When thinking in terms of the Revelation, the selection of John the Apostle is quite an intriguing proposition. Why not deliver this Revelation through another apostle or some other prophet? Why not Paul the greatest evangelist and apostle to the Gentiles? What about Peter, the so called Prince of the Apostles and the designated leader of the Apostolic Church of Messiah? What were Messiah’s motives for selecting John the Apostle for receiving and relaying the last scriptural Word of G_D to mankind? Is there any significance to the selection of John for this purpose?
Holy Scripture and historical records more than imply John was originally a disciple of John the Immerser otherwise known as the Baptist. The time frame associated with this discipleship unfortunately is unknown. But would there be any relevance to this relationship regardless of any time span spent together?
The author will initially deal with the very tangible impact this relationship would have had on John’s understanding of the Messiah of Israel. To do so we must first develop at least a high level picture of the Immerser to understand what influences there may have been on John.
We know “The Immerser” was set aside from birth to be the voice of one in the wilderness who would prepare the way for G_D. He would come in spirit and power of the Prophet Elijah and be filled with the Holy Spirit. He was a descendant of Aaron, brother of Moses and High Priest, and was probably in the desert, and not a priest of Israel, because the Romans had taken control of the office of the Priesthood by mandating they approve the appointment of the High Priest and not the Jews. Essentially the Jewish Priesthood had become politicized while the real Priests had become marginalized.
Considering these factors we can assuredly recognize The Baptist as a very dynamic individual who would logically have been extremely influential. The success of the Immerser’s own ministry historically supports this conclusion. But what does this have to do with John the Apostle?
It is presumable that anyone spending time with the Immerser would have naturally had their concept of Messiah influenced. Additionally they would also have received a firm understanding of the problems facing Israel in light of the politicizing of the priesthood.
Given the role and ministry of the Immerser it is clear his preparation was for the G_D who would come to conquer sin and provide Y'SHUAH (salvation) for the people of Israel. The author must inject at this point, that not coincidentally, Jesus’ Hebrew/Aramaic name is “Yeshua” with Jesus being an English via Greek derivation. Only in the Hebrew NAME "Yeshua" does Messiah's essence literally manifest.
In effect Messiah would not be the conquering warrior who would come for justice and the destruction of Israel’s enemies. Messiah would come for the salvation of souls and the glory of Israel! This is extremely important to understand since most of Israel anticipated the “warrior” Messiah who would come and destroy their enemies. With the Immerser preparing the way, G_D was in effect paving the road for Yeshua of Nazareth to be recognized. The Immerser after all was a much anticipated figure within the context of Scripture. Ironically it would be a rightful hereditary Kohen/Priest, not of the Jewish Religious Establishment, who was championing the correct context of Messiah’s mission while conversely Annas and Caiaphas rejected Yeshua as Messiah in their ill begotten positions of religious authority.
So again what does this have to do with John the Apostle? The Immerser would have provided for John the correct context by which Messiah could be recognized. We can go even further than this because we know the Immerser pointed out Yeshua as Messiah to his own disciples when they encountered each other. It was the Immerser who in effect invited his disciples to go and follow Yeshua. John the Apostle and others did just this!
It is within the context of this relationship with the Immerser where we can see how the early “theological rooting” of John the Apostle was seeded. The theological rooting which ultimately manifested itself in all the inspired Writings of John!
We should not lose sight that the ministry of the Immerser in effect represents the beginnings of the ministry of Yeshua the Messiah. After all the Immerser did nothing but tell all of Israel that Messiah was coming! Relevant to John the Apostle then he was himself present at the very beginnings of the ministry of Yeshua.
* * * * * * *
John the Apostle was a personal eye witness to the most spectacular miracles associated with Yeshua and would have been impacted profoundly by these events. John also was in close company with the Master and as proven by his deep theological writings he really grasped the deep issues relative to the mission, spiritual/physical essence and love that is Yeshua the Messiah.
John’s gospel, more so than all others, was centric to the public discourses and teachings of Yeshua. John as well authored a gospel whereby the focus of activities centers upon the Jewish festival season where we encounter the life and death struggle between the Jewish religious establishment and Yeshua. Although some camps of thought attribute this construct of the gospel to John’s own desire to introduce a proper historical chronology, it is the conclusion of this author that this was not the only or most important reason. Let us investigate why!
