Reflections
Brit Hadashah Reflections
Brit Hadashah Reflections 30
Hebraic understanding of the Apostolic letters
Philippi was a major city of Macedonia. Read Acts 16 for interesting detail about Paul’s first visit there. There is no mention of a synagogue in Philippi so Sabbath prayer was made at a riverside location and it was attended by some prominent local ladies. The letter was most likely written about 62 C.E., early in Paul’s Rome imprisonment to thank the “ekklesia” for their help and generous support. The central theme of the letter is the preservation of unity in the “ekklesia” through Christ alone.
Paul’s first recorded visit to Philippi was as a result of a vision he had in Troas. The Holy Spirit having prevented him from following his original plan to visit “Asia”. That was about the year 50 C.E. It is possible, but not recorded, that he visited them again on his third missionary trip in about 55 C.E.,on his way through Macedonia to Greece. Three months later, on his way back, he spent Pesach with this “ekklesia”, a mostly Gentile congregation. It seems that there were not enough Jewish men there to form a minion for a synagogue! So he would have had a good knowledge of the people in this “ekklesia”. He opens his letter encouragingly with “I thank my God for every remembrance of you, always in every prayer of mine making request for you with all joy, for your fellowship in the gospel from the first day until now, being confident of this very thing, that He who has begun a good work in you will complete it until the day of Yeshua Ha’Mashiach.” That would surely put them in a good frame of mind to read the rest of the letter!
We see a little later in this letter that he was prompted to write by the arrival of Epaphroditus, one of the Philippi congregants, bearing some gifts for him in his imprisonment. This thoughtfulness had a profound impact on Paul and His prayer expressed the hope that they would (continue to) have wisdom, knowledge and discernment to see those thing which are excellent, so that they would all exhibit the ‘fruits of righteousness’, which, said Paul, came through an intimate knowledge of Christ our Saviour. In their gift to him he could see their behavioural outworking of love and concern. It is a prayer that we could very easily appropriate for ourselves isn’t it? We note that one of the principal aims of Torah living, alongside “loving God with all your heart”, is to care for those who are in need. Yeshua described it (quoting Leviticus 19:18) as “loving your neighbour as yourself.” These Philippians evidently practised what they believed.
Paul then assured these Philippian benefactors that in spite of his personal discomfort of imprisonment, God was using that to embolden others to speak up, bringing salvation, even to his captors. Some others however, were intent on attempting to enrich themselves at Paul’s expense by pretending to be bearers of the “good news”. But even that brought joy to Paul, because some were hearing the word from these frauds and were still coming to faith! And friends, that situation still exists today. Praise God. Paul confessed that he had a problem. “For me to live is Christ” he said, “but to die is gain.” He clarified that by saying that for him, dying and being with the Lord was desirable because it would free him of further trouble in this life, but to continue in this life would afford him more opportunity to be of service to the Lord here, and that thought brought him great joy.
As he sought to encourage them, he exhorted them to unity of spirit, in love, caring for each other. His words should be embedded in the heart of every believer. “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.” What would our “ekklesia” be like if everyone had such an attitude? What would our nation be like if everyone adopted Paul’s exhortation? What would our world be like? Well the good news is that it’s coming. It will be just like that one day when everyone lives under the New Covenant. When God’s Torah is written on our hearts and put in our minds. When King Yeshua reigns in Jerusalem. And it may well be sooner than we think.
Paul used the unusual metaphor of “being poured out as a drink offering” in describing his life’s work. There was always a water libation associated with the Jewish sacrificial system, which came at the conclusion of the ceremony. We are apt to forget that at the time of Paul’s writing the Temple had not been destroyed and the sacrificial offerings were still being made in Jerusalem daily! Maybe Paul thought that he was nearing the end of his life (he actually lived another 6 or 7 years) and his service was concluding. So he promised to send his highly esteemed fellow worker, Timothy, as his emissary, to share in ministry with them. But he is also dispatching Epaphroditus, the one who had brought gifts from Philippi, not because he had failed in his task, but because the poor man had been terribly sick and was concerned that the “ekklesia” would be concerned about him. This is quite typical of the personal nature of this Epistle. It is warmly and compassionately written, showing his high esteem for this “ekklesia”. And there is more to come.
Shabbat Shalom.
RS
Torah Reflections Pesach
Torah Reflections “Pesach 1”
Torah portion Exodus 12 : 21 - 51 Numbers 28 : 16-25
Haftarah portion Joshua 5 : 2 to 6 : 1
Listen to the Prophets
The regular sequence of Torah readings is interrupted this week because of the “mo’ed” of Pesach.
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, known as “Pesach” (Passover), embraces THREE festivals in a period of eight days. The first of these remembers the actual day in history (the 14th day of the first month, Nisan) when the Israelites experienced the ‘salvation’ of the firstborn in their families by placing the blood of the Pesach Lamb on the doorposts and lintels of their houses in Egypt. The Lord ‘passed over’ their houses when He saw the blood.
It also is the exact Hebrew calendar date of the crucifixion of Yeshua. The Christian celebration of Easter (replacing Passover) was formalized at the Council of Nicea in the days of the Emperor Constantine of Rome. It signalled the official separation of the “church” from its Hebrew roots. (In my view one of Satan’s major victories over mankind).
