October 2019
Brit Hadashah Reflections
Brit Hadashah Reflections 1
Hebraic understanding Hebrews and Revelation
A wonderful letter to Jews exalting the Name and Person of Yeshua. No-one knows the identity of the author or the time of its authorship. The most speculated names associated with this letter are Rabbi Sha’ul and Barnabas, but that matters little to the content. The author was one who had a fervent desire to see Jews come to faith in Yeshua, and just as importantly to continue in that faith in the face of opposition and discouragement. However, its content has often been portrayed by Christian teachers as abrogating the Torah. That was not its purpose, and there are great lessons for believers of every culture and background contained in its message. Again we remind ourselves that the chapter and verse convenience was not present in the original, even though we will take the chapter divisions for our study and ‘reflection’. Additionally, there is significant quotation of the Hebrew Scriptures in this letter. The source document for these quotations is the Septuagint, also known as the LXX, the earliest Greek translation of the Hebrew Scriptures, and which was completed about 130 years before the birth of Yeshua. (so where those Scriptures are quoted the wording may not exactly accord with your own favourite translation!)
“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son.” A statement of fact. The Jews were well aware of the Tanakh, (the Torah, the Nevi’im (Prophets) and the Ketuvim (Writings)), and those gentiles who had joined them in faith would also have been taught about them too. So to these authoritative Scriptures, on which the whole concept of worship of God was founded has been augmented, expanded, confirmed and established in the appearance on this earth of Messiah Yeshua. He is portrayed here as the ‘crowning glory’ of God’s revelation. The very best has been kept until His earthly appearance, and the writer then proceeded to amplify the reasons why. But before we go on let us note that He is not portrayed as superseding the earlier revelation but as being part of it. And in verification of that look at Yeshua’s own words in Matthew 5 : 19. “Do not think that I came to destroy the Torah or the Prophets, I did not come to destroy but to fulfil (Gr. pleroo).” (see Brit Hadashah ‘Reflections’ 03 two years ago for a more full exposition)
The Heavenly host comprises those whom God has both created and appointed, and it would seem there are ranks of authority and distinction clearly identified. Angels have special tasks appointed by the Father, sometime defined as “armies”. There are many people alive today who have a firm conviction of being visited by an angel at a specific moment in their life for the purpose of receiving a particular message from God. I can identify with that. There are Archangels, Cherubim, Seraphim, and Guardian Angels etc. The list may include many more, we do not know, but what we do know is that Yeshua was made ‘a little lower than the angels’ in order to secure salvation for those whose trust is in Him, and yet His place in Heaven is here described as “so much better than the angels”. The writer tells us that God did not entrust the role of Saviour to an angel, but to His own Son, He “who was in the beginning with God and then ‘took flesh’ and dwelt among us.” Selah.
Then the writer seems to say “Don’t just take my word for it, look it up for yourself.” Because he quotes a number of relevant Scriptures to verify God’s prophetic word concerning Yeshua. He asks the rhetorical question, “To which of the angels did He ever say?” Why do you think he asks this question? The reason is that angels are spoken about multiple times in the Hebrew Scriptures. They are well respected emissaries of God in those Scriptures, bringing enlightening words and direction to the prophets of God. Their authority is unquestioned within Judaism. They are integral to the whole revelation of God. Now this is an extremely important lesson for us. Don’t just take the word of some preacher on any issue UNLESS you can verify, from the Scriptures, that what you are being told is of God. That is what the writer to the Hebrews is saying here. “It is written.”
The writer could have chosen any number of Scriptures which speak of the advent of the Messiah. The whole message of the Hebrew Scriptures is of His coming. There are direct references, analogous references, clear references and hidden references. But the writer chooses just seven here. “You are My Son, today I have begotten You.” Speaks of the moment in antiquity when God knew that mankind would need a Saviour. “I will be to Him a Father, and He shall be to Me a Son?” Put as a question here in a manner which invites the recipients of this letter to consider what that mystical statement in David’s day means. King David had desired to build a “house for the Lord”. God refused him, but promised that after David’s days He would raise up an everlasting King. The writer points to Yeshau as the fulfilment of that promise to David.
