Reflections
Brit Hadashah Reflections
Brit Hadashah Reflections 21
Hebraic understanding of the teaching letters of the Apostles
2 Corinthians 9 : 1 to 10 : 18
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.
Paul uses a little psychology here to encourage the “ekklesia’ in Corinth to become donors in the cause of support for other believers elsewhere. “it is superfluous for me to write to you; for I know your willingness, about which I boast of you to the Macedonians.” It is only in last week’s portion that we read of Paul ‘boasting’ about the Macedonians to the Corinthians! Paul seemed to be aware of the capacity of this ‘ekklesia’ at Corinth to share the financial burden of support for others. After all, we know that he had only recently spent three years living and working among them.
So Paul said he would send some brethren, ahead of his own proposed future visit, so that they could collect their ‘generous gift’. The psychology of Paul extends to the use of a well-known agricultural parable, one which is used extensively within the church today to extract ‘generous gifts’ from willing (and not so willing) donors. “He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.” BUT, to his enormous credit, he follows that agricultural truism, with practical common sense. “So let each one give as he purposes in his heart, not grudgingly, or of necessity; for God loves a cheerful giver.” I confess, dear friends, to being irritated when I observe Paul’s encouraging parable used indiscriminately by modern day preachers with the implied intent that there is financial gain ahead for the giver according to the quantum of their gift. Our giving should be without such deceptive pressure.
Sadly, on TV every day, we see unscrupulous men, millionaires all, using Paul’s words to impoverish gullible, emotional, fragile, people for their own enrichment. Don’t be fooled by the emotive glib words. Ask the Lord what you should give, and to which cause. He is faithful to show you what is right for you. Paul continues “And God is able to make all grace abound toward you, that you, always having sufficiency in all things may have an abundance for every good work.”
Yes, it is good to financially support those in need, it is actually a command of God that we so do. Paul continues this theme to the end of Chapter 9 expanding on the benefits to the giver and the recipient, and brings it all to a climax with the verse that ends this chapter. “Thanks be to God for His indescribable gift.” That gift is, of course, salvation.
As Chapter 10 opens, we find a different topic. Abruptly, it seems, Paul has reverted to the subject of his time spent with them, compared to their reaction to his earlier letter, which was obviously received when he was not physically with them! Some commentators have concluded that this might even be part of a different letter (see the comment at the head of these ‘reflections’ in 2 Corinthians). So, one reading consecutively from chapter 9 into chapter 10 is challenged in trying to follow the narrative! It appears that Paul felt that his letters were more boldly stated than were his words spoken face to face. They have an advantage over us of course, because we have never been in Paul’s personal presence, so our judgement of him is taken solely from his writing. To most of us therefore, as to them, he is a spiritual giant.
We recall that initially, we discovered that his letters were written to this ‘ekklesia’ in order to address some significant, very serious, difficulty they had encountered in the fellowship of believers. Paul’s advice had caused some division. But he stood by his counsel to them. Now he tells them that although “we walk in the flesh, we do not war according to the flesh.” The rules are different, because the enemy is not of the flesh. Paul’s keen sense of righteousness, in my view probably arising from his intimate knowledge of Torah, allowed him to discern the nature of the real enemy. Thus he writes that “the weapons of our warfare are not carnal but mighty in God for pulling down strongholds.” This is a ‘right v wrong’, ‘good v evil’ battle. It is not a ‘difference of opinion’ thing. It is a ‘who will you serve’ situation.
Paul had met the risen Messiah. He had received his commission directly from the Saviour Himself, face to face. He was ideally prepared, as a Jewish Rabbi, with a profound knowledge of the Hebrew Scriptures, to understand the source of the divisions which assail every ‘ekklesia’. Satan is joined in battle for the hearts of men, then and now. Paul saw that battle raging in the ‘ekklesia’ in Corinth. It’s the same ongoing battle today. But that battle is the Lord’s. It takes place ‘in the heavenlies’. Our role is to put our trust in the Lord, by prayer and supplication. As did Paul.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 20
Hebraic understanding of the teaching letters of the Apostles
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.
“Therefore,” begins our portion this week. A word demanding careful consideration of what has preceded it. And for that, again, as last week, we need to look at the previous chapter.
As believers, Paul had assured the ‘ekklesia’ in Corinth that they had become the ‘Temple’ of the living God. (Ch 6:16). For that reason, verse 17 tells them to ‘separate themselves’ from things unclean. Now it is a whole new study to consider that statement, but trust me when I tell you that the Torah of Moses is explicit about what is unclean. It is matter of regret that many of us have been taught that because the Torah is what our Bible translates (incorrectly) as “law” (more correctly, ‘instruction’) we have been taught that “law” is obsolete for the Christian because it has been replaced by ‘grace’. But evidently that is NOT what Paul taught this ‘ekklesia’ in Corinth. And there is much more, because of the promises contained in Chapter 6: 16-18, following our introductory word “Therefore”, Paul specifies the action required of them.
