Kefa Heals a Disabled Beggar ~ Part 4

In my last post, we continued with the aftermath of Kefa Heals a Disabled Beggar ~ Part 3. In this post, we Kefa and Yochanan Are Arrested.

1 Kefa and Yochanan were still speaking to the people when the cohanim, the captain in charge of the Temple police, and the Tz’dukim [1] came upon them, 2 very annoyed that they were teaching the people the doctrine of the resurrection from the dead and offering Yeshua as proof. 3 The Temple police arrested them, and since it was already evening, they put them in custody overnight.

No longer dealing with someone overturning tables in the Temple, the aristocracy is content to follow the law and wait till the next day to try them (night trials were illegal, and most businesses of any regular sort stopped by sundown).

4 However, many of those who heard the message trusted; the number of men alone was about five thousand.

Repeated attempts to suppress the Messianic message only caused it to spread more quickly. On Pesach morning, the Believers in Yerushalayim only numbered 120. In response to Kefa’s sermon that day, another 3,000 were added. Now, with the healing of the disabled man, Kefa’s sermon, and their arrest, the community grew to about 5,000.

5 The next day, the people’s rulers, elders, and Torah-teachers (the Sanhedrin)assembled in Yerushalayim, 6 along with ‘Anan the Cohen HaGadol, Kayafa, Yochanan, Alexander and the other men from the family of the cohen HaGadol. 7 They had the emissaries stand before them and asked, “By what power or in what name did you do this?”

The parties listed in verses 5-6 represent all the most influential players in the Jewish religious establishment. They made Kefa and Yochanan stand before them, two men against all the powers of Isra’el. Ironic, therefore, that they asked them by what power they had performed the miracle and preached the Gospel.

8 Then Kefa, filled with the Ruach HaKodesh, said to them, “Rulers and elders of the people!

Kefa was filled with the Ruach HaKodesh, a necessary prelude to his successful confrontation with the Jewish religious establishment. We need to get plugged into that same power source whenever we share the Gospel.

9 If we are being examined today about a good deed done for a disabled person, if you want to know how he was restored to health, 10 then let it be known to you and to all the people of Isra’el that it is in the name of the Messiah, Yeshua from Natzeret, whom you had executed on a stake as a criminal but whom God has raised from the dead, that this man stands before you perfectly healed. 11 “This Yeshua is the stone rejected by you builders which has become the cornerstone. (see Psalm 118:22) 12 There is salvation in no one else! For there is no other name under heaven given to mankind by whom we must be saved!” ~ Acts 4:1-12 (CJB)

There is salvation in no one else! For there is no other name under heaven given to mankind by whom we must be saved! Kefa, here addressing Jews, not Gentiles, and speaking by inspiration of the Ruach HaKodesh, asserts that Yeshua is the only person by whom we (the Jewish people, both individually and collectively) must (there is no alternative) be saved (from eternal destruction and God’s fury due us for our sins). And if there is no other salvation for Jews, who already have wonderful promises from God, how much more is there no other salvation for Gentiles (see Acts 13:47-48; Romans 1:16).

In my next post, we continue with the aftermath of the healing of the man disabled since birth when Kefa and Yochanan Are Warned and Freed.

Click here for the PDF version.

 

[1] Tz’dukim (Sadducees) who denied resurrection from the dead.

Be Ministers of Reconciliation ~ Rosh Hashanah – 5781

In this post, we take a break from our series on Kefa to observe the first of the fall Jewish feasts of Rosh Hashanah.

Rosh Hashanah: The key is Repentance, Forgiveness, and Reconciliation

Biblical References: B’midbar (Numbers) 29:1–6 and Vayikra (Leviticus) 23:23 – 25 ~ Yom Teruah (The Feast of Trumpets). In 2020, the appointed time begins at sundown on September 18th.

Rabbinic Change: Since this is a Shabbat of the Fall Appointed Times, it has been considered as the “spiritual” New Year. Hence, the name changed to Rosh Hashanah, “the head of the year.” It is also seen as the anniversary of creation; the sacrifice of Yitz’chak; the release of Yosef from Pharaoh’s prison; and, the birth of Sh’mu’el, the prophet.

The purpose and traditional observance of the Holy Day is summed up in one word – regathering. Since the Fall Appointed Times call us to regather to pure faith in Adonai, Rosh Hashanah has come to represent the Day of Repentance. It is the day when people of Isra’el take stock of their spiritual condition and make the necessary changes to ensure that the upcoming New Year will be pleasing to Adonai.

The shofar is sounded daily to alert the faithful that the time of repentance is near. The observance takes on a somber character, yet always with a hint of hope because of Adonai’s forgiveness.

The traditional challah is shaped in a circle to symbolize Adonai’s Kingship and the coming of the Messiah. Sweet honey cakes and apples dipped in honey are a real treat and express the hope of a new fresh year.

