Reflections
Brit Hadashah Reflections
Brit Hadashah Reflections 52
Hebraic understanding of the Apostolic letters
Commentators consider there to be two possible authors of the epistles carrying the name JOHN. Firstly, the same person who wrote the Gospel by that name, and secondly a member of an “ekklesia’ called John the Elder, because of the use of that title in them. There is no positive identification in the letters but most scholars believe the Apostle John to be the author. It is also considered that these letters were written whilst John was centred in Ephesus after the dispersion following the destruction of the Jerusalem Temple. Timothy is not mentioned so he had most likely left Ephesus before John arrived. Like other apostolic epistles the purpose of the letter was to encourage believers to hold their faith in the face of much errant teaching. It is also difficult to accurately time these letters, but a date around 80 C.E. is thought likely.
The letter’s opening “That which was from the beginning.” resonates with the beginning of the Gospel of John, and identifies the subject as Yeshua. “Which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled.” speaks of one who was present after the resurrection, further pointing to the Apostle John as the author. It was faith in the risen Saviour which was the whole basis of the establishment of the “ekklesia” of believers. Without confidence in that reality, the whole purpose of their fellowship would be destroyed. Who better to know than an eye witness? The author of this letter is such a one. However, there were a number of people teaching a variety of heresies. Gnosticism (the spirit is completely good and matter is completely evil), Docetism (that Yeshua did not actually have a human body, he only appeared to do so, and therefore he did not suffer pain and agony on the cross), and Cerinthianism (that Yeshua was the spirit that descended on a particular unidentified man at his baptism and left that man just before his crucifixion). It is obvious that these ‘isms’ all speak of man’s attempt to rationalize the greatest mystery of all time. That a merciful and loving YHWH Elohim could take human form in order to provide an acceptable offering for sin (His own Son) so that mankind and God could be reconciled in fellowship. It remains a mystery which requires faith to accept. Like the faith of Abraham, which our merciful God counted as righteousness. And right up to this day God counts our faith as righteousness. Selah.
“God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not practice the truth.” “If we say we have no sin, we deceive ourselves, and the truth is not in us.” “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” So John puts it right ‘on the line’. In clear words, there is a barrier (called sin) between sinful man and a holy God. God has provided the means by which that barrier may be removed and both He and you will know when that has happened because you will walk in the light of His word not in darkness as in former times. And you will be happy about it!
That does not mean that we become ‘perfect’. Only One is perfect. The rest of us are still prone to fall, but by the choices we make, we remind ourselves constantly, by the working of the Holy Spirit, of our relationship with God. And when we become conscious of sin in our lives, we have an advocate before the Father to intercede on our behalf. It is not automatic. It requires confession and repentance. Then forgiveness is assured. John moves into an area of challenge for us as he continues with this theme. “Now by this we know that we know Him, if we keep His commandments. He who says ‘I know Him’ and does not keep His commandments is a liar, and the truth is not in him. But whoever keeps His word, truly the love of God is perfected in Him. By this we know we are in Him.” In my mind there are some important questions arising from that. Firstly what is there that is not perfectly clear to any fair-minded reader? Then, having consideration to the timing of this letter, where are we likely to find those commandments which John writes about? And lastly, where do we find that those commandments have been annulled?
Ah! Thankfully John answers those questions himself. “Brethren, I write no new commandment to you, but an old commandment which you have had from the beginning. The old commandment is the word which you heard from the beginning.” Can that be made any clearer? Resoundingly NO. So we are left to ponder why many modern day teachers say that the OLD has been made obsolete? It is when the Scriptures are read for oneself that the truth is not hidden. And that my dear reader is exactly what John is teaching here to ensure the “ekklesia” of God steers clear of heresy. It is the same today. Read it yourself. Do not rely on the bias of others who have been poorly informed.
Then amazingly, John says he IS writing them a NEW commandment! Best you read it for yourself. It is in 1 John 2: 8 – 17. A final warning appears after that. “Antichrist is coming, even now many antichrists have come.” How are these antichrists recognized? “He is antichrist who denies the Father and the Son.” The false teachers who were seeking to scatter the ‘flock’ are antichrist. The believer who abandons his faith is antichrist. Those who say they know God but do not believe His word are antichrist. Let us be careful not to fall into that category.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 51
Hebraic understanding of the Apostolic letters
Peter needs little introduction! A giant of the faith. Bold, flawed, loyal, boisterous, impetuous, enthusiastic, spokesman, obedient to his calling. He was a leader to be admired and a study of his life is rewarding. A fervent Torah observant Jewish believer who met face to face with the resurrected Messiah, with a strong desire to see followers of Yeshua live lives worthy of their calling. This letter was probably written from Rome in the late 60’s C.E.. There is a remarkable likeness in both style and content between this letter and the one written by Jude. Both are concerned with the false doctrine being ‘peddled’ within the “ekklesia”.
Peter went right back to the beginning of man’s time on earth to draw comparison with events of his day. In the ‘last days’ scoffers will abound. We could say the same today couldn’t we? Little acknowledgement of, and no respect for, the King of this Universe. “My Spirit shall not strive with man forever” He said, and “the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually … and He was grieved in His heart.” (Genesis 6) But the very practical Peter saw that men had been looking at signs of the end times for centuries. We still are. “Where is the promise of His coming” he said.