The second remembrance is known as the “Feast of Unleavened Bread” which occurs on the very next day, Nisan 15. (It is a High Sabbath), and it lasts seven days, and begins and ends with a special Sabbath, Note that there are always three Sabbaths during this Pesach festival. The “High Sabbath” which marks the beginning of the Feast of Unleavened Bread, (and the Sabbath which marks the end of the festival, PLUS the normal weekly Sabbath). It is this “High Sabbath” which is the Sabbath mentioned in John 19:31 before which the Jews were anxious to confine Yeshua’s body to the grave. Then the ‘normal’ weekly Sabbath occurred immediately prior to the resurrection of Yeshua. This confirms the statement of Yeshua in Luke 11:29 (as well as in Matthew and Mark) when asked for a sign. Read it. The complete lack of understanding of this fact has caused conventional church teaching to major on an incorrect “Good Friday” crucifixion story !
Unleavened Bread is eaten during the whole eight day period of the Pesach remembrance. To Jews it is a remembrance of the fact that they ate unleavened bread,(as commanded in Exodus 12:18) as they fled from Egypt on the night of Passover. Leaven is a symbol of SIN, so to believers, the Unleavened Bread also represents the sinless body of the Messiah which was buried in the grave for three days and three nights.
The third festival in this Pesach season is the “Feast of Firstfruits”. It occurs on the day AFTER the weekly Sabbath in Pesach week. (Always a SUNDAY). It signified the beginning of the Barley Harvest and was celebrated by a priest waving an ‘omer’ (a measure) of Barley in the temple in Yeshua’s day. But it was also the day on which Yeshua was resurrected from the grave. Believers refer to it as Resurrection Sunday. (but in association with Easter rather than Passover!) It signifies that Yeshua became the “Firstfruits from the dead”. (see 1 Corinthians15:23).
We should be grateful that churches worldwide (all varieties) remember the death and resurrection of Yeshua. And that they do so sincerely. But more and more, many people are realizing that our roots are inextricably founded in Judaism and the Lord’s “mo’edim” (appointed times). Those that do then focus more on Passover than Easter.
In addition to your own church fellowship, this year, take the trouble to find a fellowship of believers who celebrate Passover, and join them in that celebration. You will be enlightened, blessed and immeasurably enriched as you do.
Chag Sameach (Happy Holiday)
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 29
Hebraic understanding of the Apostolic letters
Ephesus is probably the most visited Biblical site outside of Israel. It was an important sea port and commercial centre on the Eastern coast of Turkey which was thought to be home to about ¼ million people at one time. Also an important cultural centre containing Greek and Roman antiquities. Paul wrote this letter from Rome about 5 years before his death. He left Timothy there to shepherd the young “ekklesia” whilst he continued his missionary travels. Ephesus has the distinction of being addressed by the Lord Himself in the letter He dictated to John (Rev 2: 11-17). It is largely a letter of encouragement and intended for all nearby local “ekklesia”.
Paul continued his exhortation to the Ephesus “ekklesia” to act out their own part in their faith walk. “Be imitators of God .. walk in love .. get rid of all the filth in your life.” Do not be deceived by empty words because the wrath of God comes on the sons of disobedience! You have embarked upon serious business with God. “Walk as children of light.” All this advice and counsel is as relevant to us today as it was when Paul first wrote to the “ekklesia” in Ephesus almost 2000 years ago. Learn that there is a big difference between ‘free salvation’ and ‘no obligation salvation’. The Lord God Almighty has always expected those who are His to live in obedient accord with His standards. It’s called ‘righteous living’. And in our text today Paul is at some pains to spell that out loud and clear. He goes further, “and have NO fellowship with the unfruitful works of darkness, but rather expose them”, he says. That’s direct isn’t it?
You see, Paul is writing a pastoral letter. He is concerned for these people. It’s the type of life-giving message God gave him to preach. What sort of message do you get in your “ekklesia”? Is it a message of concern for your spiritual welfare? Or is it a ‘feel-good’ warm and fuzzy tickle? Paul gets quite personal as he continues. “Wives submit to your own husband, as to the Lord.” Now he couldn’t be more direct could he? He also had a word for husbands. “Husbands love your wives, just as Christ loved the “ekklesia” and gave Himself for her.” What kind of love was that husbands? Even with ALL our blemishes Christ gave Himself up to be crucified on a Roman cross! Did He ask that we love Him and be obedient to Him first? NO. His loving sacrificial death was unconditional. IT is my view that such unconditional love is so special that it is worthy of our obedience. And I think that is at the heart of Paul’s exhortation to the married couple. A little later Paul described the marriage relationship as a great mystery, as is Christ’s relationship to His “ekklesia”. But Paul never did get married because for him it would have been a distraction from his service to the Lord.
Children and bond-servants are also in Paul’s sight, as are those who are masters of servants, as he continued to exhort this “ekklesia” to pursue perfection and unity in their relationships. But he finally provided an all embracing solution to them to ward off the attacks of the enemy. “Put on the whole armour of God.” It would be surprising if many of those reading this ‘reflection’ hadn’t listened to at least ONE sermon on this topic. Paul is so aware, that notwithstanding the difficulties which can arise from within the “ekklesia’, the real enemy of our faith is Satan. He is ever active where people seek to serve the Lord. Our real enemy is not the person with whom we might disagree on some point of doctrine. “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness...”. So God has provided us all with a suit of armour. Regrettably though, we do not all wear it!! Or at least not all of it, and not all the time.