Tradition tells of three books that are opened in the heavenly courts during the feast of Rosh Hashanah; one for the thoroughly righteous, one for the thoroughly wicked, and one for the average person. The thoroughly righteous are immediately inscribed in the Book of Life. The completely wicked are directly written in the book of death. The average person is kept in suspension from Rosh Hashanah to Yom Kippur (the Day of Atonement). If they deserve well, they are inscribed in the Book of Life; if they do not deserve well, they are written in the book of death. Consequently, the Ten Days of Awe are a time of solemn self-examination with time spent in seeking reconciliation and doing good works in the Jewish tradition.

Since the 15th Century, the ceremony of Tashlich is celebrated in the afternoon of Rosh Hashanah. The congregation meets at a river or stream. Special prayers of repentance are recited, and a portion of Micah is read. People then take breadcrumbs and cast them into the water symbolizing that our sins are carried away by the water.

Rosh Hashanah has profound Messianic significance! The rabbis have taught that one day the shofar would sound, and the Messiah would come. According to Rabbi Sha’ul, in the future, all true believers in Yeshua will be gathered to meet Him in the clouds. The dead in Messiah will rise first, to be followed immediately by those believers alive at the time. “For the Lord, Himself will come down from heaven with a rousing cry, with a call from one of the ruling angels, and with God’s shofar, those who died united with the Messiah will be the first to rise; then we who are left still alive will be caught up with them in the clouds to meet the Lord in the air, and thus we will always be with the Lord. So, encourage each other with these words.” (1 Thessalonians 4:16-18) That day will indeed be characterized by joy, delight, and sweetness for those who are called home! As we observe Rosh Hashanah, we should anticipate the time of Yeshua’s return.

The traditional greeting during Rosh Hashanah is, “L’shanah tovah tikatevu!” May your name be inscribed in the book of life! As Messianic Believers, we can rightly say, “L’shanah tovah tikatevu b’shem Yeshua!” May your name be inscribed in the book of life, in the name of Yeshua!

Read 2 Corinthians 5:17 – 21. Rosh Hashanah: repentance, forgiveness, and reconciliation. Rabbi Sha’ul wrote to the Corinthians about these key ingredients in our annual observation of this holy appointed time. Rosh Hashanah is the beginning of the new spiritual year, so it is that we become new creations when we are united with Yeshua as our Messiah.

The fundamental idea in this passage is reconciliation. Because of our rebellion, we are the enemy of Adonai and out of fellowship with Him. Through the work of the execution stake, Yeshua has brought Adonai and us together again. Adonai has been reconciled and has turned His face in love toward the lost world. The essential meaning of the word reconcile is “to change thoroughly.” It refers to a restored relationship with Adonai and the lost world. “And it is all from God.” (2 Corinthians 5:18a)

Adonai does not have to be reconciled to man because Yeshua accomplished that on the execution stake. It is the sinful man who must be reconciled to Adonai. “Religion” is man’s feeble effort to be reconciled to Adonai, efforts that are bound to fail. The Person who reconciles us to Adonai is Yeshua, and the place where He reconciles us is His execution stake. He not only reconciles us to Himself, but he gives us the task of reconciling other people to Him. We have been entrusted with the message of reconciliation.

Another fundamental idea in this paragraph is that Adonai does not count our sins against us. In the KJV, the term used is imputing. This is a word borrowed from banking; it just means, “to put to one’s account.” When you deposit money in the bank, the teller puts that amount into your account. When Yeshua died on the execution stake, all our sins were imputed to Him – put into His account. Adonai treated Him as though He had committed those sins.

What was the result? All those sins have been paid for, and Adonai no longer holds them against us, because we have trusted Yeshua as our Messiah. But even more: Adonai has put into our account the very righteousness of Yeshua! “God made this sinless man be a sin offering on our behalf, so that in union with him we might fully share in Gods’ righteousness.” (2 Corinthians 5:21)

Reconciliation is based on imputation: because the demands of Adonai’s Torah have been fully met on the execution stake, Adonai can be reconciled to sinners. Those who believe in Yeshua, as their Messiah will never have their sins imputed to them again (see Psalms 32:1-2; Romans. 4:1-8). As far as their records are concerned, they share the righteousness of Yeshua!

How does this beautiful doctrine of reconciliation motivate us to serve Yeshua? We are ambassadors with a message. Adonai has committed to us the ministry of reconciliation (2 Corinthians 5:18-19).

Since we are the ambassadors of Yeshua, this means that the world is in rebellion against Adonai. He has sent His ambassadors into the world to declare peace, not war. “Be reconciled to God!” We represent Yeshua (see John 20:21; 2 Corinthians 4:5). If sinners reject our message and us, it is Yeshua who is rejected. What a great privilege it is to be heaven’s ambassadors to the rebellious sinners of this world!

Adonai has not declared war on the world; at the execution stake, He said peace. But one day, He will declare war; and then it will be too late for those who have rejected Yeshua (2 Thessalonians 1:3-10). Satan is seeking to tear everything apart in this world, but Yeshua and His Messianic community are involved in the ministry of reconciliation, bringing things back together again, and back to Adonai.

Ministry is not easy. If we are to succeed, we must be motivated by the fear of the Lord, the love of Yeshua, and the commission that He has given to us. It is indeed a privilege to serve Him!

