching called the “Two Houses” but it has major flaws; it is built on the myth that the ten tribes are lost and lost their identity, but we have already given a few examples how that’s not true with biblical evidence; this theory has most believers in Yeshua being descendants of the lost tribes, yet God’s plan included all the nations, not just descendants of Jacob to be saved; the theory teaches that only when believers “realize” who they are can the prophecies of “union” between Israel and Judah be fulfilled, but Scripture teaches this union comes as a distinct event in contrast to the salvation of non-Jews).

v 2…Consider it all joy, my brethren, when you encounter various trials (distresses),

v 3…knowing that the testing of your faith produces endurance.

v 4…Let endurance have its perfect work, that you may be perfect and complete (mature; knowing all lines of a trade) lacking in nothing.

v 5…But if any of you lacks wisdom (Hebrew “chachmah” meaning knowing what to do when you have an understanding of Torah facts), let him ask of God, who gives to all (who ask) generously and without reproach (for past conduct like men often do), and it will be given to him.

v 6…But let him ask in faith (confidence in God in action) without doubting (questioning, indecision), for the one who doubts is like the surf of the sea driven and tossed by the wind.

v 7…For let not that man expect that he will receive anything from the Lord (Heb 11.6),

v 8…a double-minded man unstable in all his ways (confused, unsettled, uncertain, always unchanging, etc).

v 9…But let the brother of humble circumstances glory in his high position (because he knows the Lord and is seated in heavenly places in the Olam Haba-Jer 9.23; Eph 2.6);

v 10…and the rich man in his humiliation (when he loses his property) because like flowering grass he will pass away (is reminded that he too will pass away).

v 11…For the sun rises with a scorching wind, and withers the grass, and its flower falls off, and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away.

v 12…Blessed (empowered to succeed) is a man who perseveres under trial, for once he has been approved (through the testing), he will receive the crown of life (a reward, not salvation) which the Lord promised to those who love him (How do we love him? By action in keeping the commandments-Deut 6.4-9; John 14.15; 1 John 2.3-4).

v 13…Let no man say when he is tempted (allured to evil), “I am being tempted by God” for God cannot be tempted by evil (it’s not in him; Yeshua was tempted from the outside, but man is tempted from the inside-Matt 7.23); and he himself does not tempt anyone.

v 14…But each one is tempted when he is carried away and enticed by his own lust (desires; baited by another evil person, or Ha Satan, like David-1 Chr 21.1).

v 15…Then when lust has conceived it gives birth to sin (the sin nature), and when sin is accomplished it brings forth death (it can be traced to sin-Rom 6.21-23).

v 16…Do not be deceived, my beloved brethren,

v 17…every good thing bestowed and every perfect gift is from above, coming down from the Father of lights (sun, moon, stars; knowledge as in spiritual light, etc), with whom there is no variation or shifting shadow (like the sun that only shines on certain places at certain times, and not in the same manner; it rises and sets; it crosses the line to go south, and then to the north; it produces seasons and different climates; in these things, he is not like the sun; he is unchanging and the same yesterday, today and forever; no darkness).

v 18…In the exercise of his will (his doing-John 1.13) he brought us forth by the word of truth-the Basar in Eph 1.13), so that we might be, as it were, the first fruits among his creatures (the first in time to be called in the harvest; all born again believers in contrast to other creatures);

v 19…so that, my beloved brethren, let every man be quick to hear (the truth), slow to speak (against what is heard without evaluating the content), slow to anger (if reproofs are given, admonitions);

v 20…for the anger of man does not achieve the righteousness of God (or make man righteous; our worst enemy is ourselves).

v 21…Therefore, putting aside all filthiness (pride, malice, vanity, anger, etc) and that remains of wickedness (wrath from an evil heart; the allusion is to the foreskin that is removed in circumcisions), in humility receive the word implanted, which is able to save your souls (heart, mind, spirit-the Scriptures are an instrument to show men the way, and the power of God is the energy that saves).

v 22…But prove yourselves doers of the word (the Torah-Rom 2.13; Psa 111.7-8; Deut 4.1-6, 30.3-10; Luke 8.21, 6.49; Avot (sayings of the fathers) 1.17), and not merely hearers who delude themselves (by not acting on it; self-deception is the root cause for those who reject the Torah today).

v 23…For if any one is a hearer of the word (Torah) and not a doer (acting on it), he is like a man who looks at his natural face like a mirror (and sees his true appearance; the blemishes, spots, wrinkles. whether they are beautiful or not),

v 24…for he looks at himself and goes away, and immediately has forgotten what kind of person he was (what he looks like; the mirror is like the Torah, and sin is the transgression of the Torah, and by the Torah is the knowledge of sin or “blemishes”).

v 25…But the one who looks intently at the perfect law (Torah), the law of liberty (the Torah is truth-Psa 119.160, and the truth sets you free-John 8.32; Psa 119.45; 1 John 5.3; 2 Cor 3.17; Luke 6.46-47; Jam 2.12; Exo 32.16 says the word engraved os “charut” and it has the same root as “cherut” meaning freedom; our attitude about the Torah should center on opportunities to love God by action and serve God, not a list of restrictions_ and abides (lives) by it, not having become a forgetful hearer but an effectual doer, this man shall be blessed (empowered to succeed) in what he does.

v 26…If any man thinks himself to be religious (or seems to be by others) and yet does not bridle his tongue but deceives his heart, this man’s religion is worthless (unprofitable).

v 27…This is pure and undefiled religion in the sight of God and Father, to visit orphans and widows in their distress (Deut 10.17-18), to keep oneself unstained (clean, undefiled, in place) by the world (Olam Ha Zeh- 2 Cor 6.14-18).

Heb 13.1-25 gives a final admonition about the duties of the believers including hospitality; sympathy to those in prison or afflicted; purity in marriage; wvoiding covetousness and strange doctrines not consistent with the Torah, but to follow Torah-observant leaders who follow Yeshua; giving praise to God; a request for prayer; a final blessing and conclusion.

v 1…Let love (in action) of the brethren continue (abide, live, remain).

v 2…Do not neglect to show hospitality to strangers, for by this some have entertained angels (messengers of God, like Abraham, Lot, Gideon did; can include people sent by God-Matt 25.34-40; Luke 24.15-31) without knowing it.

v 3…Remember the prisoners (for the sake of Messiah) as though in prison with them, and those who are ill-treated (outwardly), since you yourselves also are in the body (help like you would want to be helped).

v 4…Marriage is honorable in all (don’t undervalue it or say to be celibate is superior spiritually), and let the bed be undefiled (don’t let others into it); for whoremongers and adulterers God will judge.

v 5…Let your character (way of life) be free from the love of money (covetousness), being content with what you have; for he himself has said, “I will never desert you, nor will I ever forsake you,”

v 6…so that we confidently say, “The Lord is my helper, I shall not be afraid. What shall men do to me (looking forward to the promise of the Olam Haba; man has no authority over a believer unless it was granted by God)?”

v 7…Remember those who led you (as guides, directors), who spoke the word of God to you (in the Tanak at the time), and considering the result of their conduct, imitate their faith.

v 8…Yeshua the Messiah the same yesterday, and today and forever (this is the meaning of the name “Yehovah” in Hebrew; it combines three Hebrew forms: “hiyah” meaning “he was”; “hoveh” meaning “he is”; “yiyeh” meaning “he will be”; this shows that Yeshua is Yehovah and he is unchangeable, even into the Olam Haba).

v 9…Do not be carried away by varied and strange teachings (contrary to the Torah); for it is good for the heart to be strengthened by grace (spiritually), not by foods (that profit only the flesh).

v 10…We have an altar (Yeshua) from which those who serve the tabernacle have no right to eat (if they persist in unbelief-John 6.53).

v 11…For the bodies of those animals whose blood is brought into the Holies by the high priest for sin are burned outside of the camp (Lev 16.27; on Yom Kippur).