I need to point out again that what I write here is just a ‘reflection’, not a commentary. For that reason I commend you to get together with some Christian friend and have a close look at the armour which God provides. It will enhance your fellowship as you study God’s word together.
“Gird your waist with truth”. Do not just take what others say about the Scriptures. Study the word so as to be SURE what you believe, and why you believe it. “Put on the breastplate of righteousness”. Decide if and how you should modify your previous lifestyle to live as God has directed you. “Have your feet shod with the preparation of the gospel of peace”. See to it that you are prepared to give account of the hope of your salvation. “Take the shield of faith with you”. Be prepared, as was Yeshua when He was tempted by Satan, to recognize those faulty quotations of Scripture (a favourite of Satan) to try to bring you down. Memorize the Scriptures. Then “Take the helmet of salvation”. Wear it as a sign of your allegiance to your faith. “Have the sword of the Spirit, which is the Word of God”. In fact it is sharper than any two-edged sword of steel. And the Psalmist tells us that “God has magnified His Word above all His name.” How powerful is that? Trust me when I say that the Word of God is so important to our own spiritual growth and well-being, plus it also provides a weapon of offence against Satan’s wiles. And that is exactly what Paul has written to encourage this “ekklesia” in Ephesus, and by extension to us as well. Be blessed as you study the Scriptures and remain in His love.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 28
Hebraic understanding of the Apostolic letters
Ephesus is probably the most visited Biblical site outside of Israel. It was an important sea port and commercial centre on the Eastern coast of Turkey which was thought to be home to about ¼ million people at one time. Also an important cultural centre containing Greek and Roman antiquities. Paul wrote this letter from Rome about 5 years before his death. He left Timothy there to shepherd the young “ekklesia” whilst he continued his missionary travels. Ephesus has the distinction of being addressed by the Lord Himself in the letter He dictated to John (Rev 2: 11-17). It is largely a letter of encouragement and intended for all nearby local “ekklesia”.
Having established that ‘breaking down the middle wall of separation’ had given new-found freedom for Gentiles to join “ekklesia” fellowship on equal terms with Jewish believers (see ‘reflection’ 27), Paul informed them that his appointment as the Apostle to the Gentiles when he encountered the risen Yeshua on the Damascus road (Acts 9) is part of the reason why he is imprisoned in Rome. Jew and Gentile were previously culturally and religiously separated. This new situation, something considered a mystery to earlier generations, and for which his personal role caused him much physical deprivation, is the result of the death and resurrection of Yeshua. Now, there is a very different division. Two groupings. Simply put, there are those who believe and there are those who do not. In God’s sight that is the new order. It persists today. The word “gentile’ being an all embracing word for “non-Jew”. There is a new “ekklesia” being built, with Yeshua as the Head, made up of ‘the one new man’, Jew and Gentile together in worshipful fellowship. It is an ongoing work of God.
Part of the problem many of us have in understanding Paul lies in the fact that in large measure he is a pioneer, establishing a new order of worship in a mixed congregation and in a Jewish setting at that. Whereas we have a natural tendency to visualize the situation in today’s terms, in which we see ‘the church’ as a building on the corner of the local high street. In Paul’s time ALL the Biblical background is found ONLY in the Hebrew Scriptures. Even the gospel accounts of the life of Yeshua on this earth, which we take for granted, were unpublished, except by word of mouth. It is so important for us to read Paul in the setting into which he wrote.
So he continued, asking them not to lose heart because of his tribulations as he faithfully brought the message to them. “I bow my knees to the Father” he says, “that you, being rooted and grounded in love, may be able to comprehend and know the love of Christ which passes knowledge.” And he ends with the now well-known doxology. Please take time to ponder the depth of meaning in these beautifully prayerful words of Paul. “Now unto Him who is able to do exceedingly abundantly above all that we ask or think (that is a staggering concept) according to the power that works in us (astounding).”
As Paul continued with his encouraging message into chapter 4 of our text he used words which are worthy of everyone’s deep reflection. He certainly got my attention!! “Walk worthy of the calling with which you were called”. Then he qualifies “worthiness” for them, and us. “With all lowliness, and gentleness, with longsuffering, bearing with one another in love” Wow! (Maybe you already belong to such an “ekklesia”. You are blessed indeed if you are.) “Endeavouring to keep the unity of the Spirit in the bond of peace.” Then to press the point of unity Paul lists a number of “Ones”. It is an impressive list. “One hope of your calling. One Lord. One faith. One baptism. One God and Father of all, who is above all, through all, and in you all.”
As he continued, he had a somewhat uncomfortable word for Gentiles, albeit with some encouragement to follow! Perhaps it might be too much to suggest that we could take Paul’s words as though they were written to us today, because they could well have been. To those who had already come to faith in Yeshua he said that they “should no longer walk as the rest of the Gentiles, in the futility of their mind, having their understanding darkened, being alienated from the life of God … because of the blindness of their heart;” The discomfort continued until he said in paraphrase “you didn’t learn those things from Christ, if you heard Him at all!” Then faith in action. Something we have to do for ourselves. “Put off your former conduct, (it does not disappear of its own accord) be renewed in the spirit of your mind, put on the new man. Be responsible for your own actions!” Further still, “do not let the sun go down on your wrath, nor give place to the devil.”