This is written to a community of believers. They are already ‘saved’ so it is not a pre-condition of, but a consequence of, that salvation! “Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” Are you saying that we have to DO something about our salvation? I hear some ask. No, I am not saying, our beloved Apostle Paul is saying that. And I agree with him. He writes of cleanliness of the flesh and spirit. Life ‘in the Spirit’ is a life of self-control as well as a life of freedom. It is a life of responsibility as well as a life of privilege. The Psalmist got it right didn’t he? Paul knew the Psalms well.
“How can a young man cleanse his way?” he asked in Psalm 119: 9-11. “By taking heed according to Your word. With my whole heart I have sought You; O let me not wander from Your commandments. Your word have I hidden in my heart, that I might not sin against You.” It is well that we notice the part that David played in his commitment to ‘cleansing his heart’. It was the same for the ‘ekklesia’ in Corinth, and it is the same for any who read this ‘reflection’. It cannot be done by anyone else on your behalf. It’s personal. And it involves effort.
Paul knew that his first letter, dealing with sexual immorality among them had caused some disquiet. He was sorry that they were sorrowful, but not for long! “For Godly sorrow produces repentance leading to salvation, not to be regretted, but the sorrow of the world produces death.” he writes. His forthright advice to them then, was consistent with the tenor of the first part of our ‘reflection’ today. His concern was to know that the lessons had been learned, and that they now understood that his counsel was in love for them, that their spiritual walk would be worthy of their calling as ‘Ambassadors for Christ’. That advice is timely for each generation of the ‘ekklesia’, even today, or perhaps especially today. As an encouragement, Paul cites the example of the grace which God, in His infinite love for them, had bestowed on the ‘ekklesia’ in Macedonia. This was a province in what we know today as Northern Greece. The main ‘ekklesia’ there were at Philippi, Thessalonica and Berea. They were not wealthy, in fact they were downright poor, but they were diligent in their generous support of the ‘saints’ at Jerusalem. They saw themselves as part of the “ekklesia’ of the Lord worldwide, as well as in their local area. For this Paul commends them as an example of how believers should operate.
I am drawn again to Paul’s use of the words ‘rich’ and ‘poor’ in relation to their calling in Christ. The ‘prosperity’ about which Paul writes is a far cry from that taught in many of our mega-churches today. He commends the ‘rich’ Yeshua, who for our sakes became ‘poor’. The richness of Yeshua was in His relationship with the Father. A relationship He willing forsook in order to allow us to gain our relational richness with Father God. However, Paul also includes the exemplary role of the ‘ekklesia’ in Macedonia to share their worldly substance, by gifting, with others in need. He is careful not to imply that they should be impoverished and burdened in their giving so that others benefit disproportionally. His suggestion is that they put aside such as they can over a period of time, bit by bit, so that when one of the teaching group (Titus is mentioned specifically) visit them, their gift may be collected and distributed to those in need in other ‘ekklesia’.
The comparison with the ‘ekklesia’ in Macedonia is the yardstick by which Paul encourages the Corinthians to look. It may well provide an example for us to consider as we think of ways we might ‘bless Israel’ today through the many Christian organisations which offer material support to those in need there.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 19
Hebraic understanding of the teaching letters of the Apostles
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthinans, 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.
Because these ‘reflections’ are arbitrarily taken by chapters of Scripture, it is sometimes difficult to make sense of the strict chapter narrative. We remind ourselves that Paul did not write in chapters and verses, they were provided by Robert Estienne, (a French printer) about 1520, for the Apostolic Scriptures. So we need to re-read the end of chapter 4 to get the sense of Paul’s message here. Specifically “For the things which are seen are temporary, but the things which are not seen are eternal.” Now we can understand the words with which chapter 5 begins, as Paul is contrasting our earthly (temporary) home with the heavenly (eternal) home to which all believers aspire.
It is well understood that a believer “walks by faith, not by sight”. And many preachers emphasize this to illustrate that our salvation is NOT by works. Most of us believe that. But is that the end of the story? Well some teach that “the Spirit led life” is almost a ‘do as you like’ lifestyle, because God is a loving, forgiving, gracious God. Which He is. But Paul does not say that in this passage. He says “we make it our aim, whether present (in this life) or absent (in heaven) to be well pleasing to Him.” That is a direct reference, dear friends, to the way we live our lives. It’s a doing thing. It was the burden of Paul’s writing to this “ekklesia” in Corinth. Their works, how they live their lives, is important. For those who may have doubt, refer to the Great White Throne judgement of Revelation 20. Everyone who ever lived (all of us) have an appointment there. And what are we judged on? Our faith? No. Our church attendance? No. Our tithing? No. We are judged according to our works! (which may include all of the above) And those who do not have their names written in the Book of Life will be cast into the Lake of Fire. I think Paul is spelling it out very clearly in this passage. It was a timely warning for the “ekklesia” in Corinth, and it’s a timely warning for anyone reading this ‘reflection’.
Now here is the blessed hope for the believer. “Therefore, if anyone is in Christ he is a new creation; old things have passed away; behold all things have become new.” This is the right time to do a personal audit. We who claim to be “in Christ” should be able to see the difference between the ‘old man’ and this ‘new creation’. Check yourself out, you are the one best qualified to do that. Dare I repeat myself? The best guide to change is difference in behaviour! Attitude! Things you do! Things you say! Actions! Works! Why are these things so important? Because, Paul says, we have become “Ambassadors for Christ.” Others will judge us in that light.