v 12…Therefore (in order to give meaning to the type) Yeshua also, that he might sanctify (set apart with a kedusha) the person through his own blood, suffered outside the gate (of Jerusalem; like the Parah Adumah or Red Heifer-Num 19.1-3).

v 13…Hence let us go out to him outside the camp (of this world; the Olam Ha Zeh), bearing his reproach (which believers receive in the same way he did).

v 14…For here we do not have a lasting city (in the Olam Ha Zeh), but we are seeking one which is to come (in the Olam Haba-Isa 61.10-62.12; Rev 21.1-2).

v 15…Through him, then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips (Hos 14.2) that give thanks to his name (“sacrifice of praise” is used in the Septuagint in 2 Chr 29.31 and this is not a “new testament” concept; it means that this was always be done, whether there is a temple or not).

v 16…And do not neglect doing good and sharing, for with such sacrifices God is pleased.

v 17…Obey your leaders (Heb 13.7) and submit yourselves (to what is defined, legal, and right in the Torah); for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief (as long as they teach a Torah-based faith in Yeshua), for this would be unprofitable to you (no teacher can give his best to a person who is unattentive, ungrateful or argumentative).

v 18…Pray for us (these Hebrews knew who wrote this letter, even though it is not mentioned), for we are sure that we have a good conscience (so he felt he could appeal to them for their prayers), desiring to conduct ourselves honorably in all things (live honestly with God and all people, Jewish or non-Jewish).

v 19…And I urge you all the more to do this (pray), that I may be restored to you sooner (brought back safely and quickly).

v 20…Now the God of peace, who brought up from the dead the great shepherd of the sheep through the blood of the eternal covenant (the renewed covenant in the Olam Haba), Yeshua our Lord,

v 21…equip you in every good thing to do his will (to obey the Torah), working in us that which is pleasing in his sight through Yeshua the Messiah, to whom be the glory (deserving of the highest regard) forever and ever. Amen (to be trusted; so be it).

v 22…But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly (a few words).

v 23…Take notice (know) that our bother Timothy has been released (sent away, from what we do not know) with whom if he comes soon (comes back to the writer), I shall see you (the Hebrews in Judea).

v 24…Greet all your leaders and all the saints (the tzadikim or called out ones; the righteous ones with a kedusha). Those in Italy greet you.

v 25…Grace (the source of all blessings) be with you all.

Heb 12.1-29 tells us that in light of all the examples of faith just listed, run our race with endurance and to bear our trials and afflictions in the Olam Ha Zeh, knowing that we have come to a kingdom that cannot be shaken in the Olam Haba; to serve Yehovah with acceptable service with reverence because Yehovah is jealous in spiritual things.

v1…Therefore, since we have so great a cloud of witnesses surrounding us (produced in the previous chapter and seen as overshadowing us; the “cloud of witnesses” is a Hebrew concept referring to the “ancestors” as seen in Matt 8.11; believers in white robes are seen as a “cloud”, called “clouds of glory”; in Hebrew thought Abraham, Isaac and Jacob were seen as “present” in the wilderness “alive” and the time in the wilderness was seen as a picture of the Messianic Kingdom-Isa 60.8; Rev 1.7-8; Zech 14.5; Jude 14), let us also lay aside every weight, and the sin (sin nature) which so easily entangles us, and let us run with endurance the race that is set before us (scheduled before us),

v 2…fixing our eyes (looking) on Yeshua, the author (originator, leader, it started with him not us; the head and eminent example) and perfector (in the Olam Haba) of faith (the first and the last, no one can be compared to him and that is why he is not mentioned in Chapter 11), who for the joy set before him endured the cross, despising the shame, and sat down at the right hand of the throne of God (power and authority).

v 3…For consider him (judge the value) who has endured such hostility by sinners against himself, so that you may not grow weary and lose heart (Yeshua never lost his desire to do God’s will, so we can persevere, too).

v 4…You have not resisted to the point of shedding of blood (they have not been confronted with a requirement to denounce their faith or be slain yet) in your striving against sin (those persecuting them in Judea),

v 5…and you have forgotten the exhortation which is addressed to you as sons, “My son, do not regard lightly the discipline of the Lord (not vindictive), nor faint when you are reproved (tell a fault) by him;

v 6…for those whom the Lord loves he disciplines, and he scourges every son whom he receives (Prov 3.11-12).”

v 7…It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline?

v 8…But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons.

v 9…Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the father of spirits (our souls, lives), and live (to give God glory).

v 10…For they disciplined us for a short time (limited time) as seemed best to them, but he disciplines us for good (our benefit), that we may share his holiness (his kedusha, to separate us from the Olam Ha Zeh to the Olam Haba).

v 11…All discipline for the moment seems not to be joyful, but sorrowful, yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness (patience, experience, humility, self-denial, resignation to the will of God, etc).

v 12…Therefore, strengthen (lift up) the hands that are weak (hanging down) and the knees that are feeble (to renew their courage and bear up under trials),

v 13…and make straight paths for your feet (walk in the Torah, correct injustice-Psa 119.105), so that which is lame may not be put out of joint, but rather be healed (walk correctly; restored).

v 14…Pursue peace with all men and sanctification (“holiness” as defined in the Torah; set apart with a kedusha) without which no one will see the Lord (without this new nature).

v 15…See to it (diligently look) that no one comes short of the grace of God (the free gift planted in the desires for justification, but come short of God’s purposes in our lives); that no root of bitterness springing up causes trouble, and by it many are defiled (like in Acts 15.24; 1 Cor 5.6);

v 16…that no immoral (various sexual sins; unlawful sexual intercourse) or godless (profane, outside the faith and no sacred enclosure) person like Esau, who sold his own birthright for a meal.

v 17…For you know that even afterward, when he desired to inherit the blessing, he was rejected, for he found no place for repentance (the blessing could not be turned or changed), though he sought for it with tears (he had tears of remorse, which is always self-centered; he regretted what he lost and how it affected him; true repentance is concerned with how our behavior has hurt others; some sins have eternal consequences),

v 18…For you have not drawn near to (the) mountain that may be touched (a physical mountain like Mount Sinai in the Olam Ha Zeh) and to a blazing fire, and to darkness and gloom and whirlwind,

v 19…and to a blast of a trumpet (shofar) and the sound of words (literally “voice of voices” which is plural; 70 tongues in the Jewish concept of God’s voice on Mount Sinai-Hertz Authorized Daily Prayer Book, Bloch Publishing Co, p 791) which those hearing begged that no further word should be spoken to them.

v 20…For they could not bear the command, “If even a beast touched the mountain, it will be stoned; or shot through with a dart (Exo 19.12-13).”

v 21…And so terrible (awesome) was the sight Moses said, “I am full of fear and trembling.”

v 22…But you have come to Mount Zion (in the Olam Haba) and to the city of the living God, the heavenly Jerusalem and to myriads of angels (in the Olam Haba),

v 23…to the general assembly and kahal of the first born (heirs with Yeshua) who are enrolled in heaven (not in the Olam Ha Zeh on earth-Jer 17.12), and to God, the judge of all, and to the spirits of righteous men made perfect (new natures in the Olam Haba),

v 24…and to Yeshua, the mediator of a new (renewed) covenant (ratified in his blood-Heb 9.12-24, 13.20), and to the sprinkling blood, which speaks better than the blood of Abel (who was killed by his own brother, too; and if Abel’s blood “spoke” in Gen 4.10; how much more Yeshua’s blood).

v 25…See to it that you do not refuse him who is speaking (to the Father in heaven for us), for if those did not escape when they refused him who warned on earth (they refused to obey Moses-Acts 7.39) much less who turn away from him who spoke from heaven (Yehovah speaking from Mount Sinai).

v 26…And his voice shook the earth (Exo 19.18) then, but now he has promised, saying, “Yet once more I will shake not only the earth, but also the heaven (when Messiah comes and both will “pass away” or be changed into the Olam Haba-Hag 2.6-7, 21-22; Matt 24.35; Heb 1.10-12; Rev 21.1; 2 Pet 3.10-13).

v 27…Now the words, “Yet once more” denotes the removing of those things which can be shaken, as of created things (in the Olam Ha Zeh), in order that those things which cannot be shaken may remain (in the Olam Haba).

v 28..Therefore, since we receive a kingdom which cannot be shaken (in the Olam Haba), let us show gratitude by which we may offer to God an acceptable service (avodah) with reverence and awe;

v 29…for our God is a consuming fire (jealous in spiritual things-Deut 4.24; protecting his people with a protective wall of fire from our enemies, like he did with the Egyptians in Exo 14.19-25).