During these next ten days before Yom Kippur, I encourage you to do some self-reflection. Is there any unconfessed sin in your life? Do you need to forgive someone who has hurt you? Are there any relationships that require reconciliation? As we enter the start of a new spiritual year, resolve to make a fresh start and be ambassadors of Yeshua HaMashiach, “so that in union with Him, we might fully share in God’s righteousness.”

In my next post, we will return to our study of Kefa.

Kefa Heals a Disabled Beggar ~ Part 3

In my last post, we continued with the aftermath of Kefa Heals a Crippled Beggar ~ Part 2. In this post, we hear Kefa Preach Repentance to those who marveled at the Beggar’s Healing.

17 “Now, brothers, I know that you did not understand the significance of what you were doing; neither did your leaders. 18 But this is how God fulfilled what He had announced in advance when He spoke through all the prophets, namely, that His Messiah was to die.

After blaming his fellow Jews in vv. 13-15, Kefa again calls them brothers and mitigates his words by stating: you did not understand the significance of what you were doing. In the Torah, atonement avails only for unintended sins; for sins committed presumptuously, there is no atonement. Even the cohanim and P’rushim involved in the events leading up to Yeshua’s execution may be forgiven through trusting Yeshua, and some availed themselves of the opportunity (see Acts 6:7, 15:5). Kefa softened the message by stating this is how God fulfilled what he had announced in advance. The Messiah’s death does not end all hope; on the contrary, God intended Him to die, be resurrected, and return.

19 “Therefore, repent and turn to God, so that your sins may be erased;

Repent and turn to God means: Change your mind and turn. But to the modern reader, this suggests changing religions from Judaism to Christianity, which is not what Kefa meant. For at that time, “Christianity” as such did not exist; there was Judaism with Yeshua and Judaism without Him (the same choice, along with the possibility of rejecting both, faces Jews today).

20 so that times of refreshing may come from the Lord’s presence, and He may send the Messiah appointed in advance for you, that is, Yeshua.

The phrase times of refreshing means the Messianic Age. In these times of refreshing, self-rule will be restored to Isra’el, and the Messiah appointed in advance for you; namely, Yeshua, will return. Kefa’s audience, like today’s Orthodox Jews, expected the Messiah in the future. Kefa says that the very Messiah they expect is Yeshua goes on in the following verses to explain why He does not come at once.

21 He has to remain in heaven until the time comes for restoring everything, as God said long ago when He spoke through the holy prophets.

He has to remain in heaven at the right hand of God) until the time comes for restoring everything, both social and natural (see Isaiah 11:1-12, Romans 8:18-23) when Yeshua will come on the clouds of Heaven (see Daniel 7:13-14). Yeshua said the same thing at least twice quoting Daniel (see Mt 24:30, 26:64).

22 For Moshe, himself said, ‘Adonai will raise up for you a prophet like me from among your brothers. You are to listen to everything He tells you. 23 Everyone who fails to listen to that prophet will be removed from the people and destroyed.’

This same passage from Deuteronomy 18:15-19 is also cited in Stephen’s sermon in Acts 7:37. The P’rushim asked Yochanan the Immerser if he was the prophet foreseen in this passage (John 1:21). The five thousand whom Yeshua fed wondered the same thing, as did some of the crowd to whom he offered living water (John 7:40). Evidently, this passage from the Torah was widely understood then as Messianic, and people were looking for its fulfillment.

You are to listen to everything He (Yeshua, the prophet like Moshe) tells you. Everyone who fails to listen to that prophet will be removed from the people and destroyed. But what if the nation as a whole fails to listen? Then this becomes the kind of Torah violation which leads to the curses of Deuteronomy 28:15-68. The destruction of the Temple (70 CE), the expulsion from Yerushalayim (135 CE) and the centuries of exile typify the punishments suffered by the Jewish people, not for deicide and not directly for rejecting Yeshua but for violating the Torah’s injunction to listen to the prophet like Moshe, who is Yeshua. But He can still be heard. He speaks through the Tanakh and the Brit Hadashah. Those who heed him become part of Isra’el’s remnant (see Romans 9-11) and are not removed from the people.

24 Indeed, all the prophets announced these days, starting with Sh’mu’el and continuing through all who followed. 25 “You are the sons of the prophets, and you are included in the covenant which God made with our fathers when He said to Avraham, ‘By your seed will all the families of the earth be blessed.’ 26 So it is to you first that God has sent His servant whom He has raised up so that He might bless you by turning each one of you from your evil ways.” Acts 3:17-26 (CJB)

You are the sons of the prophets and of the covenant with… Avraham. The point is that for this very reason, it is to you first that God sent Yeshua the Messiah. The Gospel is to the Jew first (Romans 1:16). And it is with the Gospel of Yeshua that the promise of v. 25 is fulfilled, for that promise was made to Avraham and his son Yitzchak, and Yeshua is Himself the promised seed who brings the blessing. The blessing consists in turning each one of you from your evil ways.

Have you repented? Have you turned from your evil ways and put your trust in Yeshua as the Son of God? If not, the hour is drawing near when it will be too late. I believe that we are living at the beginning of the birth pangs of His soon return.