John’s primary focus upon the activities of Messiah in Judea and Jerusalem was fostered by his own understanding of Hebrew religion and how inseparable were Yeshua the Messiah and Israel. Although the sacrificial self-offering, which was central to the role of Messiah, is for the sin atonement of all peoples, it must be accepted that Yeshua was here first for the chosen people of G_D and secondly for the rest of the world. On numerous occasions did Yeshua instruct his apostles to forego spreading the news to the Gentiles and target the lost sheep of Israel!
Matthew states, Then Yeshua went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. (Matthew 15:21:24)
We can see from this excerpt, despite that we know Messiah’s salvation is for all people, the personal Earthly ministry of Yeshua was strictly for the chosen people of Israel. So without going into a more significant amount of scriptural support in this area the author will point out that the relationship between Messiah and Israel is quite special and unique from a Hebraic context.
In a similar Hebraic centric fashion John’s gospel pays sharp attention to the theological war which was being waged by Yeshua and the Jewish religious establishment. It is this author’s conclusion that John’s focus upon this struggle was done specifically to bring to light this battle so all would understand in depth the nature of Yeshua’s rebuking of the Jewish religious establishment. So what can we see from Scripture about this rebuking?
a) Yeshua rebuked the Jewish religious establishment for not understanding, within the context of Torah, the nature of the renewed covenant or the real mission of Messiah.
The renewed covenant represents a permanent salvation for peoples of all nations and not just Israel. A salvation founded upon the blood atoning sacrifice of Messiah so the transgressions of all people could be covered up. A salvation founded upon the righteousness of true faith in Yeshua the Messiah. A salvation forged by the grace of G_D whereby true faith in Messiah results in personal and communal transformation producing loving obedience to G_D’s commandments. A salvation concluding with eternal life in G_D! Whereas before Messiah was to come the covenant resulted in blessings to Israel for faithful observance of G_D’s Torah which we know was usurped by the Jewish religious establishment.
The Gospel of John states: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For G_D so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For G_D sent not his Son into the world to condemn the world; but that the world through him might be saved. (John 3:14–17)
The Book of Isaiah says, Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him, he shall make the right to go forth to the nations. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the dimly burning wick shall he not quench; he shall make the right to go forth according to the truth. He shall not fail nor be crushed, till he have set the right in the earth; and the isles shall wait for his teaching. … I the Lord have called thee in righteousness, and have taken hold of thy hand, and kept thee, and set thee for a covenant of the people, for a light of the nations; to open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house. I am the Lord, that is my name; and my glory will I not give to another, neither my praise to graven images. Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them. (Isaiah 42:1–9)
The Book of Isaiah states: And now saith the Lord that formed me from the womb to be his servant, to bring Jacob back to him, and that Israel be gathered unto him—for I am honorable in the eyes of the Lord, and my G_D is become my strength—Yea, he saith: “It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the offspring of Israel; I will also give thee for a light of the nations, that my salvation may be unto the end of the earth.” (Isaiah 49:5–6)
The Book of Isaiah also states: Yet it pleased the Lord to crush him by disease; to see if his soul would offer itself in restitution, that he might see his seed, prolong his days, and that the purpose of the Lord might prosper by his hand: of the travail of his soul he shall see to the full, even my servant, who by his knowledge did justify the Righteous One to the many, and their iniquities he did bear. (Isaiah 53:10–11)
Hebrew Scripture of course had foretold the coming of Messiah just as it foretold the religious establishment’s covenant with death. If the Jewish religious establishment had been immersed within the Word and Spirit they most certainly would have recognized Israel's need for "redemption" and seen Yeshua as the promised Messiah. They would have recognized that Messiah would have been here not as Ruler of the World but as Healer of the World. As prophesied they would look but not see and listen but not hear.
b) Yeshua rebuked the Jewish religious establishment for not believing in him as Messiah.