Heb 11.1-40 will tell us what biblical faith, or “emunah” really is; some examples of biblical faith who did not receive the promise just yet but remained strong in their confidence.

v 1…Now faith (confidence in action in the promises of God as a sure thing, in Hebrew “emunah” or confidence has three components: Ahav is “love” and this involves action with the right motives; Mitzvot are the “commandments” of God in the Torah that we are to observe to show we love God in our actions; and Da’at is the “knowledge” of God in Torah facts. All three must be engaged to have biblical faith-John 14.15; Jam 2.26; Hos 4.6) is the assurance (the basis, foundation) of the things hoped for (hope is the expectation, a sure thing based on what God has promised), the conviction (evidence-Jam 2.14-15) of things not seen (exists as proof).

v 2…For by it the elders (ancient patriarchs) gained approval (a good report).

v 3…By faith (confidence in God by action) we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible (not from pre-existent matter-John 1.1-3; Col 1.16-17).

v 4…By faith (confidence in God by action) Abel offered to God a better sacrifice (from the flock; of blood) than Cain (who did not offer a blood offering from the flock), through which he obtained the testimony that he was righteous (by faith), God testifying about his gifts and through faith (his action in obedience to God’s commandments), though he is dead, he still speaks (in the Torah).

v 5…By faith (confidence in God by action) Enoch was taken that he should not see death (the second death-John 8.5, 11.26; he did not ascend to heaven before the time of Yeshua-John 3.13; nor did he see God, at least before the time of Yeshua-John 1.18) and he was not found (among the living) because God took him (his breath-Ezek 33.6; he died-Gen 5.24, 38.7; Heb 11.13; did not receive the promise- v 39); for he obtained the witness that before he was taken he was pleasing to God (in his conduct and character).

v 6…And without faith it is impossible to please him (Jam 2.26), for he is (a living God, “El Chai”) and he is a rewarder of those who seek him.

v 7…By faith (confidence in God by action) Noah, being warned of God about the things not seen (a global flood; Ark, the animals coming to him, etc) in fear (act with caution) prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith (the gift of faith-2 Pet 2.5; Rom 3.22; Eph 1.8).

v 8…By faith (confidence in God by action) Abraham, when he was called (out of his country, his family and father’s house) obeyed by going out to a place which he was to receive for an inheritance (his seed after him); and he went out, not knowing where he was going (like believers today).

v 9…By faith (confidence in God by action) he lived as a sojourner in the land of promise, living in tents with Isaac and Jacob, fellow-heirs of the same promise,

v 10…for he was looking for the city which has foundations (unlike tents; permanent), whose architect and builder was God (the Olam Haba or the New Jerusalem in Rev 21.1-2).

v 11…By faith (confidence in God by action) even Sarah herself received ability (strength, power) to conceive and was delivered of a child, even beyond the proper time of life (past child-bearing age), since she considered him (judged him) faithful (to be trusted) who had promised;

v 12…therefore, also, there was born of one man (Abraham), and his as good as dead (both bodies were beyond their fruitful years), “As the stars of heaven in number, and innumerable as the sand which is by the seashore.”

v 13…All these died in faith (of those just mentioned, including Enoch) without receiving the promises, but having seen them and welcomed them from a distance (in the Olam Ha Zeh; they saw the Olam Haba; here now but not yet-John 8.56) and having confessed that they were strangers and exiles on the earth (in the Olam Ha Zeh they were temporary residents).

v 14…For those who say such things (that they are strangers, pilgrims passing through) make it clear that they are seeking a country of their own.

v 15…And indeed if they had been thinking of that from which they went out (Chaldea), they would have an opportunity to return (to go back-they weren’t that far away).

v 16…But as it is, they desired a better (country), that is, a heavenly one. Therefore God is not ashamed to be called their God; for he has prepared a city for them (the Olam Haba,; New Jerusalem is an idiom-John 14.1; Rev 21.1-2; John 8.56; Isa 61.10 through 62.12).

v 17…By faith (confidence in God by action) Abraham, when he was tested (by grievous circumstances), offered up Isaac (this event is called the “Akeidah” meaning “the binding of the sacrifice”), and he who has received the promises offering up his only begotten son (only son of promise, not Ishmael);

v 18…to whom it was said, “In Isaac your descendants (Greek “sperma” or seed) shall be called.”

v 19…He considered that God is able (faith involves reasoning and computing) to raise him, even from the dead; from which he also received him back as a type (of the resurrection of Yeshsua).

v 20…By faith (confidence in God by action) Isaac blessed Jacob and Esau, even regarding things to come (their future status).

v 21,,,By faith (confidence in God by action) Jacob, as he was dying, blessed each of the sons of Joseph, and worshipped, leaning on the top of his staff (Hebrew “Matteh” or his shepherd’s staff symbolizing God’s word and guidance).

v 22…By faith (confidence in God by action) Joseph, when he was dying, made mention of the exodus of the son’s of Israel, and gave orders concerning his bones (to carry them back to their homeland).

v 23…By faith (confidence in God by action) Moses, when he was born, was hidden for three months by his parents (Amram and Yochebed), because they saw he was a beautiful child (proper); and they were not afraid of the king’s edict (because it was contrary to the laws of God to bring up children and not to murder them).

v 24…By faith (confidence in God by action), when he had grown up, refused to be called the son of Pharaoh’s daughter (he did not identify as an Egyptian);

v 25…choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasure of sin;

v 26…considering the reproach of Messiah (identified with the coming of Israel’s Messiah; the promise and hope) greater riches than the treasures of Egypt; for he was looking to the reward (in the Olam Haba).

v 27…By faith (confidence in God action) he left Egypt not fearing the wrath of the king; for he endured, as seeing him who is unseen (kept going, was preserved, looking for the invisible God).

v 28…By faith (confidence in God by action) he kept the Passover and the sprinkling of the blood, so that he who destroyed the first born might not touch them (this is a partial list of some of the things which pointed to the faith of Moses by his actions).

v 29…By faith (confidence in God by action) they passed through the Red Sea as though through dry land; and the Egyptians, when they attempted it, were drowned (because they had no faith in Yehovah).

v 30…By faith (confidence in God by action) the walls of Jericho fell down, after they had been encircled for seven days (as God instructed them in their action; not two days or eight days but seven exactly).

v 31…By faith (confidence in God by action) Rahab the harlot (can also mean innkeeper) did not perish along with those who were disobedient, after she welcomed the spies in peace (this an example of God’s sovereign grace).

v 32…And what more shall I say (he has given enough proof that faith is action). For time will fail me (not enough time) if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets,

v 33…who by faith (confidence in God by their actions) conquered kingdoms, performed righteousness (justice on God’s enemies), obtained promises (of the land, Messiah, salvation, etc), shut the mouths of lions (Samson, David, Daniel, etc),

v 34…quenched the power of fire (Dan 3.16-30), escaped the edge of the sword (like David twice), from weakness were made strong (like Hezekiah who was near death), became mighty in war, put foreign armies to flight (Canaanites, Philistines, Assyrians, Moabites, Edomites, etc).

v 35…Women received their dead by resurrection (like the widow of Zarephah; the Shunamite in 1 Kings 17.22); and others were tortured (like Hannah and her seven sons in 2 Mac 7.1-42) not accepting their release (if they ate pork or worshiped idols), in order that they might obtain a better resurrection (the first resurrection);

v 36…and others experienced mockings and scourgings, lies, also chains and imprisonment (like Jeremiah).

v 37…They were stoned, they were sawn in two, they were tempted (tested to deny their faith by tyrants), they were put to death with the sword; they went about in sheepskins and goatskins (poor), being destitute, afflicted, ill-treated

v 38…of whom the world was not worthy, wandering in deserts and mountains and caves and holes in the ground (like David, Elijah, Elisha and John).

v 39…And all these, having gained approval through their faith, did not receive what was promised (the fulfillment of what was promised; here now, but not yet; I see him but not now),

v 40…because God had provided something better for us, so that apart from us they should not be made perfect (all of us have had our sin expiated at one time and made perfect by faith, including those mentioned, through grace; the Olam Haba is the future for all of us at one time).