In my next post, we take a break from our series on Kefa to observe the first of the three fall feasts: Rosh Hashanah.

Click here for the PDF version.

Kefa Heals A Disabled Beggar ~ Part 2

In my last post, we learned about Kefa Heals A Disabled Beggar. In this post, we continue with the aftermath of the healing. We pick up the story in Acts 3:11.

11 While he clung to Kefa and Yochanan, all the people came running in astonishment toward them in Shlomo’s Colonnade. 12 Seeing this, Kefa addressed the people: “Men of Isra’el! Why are you amazed at this? Or why do you stare at us as if we had made this man walk through some power or godliness of our own?

Recognizing that the onlookers were amazed, Kefa seized the moment to testify about Yeshua HaMashiach. Signs of God’s power can point to the truth about Yeshua.

I love this comment from David Stern regarding Men of Isra’el!:

A personal reaction: the start of Kefa’s speech is so Jewish! The crowd had just witnessed an unbelievable miracle, and he asks, deadpan, “What are you all so surprised about?” [1]

13 The God of Avraham, Yitz’chak, and Ya‘akov, the God of our fathers, has glorified his servant Yeshua — the same Yeshua you handed over and disowned before Pilate, even after he had decided to release him.

The phrase the God of Avraham, Yitz’chak, and Ya‘akov, the God of our fathers, is not accidental in Kefa’s sermon. Its two parts are found in the first paragraph of the ‘Amidah, the central section of the Minchah prayer service, which begins: Praised be to You, Adonai our God and God of our fathers, God of Avraham. God of Yitzchak and God of Ya’akov… and which Kefa’s hearers would just then have been reciting in their minchah prayers in minyans (groups of ten men required for corporate worship) throughout the Temple grounds, much as is done today at the Western Wall.

Kefa’s point is the very God to whom they were just now praying in these words has glorified. His servant is identified in Isaiah 42-43 as God’s suffering servant, Yeshua.

14 You denied the holy and innocent one, and instead asked for the reprieve of a murderer!

Holy and innocent one applied, especially to God in Jewish literature. Because the healing did not occur during Pesach, most of Kefa’s audience are residents of Yerushalayim. Still, the corporate accusation against his audience is no stronger than denunciations of the Tanakh prophets (see Amos 2:6-3:8). Calling a revolutionary (Barabbas), a murderer starkly distinguishes the emissaries from the sort of people who had revolutionary sympathies. Gee that sounds like our calling some protesters as “peaceful” versus the “anarchists” many are. Yes, many are peaceful and have a constitutional right to do so.

15 You killed the author of life! “But God has raised him from the dead! Of this, we are witnesses.

Wow, what an indictment to the average listener in the crowd! The P’rushim would probably shrug it off, but not your average worshipper who may not have been in the crowd, yelling, Crucify Him!”

16 And it is through putting trust (faith) [2]  in his name that his name has given strength to this man whom you see and know. Yes, it is the trust that comes through Yeshua, which has given him this perfect healing in the presence of you all. ~ Acts 3:11-16 (CJB)

Kefa and Yochanan had a chance to claim credit for the miraculous healing of the disabled man but instead insisted it was trust in His name that had given strength to this man. The emissaries were merely God’s chosen instruments for conveying the miracle.

In my next post, we continue with the aftermath of the healing of the man disabled since birth when Kefa Preaches Repentance.

Click here for the PDF version.

[1] Jewish New Testament Commentary.

[2] The Jewish New Testament generally uses the word “trust” instead of “faith” to translate the Greek “pistis” because “trust” more clearly signifies to English-speakers the confident reliance of God that generates holy deeds, as opposed to a mere mental acknowledgment of facts and ideas. I agree.

Kefa Heals a Disabled Beggar ~ Part 1

In my last post, we examined Kefa’s First Public Sermon. In this post, we learn the Kefa Heals a Disabled Beggar. As you can see by the title, this is a multipart series covering Acts 3:1 – 4:31.

1 One afternoon at three o’clock, the hour of minchah (afternoon) prayers, as Kefa and Yochanan were going up to the Temple,2 a man disabled [1] since birth was being carried in. Every day people used to put him at the Beautiful Gate of the Temple so that he could beg from those going into the Temple court.

This is the first healing miracle in the Book of Acts. The man was disabled since birth and was daily carried to the Beautiful Gate of the Temple so he could beg for money. We learn in Acts 4:22 that the man was 40 years old. In the era before governmental aid for needy persons, it was the kindness of strangers and loved ones that kept men such as this alive.

The Beautiful Gate may have been a popular title for what later sources call the Nicanor Gate, covered with bronze, which led from the Gentile Court to the Women’s Court of the Temple. It was accessible from Shlomo’s Colonnade. According to their state of being ceremonially unclean, beggars were not permitted to go into the Temple any further but could appeal to those entering.