Please read carefully the first ten verses of Chapter 6. Ponder them at length. Measure yourself against them. It is the prosperity gospel according to Paul! It spells out the rewards of being an “Ambassador for Christ”. He writes about ‘making many rich’, and about ‘having nothing, and yet possessing all things’. This is the prosperity gospel friends. Having ones name written in the “Lamb’s Book of Life”. Eternal life in Him. “O Corinthians!” he writes, “We have spoken openly to you, our heart is wide open.” In paraphrase, Paul is saying ‘we have spoken the truth, in love, warts and all. Nothing hidden. And there is a bit more to come!’ We recall that Paul had written to deal with ‘issues’ within the ‘ekklesia’. Now he lays it on the line. Not only is their behaviour critical to their role as “Ambassadors for Christ”, but so is the company they keep. “Do not be unequally yoked together with unbelievers.” How up to date is that? It is probably the most violated of all the injunctions contained in Scripture. And we have become most inventive in our reasoning for ignoring such an injunction.
Today it is most applied in reference to marriage. And it is relevant. But Paul goes way beyond that singular application. “What communion has light with darkness?” he asks. Events in which we participate in order to be ‘sociable’, even ‘friendly’ which may be alright and proper because we are called to live in this world, but paradoxically not to be ‘part of it’. Where is the line drawn? This is where God, in His infinite love, mercy and grace to us who are believers (that new creation) has given His Holy Spirit prompted discernment. If we include Him in our participation in the events we attend, we will have no difficulty in knowing the difference between the ‘light’ and the ‘darkness’ of which Paul writes. “Come out from among them and be separate says the Lord. Do not touch what is unclean, and I will receive you.” Plenty to think about this week eh!
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 18
Hebraic understanding of the teaching letters of the Apostles
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.
“You are our epistle written in our hearts, known and read by all men.” says Paul to the “ekklesia” in Corinth. What you are is what you declare! And that is a lesson that we all should learn. Those we come into contact with are much more influenced by our actions than by our words. Words are easy, how we live is the hard bit! But it shows the truth.
Then Paul appears to invite comparison between the “Old” and “New” covenants. “… not of the letter, but of the Spirit: for the letter kills, but the Spirit gives life.” And that is how most people would interpret Paul here. BUT, as David Stern points out in his “Jewish New Testament Commentary”, care should be taken not to confuse “the letter” as referring to the “Torah” (God’s instruction for righteous living). Both Old and New Testaments include “Torah” don’t they? At least that’s what the Bible says. The difference is in the method of transmittal. “The letter” is written on tablets of stone. Those words have been subject to much abuse by well-meaning interpreters throughout the ages … and they still are. The ‘hedges’ which the Rabbis have constructed around Torah have had the effect of making it a very heavy yoke. In Jeremiah 31 we are told that it was the covenant promise to keep Torah which their forefathers broke. In contrast, the New Covenant is unbreakable. Why? Because it will be written on the heart of man and put in his mind. By whom? By God Himself, guarantied by the blood of Yeshua, and activated and lived in the power of the Holy Spirit. It is THIS covenant of which Paul claims to be a minister. It is ‘life-giving’ because it cannot be manipulated by men.
David describes the “Torah” as “perfect, converting the soul.” Nehemiah says that God gave the Israelites “just ordinances and true laws, good statutes and commandments.” Paul himself, writing to the Romans says “Therefore the Torah is holy, and the commandment holy and just and good.” (Psalm 19:7, Nehemiah 9:13 and Romans 7:12) Or read Psalm 119. How much clearer can the Scriptures be regarding the “Torah”?
Paul looks forward to the day when, that which is undoubtedly to ‘pass away’, the much broken “letter” with its capacity for manipulation, is replaced by the New Covenant. We know even today, that God’s chosen ones have a ‘veil’ which prevents them from seeing Yeshua in their reading of the Hebrew Scriptures, in spite of the many places where those Scriptures clearly look forward to His coming. And He did come! That veil is miraculously lifted from those who become believers in Him. “It is the Lord who is the Spirit; and where the Spirit of the Lord is, there is liberty.” Liberty to see Him and to worship Him as He desires of them.
To the “ekklesia” in Corinth, Paul then re-affirms his ministry. “We have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully.” There were evidently people in his day, as there are indeed today, who handle the word of God deceitfully. Shame. There are many whose eyes were, and still are, blinded by the god of this age. Dear friends, check out the substance of what you hear preached in your own “ekklesia” week by week. If it does not accord with the word of God, exercise your responsibility to say so. Ezekiel 3 and 33 contain warnings which apply onerous charges against those of us who do not. Paul would have been very quick to speak up! He said “For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of knowledge of the glory of God in the face of Yeshua Ha’mashiach. We have this treasure in earthen vessels, that the excellence of the power may be of God, and not of us.”