Heb 8.1-13 tells us about Yeshua’s ministry as high priest, and how he mediates a better covenant because he is in the Olam Haba.

v 1…Now the main thing (the sum) of what has been said (about Yeshua’s superiority as high priest in the Olam Haba), we have then a high priest who has taken his seat at the right hand (of power) of the throne of the majesty (Yehovah-Psa 110.1) in the heavens,

v 2…a minister in the sanctuary (mikdash) and in the true tabernacle (Mishkan-Exo 25.8-9; the tavnit or pattern/blueprint for the earthly mikdash and mishkan), which the Lord pitched (prepared as an appropriate home) not man.

v 3…For every high priest is appointed to offer both gifts (a “terumah” or contributions) and sacrifices (“korbanot” meaning to draw near); hence it is necessary that this one (high priest) also have something to offer (which was his body and blood, as explained in Heb 9.11-14, 25-26).

v 4…Now if he were on earth (in the Olam Ha Zeh), he would not be a priest at all, since there are those who offer the gifts according to the law (Torah-notice this is in the present tense; the Temple still stood when this was written);

v 5…who serve a copy (the tavnit or blueprint was in heaven) and shadow (a parallelism) of the heavenly things, just as Moses was warned when he was about to erect the Mishkan; for “see”, he says, “that you make all things according to the pattern (tavnit/blueprint) which was shown you on the mountain (Exo 25.8-9).”

v 6…But now (because he is in the Olam Haba) he has obtained a more excellent ministry by as much as he is also a mediator of a better covenant (this means the new or “renewed” covenant is associated with the Olam Haba, the renewed covenant in its fullness and perfection, as we see in Jer 31.31-34; we can only experience this covenant in part because we are still in the Olam Ha Zeh, with fullness coming in the Olam Haba).

v 7…For if the first (the Olam Ha Zeh) had been perfect (this is not talking about the Torah because it was perfect-Psa 19.7-10; Jam 1.25) had been faultless there would have been no occasion sought for a second (the Olam Haba in God’s plan).

v 8…For finding fault with them (the people of Israel) he says, “Behold (take note), days are coming (this phrase refers to the transition from the Olam Ha Zeh to the Olam Haba at the end of the 7000 year plan of God), says the Lord, when I will effect a new (renewed) covenant with the house of Israel (not the “church”) and the house of Judah;

v 9…not like the covenant which I made with their fathers (at Sinai; the renewed covenant fulfills the promise that God made to the fathers in the Olam Haba concerning Messiah being a blessing to the nations, with the Torah being written on the heart, desires, intentions; a born again person will have a desire to keep the Torah; the Ruach Ha Kodesh being poured out like in Acts 2.39, etc) on the day when I took them by the hand to lead them out of the land of Egypt; for they did not continue in my covenant (like they said they would in Exo 24.3), and I did not care for them (despised) says the Lord (Yehovah).

v 10…For this is the covenant I will make with the house of Israel. After those days (of the Olam Ha Zeh-this refers to the transition from the Olam Ha Zeh to the Olam Haba at the end of the 7000 year plan of God), says the Lord, I will put my laws (Torah is not the problem) into their minds (desires, intentions) and I will write them on their hearts (a parallelism-still meaning desires and intentions), and I will be their God, and they will be my people.

v 11…And they shall not teach every one their fellow-citizen, and every one his brother, saying, ‘Know the Lord (in a redemptive way)’ for they all shall know me, from the least to the greatest of them,

v 12…for I will be merciful to their iniquities, and I will remember their sins no more (v 8-12 quotes Jer 31.31-34).”

v 13…When he said new (the Olam Haba) he has made the first (Olam Ha Zeh) old. And the thing having been made old and aged is near to disappearing (in other words, the Olam Ha Zeh is becoming old and obsolete as it transitions into the Olam Haba at the end of the 7000 year plan of God-1 Cor 2.6; it is vanishing away, as in 1 Pet 1.4; see 2 Pet 3.10-13 notes; and 1 Cor 7.31, as we move toward the Olam Haba, when the Torah will be written on our desires and intentions and thoughts, in the fullness of the Olam Haba, called the “perfect” in 1 Cor 13.9-12).

Heb 7.1-28 will tell us that the order of Melchizedek priesthood in the Olam Haba is superior to the Aaronic priesthood because man is still in the Olam Ha Zeh (this present age) and its limitations.

v 1…For this Melchizedek (meaning “king of righteousness”) king of Salem (Jerusalem-kings of Jerusalem could be called this, or Adonizedek as in Josh 10.1), priest (kohen) of the Most High God (Hebrew (“El Elyon” or Yehovah) who met Abraham as he was returning from the slaughter of the kings and blessed him (Gen 14.1-20- he had authority from God),

v 2…to whom also Abraham apportioned a tenth part of all (the spoils taken voluntarily) was first of all, by the translation king of righteousness and then also king of Salem, which is king of peace (these names were types for Yeshua).

v 3…Without father, without mother, without genealogy (as having descended from any priestly genealogies from Levi-Heb 7.6), having neither beginning of days (no account of his birth) nor end of life (no account of his death), but made like the son of God (as a type), he abides a priest perpetually (because there is no record of his death as far as the testimony in Genesis; in this he is a type of Yeshua in the Olam Haba and “lives on”).

v 4…Now observe (consider) how great this man was to whom Abraham, the patriarch (father), gave a tenth of the choicest spoils (of war).

v 5…And those indeed of the sons of Levi who received the priest’s office; these have commandment in the law (Torah), that is, from their brethren (Israel), although these are descended from Abraham (Num 18.26).

v 6…But the one (Melchizedek) whose genealogy is not traced to them (the Levites-Heb 7.3) collected a tenth from Abraham, and blessed the one who had the promises (Abraham).

v 7…But without any dispute the lesser (Abraham) is blessed by the greater (Melchizedek).

v 8…And in this case mortal men (Levites) receive tithes, but in that case one (Melchizedek) received them, of whom it is witnessed (on record) that he lives on (no record of his death and is a type of the perpetuity of his priesthood).

v 9…And as I may so say (so to speak), through Abraham even Levi, who received tithes, paid tithes,

v 10…for he was still in the loins (yet unborn) of his father (great-grandson of Abraham) when Melchizedek met him.

v 11…Now if perfection (perfection relates to the Olam Haba-1Cor 13.10) was through the Levitical priesthood, for on the basis of it the people received the law (Torah), what further need for another priest to arise according to the order (Hebrew “mishmar” meaning division or course) of Melchizedek, and not be called according to the order (“mishmar” or division/course) of Aaron?

v 12…For when the priesthood is changed of necessity there takes place a change of law (Torah) also (the law of the physical from Levi is only in the Olam Ha Zeh; the order of Melchizedek is for the Olam Haba; the Melchizedek priesthood predates the Aaronic priesthood and was predicted in Psa 110.4; this is not a “change” but a “renewal” that was already in the Torah and not “added”; God nor the Torah changes-Matt 5.17-19; the Torah has this already “built-in”).