Then he reminded himself, and the readers of his letter, that God does not see time as we see time. It is a common trait of mankind to limit God to our own understanding. We can’t help it. It is all we know. But as Peter went on to say, “with the Lord one day is as a thousand years, and a thousand years as one day.” I do not think that Peter had a specific timeline in mind when he wrote that. Some have made much of the literality of the ‘day’ and the ‘thousand years’. I am inclined to the view that with God, each of those time measures, which mean so much to mankind, are just words to God. His timing is perfect, never early, and never late. At the moment of His choosing He sent Messiah Yeshua into this earthly kingdom, and at the moment of His choosing this age will come to an end. And only He knows the date. We are not to fret about that, but are required, in the time of our sojourn on this earth, to live our lives honourably and to His glory. Which is the message Peter is seeking to impart in this letter.
He emphasized this by telling the ‘ekklesia’ that “God is not willing that any should perish, but that all should come to repentance.” But those who have the opportunity to repent should do so while are able, because “the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.” Now, dear friends that is as clear a statement of the end of time as you will ever read. And you know that just as the thief never makes an appointment to rob your house, so will the end come, without further warning. For those who are alive at that time and not ready it will be too late. For those reading this ‘reflection’ there is yet time! “Therefore beloved, looking forward to these things, be diligent to be found in Him in peace, without spot and blameless.”
Now the only time Peter makes reference to Paul in this letter comes next. He said that Paul had also written in similar vein to this, but that Paul was sometimes hard to understand. I have pondered this long and hard. I must confess that in my ‘reflections’ on the writings of Paul, there were times when I had difficulty in following his thread. In part because Paul wrote some extremely long sentences, with little or no punctuation. I am quite sure that Paul wrote in a manner that was culturally understood by the recipients, and yet he was a bit of an enigma. An orthodox Jewish Rabbi speaking to a largely gentile audience. And with exceptional clarity, purpose, and success at that. It was the Jewish audience to whom Peter is writing, who had the difficulty. Our difficulty, as gentiles, with Paul’s writings today are for a different reason.
To understand Paul in our Christianised culture we need to get firmly in our minds that although he was the Apostle to the Gentiles, he never abandoned his Jewish orthodoxy. NEVER. If you are able to grasp that it will completely change the clarity of his writings. Most of us have been taught to see him in the light of Torah abandonment. (please look at last year’s ‘reflection’ number 44 on Acts 9 for more information) For your own study, put your prejudice on the shelf for a moment, then starting at Acts 9 right through to Acts 28 look at Paul’s own testimony as he suffered many trials at the hands of his Roman captors and the Orthodox Jewish community which he had left. You will find that there is absolutely NO evidence that he ever abandoned his Judaism. Quite the contrary. He took pride in it!
Peter wanted the “ekklesia’ to be well grounded in the pure word of God so that they did not fall prey to false teachers. The only way to know the word is to read and study it yourself. Be a “Berean” (Acts 17). Don’t take others word for it. Check it for yourself and enjoy the experience.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 50
Hebraic understanding of the Apostolic letters
Peter needs little introduction! A giant of the faith. Bold, flawed, loyal, boisterous, impetuous, enthusiastic, spokesman, obedient to his calling. He was a leader to be admired and a study of his life is rewarding. A fervent Torah observant Jewish believer who met face to face with the resurrected Messiah, with a strong desire to see followers of Yeshua live lives worthy of their calling. This letter was probably written from Rome in the late 60’s C.E.. There is a remarkable likeness in both style and content between this letter and the one written by Jude. Both are concerned with the false doctrine being ‘peddled’ within the “ekklesia”.
Peter opened, as in his first letter, by describing himself as an apostle of Yeshua, but this time adding his role as ‘bondservant’, which in itself is a high calling of the Lord. Even though it is not specifically stated, it is generally assumed that he wrote to the same audience as in his first letter, because that message was written by Jews, to Jews, the diaspora Jews in Asia Minor. His concern then was the intrusion of outside influence upon the new believers in the “ekklesia”. Now there was the ‘peddling’ of false doctrine from inside to be dealt with. Such ‘peddling’ has continued throughout the ages but I cannot help but observe that we appear to be less concerned today with such matters, being nicely settled, as we are, inside our own preferred fellowship. Perhaps we are more tolerant. It is undoubtedly the case that the multiplicity of denominational variants in our global church structures however, provides fertile ground for the dissemination of all kinds of potential heresy, largely by an over emphasis of some small element of doctrine, to the detriment of a complete Biblical gospel. Why? Largely, I think, because there is little appreciation that the gospel message was written by Jews, to Jews, and in a Jewish context, and most denominational fellowships today are woefully devoid of any Hebraic understanding of the gospel message.
Peter is forthright in his message. Obviously, the believers to whom he addressed the letter had come to faith in Yeshua, through whom they had knowledge of God. In a progressive walk in the life of faith Peter exhorts them to “add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love.” That is a most impressive list of additions to faith!! Selah. Take time to ponder each one. ‘Virtue’ is a word not in common use today. It means ‘moral excellence” and there are many synonyms, such as ‘decency’ and even ‘righteousness’. Peter is saying, to all who will listen, work on your behaviour. Let your faith SHOW in how you act. Then add ‘knowledge’. Where does that come from? Well, in the context of Peter’s letter it comes from the word of God and those who teach it. In their case, of course, that not only includes the Torah, but also the teaching of the apostles as in this letter. ‘Self-control’ comes from that ‘knowledge’. The instructions for righteous living (Torah) provide the boundaries in which self-control is to be exercised. At the end of this progression Peter uses the word ‘love’. Here he uses the Greek “agape” (unconditional love). (John 21 records the “do you love Me?” encounter between Peter and Yeshua. In the first two questions Yeshua used “agape” for ‘love’ and Peter responded with “phileo” (friendship love)) Peter was careful in this letter in his choice of words. It is “agape” (unconditional love) which is the pinnacle of our ‘faith walk’. And it is also the beginning of it, the unconditional love which took our Saviour Yeshua to His sacrificial death on that Roman cross. Selah.