3 When he saw Kefa and Yochanan about to enter, he asked them for some money. 4 But they stared straight at him, and Kefa said, “Look at us!” 5 The disabled man fixed his attention on them, expecting to receive something from them. 6 Kefa said, “I don’t have silver, and I don’t have gold, but what I do have I give to you: in the name of the Messiah, Yeshua of Natzeret, walk!”

It is good for the disabled man that Kefa and Yochanan had neither silver nor gold to hand out, for what they did have to offer was of far higher value – healing power through Messiah Yeshua. Rather than a temporary fix, the man was given a permanent remedy for his physical and spiritual problems. The disabled man asked for what he wanted; he was about to receive what he needed. Do not settle for what you want from God. When God meets your needs, He may not give you what you asked for, but what He provides will always be better than what you wanted.

7 And taking hold of him by his right hand, Kefa pulled him up. Instantly his feet and ankles became strong;

After pronouncing the man’s healing, Kefa took the initiative and pulled him up; therefore, the kehilah must both speak hope into a broken life and extend practical help.

The book of Acts recounts several healing miracles (see 9:32-34,36-42). During the Hellenistic period, knowledge of science and medicine was advanced enough that the bystanders recognized without a doubt that Kefa had enacted a miracle. The mention of the strengthening of the disabled man’s feet and ankles may provide indirect support for the traditional view that the author of the Book of Acts, Luke, was a physician.

8 so that he sprang up, stood a moment, and began walking. Then he entered the Temple court with them, walking and leaping and praising God! 9 Everyone saw him walking and praising God. 10 They recognized him as the same man who had formerly sat begging at the Beautiful Gate of the Temple, and they were utterly amazed and confounded at what had happened to him. 11 While he clung to Kefa and Yochanan, all the people came running in astonishment toward them in Shlomo’s Colonnade. ~ Acts 3:1-11 (CJB)

When God does something amazing in an individual’s life, he usually has a higher purpose in mind than that individual’s benefit. He wants to do something even more amazing through that individual. The Ruach HaKodesh worked in this disabled man’s life and then worked through him so that the truth might be proclaimed to a large crowd of people (3:11-26) and the Jewish leaders (4:1-22). His transformation ultimately led to the salvation of many souls (see 4:4). All of this took place because God acted in the life of a simple beggar who responded with public praise.

In my next post, we continue with the aftermath of the healing of the man disabled since birth.

Click here for the PDF version.

[1] The actual text says “crippled.”

Kefa Calls for the Replacement of Y’hudah

In my last post, we concluded our story of Kefa in the Gospels and the beginning of the Acts of the Emissaries of Yeshua, the Messiah. Recall from the last post that we learned that they all devoted themselves single-mindedly to prayer, along with some women, including Miryam (Yeshua’s mother), and his brothers. In this post, we examine Kefa’s Calls for the Replacement of Y’hudah.

15 During this period, when the group of believers numbered about 120, Kefa stood up and addressed his fellow-believers:

16 “Brothers, the Ruach HaKodesh spoke in advance through David about Y’hudah (Judas Iscariot), and these words of the Tanakh had to be fulfilled. He was guide for those who arrested Yeshua –
17 he was one of us and had been assigned a part in our work.” 18 (With the money Y’hudah received for his evil deed, he bought a field; and there he fell to his death. His body swelled up and burst open, and all his insides spilled out. 19 This became known to everyone in Yerushalayim, so they called that field Hakal-D’ma – which in their language means “Field of Blood”).
[1]
20 “Now,” said Kefa, “it is written in the book of Psalms,

‘Let his estate become desolate, let there be no one to live in it’;
and
‘Let someone else take his place as a supervisor.’

21 Therefore, one of the men who have been with us continuously throughout the time the Lord Yeshua traveled around among us, 22 from the time Yochanan was immersing people until the day Yeshua was taken up from us — one of these must become a witness with us to his resurrection.” ~ Acts 1:15-22 (CJB)

The Ruach HaKodesh spoke in advance. Notice that Kefa was a student of prophecy. He said these words of the Tanakh had to be fulfilled. He was confident that prophecy would come to pass. Not only was Kefa a student of prophecy, but he believed in the divine inspiration of Scripture, saying it was the Ruach HaKodesh who spoke through David.

It is written was a typical Jewish quotation formula. Here Kefa refers to Psalm 69:25 and 109:8. Again, this is another instance that points our that Kefa knew the Tanakh.

Eyewitnesses were especially important in ancient times, as they are today, hence the need to select someone who had been with us continuously throughout the time the Lord Yeshua traveled around among us.

23 They nominated two men – Yosef Bar-Sabba, surnamed Justus, and Mattityahu. 24 Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen 25  to take over the work and the office of emissary that Y’hudah abandoned to go where he belongs.” 26 Then they drew lots to decide between the two, and the lot fell to Mattityahu. So, he was added to the eleven emissaries. ~ Acts 1:23-26 (CJB)

In my next post, we will examine Kefa’s First Public Sermon.

Click here for the PDF version.

[1] Yes, I know that Luke disagrees with Matthew’s account in 27:3-5, but that is beyond the scope of this blog.