Friends, this is very practical counsel from Paul. Note that he does NOT say, “now that you have come to Jesus all your problems will go away,” as some teach today. He says you have to work at righteousness in your own life. Why? Because the reward is immense. Your name written in the Lamb’s Book of Life. It is the freely available gift of a Holy and righteous God, but it can be very costly, as indeed Paul knew full well. Didn’t he?
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 27
Hebraic understanding of the Apostolic letters
Ephesus is probably the most visited Biblical site outside of Israel. It was an important sea port and commercial centre on the Eastern coast of Turkey which was thought to be home to about ¼ million people at one time. Also an important cultural centre containing Greek and Roman antiquities. Paul wrote this letter from Rome about 5 years before his death. He left Timothy there to shepherd the young “ekklesia” whilst he continued his missionary travels. Ephesus has the distinction of being addressed by the Lord Himself in the letter He dictated to John (Rev 2: 11-17). It is largely a letter of encouragement and intended for all nearby local “ekklesia”.
Paul writes in glowing terms of the faithfulness and love for others which he recognized as a characteristic of this “ekklesia” in Ephesus. That, of course, is how it should be in every “ekklesia”. Then he wrote what he had been praying for them, “that they be given the spirit of wisdom and revelation in the knowledge of Him (Yeshua)”. I imitate Paul, as I pray for those reading these ‘reflections’, “the eyes of your understanding being enlightened”, and that you may know “what are the riches of the glory of His inheritance in the saints”. Our task is to try to see the unmistakeable Hebraic nature of the Scriptures, especially the Apostolic Scriptures, recognizing that often times our former teaching, with its Greek mind-set, can easily get in our way! “The saints” Paul refers to are the faithful forefathers of the Hebrew Scriptures. The ones to whom ‘faithful obedience’ was counted as righteousness by a just and Holy God. The Ephesus “ekklesia” was a mixed congregation. Jewish believers, with a lifetime knowledge of the Hebrew Scriptures would surely have better understanding than the Gentiles, coming from a pagan background, who had joined them in the faith.
But regardless of background, Paul assured them that in Yeshua they had all been made “alive, who were dead in trespasses and sins, in which you once walked according to the course of this world”. And how did He accomplish that? “By grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” Every one of them, and us, being equal in God’s eyes. All have walked through the same ‘door’. And by invitation too!
Then Paul embarked on an explanation of how the two peoples, Jew and Gentile, are being made into “One new man”. And most of us have been taught, and firmly hold onto, a totally un-Hebraic interpretation of Paul’s words. We all understand that Yeshua “is our ‘shalom’, our peace.” And that “peace” is accomplished in Him as “the middle wall of partition is broken down.” This is an obvious reference to the barrier in the Jerusalem Temple Courts beyond which Gentiles were forbidden to pass. Now look carefully at the Scripture. Whilst the barrier existed, Jews were always permitted to enter the Court of the Gentiles. It was the Gentile who was ‘disadvantaged’ by the barrier. But Paul went further, describing that barrier an “enmity” separating Jew and Gentile. And further still, by calling that “enmity” as “the law of commandments”. (Note: it is worthwhile looking up the meaning of ‘enmity’ in a good dictionary).
So a huge question is raised here. How can the Torah (law of commandments) which is described by David in Psalm 19 as “perfect”, and by other prophets variously as “good, life, truth, light, the way, freedom, and by Paul himself writing in Romans 7:12 as ‘holy, and just and good’, be described as ‘enmity’? That’s the same Torah which forms the foundation of the New Covenant! It is because it was a barrier which prevented the Gentile fellowshipping with the Jew! But in Yeshua, the barrier was torn down. The ‘enmity’ was removed. Gentile became free to participate in the same Torah as the Jew. And that is precisely what the Ephesus “ekklesia” was doing. Jew and Gentile fellowshipping freely in their synagogue. But how does our un-Hebraic mind interpret this? That the Jew is free to abandon the ‘perfect’ Torah in favour of .. what? Do you see, as I do, that we seem to get it all back to front? Our interpretation has the believing Jew, already having abandoned Pharisaic Judaism in favour of Messianic Judaism, now expected to change to a ‘rudderless’ fragmented modern church. Choose one of several optional doctrines!
Paul is much clearer. Writing to the Romans, he saw the Gentile believer becoming ‘grafted in’ to the Natural Olive Tree, which is Israel. Just like the Ephesus “ekklesia”, to whom Paul says Yeshua “preached peace to you who were far off (Gentiles) and to those who were near (Jews). For through Him we both have access by one Spirit to the Father”. He then said that we become “fellow citizens with the saints and members of the household of God .. in whom the whole building, being fitted together grows into a holy temple in the Lord.” Jew and Gentile, one new man, worshipping our Saviour Yeshua together. It is already happening, but one day, when Yeshua returns, there will be no alternative for us to argue about. All believers will have the “Torah” written on their hearts and put in their minds by God Himself. At least that’s how my Bible describes the New Covenant. And Paul knew it didn’t he?