Having laid that solid foundation of personal commitment to a life of faith which leads to “agape” love for the whole “ekklesia” individually and also corporately, Peter then ventures into the realm of prophecy and especially prophetic interpretation. Friends, this is a veritable ‘minefield’ in our own church experience today. There were false prophets operating in the ranks of the “ekklesia” in Peter’s day, and there are false prophets operating in our churches today. So how are they to be recognized? “Thus says the Lord” is many times an abrupt conversation stopper. As is “The Lord told me”. However, Peter specifies here “prophecy of Scripture”. That which has already been proclaimed by holy men of God and is written in the Book! Those prophecies are not for ‘private’ interpretation. It seems to me that the counsel of Peter here is that there were people in the “ekklesia” who were incorrectly teaching out of the prophetic writings of Scripture. Most likely about the person of Messiah Yeshua. Others believe this refers to current (new) prophetic utterance in the church, Paul has a word to say on that in 1 Corinthians 14. Such prophecy should be confirmed by ‘two or three’ and the rest should make judgement. And that is a really good principle for understanding all prophecy anyway.
I exhort readers of this ‘reflection’ to carefully read Chapter 2. It hardly requires comment. The characteristics and motives of false prophets are clearly identified. And the chapter ends with a solemn warning to those who engage in false prophecy, wittingly or otherwise. “For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them.” “It is a fearful thing to fall into the hands of the living God.” (Hebrews 10:31)
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 49
Hebraic understanding of the Apostolic letters
Peter needs little introduction! A giant of the faith. Bold, flawed, loyal, boisterous, impetuous, enthusiastic, spokesman, obedient to his calling. He was a leader to be admired and a study of his life is rewarding. A fervent Torah observant Jewish believer who met face to face with the resurrected Messiah, with a strong desire to see followers of Yeshua live lives worthy of their calling. This letter was probably written from Rome in the mid 60’s C.E. and it remains something of a mystery that Peter does not mention the Apostle Paul in his letters, other than to comment on the difficulty in understanding his letters! (2 Peter 3:15, 16)
Again our passage starts with a “therefore”. This time the reference is to the statement “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit.” So Peter said that the believers should arm themselves with the same mind. “Therefore” the sins of the flesh need no longer have sway in our life. That bias has been broken. There is now a new way. The life of freedom from the bondage of sinful lusts. Freedom and assistance to live a life controlled by the Spirit of God. Peter is quite ferocious in his condemnation of the ‘gentile’ lifestyle which had evidently become part and parcel of the diaspora Jews way of life in their new location far away from Israel. (when as an 18 year old I was conscripted into the Airforce, my wise old Sunday School teacher counselled me to ‘nail your colours to the mast’. You have been saved from sin, he said, so let them know where you stand. I did and it wasn’t easy at first, but every day my co-conscripts found ways to remind me of Who and what I represented in that place! And that made it easier because there was no going back) It is easy to adopt the ways of the crowd, the locals, the people you rub shoulders with every day. But Peter had a word for those too. “They will give account to Him who is ready to judge the living and the dead.” Our God is righteous in all His ways and He will judge by His standards, not ours!
Knowing that the road would not be easy, Peter encouraged the “ekklesia” to be kindly and hospitable towards each other. Supporting each other through the tests and trials he was certain they would face. Peter was not a ‘prosperity teacher’ was he? “Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you.” Selah. This is a principle expounded many times in the Scriptures. Yeshua Himself was confronted by many who challenged His teaching. Paul certainly knew the same rejection. Few of us today face the loss of our life for our faith as they both did. Why do we think that we are exempt from opposition? Only by having a blurred witness, a foot in both camps so to speak. It is costly, and rewarding, to live our faith. If it is ‘easy’, a check of our lifestyle would be in order. Which is exactly what Peter was saying to these diaspora Jews.
Then Peter turned his attention to those in leadership in the “ekklesia’. He writes with passion about the roles of both leaders and congregants. There is no hierarchy. There is recognition of elders as teachers and counsellors to the “ekklesia”. Encouraged to willingly accept their ministry calling, not by ‘lording’ it over the people but by living the example. How in the wide world, I ask myself, did the Catholic church get it so wrong in the early years of the gentile inclusion? And how, after centuries of experience of that do we manage to perpetuate such wrong in our “ekklesia” today? I wonder sometimes if God (proverbially) ‘scratches His head’ in amazement at our modern church performance. Many pastors, blessed with God given ministry gifts, called to be servants to the “ekklesia”, are elevated by the addition of the unbiblical superior descriptors “chief”, “senior” etc. to their roles. Look at Peter’s exhortation to the “ekklesia” here as he takes up the same theme Paul did in his letter to the Ephesian “ekklesia”. “Yes, all of you be submissive to one another, and be clothed with humility; for ‘God resists the proud, but gives grace to the humble’. Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you.”