Kefa Goes Fishing One More Time ~ Part 1

In my last post, we examined when Kefa Learns of Yeshua’s Resurrection. In this post, we continue with the sightings of our resurrected Lord when Kefa Goes Fishing One More Time ~ Part 1.

Fair Warning: There is so much “meat” in this last chapter of Yochanan that it will take us several posts to digest it.

The Synoptic Gospels had mentioned that Yeshua would appear to the talmidim in the Galil (Mat. 28:7, 10; Mk. 16:7), and Mat. 28:16-20 reports one such appearance. Here Yochanan describes another earlier appearance. Yochanan is the only author of the Gospels to record this account of Yeshua’s appearance.

Jon Courson has this to say about this last chapter of Yochanan:

Seven of the twelve disciples were fishermen. I find it interesting that Jesus seemed to be inclined toward choosing fishermen to be His disciples. Fishermen, by nature, must know how to persevere through both calm seas and stormy weather. The same is true of ministry. If you want to serve the Lord, you must learn to serve Him, as Paul would tell Timothy, “in season and out of season” (2 Timothy 4:2). Whether the sun is shining or the trials abounding, we must be like fishermen, who, regardless of the weather, make their way to the sea. Working in teams, fishermen were those who could take commands. One would tell the other where to cast the net and when to draw it in. Certainly, those of us who want to be used by the Lord must be those who work as a team and take commands easily. Perhaps more than any other occupation, any other endeavor, fishing requires patience. So, too, those who minister for the Lord must be those who are exceedingly patient as they wait for the haul to come in.[1]

1 After this, Yeshua appeared again to the talmidim at Lake Tiberias (Gallilee or Galil). Here is how it happened: 2 Shim ‘on Kefa and T’oma (his name means “twin”) were together with Natan’el from Kanah in the Galil, the sons of Zavdai, and two other talmidim. 3 Shim ‘on Kefa said, “I’m going fishing.” They said to him, “We’re coming with you.” They went and got into the boat, but that night they didn’t catch anything.

The names of the sons of Zavdai are given in the Synoptic Gospels as Ya’akov and Yochanan (see Mathew 4:21). Luke mentioned that they were Shim’on’s partners in the fishing business before they were called to follow Yeshua as emissaries.

Even around Lake Tiberias, agriculture constituted the primary occupation; fishing was nevertheless a major industry there, and fishing there often provided an ample income. Fishing was often done at night. Some people have reported that fish are more easily caught at night than in the day on the Lake Tiberias; they could then be sold in the morning.

Shim’on Kefa said I’m going fishing. He was going back to his old way of life, apparently unaware of what Yeshua’s commission (20:21) meant. The others followed his example and went with him. The result of this self, rather than God, determined activity was that they didn’t catch anything. When they allowed the Messiah to determine what they should do, they caught a netful.

4 However, just as day was breaking, Yeshua stood on shore, but the talmidim didn’t know it was he. 5 He said to them, “You don’t have any fish, do you?” “No,” they answered him. 6 He said to them, “Throw in your net to starboard, and you will catch some.” So they threw in their net, and there were so many fish in it that they couldn’t haul it aboard.

Yeshua was standing on shore, but they didn’t recognize Him because it was only daybreak, and they were still some distance away. He called to them to throw in your net to starboard, and they caught so many fish in it that they couldn’t haul it aboard.

Kefa had been a fisherman all his life. Nevertheless, he had failed without the Lord’s enablement, something that Yeshua had shown him previously (see Luke 5:4-11). Kefa was not ultimately self-sufficient but entirely dependent on God, even to accomplish work that had been his whole life. As Yeshua told his emissaries, apart from me, you can’t do a thing (John 15:5). It appears that Kefa was a slow learner.

7 The talmid Yeshua loved (Yochanan) said to Kefa, “It’s the Lord!” On hearing it was the Lord, Shim ‘on Kefa threw on his coat, because he was stripped for work, and plunged into the lake; 8 but the other talmidim followed in the boat, dragging the net full of fish; for they weren’t far from shore, only about a hundred yards. John 21:1-8 (CJB)

This miraculous catch of fish opened the eyes of Yochanan. When he said, It’s the Lord!, Kefa threw on his coat, because he was stripped for work, and plunged into the lake. The impetuous talmid couldn’t wait. Then the rest of the talmidim followed, dragging the net full of fish behind them.

In my next post, we continue with Kefa Goes Fishing One More Time ~ Part 2.

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[1] Jon Courson’s Application Commentary New Testament.

Kefa Denies His Knowledge of Yeshua

In my last post, we learned that Kefa, Ya’akov, and Yochanan could not stay awake while Yeshua prayed in Gat-Sh’manim. In this post, Kefa Denies His Knowledge of Yeshua three times before the rooster crowd, as Yeshua had predicted.

We pick up our story immediately after Yeshua has been arrested in the Gat-Sh’manim.

15 Shim’ on Kefa and another talmid followed Yeshua. The second talmid was known to the Cohen HaGadol, and he went with Yeshua into the courtyard of the Cohen HaGadol; 16 but Kefa stood outside by the gate. So, the other talmid, the one known to the Cohen HaGadol, went back out and spoke to the woman on duty at the gate, then brought Kefa inside.