There is a tranquillity about Paul. His words, in English, seem to me quite complicated, but his message is steadfast. He knows what he believes, and he knows Whom he believes. That he suffered deprivation for the sake of the gospel is abundantly clear. The “prosperity” gospel, for him, was not of this age. It was his transient sojourn on this earth, to which he was assigned a special ministry that kept him faithful to his calling. The ‘prize’, the goal towards which he fearlessly looked day by day, was to be presented, by Yeshua, His Lord, before the Father as a good and faithful servant of the King.
O that we all, could learn from this man’s example in our daily living. “looking not at the things which are seen (which are temporary), but at the things which are not seen (which are eternal).” That is Paul’s burden for the “ekklesia” in Corinth, and it is his burden for your local “ekklesia” here on this earth.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 17
Hebraic understanding of the teaching letters of the Apostles
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.
Paul had sent Titus to Corinth to encourage the “ekklesia” to remain steadfast to the teachings of Paul in the face of various false teachers who had sought to discredit Paul’s authority and qualification as an Apostle. Titus obviously had a measure of success, but there still remained some mal-contents there.
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God.”
This is personal. Paul himself is comforted by God in the report which Titus had brought him. It’s called peace of mind. The “ekklesia” is comforted by God in the knowledge that they are ‘on the right track’ with Paul’s teaching. They experience that same peace of mind. And out of that ‘comforting’ experience, others who may fall into trouble in future may be comforted, and have peace of mind, by those who have already known God’s comforting peace of mind.
But, for Paul, there is much more. He writes confidently of the comfort, in the “delivery from death” that he and Timothy had so recently experienced as they ministered in “Asia”. I never cease to be amazed at the naivety, and even the carelessness, of those who teach a “prosperity” gospel. Read Paul’s “prosperity gospel” experience which he writes about in 2 Corinthians 11 from verse 23. The very “prosperity” that Paul experienced was the faithfulness of God who delivered him, and kept him alive, through many adverse circumstances. And this is what Paul promises the “ekklesia” in Corinth. Not worldly prosperity, with accompanying health, wealth and happiness, all problems solved, no issues of the day. But rather, by faith, having assured knowledge that their sins are forgiven, their names written in the Lamb’s Book of Life. There is no greater reward than that, in this life or the next, as they commit themselves to service in His name.
But in spite of Paul’s declaration of encouragement, he then said that he had decided not to visit them again because it would make him sorrowful! There were those among them who were already sorrowful at the directness in the message he had brought to them. They did not like the criticism and correction which Paul preached to them. None of us do! But the Holy Spirit of God is able to use such preaching for our benefit. If the message of the gospel is not challenging, bringing change and improvement, it has no value to the hearer does it? So Paul is constrained to let his message rest, and allow the Holy Spirit to convict and comfort as needed in that “ekklesia”. He did not want to repeat himself.
So Paul uses somewhat complicated language, certainly when translated into English, to explain himself. There appear to be two possible situations. Firstly that due to the ‘correction’ he had brought, there had been some evidence of penitence on the part of at least one person, but not everyone in the “ekklesia” was willing to receive such back into fellowship. Another possible interpretation of the same event would have it that there had been no evident penitence, but that some were ready to receive the person back into fellowship anyway, and others not. My perception is that either way, Paul was not anxious to involve himself further in such a matter, since he had already made himself clear in his original teaching and advice. Then Paul changed tack and drew on a most interesting analogy. By relating to the common Roman practice of a march of Triumph in honour of victors in battle. Along the route would be censors of burning incense, causing a sweet smelling aroma to pervade the area. Paul refered to the believer as such a victor, honoured by God as triumphing in Christ, allowing His fragrance to pervade the scene. But there is one difference. The same fragrance brought an aroma of death to those who are perishing (the unsaved) and an aroma of life to those being saved. There is but ONE message. It is the message Paul brought to the “ekklesia” in Corinth. To some he became the aroma of life, and to others the aroma of death.
“We are not” he says, “as so many, peddling the Word of God; but as of sincerity, but as of God, we speak in the sight of God in Christ.” Friends, there are plenty of “peddlers of the word” today, it is not difficult to know who they are by their actions, by their motives, by the way they live. Steer clear of such. They preach an “easy” gospel, but its end is destruction. Paul spoke only as the Holy Spirit directed him, but as our reading today illustrates, it certainly did not make him popular. But it was truth.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 16
Hebraic understanding of the teaching letters of the Apostles
1 Corinthians 15 : 1 to 16 : 24
Paul first visited Corinth on his second missionary journey, in about 52 C.E., and stayed there for 18 months. The letters to the “ekklesia” in Corinth were most likely written from Ephesus about 5 years later. They are pastoral in nature.
There was some disputation in the “ekklesia” regarding the resurrection of the dead. So Paul returns to his Apostleship credentials, a defining feature of which was the fact that ALL the original Apostles had met the risen Messiah. But first he affirms that the gospel which he preached to them is the plain message that a) Messiah Yeshua lived on this earth, b) He died in redemption of man’s sin, c) He was buried in the grave, and d) by reference to Psalm 16: 10, He rose from the dead, (after three days), in perfect accord with the “sign” of His Messiahship which He gave to the Pharisees. He then listed the different times that all the Apostles met with the risen Yeshua. How comprehensive a picture is that? Then in humility for his actions prior to his conversion, he describes himself as ‘the least of the Apostles’, but an Apostle never-the-less because he too had met the risen Messiah. How different our view of him. He is a spiritual giant in our eyes. And for good reason.