The Gospel of John states:
“He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not.” (John 1:10–11)
But I have greater witness than that of John (the Immerser): for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. And ye have not his word abiding in you: for whom he hath sent, him ye believe not. (John 5:36–38)
Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words? (John 5:45–47)
But I know him: for I am from him, and he hath sent me. Then they sought to take him: but no man laid hands on him, because his hour was not yet come. And many of the people believed on him, and said, When Messiah cometh, will he do more miracles than these which this man hath done? (John 7:29–31)
Yeshua undoubtedly did absolutely everything possible within the context of Scripture to give proof he was indeed the promised Messiah. Most assuredly the miraculous works performed by Yeshua were not overlooked but sadly ignored.
c) Yeshua rebuked the Jewish religious establishment for not representing and living Torah in Spirit but crafting extraneous doctrine and practice in keeping with man’s tradition thereby leading his people Israel astray.
At the heart of the discord between Yeshua and the Jewish religious establishment was their usurping of G_D’s blessed Torah which is traditionally translated as law and statutes. Although this translation is culturally applicable given the Jewish societal structure in which the Torah served, it must be noted from a purely religious perspective this translation is not really accurate.
The Hebrew word Torah comes from the Hebrew root word “yarah.” Yarah means “to throw, to shoot or to aim at.” Yarah then is the directional process taken by an object going from “point A” to “point B.” Yarah then implies a starting point, a traveling process, and an ending point. As a derivative of the word yarah, Torah means much more than a “legal code” or “set of rules.” Torah implies: a starting point, a progression in a specific direction and a final ending point; or essentially a “life path.” The ending point of course is being one (echad) with G_D!
Torah more appropriately means guidance or instruction and must not be only interpreted in a legalistic sense; it is a way of life derived from the covenant-relationship. Torah is not only laws and statutes but is equally well prophetic discourse (i.e. Isaiah and the counseling of the wise, i.e. Proverbs or Psalms). (15) In fact the author would contend all of Hebrew Scripture represents G_D’s Torah; both the pre and post Messiah Testaments.
So the reader may ask; how did the Jewish religious establishment go wrong with interpreting and living Torah? In short there was a fundamental failure by the Jewish religious establishment to understand that joyful obedience to G_D in faith and performance of the justice and righteousness of Torah as a function of spiritual indwelling is G_D’s design. Torah, when viewed properly, can be condensed to love of G_D and love of man as Yeshua declared. This is why Torah is the only absolute moral code valid for mankind.
Instead an evolved rigorous compliance to each and every regulation was instituted in Judea in the hopes of making the chosen people a holy people. Rather than producing righteousness, the net result was that Israel became an isolated and elitist people wherein the religious establishment’s legalistic conventions actually moved the sheep of Israel away from the fertile grazing area of faith and spiritual development.
In effect the religious establishment had created and fostered a society of zealous compliance to regulations and conventional traditions of minutiae wherein the purpose was to be visibly holier than thou so one could secure prominence and stature in society. Still further it was deemed this regulatory compliance was paramount to righteousness and hence salvation. This legalism was the primary flaw of Jewish religious practice.
To support the author’s last declarations we need to review what Yeshua revealed about the religious establishment regarding this practice:
The Gospel of Matthew states: Then spake Yeshua to the multitude, and to his disciples, Saying, The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Messiah; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Messiah. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. But woe unto you, scribes and Pharisees, hypocrites! For ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! For ye devour widows’ houses, and for a pretense make long prayer: therefore ye shall receive the greater damnation. . . . Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cumin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel. . . . Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. . . . Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? (Matthew 23:1–33)
Although this discourse of Yeshua is most scathing to say the least we must understand this rabbinical legalism was the primary wall which separated the people from true Torah and of course G_D. Subsequently the rebuking by Yeshua was consistent with this most grievous transgression. Within the Gospel of John a similar theological construct takes shape but in a very different light: There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Yeshua by night, and said unto him, Rabbi, we know that thou art a teacher come from G_D: for no man can do these miracles that thou doest, except G_D be with him. Yeshua answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of G_D. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? Yeshua answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of G_D. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Yeshua answered and said unto him, Art thou a master of Israel, and knowest not these things? (John 3:1–10)
Ultimately Yeshua’s ministry aimed not to just return Israel to proper Torah but to provide the chosen people with a flesh and blood example of the Living Torah, up close and personal. So yes, Messiah was indeed here to crush the rabbinical legalism which usurped Torah and had led the sheep of Israel astray. So is it then true as well that Jesus came to do away with Judaism or Torah practice?
d) Jesus did not rebuke G_D’s Torah.