We should not be surprised that Peter draws this letter to a close by again emphasizing the need for vigilance. As a true shepherd of the flock, he is at pains to warn them of the dangers which are present in almost every walk of life. The adversary is still alive and well today, maybe even more active. Satan obviously failed in his attempts to quell the plan of God in those early days to share loving communion with those who are His. Otherwise we would not be enjoying our spiritual freedom today. But the warning is still relevant for us. “Be sober, be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour.” There is no place for complacency. Be blessed as you continue to read, study, and live God’s word, for great is your reward in heaven.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 48
Hebraic understanding of the Apostolic letters
Peter needs little introduction! A giant of the faith. Bold, flawed, loyal, boisterous, impetuous, enthusiastic, spokesman, obedient to his calling. He was a leader to be admired and a study of his life is rewarding. A fervent Torah observant Jewish believer who met face to face with the resurrected Messiah, with a strong desire to see followers of Yeshua live lives worthy of their calling. This letter was probably written from Rome in the mid 60’s C.E. and it remains something of a mystery that Peter does not mention the Apostle Paul in his letters, other than to comment on the difficulty in understanding his letters! (2 Peter 3:15, 16)
In my Bible today’s reading begins with the word “therefore”. That means it has relevance to what has immediately gone before it. So it would be wise to check that out. The key is in 1 Peter 1:16 and 23. “Be holy, for I am holy” and “having been born again, not of corruptible seed but incorruptible through the word of God.” “Therefore”, Peter said, “desire the pure milk of the word that you may grow thereby.” Now let’s get some perspective here. This letter is written to the Jewish communities in the ‘diaspora’ (the dispersion). Specifically, Peter writes to believers, messianic Jews. What was the “word” that was to ‘be desired’ for their spiritual growth? The only “word” they had of course. The Hebrew Scriptures. Certainly they might also have read Paul’s encouraging teaching letters (which Peter thought were difficult to understand!) but they were not ‘the Scriptures’ of that time.
Peter’s expectation was that as these believing Jews, being chosen by God and precious, grew in the ‘pure milk of the word’ and then became as living stones, a holy priesthood, used in building a ‘spiritual house’ where spiritual sacrifices, acceptable to God through Yeshua, were offered. It is difficult for gentile believers today to grasp that concept, but Jews have no difficulty with it. Offering prayers and thanks to God three times every day is still the common practise of orthodox Jews. If nothing else, it is the sacrifice of ones time to spend with God, but it is much more than that. The references in Isaiah and Psalms about ‘the chief cornerstone’, the foundation of this ‘spiritual house’, is obvious to believers today, as indeed it was to the diaspora believers. Paul wrote in Romans 11:25 about the ‘blindness in part’ of the Jew, which we believe prevents them today from understanding that Yeshua is that ‘chief cornerstone’. But I am concerned for the part we might play in obscuring His identity too! It is very well to talk about Him as the Messiah of God, but when He is presented to them as one who abolished the Torah, the very word which Peter proclaims to be the ‘pure milk of the word’, I think we are treading on extremely ‘thin ice’. And finally Peter charges them with the fact that the point at which change occurs, when ‘stumbling’ (unbelief, walking in darkness, disobedience to the word) ceases, is the point at which they become ‘the people of God’. It is absolutely no different for us. The point at which our ‘stumbling’ (unbelief, walking in darkness, disobedience to the word) ceases, we become “a royal priesthood, a holy nation, His own special people.”
Peter took time to spell out the way such persons should behave in the society in which they lived. He progressed from the exhortation to live as examples, with a good reputation among our fellow citizens, to the need (in chapter 3) for exemplary conduct in our homes. The relationship between husband and wife is personal. Many husbands enthusiastically embrace Peter’s exhortation as he addressed wives. “do not let your adornment be merely outward – rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.” but are less enthusiastic when he addressed the husband’s responsibility. (on a personal note, I pay tribute to my own wife, who was no ‘shrinking violet’! but through a very long marriage exhibited such love and wisdom in her conduct in our home, drawing great love and respect to herself from my whole family in return) It is all brought together when Peter said “Finally, all of you be of one mind, having compassion for one another; love as brothers, be tender-hearted, be courteous, etc.”
One of the most quotable verses of Scripture came from the pen of Peter in this letter. “Sanctify Messiah as Lord (Nestle-Aland Greek text) in your hearts, and always be ready to give a defence to everyone who asks you a reason for the hope that is in you, with meekness and fear (reverence).” The word ‘sanctify’ means consecrate, set apart for worship, treat with great care, value immensely. And just before this Peter quoted from the Psalms, with which I close this ‘refection’. Could it be that a person who really does “Sanctify Messiah as Lord” would not need words of his own to convey the message of salvation because his life would be living testimony of the ‘hope that is in him’? The Psalmist needs no comment from me.
“He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit. Let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the Lord are on the righteous. And His ears are open to their prayers; but the face of the Lord is against those who do evil.”