Having said that, I find myself in significant agreement with the Apostle Peter, who, commenting on Paul’s writing, said “in which are some things hard to understand, which untaught and unstable people twist to their own destruction”. (2 Peter 3:16). In truth, if you fail to grasp the fact that Paul remained a Torah observant Jew ALL his life, that his conversion was NOT from Judaism to Christianity (as most Christians are taught) but from Pharisaic Judaism (legalistic observance of Torah) to Messianic Judaism (a Torah observant believer in Yeshua as Messiah), you too will have problems trying to understand his teaching!
So, in relation to resurrection of the dead, Paul argues that if there is no resurrection, as some of them seemed to believe, then all preaching is in vain, because the fundamental nature of the deity of Yeshua, our Messiah, is that He conquered death and lives today seated at the right hand of the Father in heaven. Nothing has changed. It is the same message today. We serve and worship a RISEN Saviour. Hallelujah! It is not possible to improve on the very explanation Paul gives us in Chapter 15 : 12-26. Read it again.
But there is more! Paul writes about the time when death will give up ALL its dead. “For the trumpet will sound and the dead will be raised incorruptible, and we shall all be changed”. Here Paul refers to the “dead in Christ”, those to whom his letter to this “ekklesia’ is addressed. Now we need to be careful here, because the Scriptures teach that there are TWO deaths! The first death is the experience of all who have lived (with the notable exceptions of Enoch and Elijah). Then the first resurrection is also an experience which all will encounter. But what follows that is “the Great White Throne judgement” of Revelation 20 which in turn is followed by eternal life for those who are written in the Lamb’s Book of Life, and the second death for the remainder. That Death, and Hades, are destined, with Satan, the false Prophet and ‘the Beast’ (Antichrist) to spend eternity in the Lake of Fire.
But Paul ends that warning with a joyful hope. “But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.” And there dear friends is the message which we should take from this ‘reflection’.
Paul concludes this letter with the immensely practical exhortation to the diaspora “ekklesia” to remember their obligation to support the ‘original messengers’ of the gospel. The “saints” in Jerusalem. At the beginning of their fellowship, the very first “ekklesia” shared their substance and ‘held all things in common’. As time passed, they became persecuted and were held in contempt by the majority, and evidently fell on hard times. Paul was not shy in asking the believers in the diaspora to support them financially.
His request was that ‘on the first day of the week’, as regular practice, they set aside such as they chose to give, for the ‘saints in Jerusalem’. A Hebraic understanding of this practice indicates that they were not to give that money on the Sabbath as they met for worship, but after the Sabbath, as they met for Shabbat Havdalah (Saturday evening for us), they shared a fellowship meal (as is done to this very day in observant Jewish homes) and there added to the gift which would be transported, in due course to the Council in Jerusalem for distribution to those in need. Paul himself was the carrier of such gifts.
This letter contains ‘pastoral’ teaching which is relevant for our “ekklesia” today. But it is important to understand the practical Hebraic nature of that teaching so that we get the right message, devoid of any spiritualized analogy.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 15
Hebraic understanding of the teaching letters of the Apostles
1 Corinthians 13 : 1 to 14 : 40
Paul first visited Corinth on his second missionary journey, in about 52 C.E., and stayed there for 18 months. The letters to the “ekklesia” in Corinth were most likely written from Ephesus about 5 years later. They are pastoral in nature.
The LOVE chapter! Weddings, engagements, funerals, and sundry other emotional gatherings have all been graced by reference to, or reading of, this most amazing passage of Scripture. BUT, it has little to do with any of them! The English language is deficient in ‘single word’ translations of many foreign language words, particularly Greek, which has four words (phileo, agape, storge and eros) with different emphasis of meaning, but each of which is translated as either “love” or “charity” in English. In our reading this week, the Greek word used for LOVE is “agape”. It is a selfless unconditional love, expecting nothing in return.
Last week we ‘reflected’ upon spiritual gifts in the “ekklesia” in Corinth. Paul’s concern was to get each member to appreciate, without envy, the variety of spiritual gifts evident in others, which he said were of equal value in the corporate life and wellbeing of the whole assembly of believers. Chapter 12 ended with the declaration “And yet I show you a more excellent way”. He immediately launched into a description of the various gifts and qualified their value to the “ekklesia” by highlighting the importance of the motive and intent of the one exercising the gift. The God given ministry gifts are to be exercised with “agape”. This is the “more excellent way” to which Paul referred. And dare I add, “agape” which is expressed with humility for the fact that God Himself had chosen to distribute those gifts according to His own knowledge of the recipient.
Without “agape”, Paul said, we are just ‘pushing our own agenda’. The ‘gifts’ sound like ‘a clanging cymbal’. No tune, no harmony, no effect. Nothing. A waste of time and effort for everyone. But with “agape”, well, Paul put it much better than I ever could. Read Chapter 13, verses 4 to 13 again. Selah!