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 26
Hebraic understanding of the Apostolic letters
Please read the introduction (No. 23) for background to this Epistle
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The convenience of chapter and verse divisions in our Scriptures can sometimes cause us to miss the flow of the actual letter, which is as Paul wrote it. So it is good to read back into the previous chapter(s) to remind ourselves of the subject matter. In this case Paul had just used the quite unusual analogy of the bond-woman and the free-woman in explaining the relationship between the yoke of bondage produced in Pharisaic Judaism (the bond-woman) and salvation through the child of promise (the free-woman). Hence the opening verse this week, “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage”.
Now let us be clear in our thinking. This is almost invariably taught as a statement about the supposed obsolescence of Torah. It is NOT. How do we know that? Because it is inconceivable that Rabbi Sha’ul, a Torah observant Jew, disciple (imitator, copier, student, Apostle) of Yeshua, (who declared that anyone who taught against Torah would be ‘least’ in the Kingdom of Heaven), would teach such heresy. Additionally, from Paul’s own testimony before many of his accusers and judges in the Book of Acts, he many times affirms that that he had done ‘nothing against the customs of the forefathers’ (of Judaism). So what is it? It is a declaration that the free gift of salvation in Yeshua, cannot be earned, try as you might, by just keeping the man-made rules of Pharisaic Judaism.
Paul went further. He said that if anyone abandons the free gift of salvation in Yeshua and instead, attempts to rely on the man-made rules of Pharisaic Judaism for salvation, then that person “has fallen from grace”. Wow! This is serious business. Read it again! “You have been estranged from Christ, you who attempt to be justified by the law; you have fallen from grace.” The word is crystal clear. No ambiguity about his topic. The mystery is how some so misunderstand it.
So salvation is through the sacrificial death of Yeshua, and those who find it are called by the Holy Spirit of God to walk in that faith. Paul then encouraged the “ekklesia” to “Walk in the Spirit, and you will not fulfil the lust of the flesh”. Now if anyone has doubt about what this means, Paul provides a l-o-n-g list, in Galatians 5: 19-21, for any who may be so inclined, to check themselves on how much “flesh” might remain, even in those who believe they have been saved! It is Paul’s list, not mine!
Then in absolute contrast Paul described the Spirit led, very well-known list of attributes which should be exhibited in the lives of all who “walk in the Spirit”. But it may come as a surprise to many, that many Bibles continue with “against such there is no law”, or similar. The Complete Jewish Bible translates this as “Nothing in the Torah stands against such things”. The Living Bible says “and here there is no conflict with Jewish laws.” So I conclude that Paul is affirming that in following God’s instructions for righteous living (Torah), a person should also exhibit the same qualities which are in the person led by the Spirit. And why not, after all, the same Spirit was in the beginning!!
“If we live in the Spirit, let us also walk in the Spirit.” It’s about how we live isn’t it? You want to fulfil the law of Messiah Yeshua? Then ‘bear one another’s burdens’. Look after each other. Consider what you can DO to make another person feel loved and appreciated. It’s not about legalistic observance. It is good practical advice from Paul.
Now consider how this letter started. Paul was concerned that some who had commenced a life of faith in Yeshua were being drawn away into legalistic observances in some vain attempt to appease God. He chastised them for their gullibility and ‘foolishness’. And over the course of this letter he returns to his familiar theme. Your salvation is assured by your faith in Messiah Yeshua. The New Covenant is guaranteed by His shed blood. There is nothing you can physically do to earn that salvation. BUT, there is plenty for you to do to live righteously. It is a self-motivated decision as to how you choose to live your life. “Whatever a man sows, that he will also reap.” he said. It is not hypothetical, it’s practical.
We said at the beginning that ‘Galatians’ is often portrayed as a conflict between “law and grace”. It is nothing of the sort. It is a very practical discourse in how to live effectively AFTER one has availed oneself of God’s salvation gift. It is free. One can do nothing more to earn it. But one can follow the instructions God has given to order one’s life to be pleasing to Him, and to be fruitful within the “ekklesia” into which one is planted.
May God grant that you ‘bear much fruit’ as you study His word.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 25
Hebraic understanding of the Apostolic letters
Please read the introduction (No. 23) for background to this Epistle.
“O foolish Galations!” Paul hadn’t read ‘How to win friends and influence people” had he? Forthright. Unbending. Without doubt or apology. “Who has bewitched you?” You know the truth, ‘I couldn’t have presented it any clearer’, he is saying. So tell me this. I know you have received the Spirit of faith. So how did you receive that Spirit? Was it by religiously following the instructions of the Rabbi’s? Or was it by hearing my testimony of the change that God brought about in me? And then experienced it for yourself. You have seen the miracle of lives changed in those who, by faith, have trusted in Yeshua. Did you see that because you began to follow the religious practices of the Orthodox Jews? Or because you heard the testimony of the faith of others? And then believed yourself. So why are you so easily returning to fleshly attempts to gain the salvation that you already have?
Look at the Scriptures. God knew that Gentiles would become believers too, otherwise He would not have told Abraham that all the nations of the world would be blessed as a result of his faith. And they are. There are infinitely more Gentile believers in Yeshua in the world than there are Jewish. So the message Paul is conveying is that, through faith, even Gentiles have already become ‘sons of Abraham’. Partakers of the covenants, by faith. But what many of us today expect is to be partakers of the covenant blessings without concern for covenant responsibilities!