Finally, in this discourse, “Sit at My right hand, till I make Your enemies Your footstool.” Yeshua Himself used these very words in answer to a question from the Pharisees in Matthew 22: 44. David’s words were well known to this Jewish audience. These words were never spoken to any of the host of well-respected angels. But they were reference to Him who was crucified on a Roman cross. The One in whom this audience has already professed faith. As indeed have you!
Shabbat Shalom.
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 55
Hebraic understanding of the Apostolic letters
There is a remarkable similarity in the message of Jude, the brother of James, (exactly which James is a matter of debate and has no bearing on the message) and Peter’s second letter to the Jews of the diaspora. Jude does not claim, as Peter does, apostolic credentials, and apart from that both have almost identical introductions, and many commentators believe that these two men had close collaboration in penning their epistles. Each has some quotable ‘quotes’, and are as enlightening for the Christian church today as they were for the original recipients. Dating this epistle with accuracy is difficult, but the probability is that it was written in the mid 60’s C.E., before the destruction of the Temple in Jerusalem.
Jude (Judah) opened the letter with a regular salutation and then wrote in a manner of common identification with the recipients. The letter is of a general nature to “ekklesia” in the diaspora and its content assumes that the recipients, mainly Jews, have a good understanding of the historical books of the Scriptures. There was evidently great concern about the intrusion of heretical teaching, and the apostolic writers each added their voice in condemnation of that, together with their encouragement for the believers to ‘keep the faith’. We should keep in mind that Messianic Judaism was in its relative infancy. Satan was desperate to ‘snuff it out’ as quickly as he could, because he understood then, what we see today, that this was God’s salvation gift to mankind which offered freedom from the bondage of sin and destruction in Satan’s grasp . It was a battle Satan was desperate to win, and he knew that heresy is most effective when it has an element of truth attached to it. Very subtle. But God knew that too!
The fact that it was a battle is confirmed early in this letter. “Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.” (This was never more relevant to believers than it is today as we see attacks on our faith from so many directions, and some, dear friends, are losing their lives in the battle as they contend earnestly for the faith) Then Jude reminded the “ekklesia” of the history with which he knew they were familiar. He instanced occasions with which they were familiar to indicate how God rewarded the faithful, and pronounced terrible judgement on the unfaithful. When the Israelites were about to embark on their journey to the Land of God’s promise, they sent in spies to survey the land and assess their prospects of victory there. The result was that they chose not to ‘risk it’. They lacked faith in God’s promise to them. Forty years later, apart for Joshua and Caleb, only those under 20 years of age at that time, and those born in those 40 years were allowed to enter the land. Such was God’s judgement on them.
There are angels who chose to follow Satan rather than to keep their appointed place in heaven. They are now constrained in chains and in darkness awaiting the day of Judgement. The citizens of Sodom and Gomorrah ignored the pleas of the prophets of God to abandon their life of wanton debauchery, choosing rather the ‘pleasures’ of satanic worship. So God has made those cities an example of the fiery wrath that awaits others who choose Satan rather than faith in Himself. But then Jude gives a solemn warning to these saints in the “ekklesia”. He knows that Satan is not to be trifled with. (I get alarmed when I hear well-meaning Christians today ‘taking on Satan’ in their prayers with words like “I rebuke you”) Jude reminded the believers that even the archangel Michael in contending with Satan over the body of Moses did not challenge him directly, but rather called upon the Lord Himself to provide that rebuke. We have no need to fear Satan, but we need to recognize that we are safe from him ONLY when we are covered and protected by the blood of the Lamb. Selah.
So Jude condemns the “peddlers” of false doctrine. He reminded them that all the apostles had warned them that these things would happen in the last days. There would be mockers, there would be scoffers. There would be false teachers. It’s no different today, and if Jude considered the time to be short, as in ‘the last days’, we are closer now than they were then. (don’t be confused by ‘the last days’ because God is not constrained in counting time as we count time) We are still in ‘the last days’. And for us, as for them, Jude provided the perfect answer. I confess that I am not a great fan of ‘paraphrase’ versions of the Scriptures. However, the Living Bible has these words for verse 21 “Stay always within the boundaries where God’s love can reach and protect you.” It is a verse of Scripture I MANY times quoted to my teenage daughters as they left home to go out with friends. It is a statement of wise counsel for anyone who wishes to live righteously, in obedience to YHWH Elohim. His love is everlasting. His protection is perfect. His concern for our welfare is undiminished. But He does not force Himself on anyone. It is our choice. It was the choice of Jude’s audience, to avail themselves of that protecting love which would see them safely standing before the Great White Throne of Judgement and hear the words “Well done, good and faithful servant, enter into the joy of the Lord”.