Mattityahu tells us Kefa followed at a distance (Matthew 26:58). The unnamed talmid was Yochanan, the author of the Gospel. Yochanan never identifies himself by name but typically calls himself “the talmid Yeshua loved” (see John 13:23; 19:26; 20:2). Since Yochanan knew the Cohen HaGadol, he was able to get himself and Kefa into the Cohen HaGadol’s courtyard.

I like Kefa because, although now all but Yochanan had scattered, he continued to follow Yeshua. But at the same time, we learn from Kefa that if we follow Yeshua from a distance, we are going to get into trouble.

17 The woman at the gate said to Kefa, “Aren’t you another of that man’s talmidim?” He said, “No, I’m not.” 18 Now the slaves and guards had lit a fire because it was cold, and they were standing around it, warming themselves; Kefa joined them and stood warming himself too. ~ John 18:15-18 (CJB)

Although the Cohen HaGadol undoubtedly had many servants, similar cases from antiquity show that the slave girl would have recognized that Kefa was not from the Cohen HaGadol’s household. Kefa would also be clothed differently from the guards. As a servant in an aristocratic household near the Temple, this woman had perhaps been at the Temple and could have seen Yeshua’s talmidim there.

Recall that earlier, Kefa had declared emphatically that he would lay down his life for Yeshua, but Yeshua predicted that he would deny him (see John 13:36-38). This was the time of reckoning. Yochanan then tells us that the slaves and guards were warming themselves. Why was Kefa, not only following Yeshua at a distance but now you are warming yourself at the fires of His enemies?

25 Meanwhile, Shim’ on Kefa was standing and warming himself. They said to him, “Aren’t you also one of his talmidim?” He denied it, saying, “No, I am not.” 26 One of the slaves of the Cohen HaGadol, a relative of the man whose ear Kefa had cut off, said, “Didn’t I see you with Him in the grove of trees?” 27 So again Kefa denied it, and instantly a rooster crowed. ~ John 18:25-27 (CJB)

Mattityahu records that: Kefa remembered what Yeshua had said, “Before the rooster crows, you will disown me three times”; and he went outside and cried bitterly. ~ Matthew 26: 75 (CJB)

For a talmid to repudiate a teacher was a great humiliation for the teacher. Kefa’s denials here contrasts with Yeshua’s courage (see John 18:20-24). Three denials and the rooster crows!

We learned back in Matthew 26:34 that Yeshua essentially said: “You will hear the cock crow, Kefa because you’re going to mess up.” But we will learn in future posts that Yeshua meant: “Yes, Kefa, you’ve blown it. You have cursed and sworn and denied Me not once but thrice. But a new day is dawning. I’m not through with you, yet.” Following His Resurrection, Yeshua sought out Kefa individually and specifically. He dealt with Kefa in John 21 and commissioned him back into ministry. On Shavuot, it was Kefa who stood up and preached the Word, and three thousand were saved. Kefa became the most prominent emissary in Yerushalayim.

When push comes to shove, will you be a Kefa and deny our Lord? He realized that he had been disloyal to the Messiah and went out and wept bitterly.

Interestingly, this is the last mention of Kefa in the Gospels before he is told of Yeshua’s Resurrection. Was he in the crowd that demanded Barabbas release? Did he walk the Via Dela Rosa to Golgotha? We do not know, but my guess is that he was so ashamed that he dared not show his face in public.

In my next post, Kefa Learns of Yeshua’s Resurrection.

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Final Judgment and Glory of Adonai ~ Yesha’yahu 66:15-25

In my last post, we continued to examine the last chapter in the prophecy of Yesha’yahu, learning about Rejoice with Yerushalayim in Yesha’yahu 66:7-14. In this post, we conclude our long journey through to the prophecy of Yesha’yahu, learning about Final Judgment and Glory of Adonai in Yesha’yahu 66:15-25.

15 For – look! – Adonai will come in fire, and His chariots will be like the whirlwind, to render His anger furiously, His rebuke with blazing fire.16 For Adonai will judge all humanity with fire and with the sword, and those slain by Adonai will be many. 17 “Those who consecrate and purify themselves in order to enter the gardens, then follow the one who was already there, eating pig meat, reptiles, and mice, will all be destroyed together,” says Adonai.

Eating pig meat, reptiles and mice is another description of foreign rites, probably of Canaanite origin. There is no extrabiblical evidence illuminating this custom. [1] The wicked who receive the punishment described are those who entered illegitimate worship sites. They ate the most unclean food, defiantly rejecting Adonai’s law for Isra’el.

18 “For I [know] their deeds and their thoughts. “[The time] is coming when I will gather together all nations and languages. They will come and see my glory,

Adonai was never interested in Isra’el alone. His promise to Avraham extended to the nations (Genesis 12:3). Yesha’yahu looked forward to the day when the nations would recognize Adonai’s glory. When Yeshua returns to rule the earth, people in the farthest corners of the world will know of His salvation.