v 13…For the one concerning whom these things are spoken (Yeshua-Psa 40.7; Luke 24.27; John 5.39-47) belongs to another tribe (Judah) from whom no one has officiated at the altar.

v 14…For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests.

v 15…And this is clearer still, if another priest arises according to the likeness of Melchizedek (of the order of Melchizedek),

v 16…who has become, not on the basis of a law of physical requirement (in the Olam Ha Zeh), but according to the power of an indestructible life (in the Olam Haba-there is no need for the law of descendency because there is no death with no successors);

v 17…for it is witnessed (of him): “Thou art a priest forever according to the order (“mishmar” meaning division or course) of Melchizedek.”

v 18…For on the one hand, there is a setting aside of a former commandment because of its weakness and unprofitableness (in the Olam Haba; if we have a setting aside of a command its because we pass from the Olam Ha Zeh into the Olam Haba),

v 19…for the law (Torah) made nothing perfect (or complete; it could not save someone on the basis of works, it was not designed for that), and on the other hand there is a bringing in of a better hope (as compared to the Olam Ha Zeh), through which we draw near to God.

v 20…And inasmuch as it was without an oath (a priestly oath)

v 21…for they indeed became priests without an oath (it was received because of physical descent), but he (Yeshua) with an oath through the one (Yehovah) who said to him, “The Lord (Yehovah) has sworn and will not change his mind, ‘Thou art a priest forever after the order (course or division) of Melchizedek (unto the age; eternity; Olam Haba)’ “;

v 22…so much the more (Hillel rule #1) also Yeshua has become the guarantee of a better covenant (the renewed covenant of Jer 31.31-34; earthly priests are in the Olam Ha Zeh, but Yeshua is made perfect in the Olam Haba; the first covenant was not in itself corrupt, but the people were who promised to keep it; the renewed covenant is essentially the same covenant, and it is “different” in the fact that it is not based on the promises of sinful men, but on the promise of Messiah, whose priesthood is not in the Olam Ha Zeh, but in the Olam Haba).

v 23…And the priests, on the one hand, existed in greater numbers, because they were prevented by death from continuing,

v 24…but he, on the other hand, because he abides (lives on) forever, holds his priesthood permanently (because he is in the Olam Haba).

v 25…Hence, also, he is able to save forever those who draw near to God through him, since he always lives on to make intercession (the daily continual Tamid lamb alludes to this concept in Num 28.1-8, compared to the Levitical priesthood in the Olam Ha Zeh).

v 26…For it was fitting that we should have such a high priest, holy (with a kedusha), innocent (without guile), undefiled, separated from sinners (in a different class; apart from sin) and exalted above the heavens (the visible heavens, at the right hand of God);

v 27…who does not need daily, like those high priests, to offer up sacrifices (like the daily Tamid lamb in Num 28.1-8), first for his own sins (because Yeshua never had any sin), and then for the people, because this he did once for all when he offered up himself (a perfect korban does not need to be repeated).

v 28…For the law (Torah) appoints men as high priests who are weak (limited in the Olam Ha Zeh), but the word of the oath (taking one as described in Psa 110.1-4) which came after the law (Torah), a son, made perfect forever (because he is in the Olam Haba; “the perfect” is an idiom for this period-1 Cor 13.10).

Heb 6.1-20 tells us about the elementary teachings of a Torah-based faith in Yeshua and to press on to completeness; the danger of seeing the evil effects of sin and the good things of God and only reforming outwardly, and not experiencing the grace of God in a redemptive way spiritually and falling away; God’s promises to Abraham; the promise of refuge to those who have fled to the hope of salvation, an allusion to the six cities of refuge in Num 35.6-34.

v 1…Therefore, leaving the elementary (basic) doctrines about Messiah (don’t rest on the basics), let us press on to maturity (completion; knowing the strong doctrines), not by laying again a foundation of repentance (“teshuvah” meaning “to turn”) from dead works (disobedience to the Torah; the Hebrew word “mitzvah” means good works or a commandment in the Torah) and of faith (Hebrew “emunah” meaning confident action made up of three elements: Ahav or love in action by showing God we love him by being a doer of the word with the right motive; Da’at or the knowledge of God in Torah facts; and Mitzvot or commandments; faith is showing God we love him by action, knowing God based on what the Scriptures say about him, and the action we show him is keeping the commandments) toward God;

v 2…of instruction about washings (Hebrew ” Tevilah or Rachatz”; the purity laws teach a change of status involving people or objects and partaking of the benefits and purposes intended) and laying on of hands (called “semicha” meaning to “lean” or put your weight upon; this is not a “magical gesture” establishing a “point of contact” between God and man, but a solemn attestation that a korban/sacrifice or a person has come from the person performing the semicha on the head; the semicha was one of the steps in bringing a sacrifice in the Temple and it was used in ordination in 1 Tim 5.22, healing the sick, for blessings, etc) and the resurrection of the dead (called “Techiyah” including the first resurrection of the righteous that comes in stages: the first stage was after Yeshua resurrected others in Matt 27.52-53; the second stage is at the Natzal on Rosh Ha Shannah in 1 Thes 4.13-18; the third stage is after the Messianic KIngdom; then there is a second resurrection of the wicked at the Great White Throne judgment at the end of the Messianic Kingdom) and eternal judgment (called “mishpat” which is one’s final disposition).

v 3…And this we shall do, if God permits (as we go on in study and service, not having to lay again the same foundation).

v 4…For in the case of those who have once been enlightened (to their lost state and condition) and have tasted of the heavenly gift (Messiah temporarily; in a carnal state outwardly) and have been made partakers of the Ruach Ha Kodesh (in an external way, like Judas experienced in Matt 10.1-4, and those in Matt 7.21-23 and John 11.51);

v 5…and have tasted the good word of God (in the Tanak at the time: Torah, Nevi’im, and the Ketuvim) and the powers (manifestations) of the world to come (of the Olam Haba even though their state of being was in the Olam Ha Zeh)

v 6…and have fallen away (deviated from the Torah-based faith in Yeshua; set it aside and not staying true to the tavnit or blueprint by doing certain things at certain times by certain people at certain places), it is impossible to renew them again to repentance (to what they seemed to have at the start; to renew them to a true repentance), since they again crucify to themselves the son of God (by their denials; the sin they commit is unpardonable, which is unbelief, and God gives them up; they are doing the same things the people did when he was on earth, treating him in the same manner) and put him to open shame (you can’t get “resaved” over and over again; this is not saying that a person can lose his salvation because that is impossible; we cannot go back to an “unborn” position once we are born again; Moses only had to speak to the rock a second time, not strike it again).

v 7…For the ground that drinks the rain (teaching-Deut 32.1) which often falls on it and brings forth vegetation useful to those whose sake it was tilled (the believer), receives a blessing from God;

v 8…but if it yields thorns and thistles, it is worthless (the unbeliever) and close to being cursed (given up to a reprobate mind) and ends up being burned (at the judgment-Luke 12.46-47; John 15.6).

v 9…But, beloved, we are convinced of better things concerning you and the things (fruits) that accompany salvation, though we are speaking this way (concerning others who don’t believe or profess to believe).

v 10…For God is not unjust so as to forget your work (our labor in the Olam Ha Zeh) and the love which you have shown toward his name, in having ministered and in still ministering to the saints.

v 11…And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end (of their lives in the Olam Ha Zeh),

v 12…that you may not be sluggish (in respect to hearing and obeying the Torah), but imitators (1 Cor 11.1-2; 2 Thes 2.15, 3.6) of those who through faith (confidence in action) and patience inherit (in the Olam Haba) the promises (of God to Israel and the eschatological kahal).