Although we clearly see where Yeshua rebuked the Jewish religious establishment for their corruption of G_D’s Torah, the author would contend John’s Gospel speaks loudly to the point of Messiah upholding the Torah.
John’s Gospel is rife with details regarding the festival season because of the critical nature this festival season has in Scripture and ultimately with every individual’s relationship with G_D. Throughout the Gospel of John we see where Messiah in fact validated the Biblical appointed times. Messiah was faithful to this and all aspects of G_D’s commandments and statutes. Messiah was here to be joyfully obedient to G_D’s divine will. This Biblical festival season merits some further review given the relationship these festivals have with G_D’s Torah and as we will see Yeshua the Messiah.
The reader should know the festival cycle has its roots in the Sabbath. So important is this to G_D that he made it one of his primary commandments for people to keep. Apparently from G_D’s perspective the periods of rest in him and with him are extremely important and necessary for peoples’ well-being.
* * * * * * *
Passover (Pesach)
It begins at sundown on the fourteenth of Nissan and lasts for twenty-four hours. It is a full Sabbath. It was commanded by G_D to be kept for all times. Passover is a recognition and celebration of the day in which G_D “passed over” the firstborn children of Israel when he killed all the firstborn children of Egypt and delivered the curse unto Pharaoh. This began Israel’s miraculous release from the cruel bondage of Egyptian slavery. The core of the celebration centers on redemption by G_D through the sacrificial blood of the spotless lamb.
As it pertains to all people operating under the perfected covenant it should be realized Yeshua the Messiah is in fact the perfect Passover Lamb. By his blood atoning sacrifice all true believers are “passed over” and freed from the bondage and death of sin. With faith and spirit believers are not enslaved to their sinful old selves … they are redeemed and adopted into G_D’s family/seed through Messiah.
It certainly should not be viewed as a coincidence that Yeshua was delivered up on Passover. We recall Messiah talking to his disciples about “his appointed hour.” So we know this was no coincidence. Passover was to be his hour! Let us also recall it was The Immerser, who when referring to Yeshua, called out, “Behold the Lamb of G_D which taketh away the sin of the world.”
This obvious and indisputable connection between Messiah and the feast of Passover should not be ignored. It would seem clear Passover is a feast for all times, and in light of Messiah’s mission of redemption, it is now a festival relevant to all peoples and nations and not just the Hebrews.
In keeping with the eternal covenant of G_D and man Yeshua instructed his disciples at the Passover Feast to “do this in memory of me.” In doing this Yeshua was completing and perfecting the Pesach Festival! From hence forth Pesach was designed to be a Festival of remembrance commemorating not just the deliverance of Israel from slavery in Egypt but through the sacrifice of the perfect lamb, Yeshua the Messiah, redemption for all people from the slavery of sin and death.
Unleavened Bread (Chag HaMatzot)
The Festival of Unleavened Bread is connected to Passover. It begins the day after Passover and continues for seven days. Leviticus states: In the first month, on the fourteenth day of the month at dusk, is the Lord’s Passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord; seven days ye shall eat unleavened bread. In the first day ye shall have a holy convocation; ye shall do no manner of servile work. And ye shall bring an offering made by fire unto the Lord seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work. (Leviticus 23:5–8)
Again this is a festival ordained by G_D for all time. Perhaps known to the reader “leaven or yeast” in the Bible symbolizes sin and evil. Unleavened bread, eaten over a period of time, symbolized a holy walk, as with G_D. The Festival of Unleavened Bread symbolizes two things: It symbolizes the purity of Yeshua; he is without spot or blemish (sinless) and also the separation from this temporal world that comes upon redemption. Since the Lamb of G_D has paid the price for peoples’ redemption (through the Passover Sacrifice), people need to purify themselves from all unrighteousness (leaven being a symbol of sin). People need to sacrifice and be obedient in discipline. People need to separate themselves from this temporal world
First Fruits (Yom Habikkurim)
”On the morrow after the Sabbath” (Sunday) following Unleavened Bread, Leviticus schedules First Fruits, the Feast for acknowledging the early Spring renewal of the land G_D gave the Israelites. They were to bring the early crops (barley harvest) of their spring planting and the High Priest would “wave the sheaf before the Lord.” The celebration symbolizes G_D’s replanting of the earth in the spring, or in essence a physical re-birth of the land.