19 and I will give them a sign. I will send some of their survivors to the nations of Tarshish, Pul, Lud (these are archers), Tuval, Greece, and more distant coasts, where they have neither heard of my fame nor seen my glory. They will proclaim my glory in these nations;

The survivors, the remnant of Adonai’s people who survive the judgment, will go out to the nations to speak of Adonai’s glory. Among the representative nations named are those at great distance. Tarshish is modern-day Spain; Pul (ancient Put) is equivalent to modern Somaliland (though some think a part of Libya); and, Tuval is an area near the Black Sea. The distant coasts represent all the nations of the world. [2]

20 and they will bring all your kinsmen out of all the nations as an offering to Adonai — on horses, in chariots, in wagons, on mules, on camels — to My holy mountain Yerushalayim,” says Adonai, “just as the people of Isra’el themselves bring their offerings in clean vessels to the house of Adonai.

Again, this describes the great gathering that will take place in the Kingdom Age, resulting in the Jews’ return to Yerushalayim.

21 I will also take cohanim and L’vi’im (Levities) from them,” says Adonai.

Yesha’yahu presented a remarkable picture of the nations producing people set apart for service to the Lord like cohanim and L’vi’im.

22 “For just as the new heavens and the new earth that I am making will continue in my presence,” says Adonai, “so will your descendants and your name continue. 23 “Every month on Rosh-Hodesh and every week on Shabbat, everyone living will come to worship in my presence,” says Adonai.

In this future day, no one will neglect the regular worship of the Adonai. Rosh-Hodesh (the New Moon festival) was a monthly sacred observance. What a great day it will be when the Jews join all people in converging upon Yerushalayim to worship. Sometimes I think we get a little taste of this in times of intense worship and fellowship even now.

24 “As they leave, they will look on the corpses of the people who rebelled against me. For their worm will never die, and their fire will never be quenched, but they will be abhorrent to all humanity.” ~ Yesha’yahu ~ 66:15-24 (CJB)

Sadly, while the Kingdom is celebrating, there will be incredible suffering as those who reject the King will be left to the consequences of their own will.

For those of you who have been on this journey through Yesha’yahu from the beginning, we started on January 20, 2019. This last post is the 140th post in the series. I hope and pray that you have enjoyed this as much as I have enjoyed digging into the Word as proclaimed by Yesha’yahu.

In my next post, we will begin to examine the character and writings of Kefa (Peter).

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[1] Bible Background Commentary – Old Testament.

[2] HCSB Study Bible.

Rejoice with Yerushalayim ~ Yesha’yahu 66:7-14

In my last post, we learned about The Humble and Contrite Spirit in Yesha’yahu 66:1-6. In this post, we continue to examine the last chapter in the prophecy of Yesha’yahu, learning about Rejoice with Yerushalayim in Yesha’yahu 66:7-14.

7 Before going into labor, she gave birth; before her pains came, she delivered a male child.

The fate of the wicked will not spoil the rejoicing of those who enter Yeshua’s kingdom. Isra’el’s restoration in the Kingdom Age will be accomplished so quickly it will be like a woman delivering her baby before going into labor.

8 Whoever heard of such a thing? Who has ever seen such things? Is a country born in one day? Is a nation brought forth all at once? For as soon as Tziyon went into labor, she brought forth her children.

Tziyon (Yerushalayim) has been described as Isra’el’s mother before. Here the return to Y’hudah after the exile is described as Tziyon giving birth painlessly to many children.

9 “Would I let the baby breakthrough and not be born?” asks Adonai. “Would I, who cause the birth, shut the womb?” asks your God.

In previous passages, God is imagined to be the husband of Tziyon. That idea might also be operative here, but He is pictured as the doctor who delivered Tziyon’s babies. Isra’el’s rebirth is inevitable because God never begins what he doesn’t finish.

10 Rejoice with Yerushalayim! Be glad with her, all you who love her! Rejoice, rejoice with her, all of you who mourned for her; 11 so that you nurse and are satisfied by her comforting breast, drinking deeply and delighting in the overflow of her glory.

Yerushalayim, the mother of the returned exiles, will not only give them birth but will nurse them and give them life.

12 For Adonai says, “I will spread shalom over her like a river, and the wealth of nations like a flooding stream; you will nurse and be carried in her arm and cuddled in her lap.

Yerushalayim will be a place of abundant peace (like a river) and overflowing wealth (like a flood). Adonai, the mother, will care for and play with her children, the returned inhabitants of Yerushalayim.

13 Like someYerushalayim, you will be comforted.”one comforted by his mother, I will comfort you; in 

Likening Himself to a mother, Adonai says, “I’m going to bounce you upon My knee.” He identifies Himself not only as a strong Father but as a tender, nourishing Mother.

14 Your heart will rejoice at the sight; your bodies will flourish like newly sprouted grass. It will be known that the hand of Adonai is with His servants, but with His enemies, His fury. ~ Isaiah 66:7-14 (CJB)

Adonai’s people will flourish, but his enemies will receive His fury.

In my next post, we conclude our study of Yesha’yahu, learning about Final Judgment and Glory of Adonai in Yesha’yahu 66:15-25.

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