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 47
Hebraic understanding of the Apostolic letters
Peter needs little introduction! A giant of the faith. Bold, flawed, loyal, boisterous, impetuous, enthusiastic, spokesman, obedient to his calling. He was a leader to be admired and a study of his life is rewarding. A fervent Torah observant Jewish believer who met face to face with the resurrected Messiah, with a strong desire to see followers of Yeshua live lives worthy of their calling. This letter was probably written from Rome in the mid 60’s C.E. and it remains something of a mystery that Peter does not mention the Apostle Paul in his letters, other than to comment on the difficulty in understanding his letters! (2 Peter 3:15, 16)
Peter addressed this pastoral letter to the diaspora communities of Jewish believers in “Asia Minor”. A region we broadly identify as central Turkey today. The writing Apostles had spent about three years of their life under the close tutelage of Yeshua. Uneducated men with no religious baggage, Yeshua chose these men carefully to spread the good news of the gospel after His death and resurrection. Gentile believers today constitute a quite significant part of the fruit of their obedience to the commission with which they were charged. All of us who are “born of the Spirit” owe a great debt of gratitude to these faithful Jewish Apostles. But few of us seem to vocalize recognition of that heritage!
This letter was intended to be read by a number of “ekklesia” in the region. Very early, Peter refers to ‘various trials’ being encountered by these “ekklesia”, infering that such ‘trials’ were part and parcel of common experience. Most would understand those ‘trials’ to mean difficulties, persecutions, harassment and even personal abuse. And those ‘trials’ would be emanating both from the local populace and from unbelieving Orthodox Jewish members (also known as Judaizers). Now, to get a grip on the situation, it is helpful if we can, in some measure, personalize this experience and relate it to our situation today. Otherwise, relating to the pastoral nature of Peter’s counsel becomes difficult to comprehend. And the miracle of the Scriptures is the way they are able to span all ages and generations.
It is made more difficult today because, whereas Peter warns that these ‘trials’ are the expected ‘norm’ for believers, there are many “Apostles” (self-appointed) today deceptively proclaiming the ‘prosperity teaching’ for all believers. It is popular because it is attractive and self-serving. But it’s not in the Bible! And my dear friends, since we are told that we are not ‘of this world’, if we do not have opposition (we are told that the world is at enmity with God) we should perhaps question the nature and quality of the witness we present to those around us.
However, Peter’s message is not all gloom and doom. Quite the opposite. “you have been grieved by various trials” he said, “that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honour, and glory at the revelation of Yeshua Ha’Mashiach, whom having not seen you love. Though now you do not see Him, yet believing you rejoice with joy inexpressible and full of glory , receiving the end of your faith .. the salvation of your souls.” Does the genuineness of my faith and witness pass this test? Does yours?
He continued in the manner of both a challenge and an exhortation. With reference to their life before faith “conforming to your former lusts, as in your ignorance.” And quoting from the Torah with which the Jews would be familiar, he said “as He who called you is holy, you also be holy in all your conduct, because it is written ‘Be holy for I am holy’.” (Leviticus 11) The question for us to address is ‘How much of that exhortation applies today?” That God is holy is beyond question. That we were conforming to our former lusts is also unquestioned, even though, arguably, the degree may be different for each individual. (it is appropriate to remember the Hebrew word “chata” (sin), which is an archery term meaning to miss the mark. Whether by one millimetre or one metre is not specified.) Missing the mark is ‘missing the mark!’ No one is exempt. So how to judge ‘holiness’ by God’s standard is the issue. The Torah is the written account of God’s instruction for righteous (holy, set apart) living. Nowhere in the Scriptures will you find that Torah has been made obsolete, and certainly not for Jews. (Did you realize that the New Covenant sign is the Torah written on our hearts and put in our minds by God Himself so that it can no longer be taught!) I would think too that those who have been ‘grafted into the natural Olive Tree’ (which is Israel according to Paul) are also privileged to benefit from such instruction. If that is the case then today we too are to “Be holy for I am holy”.
“All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away. But the word of the Lord endures forever.” (Isaiah 40:8) Peter reminded his readers. “And this is the word, which by the gospel is preached to you.” And guess what! The ‘word’ to which Peter referred was what we call “The Old Testament”, more appropriately being The Hebrew Scriptures.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 46
Hebraic understanding of the Apostolic letters
The first observation we make is that the name ‘James’ is the anglicized version of ‘Ya’akov’, the Hebrew name of this Apostle. There are three James’ who ‘might’ be the author of this letter. One was brother of John and son of Zebedee and Salome. He is thought to have visited Spain and Portugal to encourage and preach to Jews of the diaspora there, but little else is known about him. Another is the half-brother of Yeshua, and the third was a son of Alpheus. No one knows. There is circumstantial evidence that it was one of the first two mentioned, but that matters little. It is the content which is important. The letter is written to the ‘scattered’ tribes of Israel, with a major focus being to exhort the recipients to exercise and exhibit their faith by their actions, not only with their words. For that reason, his observation of double-mindedness in those of the faith is also a theme of the letter.
It is often the case that the very convenient chapter and verse divisions in our Bible causes us to miss some of the flow of the text. It is the case here. “Come now you rich, weep and howl for your miseries that are coming upon you. …. Indeed the wages of the labourers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of YHWH Elohim.” It is a readily identified sin to defraud anyone, isn’t it? But this is written to believers!! So if we ignore the chapter division here it follows on immediately from James’ definition of sin with which we ended our ‘reflection’ last week. “To him that knows to do good, and does not do it, to him it is sin.” It is a ‘compound sin’ if such a thing exists! Knowing what is right and not doing it, and then compounding it with fraud. One clear example of the double-mindedness, which James addresses in this letter to believers in the diaspora “ekklesia”.