Will that be our experience? The choice, at this time. is ours to make.
Shabbat Shalom
RS
Torah Reflections "Tabernacles"
Torah Reflections “Tabernacles”
Torah portions Leviticus 22:26 to 23:44 and
Haftarah portion Zechariah 14 : 1-21
The Torah of YHWH given to Moses
Leviticus 23 and Deuteronomy 16 have the commandments about annual observances of the “mo’edim”. (The Hebrew word for “appointed times”, which in turn is usually translated into English as “feasts”). These are times when God specified He would meet with His chosen ones.
Today, they are most often referred to as “Jewish Feasts”. That correctly describes the fact that they are observances remembered by Jews. But it is an incorrect understanding of the Scriptures.
When God gave these instructions to Moses, He carefully worded these ‘appointed times’ (mo’edim) as MY ‘mo’edim’. They may be characterized as times when God says, in effect, “I will be there to meet with you on these specific occasions”. Those who choose not to attend miss an opportunity of blessing through meeting with Him at His invitation.
This festival is a happy occasion. It lasts for seven days and begins and ends with a Sabbath rest. Following just 4 days after the most solemn remembrance of Yom Kippur it is celebrated in a very special way in Israel particularly. The festival is actually known by THREE different English names. Tabernacles, Booths and Ingathering. In Hebrew ”Sukkot”.
Each family builds a kind of makeshift shelter, which they call “booths”, outside their home. It is deliberately constructed so that the roof is lightly covered with palm fronds which easily allows those inside the shelter to see the sky above. Observant Jewish families then carry on all normal family activities in and around this shelter. That includes having meals and sleeping. The purpose of these constructions is to cause the family to remember the time when their ancestors lived in this manner in their wilderness journeying’s from Egypt to the Promised Land. Naturally, there is also much storytelling and appropriate scripture reading to encourage and enlighten the experience for the children of the family.
As mentioned above, it is an especially joyful festival.
In terms of our understanding of the prophetic significance of this festival, we need to recall the teaching which accompanied the first two festivals of this season. TRUMPETS heralds the return to this Earth of Yeshua Ha’Mashiach in power and great glory. Then follow 10 days of putting things right, before we remember the very solemn festival of YOM KIPPUR which is prophetic of the Great White Throne Judgement.
As the old hymn puts it “When the roll is called up yonder I’ll be there”. Well this festival is effectively the time for ‘roll calling’. Those who have been judged worthy at the Great White Throne Judgement are invited to attend the Marriage Supper of the Lamb. That is consistent with the joyfulness of the occasion isn’t it? In fact, “the Bride” of the Lamb is the New Jerusalem (Revelation 21 : 9 – 27) and there is no place for impurity within its walls. Only those cleansed by the blood of the Lamb participate in the Marriage Supper.
There is ONE more activity associated with this festival in Judaism. On the last day of the celebration is the most joyous parading of the Torah Scrolls through the Streets in Jerusalem, and I suspect, but have not personally witnessed, in other Jewish communities. This is called “Simchat Torah” (Rejoicing in the Torah). It marks the fact that the whole cycle of reading the Torah starts again for another year.
Take time to study and learn the significance of all the “mo’edim” of the Lord. They are full of rich meaning and this festival has been singled out for special mention in the millennial Kingdom. Read it for yourself in Zechariah 14 : 16 -19. It forms part of the Haftarah portion for this week.