“Keeping the law (Torah) for salvation’s sake is impossible.” said Paul. If one could gain salvation by keeping Torah, God would not have had to send Yeshua into this world. The Torah is the “Book of the Covenant”. The people of Israel agreed to live by it. “All that the Lord has said we will do” they said. There is nothing wrong with Torah. The Psalmist tells us that “The Torah of the Lord is perfect, converting the soul”. But God gave mankind a free will. And mankind did not keep the Covenant he had made with God. (Note:- There is to be a New Covenant. One that cannot be broken. It is the same Torah. It is to be made with the same people as the first. It will not be taught. It will be written on hearts and put in minds by God Himself. And it is guaranteed by the blood of Yeshua. Unbreakable. Read its terms in Jeremiah 31 and Hebrews 8)
So that first Covenant was imperfect in that it was, and is, optional. But mankind also has freewill in relation to faith in Yeshua. It is only those who willingly, freely, exercise the option to accept the sacrifice of Yeshua who are saved. There is no other way! The promise to Abraham was not to “seeds” as in many, but to his “seed”, being the One who came to bear the sin of many. Namely Yeshua.
Paul reminded them, and us, that God’s promises to Abraham, which are irrevocable, relating to his “seed”, preceded the Torah instructions by 430 years, and the Torah does not supersede the promises made to Abraham. So what is the purpose of the Torah? It wasn’t for salvation. Paul describes it as a ‘tutor’ to bring us to Yeshua. It was a timely reminder of right and wrong in God’s sight, teaching us what God expects from those who are His. It still does. But when Yeshua came, he provided the perfect sacrificial Lamb, Who takes away the sin of the world. Once, for all time in the future. And we will see later, in Galations 5 how the Torah fits perfectly into the lifestyle expectation of those who are saved and experience a Spirit filled life.
Galations 4:8-11, with its reference to ‘observing days and months and years’ is mistakenly used by some to denigrate the keeping of Torah by those who are in Christ. Read it again. These words apply to the unsaved, “when you did not know God” Paul said. So they refer to pagan rituals. Paul continued “I am afraid for you, lest I have laboured in vain for you”. Did I waste my time? he is saying. Paul had worked hard and long to preach the truth to save them from paganism, in spite of his physical limitations, whatever they were. He agonised that they would consider abandoning that simple faith in Yeshua.
Paul moves to an analogy which is somewhat mysterious. That of the bond-woman and the free-woman. That mystery becomes clearer when one recognizes that Paul, in this analogy, sees the bond-woman as man’s attempt to use ‘works of Torah’ to obtain salvation, (helping God out of a problem as it were) which, in turn is analogous to the Pharisaic yoke of bondage. As opposed to the free-woman, who produced the Child of promise, through whom salvation is provided as the free gift of God to all who believe. “So then”, Paul exhorts the “ekklesia”, “we are not children of the bond-woman, but of the free.” And just as Genesis 21 exhorts Abraham to ‘cast out the bondwoman’, so should they, Paul said, if they see her as a way of salvation. But that has nothing to do with abandoning Torah, God’s instruction for righteous living.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 24
Hebraic understanding of the Apostolic letters
Please read the introduction (No. 23) for background to this Epistle.
As a result of Paul’s first missionary journey there were a number of “ekklesia” formed in Galatia in Central Turkey. They operated as a sect of Judaism and worshipped in the local synagogues. Each “ekklesia” became a mixed congregation of Jew and Gentile, and the Gentile members of the “ekklesia” had not been required to submit to the Abrahamic covenant sign of circumcision because salvation by faith in Yeshua does not require it. But they were under attack!
The attack they were experiencing, was orchestrated by fellow members within the same synagogue who did not accept Yeshua as the Messiah of God! These strictly Orthodox Jews stuck rigidly to the Oral Torah and the detailed rabbinic interpretation of the Torah. They had sought to ‘protect’ the Torah, placing formidable ‘hedges’ around it, which exist to this very day. The ‘hedges’ (manmade rules) were such that they were described as a heavy yoke, a burden, even impossible to comply with. One of the key characteristics of compliance, of course, was the Abrahamic covenant sign of circumcision. And they were demanding that ALL male members of their synagogue comply.
Yeshua, our Redeemer, was the perfect, Torah observant, Jew! In fact, He is described as “the living Torah”. Paul, also a Torah observant Jew, had formerly been a fervent advocate of Rabbinic Judaism. He knew all about what it involved and he had been a persecutor of those who did not adhere to the strict rabbinic letter of the “law”. Many such practices were described by Yeshua as ‘the traditions of men’. So Paul was perfectly placed to see the issues. In fact, he was almost ‘tearing his hair out’ at seeing what was happening to Gentiles who had once come to genuine faith in Yeshua, but were now being told that they had to be circumcised in order to continue fellowshipping in the synagogue.