The “high minded” would quickly exclaim that they would never do such a thing. But there are scores of instances, every day, when we profess one thing regarding our relationship with God and act as though God were just a remote dis-interested onlooker from outer space. That is plain double-mindedness. God has clearly spelled out His instruction for righteous living, and from that there was NO compromise then and there is NO compromise now. It’s in the BOOK!!
James uses the Prophets, men who heard the word of the Lord and spoke it without fear or favour, as examples of the sometime hardship of being faithful to ones calling. Job was another who endured severe deprivation for his faith. “Let your “yes” be yes, and let your “no” be no” James said. No prevarication, no compromise, no faltering, no deviation from the path of your life of faith. Why? Because “the Lord is very compassionate and merciful.” And that is where we put our faith and trust. But James is also a realist. He knows that our humanity sometimes gets in the way of our faith. So he continued.
“Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing Psalms. Is anyone of you sick? (Greek “astheneo”) Let him call for the elders of the “ekklesia” etc.” Has James just introduced a new subject about physical healing here? Just out of the blue? Has he finished with double-mindedness? NO HE HASN’T. How often have we heard this passage of Scripture used as an introduction to join a line for physical healing? That is exactly what I was taught, and I expect you were too. Now this is extremely important. There is NO change of subject matter as we proceed in this letter. The theme of double-mindedness continues. And it is necessary to see why. The key is in understanding the Greek “astheneo”. And at the same time to ask yourself why did James follow this apparent interjection about “healing” by reminding these Jews in the diaspora about Elijah on Mount Carmel? It all fits together. And for me it answers a most perplexing question of why so many are not healed of sickness and ill-health by such sincere prayer by elders in our churches.
Here’s how. The word “astheneo”, translated in James 5:14 as ‘sick’, occurs 11 times in Paul’s letters. 5 times in Romans once in 1 Corinthians and 5 times in 2 Corinthians. In each case that word is correctly translated as “weak” (in faith). Additionally, in the very next verse, James 5:15 the word which is translated as “sick” is the Greek “kamno”, much better translated “faint” or “wearied”. Elijah’s encounter with the prophets of Baal on Mount Carmel was a battle of “double minded-ness”. “How long will you falter between two opinions?” (1 Kings 18:21)
So, “rightly dividing the word of truth”, there remains a consistency about James appeal to the diaspora Jews. He recognized that some would grow “weary” in the faith. He recognized the frailty of ones humanity. He knew that some would need local help and assistance to continue. So he gave them wise counsel. It is counsel that is equally applicable today. When doubt, confusion, concern, or challenging situations occur, James said “Let him call the elders of (his) “ekklesia”, and let them pray over him, anointing him with oil in the name of the Lord.” Then James gave them this promise, recognizing that such action would be the beginning of loving concern and support for the person presenting themselves to them for such prayer. “And the prayer of faith WILL save the “weary one”, and the Lord WILL raise him up.” Be blessed as you study the word of God.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 45
Hebraic understanding of the Apostolic letters
The first observation we make is that the name ‘James’ is the anglicized version of ‘Ya’akov’, the Hebrew name of this Apostle. There are three James’ who ‘might’ be the author of this letter. One was brother of John and son of Zebedee and Salome. He is thought to have visited Spain and Portugal to encourage and preach to Jews of the diaspora there, but little else is known about him. Another is the half-brother of Yeshua, and the third was a son of Alpheus. No one knows. There is circumstantial evidence that it was one of the first two mentioned, but that matters little. It is the content which is important. The letter is written to the ‘scattered’ tribes of Israel, with a major focus being to exhort the recipients to exercise and exhibit their faith by their actions, not only with their words. For that reason, his observation of double-mindedness in those of the faith is also a theme of the letter.
A little known statement opens our reading today, which has profound implications for many people, myself included! “Let not many of you become teachers (of the Scriptures) knowing that we shall receive a stricter judgement.” For the last few years I have been ‘reflecting’ (and thus teaching) on the Hebraic understanding of the Scriptures. I have done so in full knowledge of the fact that I will receive stricter judgement, both from the readers of these ‘reflections’, and more importantly from YHWH Elohim. Teachers have a huge responsibility to “rightly divide the word of truth”. I confess to having little patience with those who, through lack of diligence, or for personal gain, mislead others about what the Scriptures ACTUALLY say. And regrettably there are many who, to their great shame, “peddle” the word of God in such a manner. (2 Corinthians 2:17)
To emphasize his point, James uses some everyday examples to illustrate the huge consequences of such mis-use of that small ‘member’ of our body, the tongue! He likens it to a small fire that can set a whole forest ablaze. To a tiny rudder which is able to control the direction of a huge ship. The tongue, he said, is untameable, “full of deadly poison”. That’s an awful yet accurate description of its powerful potential to do immeasurable harm and create dissent. At the same time, correctly ‘tamed’, our tongue may be used to bring blessing, comfort, encouragement and joy. A timely lesson for today. James is quick to point out the responsibility of every believer to ensure that our heart is right before our holy God so that our tongue is used to bring glory to God and news of good things, of which it is capable.