v 13…For when God made the promise to Abraham (now the author gets back to his previous midrash where he left off in 5.11), since he could swear by no one greater (to confirm his promise), he swore by himself (in the heavenly court in the Olam Haba),

v 14…saying, “I will surely bless you, and I will surely multiply you” (Gen 22.15-18).

v 15…And thus, having patiently waited, he (Abraham) obtained the promise (he saw his sons and Messiah-John 8.56-57).

v 16…For men swear by one greater, and with them an oath, as confirmation, is to them an end of every dispute (what is doubtful is determined).

v 17…In the same way God, desiring even more to the heirs of the promise the unchangeableness of his purpose, interposed with an oath (so people are without excuse to accept the truth),

v 18…in order that by two unchangeable things, in which it is impossible for God to lie, we may have strong encouragement (Yehovah had to condescend to put himself under this oath). Who have fled for refuge in laying hold of the hope that is set before us (“fled for refuge” here alludes to Num 35.6-33 and the six cities of refuge; this portion should be read and understood to see the following concepts: if a person kills anyone unintentionally, they can flee to a city of refuge so the avenger of blood (a relative of the one slain) can’t kill him; his case is examined and if he is guilty of murder, he is put to death by the avenger of blood; but if the death was an accident and with no motive or malice, he is guilty of manslaughter and delivered to his city of refuge, and there he would live until the death of the high priest, and only then could he return to his home).

v 19…This hope we have as an anchor to the soul, a hope both sure (biblical hope is not a wish but based on the promises of God, so it is a sure thing) and steadfast (secure) and one which enters within the veil (the inner veil of the two separating the Holy of Holies from the Holy Place),

v 20…which Yeshua has entered as a forerunner (of others running the race) for us, having become a high priest forever (in the Olam Haba) according to the order (Hebrew “mishmar” or course or division) of Melchizedek (this alludes to a seventh place of refuge called the Olam Haba and our high priest lives forever; in the Mishkan, when the high priest walked into the Holy of Holies there were six boards on the west side; these verses tell us that we are to “flee” inside the veil for refuge; we are guilty of the death of Yeshua because of our sins and the avenger of blood will take us out and slay us if we reject Yeshua deliberately because his blood is on our hands; the person who accepts Yeshua and is pardoned, even though their sin caused his death and not realizing the end result, is only guilty of manslaughter and allowed to stay in the place of refuge, or the Olam Haba, as long as Yeshua the high priest lives, and he will live forever so we are safe; Yeshua is the only direct descendant of the heavenly Temple in the Olam Haba, and that is what makes him superior to any person or entity).

Heb 5.1-14 tells us that from here to Heb 7.28 in a midrash (teaching), using keywords like “swear” and “Melchizedek”, that Melchizedek is greater than the Levitical priests because Abraham paid tithes to Melchizedek while Levi was still in the loins of Abraham in the Olam Ha Zeh, and they died. But Yeshua is a priest forever according to the order (Hebrew “Mishmar” or course or division) of Melchizedek in the Olam Haba and lives forever.

v 1…For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins (sinful acts),

v 2…he can deal gently (with compassion) with the ignorant and misguided, since he himself also is beset with weaknesses (he is a man with limitations in the Olam Ha Zeh);

v 3…and because of it he is obligated to offer for sins (sinful acts), as for the people, so also for himself (in like manner).

v 4…And no one takes the honor to himself (as self-appointed), but when he is called by God, even as Aaron was (Exo 28.1-3).

v 5…So also Messiah did not glorify himself (by being self-appointed) so as to become a high priest, but he (Yehovah) who said to him (Messiah), “Thou art my son (king), today I have begotten you (established him in the office; this was said at Yeshua’s immersion when he was about 30 years old, the age when priests began their service-Psa 2.7; Num 4.3, 30),”

v 6…just as he also says in another (Psa 110.4), “Thou art a priest forever (in the Olam Haba) according to the order (course or division) of Melchizedek (as opposed to the earthly courses or divisions called “mishmarot” in 1 Chr 24.8-19 in the Olam Ha Zeh).”

v 7…In the days of his flesh (in the Olam Ha Zeh) he offered up both prayers and supplications with loud crying and tears to the one able to save him from death (with legions of angels) and he was heard because of his piety (John 11.42-but he was not literally answered but was given strength to drink the cup).

v 8…Although he was a son, he learned obedience from the things he suffered (the suffering servant of Isa 40 through 66; he learned what was involved in obedience, the experience of it).

v 9…And having been made perfect (complete and suited to redeem man), he became to all those who obey him the source of eternal salvation (in the Olam Haba),

v 10…being designated by God as a high priest (Zech 6.11-13 is a type) according to the order (course or division) of Melchizedek (see v 6).

v 11…Concerning him (Yeshua) we have much to say, and hard to explain, since you have become dull of hearing (Heb 5.11 through 6.12 is a parenthetical section about the lack of understanding about even the elementary concepts of Scripture).

v 12…For though by this time you ought to be teachers (the Hebrews had a great advantage over the nations because they were given the Scriptures, the promises, Messiah, etc-Rom 3.1-2, 9.1-5), you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk (like babies) and not solid food (more sustaining food fit for the mature; skilled in the strong doctrines in the Tanak).

v 13…For everyone who partakes of milk is not accustomed (untaught, unskilled) to the word of righteousness (in the Tanak), for he is a babe (anyone unskilled or untaught in the doctrines of the Tanak is a drinker of milk-1 Pet 2.2; on a side note, babies will put anything into their mouths, and so babies spiritually will put any false doctrine they hear into their mouth because they don’t know the difference between truth and error).

v 14…But solid food is for the mature (taught, skilled in the strong doctrines of the Tanak), who because of practice (use, habitual study) have their senses trained (like Ezra in Ezra 7.10) to discern good and evil (as defined by the Torah-Rom 3.20; 1 John 3.4).

Heb 4.1-16 tells us that the primary topic here is the “m’nuchah” or “rest and completion” which is yet to be entered into, like Canaan when they came out of Egypt. Now the author compares the land of Canaan to the Sabbath, and the Sabbath to the Olam Haba.

v 1…Therefore, let us fear (be cautious) lest, while a promise (of the Father) remains of entering his rest (the Olam Haba, or completion-Psa 95; Psa 11.10; John 14.1), any one of you seem to have come short of it (others may think you have come short of it, so beware).

v 2…For indeed we have had good news (the basar/gospel) preached to us, just as they (in the wilderness) also; but the word they heard did not profit them (they were hearers of the word, not doers; it had no good effect upon them-Jam 1.22), because it was not united by faith (Hebrew “emunah” meaning confidence in action) in those who heard.

v 3…For we who have believed enter that rest (this is the rest or completion in this life, entered into by faith; spiritual ease and comfort, in perfect peace now in the Olam Ha Zeh), just as he has said, “As I swore in my wrath, they shall not enter my rest (none but believers can enter this spiritual rest-Psa 95.11),” although his works were finished from the foundation of the world (as to who would be saved-Eph 1.4; Acts 13.48, 18.10; 2 Tim 1.9, 2.10; Rom 8.29-35).

v 4…For he has said somewhere concerning the seventh day (the Sabbath is the weekly “m’nuchah” or rest/completion), “And God rested on the seventh day from all his works (they were completed-Gen 2.2),”

v 5…and again in this (the following verse), “They shall not enter into my rest (completion, kingdom-Psa 95.11).

v 6…Since therefore it remains for some to enter it (rest/completion), and those who formerly had good news (basar/gospel was preached before Yeshua) preached to them failed to enter (Canaan) because of disobedience (unbelief);

v 7…he again fixes a certain day, “Today” saying through David (Psa 95.7) after so long a time just as been said before (previously), “Today if you hear his voice, do not harden your hearts (desires, intentions).”

v 8…For if Joshua had given them rest (a complete rest), he would not have spoken of another day after that.