Paul was at pains to explain, in this letter, that his commission as an Apostle was not from men. He did not actually meet Peter and the other Apostles until three years after his ‘conversion’. As a young Rabbi he had risen in the ranks of Judaism above most of his contemporaries prior to his encounter with Yeshua. It was that encounter which caused his lifestyle change in taking up the ministry of spreading the gospel message of salvation, by faith, to Gentiles. It was an amazingly successful mission too. Two of his ministry companions were Barnabas, a Jew, and Titus, a Greek. He provides some detail of the first fourteen years of his training in Apostleship, before he ventured to Jerusalem to visit the other Apostles. He made that visit because ‘false brethren’ had secretly spied (and presumably reported) on him to the Jerusalem Council, concerning the liberty (from compulsory circumcision) of the salvation which they preached in the Gentile world. (we also conclude from reading Acts 21 that they also falsely reported that Paul was teaching against the Torah of Moses! And this is the precise point of misunderstanding of this Epistle to the Galatians which many of us are still taught in our churches today) Paul was not anti-Torah, he was anti-proselytising of Gentiles into Orthodox Judaism, and he explained that even Titus, a Gentile believer and fellow teacher, was not compelled to be circumcised (as were the Gentile believers in the “ekklesia” of Galatia.)
So a division of responsibilities was recognised. Peter, the Apostle to Jews (the circumcised) and Paul the Apostle to Gentiles (the uncircumcised). But Paul had observed what he described as hypocrisy in the behaviour of other Jews, specifically Peter. It seems that Peter happily fellowshipped with Gentiles as equals in the faith (remember the story of his vision of ‘the sheet’ in Acts 10) when there were no other ‘important’ Jews around, but separated himself from his Gentile brothers in Christ when there were. Such was Peter’s fear of alienation from his Jewish friends. Now, if Peter were so concerned, just think of the pressure felt by these believers in the “ekklesia” in Galatia when faced, by friends in their synagogue who were the antagonistic Orthodox Jews. Paul understood this, but he quickly got to the real issue. No-one is justified by the ‘works of the law (Torah)’. The Temple sacrificial system was instituted by God to allow a person to ‘draw near to Him’. No-one was ‘saved’ by just going through the motions of the ‘works of the law’. For Abraham, it was his faith that counted for righteousness, and that faith was born of obedience. Trusting God. Religiously keeping Torah, as Paul did as an Orthodox Rabbi, didn’t ‘save’ him or anyone else. Rather, it is being ‘saved’ by faith in Yeshua, which calls one to obedience to the Torah (instructions for righteous living). That is living the way God intended His people to live. “For I through the law died to the law that I might live to God” said Paul. It was understanding God’s purpose in providing Torah that caused Paul, by revelation, to turn his back on trying to ‘earn his salvation’ by the rigid legalism of the Pharisaic way . In its place he embraced Judaism as God intended, just like all the early believers, trusting Yeshua for his salvation, but continuing to obey God’s instructions.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 23
Hebraic understanding of the Apostolic letters
Galatians …. An Introduction
Possibly the most misunderstood of Paul’s letters. He had visited this region on his first missionary journey and initiated the formation of several “ekklesia” in the region. Written in the early to mid 50’s C.E. after he received a report that these “ekklesia” were being targeted, and influenced, by some orthodox ‘Judaiasers’. Galations is NOT a “grace” v “law” treatise, as is often taught, but rather a re-statement of the truth of unmerited salvation by faith alone, but within the framework of Messianic Judaism.
Because ‘Galations’ is so greatly misunderstood through centuries of anti-Israel (or perhaps anti-Torah) interpretation of the Apostolic Scriptures in church history, I have decided to take the unusual step of providing an additional introductory ‘reflection’ to this Epistle. If you believe what most of us were taught in our churches, that Paul was converted from Judaism to Christianity (as we know it today), this will be a bit of a shock to you. The way that the ‘conversion’ of Rabbi Sha’ul in Acts 9 is viewed is pivotal to my understanding. There is ample evidence, from Paul’s own lips, in the Book of the Acts of the Apostles to verify his lifestyle as a fervent believer in Yeshua, but remaining a Torah Observant Jew right up to Acts 28:17 near the time of his death in Rome.
All the early believers in the Messiahship of Yeshua were Jewish, and they worshipped in Synagogues. They kept the “mo’edim” (appointed times) of the Lord, and they remained fervently zealous in Torah Observance (Acts 21:20). They were soon increasingly joined by Gentile believers in the diaspora, who fellowshipped in the same Synagogues, which presented a huge challenge to Jewish Orthodoxy, because the Gentiles were accepted into their fellowship without undergoing a formal conversion to Judaism as a proselyte (evidenced by circumcision). And that is the very crux of the disputes which Paul addresses comprehensively in this letter to the Galations. But to correctly interpret this letter it is imperative that one understands the ‘conversion’ experienced by Rabbi Sha’ul on the road to Damascus. He described himself as a fervent persecutor of these Jewish believers (Messianic Jews) and it was precisely to this group that he was ‘converted’. Still a Jew, still a Rabbi, still Torah Observant, but now a Messianic Jew. However, if he was NOT, then Yeshua Himself condemns him in Matthew 5:19 as being ‘the least in the Kingdom of God’. But we know that he is a giant of our faith as believers. The Jerusalem Council, in Acts 21:24, described Paul as having an “orderly walk and keeper of the Torah”. And so he was.
There is some debate about when this letter was written. Was it before or after the deliberations of the Jerusalem Council in Acts 15. Tim Hegg, in his excellent book “The Letter Writer”, uses scholarly investigation of both Biblical and non-Biblical sources to conclude that it was written before the Jerusalem Council letter concerning Gentile believers. His main argument hinges on the fact that the Jerusalem Council letter would have cleared up some of those contentious elements which caused Paul to write this letter at all.