Discernment of truth is paramount. James writes to encourage those who are ‘of the faith’. He goes to some length to emphasize the characteristic which should be the evidence of that faith. “Good works” he said “is the tangible evidence of that faith.” By faith comes repentance. One needs faith to know that repentance has been accepted. (When our children were young, we required them to express sorrow for mis-deeds or poor behaviour. ‘What does “sorry” mean?’ We would ask, and then provide an answer. It means ‘I won’t do it again!’). Where is the evidence that repentance has occurred in a person? And of what has one repented? Scripture teaches that we need to repent of ‘sin’, (‘chata’ in Hebrew, an archery term, which means ‘missing the mark’), but we need to understand what that means. On this point some are confused, but the Bible is quite clear. In contradistinction to “chata” (missing the mark) is “Torah” (derived from the Hebrew word “yarah”, another archery term, meaning ‘hitting the mark’.) So clearly, the Biblical definition of ‘sin’ (from which we are to repent) is “missing the mark” and by our repentance (turning around) we “hit the mark”. By taking heed to God’s instruction (Torah) for righteous living. The evidence? A lifestyle which is different! By inference, James is teaching “No evidence, no repentance!” And my dear friends, on the authority of Scripture if there is no repentance there is no salvation! “Repentance from sin” is a bedrock, principal, teaching of John the Baptizer, Yeshua Ha’Mashiach and Rabbi Sha’ul. And to come ‘full circle’, the evidence is there for all to see, and it is manifest, not in what we say, but in the “works” we do, that is, how we live our lives.
James embarks on a kind of checklist of questions for our discernment about where we stand. “Where do wars and fights come from among you?” “Do you know that friendship with the world is enmity with God?” “Do you think that the Scripture says in vain ‘The Spirit who dwells in us yearns jealously”? Then he quotes from Proverbs “God resists the proud, but gives grace to the humble.” Then the practical advice of a wise counsellor. “Therefore submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands you sinners; and purify your hearts you double-minded.” Did you know that one of the purposes of the ancient sacrificial system was so that the penitent person would literally “draw near to God”? Sacrifices were made at the Tabernacle or Temple. The very place of God’s habitation among the people. And when the penitent ‘drew near to God’ God drew near to him. Burden lifted. Peace of mind.
Finally, in this very practical letter of encouragement to believers, James provides a concise definition of sin. It is well worth pondering. “To him that knows to do good and does not do it, to him it is sin.” Just notice one more time believing friend. It’s not what you say, it’s what you do!
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 44
Hebraic understanding of the Apostolic letters
The first observation we make is that the name ‘James’ is the anglicized version of ‘Ya’akov’, the Hebrew name of this Apostle. There are three James’ who ‘might’ be the author of this letter. One was brother of John and son of Zebedee and Salome. He is thought to have visited Spain and Portugal to encourage and preach to Jews of the diaspora there, but little else is known about him. Another is the half-brother of Yeshua, and the third was a son of Alpheus. No one knows. There is circumstantial evidence that it was one of the first two mentioned, but that matters little. It is the content which is important. The letter is written to the ‘scattered’ tribes of Israel, with a major focus being to exhort the recipients to exercise and exhibit their faith by their actions, not only with their words. For that reason, his observation of double-mindedness in those of the faith is also a theme of the letter.
The letter lacks the personal associations which are a hallmark of Paul’s writings, but James is well aware of the trials and difficulties being faced by his fellow Jews in their diaspora “ekklesia” and gets directly into the purpose of the letter. “Count it all joy when you fall into various trials” he said. There was no IF involved, it was WHEN. Living a life of faith will always attract the attention of others, and they are not all sympathetic. There will be trials. James said that this amounted to a test of faith, which teaches patience, which in turn strengthens that faith as one leans more and more on the Lord for comfort and support. I paraphrase here, as James said “If you are not sure how to proceed, ask God, he will provide the strength and wisdom you need to continue, but be sure to ask without doubting, because if you are unsure of God you will be like a ship in a raging sea, tossed about all over the place. Be single minded in your asking and trust God for his leading. If you are double-minded you will be confused in discernment whether or not it is God who is speaking to you!”
Everyone experiences temptation, and it comes in many different forms. Do not be fooled into thinking that temptation is from God. It is not. And because this letter of James has some focus on double-mindedness, a mixture of sorts, I think he might consider that temptation, which has its root in one’s own desires, is because the outcome of temptation springs from the fact that issues of relationship with a holy God have not been fully settled. To put it more positively, the single minded person, having settled the issue of a relationship with God, has little difficulty in deciding the course to take when temptation arises. Right and wrong are more easily distinguished. Resistance to temptation more readily dealt with. Why? Well the Apostle Paul put it well. “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but will with that temptation also make the way of escape, that you may be able to bear it.” (1 Corinthians 10:13) One’s reliance on God provides the strength to overcome.
James exhibits “Solomonesque” wisdom in this letter. It is jam packed full of good advice. “Be doers of the word and not hearers only.” Yeshua did not have much time for the Pharisees on this account. He once told his Jewish audience (Matthew 23:3) to DO what the Pharisees say you should do (because they said all the right things) but DON’T do what they do! Could that be said of us? Most of us are good hearers, but are we DOERS of the word? Accept the challenge and ponder the thought.
Chapter 2 deals with the issue of ‘partiality’. Treating people differently because of their wealth or standing in the community. It is still a big issue for some synagogues who actually sell tickets for the best seats and duties in the (mo’edim) holiday festivals. There is always a ‘rational’ explanation, but never a good reason! That is why James deals with it head on. He heads straight for the Torah, and again he ends up making comparison between what one says one believes, and how one acts. It is easy to point a finger at the recipients of this letter and nod the head approvingly, but what does the letter say to ME, today. It’s practical. It’s relevant. It’s challenging. Or it should be!