v 9…There remains therefore a Sabbath (rest and completion) for the people of God (in the Olam Haba-a state of being; remember the ages can be spoken of chronologically, or it is a state of being; for example, after Yeshua was resurrected, he is in the Olam Haba as a state of being, but chronologically he was appearing before people in the Olam Ha Zeh).

v 10…For the one who has entered his rest (the state of being in the Olam Haba) has himself rested from his works (in the Olam Ha Zeh) as God did from his.

v 11…Let us therefore be diligent to enter that rest (the Olam Haba) lest anyone fall through the same examples of disobedience (unbelief).

v 12…For the word of God (in the Tanak and Yeshua) is living (the power to produce life) and active (powerful) and sharper than any two-edged sword (his mouth-Isa 49.2; it cuts two ways and makes a distinction between right and wrong as defined in the Torah) and piercing (penetrating) as far as the division (Greek “merismou” meaning the exposing) of soul and spirit (a Hebrew parallelism meaning thoughts, desires, and intentions), of both joints and marrow (a parallelism for soul and spirit), and able to judge the thoughts and intentions of the heart (synonymous with soul and spirit),

v 13…and there is no creature hidden from his sight, but all things are open and laid bare to the eyes of him with whom we have to do (obvious about our record of conduct before him).

v 14…Since then we have a great high priest (Kohen Ha Gadol), who has passed through the heavens (multiple heavens; just as the earthly high priest passed through two veils into the Kodesh ha Kodeshim, or Holy of Holies), Yeshua the son of God (king), let us hold fast (embrace) our confession (profession; lip).

v 15…For we do not have a high priest who cannot sympathize (be touched) with our weaknesses (in the Olam Ha Zeh), but one who has been tempted (tested; examined through trials and affliction; poverty; neglected by his own people; reproaches from the Jewish people who tried to trap him; deserted by his followers) in all things yet without sin (Heb 2.18).

v 16…Let us therefore draw near (Hebrew “karav” and the root for the word “korbanot” or offerings) in confidence (faith in action-the kahal/assembly in the wilderness did not “draw near” but were in unbelief, starting at Mount Sinai-Exo 2.18-21) to the throne of grace (the source of all blessings from God), that we may receive mercy and may find grace to help in time of need (during trials and affliction, etc-v 15).

Heb 3.1-19 tells us about Messiah as high priest and intercessor; his preeminence over Moses because Moses was in the Olam Ha Zeh, and Yeshua has a heavenly calling in the Olam Haba; Israel failed to enter Canaan because of unbelief.

v 1…Therefore, holy brethren (Israel was set apart with a kedusha), partakers of a heavenly calling (in the Olam Haba-Heb 6.5), consider Yeshua, the apostle (Hebrew “shaliach: or sent wone, like Moses) and high priest (over spiritual matters) of our confession (of what we profess; our Torah-based faith).

v 2…He was faithful to him (Yehovah) who appointed him (as a shaliach or “sent one”), as Moses also was in all his house (Israel was committed to his care).

v 3…For he (Yeshua) has been counted worthy of more glory (deserving of the highest regard) than Moses (the “lesser” redemption was from Egypt; Yeshua is over the “greater” redemption), by just so much as the builder of the house has more honor than the house (which Moses was at best, a pillar in that house; the “house of the Lord” is an idiom for the Olam Haba and the kingdom of God-John 14.1).

v 4…For every house is built by someone, but the builder of all things is God.

v 5…Now Moses was faithful in all his house (house of Israel) as a servant, for a testimony of those things which were to be spoken later (the Torah is a blueprint, or “tavnit”; the goal or target is Yeshua-Rom 10.4; the word “end” there is the Greek “telos” meaning target, objective or goal);

v 6…but Messiah as a son (king) over his house, whose house we are (temple-1 Cor 3.16, 6.19), if we hold fast (embrace) our confidence (faith) and the boast (rejoicing) of our hope firm until the end (of the Olam Ha Zeh).

v 7…Therefore, just as the Ruach Ha Kodesh says, “Today (in the Olam Ha Zeh), if you hear his voice (Heb 3.7 through 4.10 says the “rest” we enter into is like the entry into the land of promise, and the land of promise is seen as the Olam Haba),

v 8…do not harden your hearts as when they provoked me (in rebellion-Psa 95.7-11), as in the day of trial (testing or examination) in the wilderness,

v 9…where your fathers tried me by testing me, and saw my works for forty years.

v 10…Therefore, I was angry with this generation, and said, ‘They always go astray in their heart (desires, intentions); and they did not know (Hebrew “yada’at”-Hos 4.6 notes) my ways (the Torah).’

v 11…As I swore in my wrath, ‘They shall not enter into my rest (Hebrew “m’nuchah” meaning peace and quiet; completion; in this case Canaan, but this alludes to the Olam Haba).

v 12…Take care brethren, lest there should be in any one of you an evil unbelieving heart (unregenerate), in falling away from the living God (like the rich young ruler, Felix, King Agrippa-Matt 19.20-22; Acts 24.24-25, 26.27-29).

v 13…But encourage one another day after day (in order to prevent such a departure), as long as it is called “Today” (while our life lasts in the Olam Ha Zeh) lest any one of you be hardened by the deceitfulness of sin (as defined in the Torah-Rom 3.20; 1 John 3.4).

v 14…For we have become partakers (sharers; members of his house or “kahal/kingdom”), if we hold fast (embrace the faith), the beginning of our assurance firm until the end (of our lives in the Olam Ha Zeh-when their profession will prove true-Matt 7.16-17);

v 15…while it is said (as a fact), “Today (in the Olam Ha Zeh), if you hear his voice, do not harden your hearts (desires) as when they provoked me (these words are repeated to show these words apply in the present).”

v 16…For who provoked him when they had heard (his voice at Mount Sinai), did not all those who came out of Egypt by Moses (except a few out of the 600,000 who came out of Egypt-Exo 12.37)?

v 17…And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness?

v 18…And to whom did he swear that they should not enter his rest, but to those who were disobedient (they did not listen to Joshua and Caleb during the 12 “scouts” incident in Num 14.1-45).

v 19…And so we see that they were not able to enter because of unbelief (this is a warning; none but believers can enter into the Olam Haba/kingdom of God).

Heb 2.1-18 tells us the author will be using HIllel Rule # 1, meaning “light to heavy” or “if this is true, how much more is that true.” If Messiah is higher than the angels, and if the Torah came by angels (Acts 7.53; Gal 3.19) then Yeshua’s words are at least as binding as the Torah because he is the Bar Enosh (“son of man”) of Dan 7.13.

v 1…For this reason we must pay much closer attention to what we have heard (in the Scriptures), lest we drift away.

v 2…For if the word spoken through angels (messengers) proved unalterable (steadfast) and every transgression and disobedience received a just recompense,

v 3…how shall we escape if we neglect so great a salvation (neglect the call to service)? After it was at the first spoken through the Lord (first to Adam), it was confirmed to us (Israel; the Hebrews) by those who heard (from Adam to Messiah), and from Messiah to the present day),

v 4…God also bearing witness (in Yeshua’s ministry and after his resurrection) with them (the shaliachim/apostles) both by signs and wonders and various miracles and gifts of the Ruach Ha Kodesh according to his will.

v 5…For he did not subject to angels the world to come (the Olam Haba is not under their subjection or rule), concerning which we are speaking (writing).

v 6…But one has testified somewhere (Psa 8.4-6), saying, “What is man, that thou rememberest (visit) him? Or the son of man (ben Adam/mortal man) that thou art concerned about him (to watch over or be concerned with human beings)?

v 7…Thou hast made him (man/humans) a little lower than the angels (as a creature; limited in his natural body); thou hast crowned him with glory and honor, and has appointed him over the works of thy hands (Gen 1.26).

v 8…Thou has put all things under his feet (of man).” For in subjecting all things to him, he left nothing that is not subject to him. But now we do not see things subjected to him (it is not now true that all things are subject to the control of man because Adam fell).