Why is this ‘mo’ed’ singled out? For your thoughtful consideration, the first clue comes in Jeremiah 16:14,15. Probably the most memorable day in the Hebrew calendar superseded by a bigger event! Jews restored to the Land in preparation for the return of Messiah. Pesach (which includes Unleavened Bread and Firstfruits) no longer celebrated. Shavuot, traditionally the time of giving of Torah superseded by a New Covenant. Yom Teruah completed by the appearance of Yeshua as King of kings.(No third appearance expected) Yom Kippur, already completed at the White Throne Judgement. And what remains is the joyful time when Yeshua Tabernacles with us for the rest of time. It is the ONLY festival which remains when Yeshua returns to reign. Hallelujah, what a Saviour. Be part of “The great ingathering”.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 54
Hebraic understanding of the Apostolic letters
2 John 1 : 1 - 13 and 3 John 1 : 1 – 14
These two letters are quite short, and personal. Unlike the first letter, which was addressed to “ekklesia”, John writes to people whom he considers close and valued friends. There is no indication in the letters of precisely who these folk were, where they fellowshipped, the precise nature of the friendship, or even if “the Lady” and “Gaius” knew each other. We do not know where John was when he wrote these letters, nor the date of their authorship. So they have to be dealt with as they appear and take from them the lessons which are there to be learned.
“The Elder,” is John’s description of himself in both letters. That could signify both that he was of senior age, and that he considered himself to have oversight of the particular “ekklesia” where “the Elect Lady” and “Gaius” fellowshipped. Let us deal with “the Elect lady” first. As a matter of interest the word ‘elect’ may also have been translated ‘chosen’, and we are left to speculate by whom she was ‘chosen’. The obvious one is the Person of the Holy Spirit of course. This letter might be a response to a communication John had received from this person requesting counsel, and there is reason in the text to validate this. On the other hand, there is also evidence that the lady might have been hosting an “ekklesia” in her home, and this is a pastoral note encapsulating the broad message contained in John’s first general epistle. We don’t know.
The verses provide convenience, but were not put there by John! However, in those first six verses John uses the words “truth” and “love” many times. These provide the basis from which John is able to compare deception, a major concern with which he was dealing in these fledgling “ekklesias”. There is also the likelihood that this fellowship was quite small and had not yet been subjected to the attention of the false teachers which we discussed in ‘reflecting’ on John’s first epistle. Speculatively, I can see a possibility that the lady might have heard about these false teachings and wrote to John about them, so John wanted to pro-actively head this off and deal with it before it arrived. There are ‘children’ mentioned by John. They may have been the lady’s own offspring, or they may have been ‘children in the faith’, but the fact that only ‘some of them’ were ‘walking in truth’ suggests the former.
“And now I plead with you, lady, (I wonder why he didn’t use her name!) not as though I wrote a new commandment to you, but that which we have had from the beginning, that we love one another. This is love that we walk according to His commandments.” And immediately he launched into the fact that there were many deceivers in the world seeking to snare those who might be somewhat weak, or new, in the faith. “look to yourselves” he said, not to the ‘peddlers’ of false doctrine, “that we do not lose those things we worked for,” ( presumably referring to those who had been won to the faith and who fellowshipped with her in her home). Then, with his ‘Elders’ hat firmly showing, “If anyone comes to you and does not bring this doctrine (of Christ), do not receive him into your house nor greet him.” There is some sound advice for us today as we face such antichrist doctrine in our media and in the political class, even in some churches!
There are a number of men named ‘Gaius’ in the Scriptures. One baptized by Paul (1 Cor 1 : 14), one of Macedonia (Acts 19), one of Derbe (Acts 20), and this friend of John. Two of these are noted in the Scriptures for their hospitable acts, and it is a note of trivial interest that it is said that John Bunyan, in his famous work “Pilgrims Progress”, gave the Innkeeper the name Gaius, due to that hospitable nature! In any event, some friends of John had met this Gaius whilst on a mission trip and upon their return had testified, to John, of his notably upright walk of faith, and the warmth of hospitality which he had evidently extended to them. (Isn’t that the kind of testimony to be admired and which should be coveted by all believers?) However, as John wrote to encourage Gaius for his faithfulness, he also mentioned another of the brethren, Diotrephes, who had a very different testimony. Mercifully, not every “ekklesia” had a Diotrephes in their congregation! He was one who coveted ‘position’. He must have been in a situation of leadership because he had the authority, (possibly meeting in his own home) to expel people from fellowship. He even failed to recognize John’s authority, by refusing to have his letter to the “ekklesia” read to them.