But even this “letter to the Gentiles” is misunderstood. Many today correctly point to the three conditions which were required of Gentile believers in order that they might share fellowship with Messianic Jews. They relate specifically to Idolatry, Dietary laws and Sexual Immorality. However, completely ignored is the very next verse in our Bibles which qualifies this limited list. “For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.” The clear implication being that the rest of the Torah will be learned as they attended the regular weekly Shabbat gatherings of believers.
We will ‘reflect’ on the specifics as we study the text of Paul’s letter in coming weeks.
The major issue being faced by these Galatian “ekklesia” was the intrusion of Orthodox Jews who rejected the Messiahship of Yeshua, but had influence within the synagogues. They were insisting that Gentiles, who wished to fellowship with them should submit themselves to formal ‘conversion’ as proselytes, by circumcision and the full gammit of legalistic observances of the Oral Torah.
Paul would have none of it! And next week we begin our ‘reflections’ on the detail.
In paraphrase, to the churches of Galatia, Paul wrote: “I am an Apostle appointed by Yeshua Himself, and all the brethren who are with me send greetings in His name. He gave Himself, that we might be delivered from this present evil age and freely partake of His salvation. Let’s get that straight, because I am astounded that some of you are so readily turning away from that simple truth which I brought to you when I was with you.”
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 22
Hebraic understanding of the teaching letters of the Apostles
2 Corinthians 11 : 1 to 13 : 14
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthians, the second written, refers to a previous letter of which there is no longer a written record (1 Cor 5:9), and 2 Corinthians contains the next two. Chapters 1-9 probably the last written, and chapters 10-13 the third written. In 2 Corinthians, Paul defends his calling and character as an Apostle.
An amazing insight into the character of Paul as he writes so personally about himself, as of a parent concerned for his cherished children. He acknowledges his self-effacing imperfection, in speech and presentation, but remains fiercely protective of them. He uses the analogy of seeking, and introducing them to, the best possible marriage partner for his children. Presenting to them, and encouraging them, to accept the pure, simple, love of Yeshua. But, in love, warning them also to be mindful of the pitfalls and traps in life by which the innocent, the unwary, and the young may be seduced.
He shows concern for the fact that he placed no financial burden on the ‘ekklesia’ as he worked and taught among them, and wonders if that might be seen, because it was freely given, as having no value. I find myself considering (because there is no clue in the text itself) whether he might be comparing himself here with the ‘false apostles’ who DID charge for their service to them, hence appearing, in their falsity, to have some credibility. Such persons are still identifiable, even today. Paul’s description of such persons is quite graphic! “deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness”. The question for them, and for us, is how to recognize such falsity. The Torah provides a clear means of identification. Read Deuteronomy 13. Paul knew it well. The identifier is if the words of that ‘prophet’ have the result of taking one away from the word of God. Remember what the Psalmist told us? “For You have magnified Your word above all Your name.” (Psalm 138:2) His WORD is truth and God will not say, or cause you to do or be, anything which is contrary to His word. His word says that salvation is freely available through the blood of Yeshua. Remember Peter’s sermon in Acts 4, wherein, talking about the risen Yeshua he said “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved." Anyone who teaches differently is a ‘false prophet’.
There is something of a mystery about Paul’s ‘man’ who was caught up into the third heaven. Many commentators believe Paul speaks of his own experience. The possibilities are left to one’s imagination, but the essence of this experience being included here, if indeed it was Paul’s own, is that he mentions it without ‘boast’. We have probably heard of people today who speak of such an experience, and in great detail! Paul rather ‘boasts’ about his infirmity! Why? Because in his infirmity, his reliance is totally in God to accomplish the ministry tasks God had given to him. We do not even know the precise nature of his infirmity. Eyesight? Speech? Stature? That ‘thorn in the flesh’, Paul sees as a messenger of Satan, keeping him humble before God and men. Interestingly, whatever was Paul’s infirmity was approved by God! Not only that, but God also declined Paul’s request for healing from it!! Now there is food for thought. “My grace is sufficient for you, for My strength is made perfect in (your) weakness.”
Paul evidently intended to visit this “ekklesia’ a third time. One of the clues to this being considered a separate letter (see introduction above) is that last week, we saw Paul encouraging them to take offerings for the other believers, which he or his emissary would collect. Here Paul says “I will not be burdensome to you; for I do not seek yours (that which you have), but you.” This statement has some very lovely parallels in our own relationship with Yeshua. He does not seek our commitment to Him for what He receives from us, but for what He imparts to us. Principally, I think, in the realm of a righteous, fulfilling, useful, productive life here on earth, and throughout eternity. What does the prophet Micah tell us about the Lord’s requirement of us? “To do justly, to love mercy, and to walk humbly with your God.”
That was Paul’s message to this “ekklesia”, but he was fearful that in his absence, without his continual teaching, he would find something very different. Read his concerns in verses 20,21 of chapter 12. So he exhorts them, as we ourselves need to be reminded, “Examine yourselves as to whether you are in the faith. Test yourselves.” Dear friends, this is not about what we SAY we believe, it is about how we live. Paul is quite forthright in stating that the evidence of faith is in how we live. His epistle was written because the reported evidence that their errant lifestyle didn’t match the rhetoric. And it should, both for them and for us.
Shabbat Shalom
RS