The reader should see a definitive and unmistakable pattern emerge herein. Yeshua the Messiah was resurrected on this very same Feast. The symbolic connection of the “First Fruits” yield of the Earth and Yeshua the Messiah, as the “First Fruits” of the resurrected living, is irrefutable.
We must recall how Messiah declared that the wheat must die so that more can regenerate in a new harvest. This is exactly what transpired by Yeshua’s death and resurrection.
First Fruits … Messiah’s Resurrection is the temporal renewal of the “old man” to a fully adopted “new man” wherein the believer is fully extricated from this temporal world.
Pentecost (Shavu’ot)
Leviticus 23:16 says, “Even unto the morrow after the seventh Sabbath shell ye number fifty days (from the feast of First Fruits); and ye shall offer a new meat offering unto the Lord.” In late May or early June, Shavu’ot marked the late Spring wheat harvest.
There is strong evidence within the Jewish tradition to conclude that G_D through Moses actually gave the Torah at Mount Sinai to the chosen people of Israel on the feast of Shavu’ot. Once again we see the clear and unmistakable connection between an ordained Biblical Festival and Yeshua the Messiah. In one instance the children of Israel were given the physical written Law of G_D. In the second instance the chosen people were given the gift of the Holy Spirit on Shavu’ot. This gift was not the written physical law but the spiritual law of G_D to be written on the hearts of the chosen people as revealed to us by Paul. Certainly within the context of the perfected covenant this significance cannot be lost. The gift of the Holy Spirit from G_D to Messiah’s called out group would provide the means through which the body of G_D would be re-born and indwelt by his Holy Spirit.
Ultimately it should be stressed that the intrinsic nature of the festival is properly viewed in the context of the Torah. It still is a Festival of Torah. First it was a gift of written Torah to man and then made perfect by becoming a gift of Spiritual Torah to man through belief in Yeshua the Messiah.
Trumpets (Yom Teru’ah)
In modern times known as Rosh HaShannah and translated as “head of the year.” Today it is celebrated as the Jewish New Year.
Leviticus 23:24 requires that, “in the seventh month, in the first day of the month, shall ye have a Sabbath, a memorial of blowing of trumpets.” This blast signaled the beginning of the High Holy Days of the fall. It is a day calling G_D’s people to repentance. It serves as a warning that the onset of “Yamim Nora'im” (Days of Awe) is approaching. The intent is to warn believers to repent of sins while there is still time before judgment. This day should be a solemn day in which we bring to mind what we need to do to make teshuvah/repentance. In practice the high priest actually sounded the trumpet so the faithful would stop harvesting to worship.
Relative to the perfected covenant, “when the trumpet sounds” has been viewed in multiple contexts. Most notably in accordance with 1 Corinthians 15:51–3, it is Yeshua the High Priest who calls living believers to his Temple. In this context the true believing and practicing body of the Church of Messiah, those who remain in tribulation, will be saved upon Messiah’s return signaling the beginning of the end of the age and the start of the Millennial Reign
Atonements (Yom HaKippurim)
Leviticus 23:27 calls for a day of confession, a high holy day. “Also on the tenth day of this seventh month there shall be a Day of Atonements: it shall be a holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord.”
Yom Kippur comes ten days after Yom Teru'ah. The blast on Yom Teru'ah should function as a warning to believers that the Day of G_D’s reckoning is approaching–like the blast of a train whistle before it crosses a roadway. A believer takes heed to the shofar/trumpet blast on Yom Teru'ah and purifies himself during the ten day period leading up to Yom Kippur at which time a believer can present oneself to G_D in a state worthy of atonement. If one is not ready, meaning unrepentant and unprepared, then the judgment of G_D will be dreadful. One figuratively will get run over by the train. (16)
Relevant to the perfected covenant and Yeshua the Messiah, it should be noted this fulfillment is definitely slated for the future. During the course of judgments (tribulation) our merciful G_D still provides a window of opportunity between the sounding of the shofar/trumpet and atonement day for people to repent. Under the auspi