So having spelled out the manner in which all spiritual gifts are to be exercised, Paul then encouraged the members of the “ekklesia” to seek and desire spiritual gifts, so that with “agape”, one might bless and edify and support the whole “ekklesia”. The gift which Paul singles out as being of greatest benefit to the “ekklesia” is the prophetic gift. Last week we quoted David Stern’s description of this gift as “speaking on behalf of God Himself”. For that reason, one has to be super careful to ensure that one is closely attuned to God, to hear correctly, to convey the message without embellishment, and even to wait, then wait some more, asking God to confirm beyond doubt that what one speaks in prophecy IS actually a word from God. There are very severe consequences for those who speak to the “ekklesia” presumptuously, that is, saying ‘thus says the Lord’ when the Lord has said no such thing. (Please friend, trust me on this, there are MANY false prophets alive and well strutting their own agenda within the organisation of our modern day churches. They WILL get their reward. We are told to test the prophets (1 John 4:1)).
There is significant dispute in the ‘church’ of today about the gift of tongues. It is quite unproductive to enter into that controversy, because those who do are usually well entrenched in their own views on this subject, and each side is most resistive to change! What we can say is that Paul had no such reservation. And using David Stern’s description of tongues being “a language not learned” covers both sides with equanimity. Paul clearly said that as a “gift” from God, it was used as a witness to unbelievers. Clearly, an unbelieving visitor from Mongolia, hearing a word spoken in his own language by an American in America would be a powerful witness. But Americans in the same audience would be mystified, unless there was someone present who could interpret that word to them. But a prophetic word to the same audience would produce an exactly opposite reaction. Enlightenment for the American and mystery to the unbelieving visitor. Additionally, persons speaking in “glossolalia”, an undefined utterance, also speak mystery to both believer and unbeliever alike when there is no-one present to interpret that which is spoken.
Paul also defines a simple form of expression which edifies the “ekklesia”. “Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, or an interpretation. Let all things be done for edification.” There are still some assemblies that practise this. I write from personal experience. But for the most part it is a blessing regrettably forsaken by the church of today. So the God given gifts of prophecy, teaching, and tongues which are present in every “ekklesia”, have no room for expression due to our strict ‘order of service’ routines when we meet.
“Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. Let all things be done decently and in order.”
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 14
Hebraic understanding of the teaching letters of the Apostles
1 Corinthians 11 : 1 to 12 : 31
Paul first visited Corinth on his second missionary journey, in about 52 C.E., and stayed there for 18 months. The letters to the “ekklesia” in Corinth were most likely written from Ephesus about 5 years later. They are pastoral in nature.
“Imitate me, just as I also imitate Christ”. How clear is that? Yeshua, during His earthly sojourn was extremely careful to keep Torah. He was the perfect Lamb of God. Paul was far from perfect, by his own admission, and yet he “imitated Christ”. He did everything he could to walk uprightly before God and before men. He kept Torah. As should we! In fact Paul immediately commends the “ekklesia” in Corinth for “keeping the traditions just as I delivered them to you”. You won’t hear that preached in any church today. But we are looking at what the Scriptures actually say here, not what has been taught by others.
The hierarchy within a home where Yeshua is worshipped as Lord is the next subject. For all sorts of reasons, few homes actually formally observe Paul’s teaching here. Even worse, where it is observed, men tend to use this teaching as excuse to become dictators in that environment, rather than to be the “priest” as mediator for his family, in love. The wearing of head covering is still meticulously observed in Orthodox Jewish homes as a symbol of spiritual covering which the woman enjoys from her husband. Other cultures also observe this custom, but for differing reasons.
Then Paul delivers the ‘punch line’!! In paraphrase he says “that’s how things should be, but it is not. You’ve got problems which need to be addressed. You’ve set up preferential factions in your “ekklesia”. You are using the celebration of “communion” as an excuse for a party where those of preference are gorging themselves and getting drunk. That is NOT what I taught you.” Then he goes through the ordinance which was instituted during the last Passover Seder Yeshua shared with His disciples on earth. As I ‘reflect’ on this, it is clear to me (but less so to others) that Passover is an annual remembrance of the salvation of the Israelites from bondage in Egypt. In His instruction to them at that table, Yeshua said that the wine represented His blood which He was about to shed on Calvary’s cross for the salvation of many. That blood was the symbol, and guarantee, of the New Covenant which is yet to be made with the House of Israel and the House of Judah. It remains an annual celebration for Jews, but we Gentiles have interpreted “as often as you drink it” to mean “drink it as often as you choose” rather than the continuation of the annual “mo’ed” of Passover in which the emphasis is extended from just the salvation from Egypt, to also include the remembrance of His sacrificial death. In any event, it is imperative that all who participate in that remembrance do so in the right attitude. It was never intended to be ‘the party’ which the “ekklesia” in Corinth made it to be.