Here is one JUST for me! “If a brother or a sister is naked and destitute of daily food, and one of you says to them ‘be warmed and filled’ but you do not give them the things which are needed for the body, what does it profit (them)?” In that context, James says your faith is dead. Your faith takes on life when it is accompanied by action. A good deed. “Show me your faith without your works, and I will show you my faith by my works.” Talk is cheap dear friends, getting one’s hands dirty is a bit different.
So to Abraham. James reminded his audience that “Abraham believed God and it was counted to him for righteousness” How did that work? Well God called Abraham to leave his country and go to another. Abraham obeyed God, not only then but other times too. He acted. He was a DOER. And he was a DOER out of pure trust in what God called him to do. No-one has any doubt of Abraham’s standing before God.
And that sums up the lessons contained in our reading today. Faith is important, without faith we cannot please God, I tread on thin ice with some here, BUT there is more. Faith that stands still doesn’t get one anywhere. “For as the body without the spirit is dead, so faith without works is dead also.” We are called by God for a purpose. That purpose can only be fulfilled as we respond, take up the challenge and DO what we have been called to do.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 43
Hebraic understanding of the Apostolic letters
My bible has the following introduction to this letter.
“Does Christian brotherly love really work, even in situations of extraordinary tension and difficulty? Will it work, for example between a prominent slave owner and one of his runaway slaves? Paul has no doubt! He writes a ‘postcard’ to Philemon, his beloved brother and fellow worker, on behalf of Onesimus – a deserter, thief, and formerly worthless slave, but now Philemon’s brother in Christ. With much tact and tenderness, Paul asks Philemon to receive Onesimus back with the same tenderness with which he would receive Paul himself. Any debt Onesimus owes, Paul promises to make good. Knowing Philemon, Paul is confident that brotherly love and forgiveness will carry the day.
Evidently, as Paul said in his introduction, he wrote this letter when Timothy was with him, and there was an “ekklesia” of believers which met regularly in the home of Philemon. It is interesting that the name “Philemon” means ‘affectionate’ in English, coming from the Greek root word “philema” meaning ‘to kiss’. As a matter of further interest, the name “Onesimus” means ‘beneficial’ or ‘profitable’.
There does not appear to be any issue of momentous doctrinal value in this letter, it is quite personal, direct and compassionate. But the inclusion of this letter in the cannon of Scripture demands our attention. We learn from Paul’s letter to the Colossians, that Onesimus was one of them, so the overwhelming likelihood is that Philemon was a prominent member of the “ekklesia” in Colossae (since they actually met in his home). It is also probable that this letter was written about the same time as the letter to the Colossians, early in Paul’s imprisonment in Rome.
Initially, there is the commendation of Paul for the excellent reputation and service which Philemon obviously exercised within the “ekklesia’. One might imagine that as a slave owner he was a man of some substance. He seemingly was highly regarded in that assembly. The relationship that Paul had within the various Asia Minor “ekklesia” is hinted at in verse 8. He felt that he had enough authority to command certain actions of the congregation and its individual members. However, he tactfully declined to make such demands, choosing rather to ‘appeal’ to Philemon as one with the seniority of age, but as an equal in the sight of our Lord Yeshua. Onesimus was an escaped slave (likely punishable by a disfiguring brand mark or even death) who didn’t do a very good job whilst in the household of Philemon. But who Paul declared to be returning as one who would be quite reformed, useful, and diligent in his future service. In paraphrase Paul said “I would have loved to have kept him with me so that, as a gift from you, he would be able to minister to me in my imprisonment” Then to put the legality of that right “but I couldn’t keep him without your consent and I didn’t want to presume on your generosity without your approval, so I am sending him back to you!”
“Maybe his escape was no accident” Paul said. “Could it be that there was a purpose, arranged by God Himself so that he would return to you, no longer just as a slave, but more than that, as a true brother in the faith? He is a brother in Christ to me, so how much more to you, both in the flesh and in the Lord.” Then Paul puts it right on the line. “If you count me as a brother, and he is my brother, receive him as though it were me that were coming back to you!”
But that was not quite the end of it. Paul was not sure if there were any debt to pay so he generously offered to cover any such debt (even though it seems unlikely that Paul would have the financial means to cover any debt!) Then he quietly reminded Philemon that he himself was in debt for his very life to Paul, who had earlier led him to faith in Yeshua.
Now we do not have the satisfaction of knowing the end of this situation. What we do know is that Paul used his significant influence to build bridges between two brothers in the faith, albeit from exceptionally different backgrounds and personal circumstance. The natural man would conclude that such reconciliation would be improbable. But when people are united in faith, all things are possible. And that might be the lesson we should take from this brief personal letter. It deals with the fact of Paul doing the right and honourable thing in persuading Onesimus to return to his “master’ in the flesh. But he does it with incredible sensitivity giving hope, encouragement and support for a good outcome in that return. He could have said “Go back Onesimus, I will pray for you!!” And he probably did, but he went further, much further, and laid his own reputation and standing ‘on the line’ by writing that compassionate letter, and following it up, at the end of the letter by suggesting to Philemon that it wouldn’t be long before he would make another personal visit to him ensuring that he would be able to see the end result for himself.
So this concludes our ‘reflections’ on the writings of Paul. In future weeks we will ‘reflect’ on the other four Apostolic writers, James, Peter, John and Jude.
Shabbat Shalom
RS