It is not difficult to imagine such a situation today, for there are many examples of folk elevated to a pastoral role, who treat that as a position of almost ‘papal like’ authoritarian anointing. That is quite unbiblical.
It is wise to consider these three epistles of John as a continuous trilogy. First is the open letter dealing with false teaching in general and a more basic entreaty to remember the call to stay with the Scriptural teaching of inclusion and obedience to the authority and commands of Almighty God. “if it does not accord with the ‘Book’, be very cautious!” And then the two more personal letters dealing with leadership and example in the confines of the smaller “ekklesia”. There is much for us to glean from John as he tries to shepherd believers to be steadfast and true to what God has revealed in the Scriptures. May it be so for each of us too.
Shabbat Shalom
RS
Torah Reflections “Yom Kippur”
Torah Reflections “Yom Kippur”
Torah portions Leviticus 16 : 1- 34 and Numbers 29 : 7 - 11
Haftarah portion Isaiah 57 : 14 to 58 : 14
The Torah of YHWH given to Moses
Leviticus 23 and Deuteronomy 16 have the commandments about annual observances of the “mo’edim”. (The Hebrew word for “appointed times”, which in turn is usually translated into English as “feasts”). These are times when God specified He would meet with His chosen ones.
Today, they are most often referred to as “Jewish Feasts”. That correctly describes the fact that they are observances remembered by Jews. But it is an incorrect understanding of the Scriptures.
When God gave these instructions to Moses, He carefully worded these ‘appointed times’ (mo’edim) as MY ‘mo’edim’. They may be characterized as times when God says, in effect, “I will be there to meet with you on these specific occasions”. Those who choose not to attend miss an opportunity of blessing through meeting with Him at His invitation.
The 10 days between the Feast of Trumpets and Yom Kippur are referred to as “the days of awe”. In Judaism, they are days of intraflection and reconciliation … putting things right.. putting things right with God and putting things right with those we live with and associate with on a daily basis. In fact the Scriptures clearly tell us that we cannot be right with God, and be at odds with each other (Matthew 5 : 24).
Those who have visited Israel at this time of year will know that everything stops on Yom Kippur. It is a day of fasting and reflection.( It is the reason why, in 1973, the Arab nations around Israel attacked them on that specific day. There is No Radio, No Television, No answering phones.. NOTHING goes on). The Scriptures declared that all the people have a day of solemn rest and strict Sabbath keeping. A day to “afflict your souls”.
It was the one day in every year, appointed by God, for the Chief Priest to enter the Holy of Holies of the Tabernacle and the Temple when they were functioning. The whole purpose of that visit by the Chief Priest was to ensure that he himself, and the Nation of people he represented, were made right with God in preparation for the year that lay ahead.
The awesome significance of this very special day is, regrettably, totally lost to the church. In addition to its special anointing by God, being set apart from all other days as it is, there is a unique event recorded in Revelation which we should all be acutely aware of. It is the day of the WHITE THRONE JUDGEMENT. It is represented for us today by the day of Atonement. It is a special day ‘to put things right’.
Revelation 20 : 11 – 15 describes that day of Judgment. It needs no comment from me. The judgement is to determine who is right with God, and who is not. It is there for everyone to read, but before you read it I caution you to read Revelation 22 : 18,19 first. Many ‘Christians’ today have never taken time to even read Revelation, let alone try to understand its message. It is a letter written by Yeshua Himself, or at least dictated by Him to John.
The climax of the whole letter, in fact the climax of the whole message of the Scriptures comes in the next festival of the Lord, the Feast of Tabernacles, which is why these “mo’edim” of the Lord are so important to celebrate, be part of, and to remember.