Then Paul addresses the subject of “spiritual gifts”. Right up front Paul declares that there are a variety of “gifts” manifest in the “ekklesia”. It is an inclusive statement. It is applicable to any “ekklesia” meeting together to worship and honour God. But ALL these gifts are exercised, in God’s name, by the power of the same Holy Spirit of God. The variety of gifts which may be present in a specific “ekklesia” are given, by the Holy Spirit, for the benefit of the whole assembly. Paul is careful not to assign merit to one gift over another. He likens this distribution of gifts as typical of a human body. The different parts, limbs, organs etc. function in ways very different from each other, but ALL for the wellbeing of the whole. There is no jealousy between the various body parts on account of function. It should be the same within a multi-gifted “ekklesia”.
Then in some degree of contrast, Paul provides a list of “appointments”, we know them as “ministries”, which are present within the “ekklesia”. David Stern, in his excellent commentary on “The Jewish New Testament” (page 480) has expanded these “ministries” to show their function. I quote. 1. Apostles (emissaries) proclaimants of the gospel to form new “ekklesia”. 2. Prophets, those chosen to speak for God in an “ekklesia”. 3. Teachers, charged with the task of deepening the believer’s knowledge of God’s truth. 4. Workers of miracles. 5. Those with healing gifts. 6. Helpers. 7. Administrators. 8. Those who speak in languages which they have not learned. I do not believe this list to be exhaustive. There are gifts (which Paul mentions in other Epistles) which have significant benefit to the “ekklesia”, such as Pastoral gifts. However, even though Paul takes care to have each gift, and the person exercising it, viewed with equal standing, he then counsels the whole assembly to “earnestly desire the best gifts”, which he later identifies as “prophecy” (speaking for God).
BUT, dear friend, before one launches out in “prophecy”, one would be well advised to read carefully Deuteronomy 13 and Ezekiel 13 : 4-16. There are significant penalties awaiting the person who misleads the “ekklesia” with words, attributed to God, which He did not authorize. Be extremely careful in this area of ministry.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 13
Hebraic understanding of the teaching letters of the Apostles
1 Corinthians 9 : 1 to 10 : 33
Paul first visited Corinth on his second missionary journey, in about 52 C.E., and stayed there for 18 months. The letters to the “ekklesia” in Corinth were most likely written from Ephesus about 5 years later. They are pastoral in nature.
Paul now establishes his credentials as an Apostle chosen by the Lord. It is a fact that everyone we know as an Apostle, in the Scriptures, had seen the risen Yeshua face to face. They all lived as men of great faith for sure, but it was faith strengthened in the knowledge that the Yeshua with whom they had spent three years, learning, observing, following and ministering, was now ascended into heaven, and that He had told them that He would return to the same spot, on the Mount of Olives outside Jerusalem from where they had witnessed His departure into the clouds. Paul’s encounter was different, in that he was met by Yeshua in exceptional circumstances, whilst on his way to persecute believers. That story is well known (Acts 9). But it was still a face to face encounter. So that would appear to be the Biblical qualification of an Apostle. Their mission was to build the foundation of the “ekklesia”, of which Yeshua was the chief cornerstone.
The “ekklesia” in Corinth was of special significance to Paul in that he saw them as ‘the seal of my apostleship in the Lord’. Their very existence authenticated his apostleship. But he wanted to emphasize the fact that, even though he might be entitled to ‘a living’ whist he was with them, he was careful not to be seen, in any way, to be profiting from his teaching and counsel to them. Paul was truly living a life of faith, trusting God to make provision for him. (a bit different today when MOST teachers of the Scriptures expect to be paid and to earn a living from their teaching gift, (which has Scriptural merit), but not exactly founded in trust in God for His provision, as Paul did). Paul says his reward was seeing them come to faith in Messiah Yeshua.
Then Paul puts on a “chameleon like” presence. Almost deceptive in expression, in that he declares himself to be changeable depending on the company he keeps! But that is NOT what Paul is actually saying, even though his words appear quite ‘clumsy’ in English. There is an interaction on the Greek “upo nomos” (‘under the law’). To the extent that “nomos” is a Greek interpretation of the Hebrew word “Torah”, he is talking about Jews. But adding the Greek word “upo” ‘under’, changes the sense into a legalistic type observance, wherein “upo” signifies the heavy yoke with which Paul was all too familiar … “Pharisaic Judaism”, with its protective ‘fences’ making Torah observance burdensome. In contrast, his use of the descriptive “those who are without law”, refers to Gentiles. They do not have the same ‘burden’, but the message is the same to both groups. It involves a move to be “under law towards Messiah Yeshua”. He became the living Torah, and that is what He taught during His sojourn here on earth. We are to be like Him.
The continuing theme of avoiding food offered to idols is pursued in chapter 10. Paul is unequivocal about that. However attractive some things may appear to us, he says “No temptation has overtaken you but such as is common to man; but God is faithful, who will not allow you to be tempted above that which you are able, but with the temptation will also make the way of escape, that you may be able to bear it.” However, as he continues, telling them to “Eat whatever is sold in the meat market”, some have incorrectly concluded that Paul was here championing the end of the Torah dietary instructions. But NO, bearing in mind that Paul, in this pastoral letter is addressing leaders of the “ekklesia”, a Messianic assembly of worshipping people, there is no way Paul would do that. It would be counter to all that Yeshua taught about righteous living wouldn’t it? Is Paul here holding his hand up to be “least in the Kingdom of Heaven”? (Matthew 5:19) I am SURE he is not.