v 9…But we do see Yeshua (the fulfillment of this) who has been made a little lower than the angels (in his human nature while on earth), because of the suffering of death (as a prelude to) crowned with glory and honor, that by the grace of God (the source of all blessings) he (Messiah) might taste death for everyone (because of the curse of the law; the judicial aspect of the Torah that applied to the sons God has elected; the brethren).

v 10…For it was fitting for him (the Father), for whom all things, and through whom are all things (his agency; mode of action), in bringing many sons to glory (the Olam Haba; heaven), to perfect (to be wholly qualified) the author of their salvation through sufferings.

v 11…For both he who sanctifies (Yeshua gives us a kedusha) and those who are sanctified, are all of one (the Father); for which reason he is not ashamed to call them brethren (Psa 22.22),

v 12…saying, “I will proclaim thy name to my brethren (Israel/Hebrews), in the midst of the congregation (kahal) I will sing thy praise.”

v 13…And again, “I (the author) will put my trust in him (the Father-Psa 18.2; Isa 12.2; Prov 3.3-6; Job 13.15).” And again, “Behold, I (Messiah) and the children whom God has given me (Isa 8.18).”

v 14…Since then the children share in flesh and blood, he himself likewise also partook of the same (a human nature in the Olam Ha Zeh; he was not a spirit as some believed), that through death he might render powerless him who had the power of death (by God’s permission only; he was a murderer from the beginning), that is, the devil,

v 15…and might deliver (release) those who through fear of death were subject to slavery all their lives (Adam said, “I was afraid” in Gen 3.10; conscious of guilt and shame).

v 16…For assuredly he took not on him the nature of angels, but he took on him the seed (line) of Abraham (and Isaac and Jacob in order to save).

v 17…Therefore, he had to be made like his brethren in all things, that he might become a merciful and faithful high priest (his priestly work in the Olam Haba) in things pertaining to God (intersession, mediation, etc), to make propitiation (Greek “hilaskethai” or to make satisfaction; related to “hilasterion” in Rom 3.25 where we get the word hilarious from) for the sins of the people (a “kipporet” or propitiation; mercy seat-see Rom 3.25 notes-it was for our benefit that he took on a human nature; the covenant people have been chosen-Eph 1.4; and given to Yeshua, who he saves by becoming a man in the Olam Ha Zeh, making satisfaction for them concerning the Torah and the justice of God).

v 18…For since he himself was tempted (tested; examined; not by stirring up sin in him) in that which he has suffered (with poverty, neglect, ignored by his own people, reproaches from the Jewish people who tried to trap him; deserted by his own followers, etc) he is able to come to the aid (makes a way out; helps) of those who are tempted (tested; examined by the same trials and afflictions that God allows to show his grace; he is ready to help in these circumstances because Yeshua has experienced them, too-Heb 4.15 ).

The entire letter to the Hebrews is a very spiritual and mystical letter and another of the most misunderstood letters in the Bible. It is a homiletic midrash (teaching) using Psa 110 as a basis to show that Messiah Yeshua is superior to angels, Abraham, Melchizedek, Moses, and any other biblical character or entity. It also contrasts the superiority of the Olam Haba (world to come) over the Olam Ha Zeh (this present world). The “ages” will relate to two things, chronology and state of being. The author of the letter is not named, and many scholars disagree about who it was. Some say Paul wrote it, or a student of Paul, and others claim it was written by Clement of Rome. Martin Luther thought it was Apollos. We are not going to speculate on who the author was because God chose not to name him. But, whoever wrote it, had a deep understanding of Jewish concepts and rabbinic hermeneutics concerning the Torah, Messiah, the Temple, the Priesthood, the Korbanot, Covenants, Eschatology, and many other concepts, which is why this letter is so misunderstood. The letter was probably written before the destruction of the Temple to the “Hebrews”, a term for Traditional Jews as opposed to Hellenistic Jews (Acts 6.1; Phil 3.5), in the land of Israel who may have had doubts about Yeshua. We will not get into all the various controversies concerning this letter (some believe that this letter should not be considered Scripture for instance) as far as author, purpose, or recipients, we will leave that for the reader to investigate for themselves. But, we will interpret the letter using a Jewish conceptual understanding, trying to keep a basic understanding of the verses in mind.

Heb 1.1-14 deals with the superiority of the Messiah over the Prophets and the Angels.

v 1…God (Yehovah), after he spoke long ago to the fathers (patriarchs) in the prophets in many portions (little by little) and in many ways,

v 2…in the last days (the last two days of the Olam Ha Zeh; a six thousand year period of six days leading up to the “day of the Lord” called the “Yomot Mashiach” or the days of the Messiah in Jewish eschatology) has spoken to us by his son, whom he appointed heir of all things, through whom also he made the world (laid out the ages, all creation came to exist by him).

v 3…And he is the radiance (Ezek 1.28) of his glory and the exact representation of his nature (John 1.14; Phil 2.6-8), and upholds all things by the word of his power (Acts 17.28; Col 1.17). When he had made purification of sins (Rom 3.23-26), he sat down at the right hand of the majesty on high (Yehovah; awaiting his return and earthly heirship; now mediating and interceding for his people against their accusers);

v 4…having become as much better than the angels (exalted in rank by his kingship in the Olam Haba with no limitations-Heb 2.6-8) as he inherited a more excellent name than they (“Son” and “first-born/heir”, etc).

Heb 1.5-14 is going to be related to the coronation; the author uses Hillel Rule # 7 which is the influence drawn from the entire text; what is the “symphonic” verdict of the testimony passages and the harmony of all the similar passages to show that Messiah is higher in rank than the angels.

v 5…For to which of the angels did he ever say, “Thou art my son, today I have begotten thee (Psa 2.7, a coronation psalm )?” And again, “I will be a father to him, and he shall be a son to me (2 Sam 7.14; Matt 3.17).”

v 6…And when he again brings the first-born (the main heir; this term was understood as the Messiah based on Psa 89.27) into the world, he says, “And let all the angels of God worship him (Psa 91.7; Luke 2.13-14).”

v 7…And of the angels he says, “Who makes the angels winds (spirits to breathe out his word), and his ministers a flame of fire (fluent in speech, ready, powerful-Psa 104.4).”

v 8…But of the son, “Thy throne, O God (Elohim), is forever and ever (alluding to the throne of David appointed by God that Messiah will sit on), and the righteous scepter is the scepter of his kingdom.

v 9…Thou hast loved righteousness (as defined in the Torah) and hated lawlessness (Greek “anomian” which are acts contrary to the Torah); therefore God, thy God, hath anointed thee (to rule) with the oil of gladness above thy companions (fellow ministers; the angels (Psa 45.6-7, also a coronation psalm).”

v 10…And (continues with another psalm), “Thou, Lord; in the beginning (Hebrew “b’reshit”, the first word in Gen 1.1) did lay the foundation of the earth and the heavens (there are three heavens) are the works of thy hands;

v 11…they will perish, but thou remainest (because he is in the Olam Haba); and they all will become old (in quality-“old” is the same word as in Heb 8.13; the foundation of the universe is not “gone”) as a garment,

v 12…and as a mantle thou wilt roll them up (to make a “renewed” heaven and earth-there will be five); as a garment they will also be changed (as to their form and function, not as to their being), but thou are the same, and thy years will not come to and end (fail to exist-Psa 102.25-27.

v 13…But to which of the angels (any angel) has he ever said, “Sit at my right hand, until I make thine enemies a footstool for thy feet (as a king-Psa 110.1-he said this only to his son Yeshua because he is greater; the Essenes had a high “angelology” as did the Ebionites, who believed that Yeshua was a mere man).”

v 14…Are they not all ministering spirits, sent to render service for the sake of those who will inherit salvation (using HIllel Rule # 4 the author has built a rule from two or more verses).