I am saddened that the modern Christian church, which is largely ignorant of the “mo’edim” of the Lord, has missed a blessing which God intended us to enjoy.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 53
Hebraic understanding of the Apostolic letters
Commentators consider there to be two possible authors of the epistles carrying the name JOHN. Firstly, the same person who wrote the Gospel by that name, and secondly a member of an “ekklesia’ called John the Elder, because of the use of that title in them. There is no positive identification in the letters but most scholars believe the Apostle John to be the author. It is also considered that these letters were written whilst John was centred in Ephesus after the dispersion following the destruction of the Jerusalem Temple. Timothy is not mentioned so he had most likely left Ephesus before John arrived. Like other apostolic epistles the purpose of the letter was to encourage believers to hold their faith in the face of much errant teaching. It is also difficult to accurately time these letters, but a date around 80 C.E. is thought likely.
“Behold what manner of love the Father has bestowed on us, that we should be called children of God.” Isn’t that an amazing thought? Joint heirs with Yeshua! Mystery of mysteries. The ‘love’ here is “agape” (unconditional love). What did they (or we) do to deserve that? Nothing. Only exercise faith in Him who died for them. Faith which was counted as righteousness. Faith which caused them to live according to His standards and be obedient to His commandments. Faith which allowed them to know that their sins were forgiven. That’s what John taught us last week.
And he is teaching us a bit more this week! John told them what sin is. “Whoever commits sin also commits ‘lawlessness’ (Greek ‘anomia’), and sin IS ‘anomia’.” That word ‘anomia’ is the antonym of ‘nomos’, the Greek word used to translate the Hebrew word ‘Torah’ (teaching). Having regard to the fact that John’s target audience were Jewish believers, we see that his message to them was that “Torahlessness” (disregard, abandonment, or disobedience of Torah) was for them sin. Now that leads us a question. Most of us see the Apostolic Scriptures as pastoral teaching for the church don’t we? But John hasn’t finished yet! He continued with “Whoever abides in Him does not sin (commit Torahlessness). Whoever sins has neither seen Him nor known Him.” I have made up my mind about what it means. You have to make up your mind. And what the Lord tells you to do, DO. It is incumbent on all of us to be consistent in our interpretation of the Scriptures. We are not at liberty to pick and choose between the bits that suit us and the bits that don’t.
John’s message is powerful. “My little children, let us not love in word or in tongue, but in deed and in truth.” And he followed that with the exhortation for them to love one another. John used that word ‘love’ so many times in this letter and in almost every case it was the ‘agape’ word, the ‘unconditional love’ word, he used. To stay close and unconditionally supportive of each other. A huge part of his concern was for their protection from heresy which was being ‘peddled’. Evidently the heretics were presenting their wares in the name of the Spirit of God. (see ‘reflection’ No. 52 for a brief description of their beliefs) So John warned them to “test the spirits, whether they are of God.” Now there is care to be exercised here. The test is not whether we agree with their theology or interpretation. The test is “Every spirit that confesses that Yeshua Ma’shiach has come in the flesh is of God”, and that does not mean the confession of one giving mere verbal assent, it means persons whose lives show that confession in action. Words are easy aren’t they? But it’s how one lives (“in deed and in truth”) that provides the proof.
Over and over again John stressed the importance to them of their unity in love. And he became somewhat repetitious in his emphasis. He wrote, so they would have no misunderstanding, how to recognize the believer as opposed to the unbeliever, or someone on the fringe. The observation and practice of Torah was a key, in fact the principal, factor in that recognition. It cannot be under-stated. “By this we know that we love the children of God, when we love God and keep His commandments”. Then “For this is the love of God, that we keep His commandments. And His commandments are not burdensome.” It absolutely amazes me that such clarity can ever be misunderstood. So many times I have heard respected Bible teachers declare that the “Torah” is obsolete. “Jesus kept all the commandments so we do not have to” is a common declaration. Well, I do not know where that came from because it certainly is not in my Bible! And it was not the view of any of the Apostolic writers.
Finally, John encouraged the “ekklesia” members to make requests of Yeshua, our advocate in the Throne room of Heaven. “Now this is the confidence we have in Him (Yeshua), that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.” Wow! How many times do we hear “God hasn’t answered my prayer yet.” There may well be the reason right there. The condition of certainty which John promised them was “according to His will.” Our responsibility is to seek God’s will for our lives. Then to ask Him to fulfil in us what He has purposed for us to do. Be blessed as you seek His face.
Shabbat Shalom
RS