His advice to them is, when invited to dinner by an unbelieving friend, to eat what is put before them UNLESS the host openly declares that food to have been offered to idols. Then, refusal to partake of that food will become a clear point of witness to that unbelieving friend of the change which has taken place in the life of the believing guest.
As an extension of this, Paul is advising the “ekklesia” to avoid giving offence to anyone. Live peaceably with your neighbour. Your words and your conduct WILL BE a witness to them. The question which always arises of course is whether that witness is for good. He might have also added here: -
“Let your light so shine before men that they may see your good WORKS, and glorify your Father in Heaven”.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 12
Hebraic understanding of the teaching letters of the Apostles
Paul first visited Corinth on his second missionary journey, in about 52 C.E., and stayed there for 18 months. The letters to the “ekklesia” in Corinth were most likely written from Ephesus about 5 years later. They are pastoral in nature.
Evidently, the leaders in the “ekklesia” had written to Paul with some pertinent questions. In response, Paul clearly exhibited the Judaism which many are taught today that he abandoned when he met Yeshua on the road to Damascus. He didn’t! Come to terms with that fact, and you will begin to understand Paul’s writings. Otherwise much of his writing seem to be contradictary to the words of Yeshua. But they are not!
“It is good for a man not to touch a woman.” This is another one of the ‘hedges’ the Rabbinate put around the Torah! And it has merit. Just as Yeshua taught that murder begins with anger, and adultery begins with a lustful look (see Matthew 5 for the full teaching), so Paul is teaching that just to touch a woman who is not ones wife is the first step to a closer, unlawful, relationship. This is precisely what is practised today in Orthodox Judaism. It is a matter which is ‘laughed to scorn’ by some in our broader society today. But Paul was concerned to teach truth about sanctity in marriage. About faithfulness in marriage. About permanence of marriage. And about the quite limited reasons for divorce when one of the marriage partners becomes a believer whilst the other does not. The onus is on the believing partner to uphold marriage sanctity unless and until the unbelieving one voluntarily departs from the marriage. Paul would later write, in his second letter (chapter 6) to this “ekklesia” that believers should not be “unequally yoked with unbelievers”, which is an additional extension of Paul’s conviction about the sanctity of marriage.
There are many appealing modern day arguments put against Paul’s teaching here, but most people reading this will know that Paul was led by the Holy Spirit in his teaching. And one thing is very sure. Conditions and circumstances may be quite variable, but human nature was the same then as it is today. Should we not say then, as the Israelites of old once said? “All that the Lord has said we will do, and be obedient”. Selah. And thereby we see the extent to which the Hebraic message is ignored in our society today, and quite significantly so in the “ekklesia”.
Now Paul moves into uncharted territory for him. Whether a person should marry or not. Specifically he is answering a question about young women in the “ekklesia”. He declared that he has no commandment from the Lord on this issue, but he has an opinion! “What was your situation when you were called into service of the Lord?” He asks. Then in an expansive and verbose response, he opines that married women are, of necessity, taken up with the affairs of the home, whilst the unmarried are not, and therefore free to give more time to the Lord’s service. Paul himself was unmarried. For him it was a happy state in that his service for the Lord was unhindered by domestic responsibility. He considered this to be ideal, and says so, but he does not detract from the state of others who, for whatever reason, find marriage to be equally fulfilling. How else, you may ask, could mankind adhere to the commandment of the Lord to be fruitful and multiply?
The “ekklesia” in Corinth was largely comprised of redeemed Gentiles. They had come out of paganism and idol worship. So they posed the question about consuming foods which had been offered to idols. They obviously could see no harm in that since they had not personally made the sacrifice. Paul appears to be somewhat ambivalent about this, except in one detail. Believers, he says, with the knowledge that our God is above all gods, and that idols are “nothing” (read Jeremiah 10), know that ‘food does not commend us to God’, in that we are no better if we do eat, and no worse if we don’t. But our consumption of this food, can be a potential stumbling block to those who are “weaker” in the faith, especially when such food is consumed in an idol’s temple! For that reason, Paul says, he would abstain from any such food, or anything else which has the potential to cause a weaker brother to stumble in faith, and be lost to our Messiah. It is also significant that this letter was written about 6 years after the decision of the Jerusalem Council (Acts 15) regarding Torah teaching for Gentiles new to faith in Yeshua. So it is a little surprising that Paul did not make reference to that in his letter to this “ekklesia” in Corinth at this particular time. He does so later in the letter. As we read the teachings of Paul, it is important to bear two things in mind. Firstly, as always with Scripture, take note of the context in which the teaching is given. Secondly, it is the unique characteristic of the Scriptures that they have a universality of application. For that reason we should be careful always to ask the Lord to reveal to us that which He intends us to learn from each passage of Scripture we read.
Shabbat Shalom
RS