Reflections
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
Brit Hadashah Reflections
Brit Hadashah Reflections 11
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.
The first four chapters of this letter dealt with some ‘contentions’ in the ranks which resulted from groups following different personalities within the “ekklesia” in Corinth. Chapter 5 opens with a serious report of sexual misdemeanour. Such a situation that was not even named in Gentile paganism, from which the recipients of this epistle had come. The offence was grave in nature, and Paul was concerned about it. (It seems that Paul had previously written to them about this (1 Cor 5:9) but copies of that letter no longer exist.) However, for him, even more alarming was the fact that it appeared to be tolerated by the leadership of the “ekklesia”, with little evidence of corrective action being taken. It seems that the offender appeared unrepentant and chose to continue in his immoral relationship whilst maintaining his position in the “ekklesia”.
Paul said that he had already considered the reports of the situation from afar and had judged the person guilty of the said misconduct. To many, this judgement might be seen to be harsh and extreme. ‘Gather the “ekklesia” together, consider me to be present with you in the Spirit, and ‘deliver such a one to Satan’”‘, was his instruction to them. Can that be right? Well that’s exactly what Paul said. But what does it mean? Each believer in the “ekklesia” was, by consent, under the protection of the Holy Spirit. By faith, each had agreed to live by the principles and ordinances prescribed by God. It is no different today. Those who voluntarily ‘join’ a church (“ekklesia”) agree to uphold the standards and the doctrines of that “ekklesia”. In principle it is a safe place where members care for and support each other. It is part of what we think of as the Kingdom of God. The ‘world’ is a very different ‘kingdom’. It is a kingdom where Satan has free reign. If anyone doubts this, just look around you. Listen to the news broadcasts or read your newspapers.
So to be “delivered to Satan”, was to be cut off from the “ekklesia”. To be outside the safety of the Kingdom of God. Then to emphasise the need for such drastic judgement Paul uses an example from ‘Pesach’, the God ‘appointed time’ (mo’ed) of remembrance (originally of the salvation of the Israelites from Egypt) but also, for us today, of the death, burial and resurrection of Yeshua. (The context indicates that this festival was about to take place, and was celebrated by this Gentile “ekklesia” in Corinth). One of God’s instructions regarding preparation for this remembrance was to clean out all the ‘leaven’ (metaphor for sin) from their homes. Then the day after Pesach, on the fifteenth day of the seventh month of the Hebrew Calendar, the Feast of Unleavened bread commences, wherein no food containing leaven was to be eaten for eight days. This is prophetic of the sinless life of Yeshua. It is a culinary fact that even a small amount of leaven in dough, leavens the whole. The analogy is immediately obvious. To make it abundantly clear, Paul then drew a distinction between the morality of those who remain in the ‘kingdom of this world’, and those who become part of the “ekklesia”. There are distinctly different standards for the latter. Those joined to the “ekklesia” were expected to live according to God’s instructions for righteous living. The biblical word for this is “Torah”. And in Corinth they were mostly a gentile “ekklesia”!
In Chapter 6, Paul opens the subject of judgement within the “ekklesia”. His instruction to them is precisely along the lines of that contained in Matthew 18. It is regrettable that a lack of Hebraic understanding of the Scriptures, has meant that we completely ignore, by misunderstanding, both the instruction of Matthew 18 and this direct chastisement of Paul to the Corinthians in our dealing with disorder within the modern day “ekklesia”. Is it any wonder that divisive elements within the “ekklesia” flourish and grow to the detriment of the whole? We seem sometimes to function as though God doesn’t even exist! Which is the essence of Paul’s letter of guidance to this “ekklesia” in Corinth.
One of the elements which diminishes the testimony of the “ekklesia” in our day is the well documented cover up of sexual sin within some of the church organizations of all denominations. The treasurer runs off with the church organist! The Sunday School teacher has an addiction to pornography! The pastor acts like a business C.E.O.! A dictator. Etc. Etc.
“Do you not know that your body is the temple of the Holy Spirit … for you are bought at a price, therefore glorify God in your body, and in your spirit, which are God’s”. said Paul. His letter to the Corinthians is very practical. We need to understand it within its original Hebraic intent, unsanitized by the ‘spiritualization’ of the words. He says what he means and he means what he says.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 10
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.
In this week’s reading Paul opens up with a broadside against the evident ‘contention’, regarding certain aspects of doctrine, or perhaps doctrinal emphasis, which had emerged within the “ekklesia” in Corinth. He says that the ‘contention’ between them is indicative of the behaviour of ‘natural men’ rather than that of ‘spiritual men’. He opines that clinging to the views of just one of the messengers, whomsoever that may have been, is what caused division and discord, to the detriment of the true and complete message of the One who is the Master of them all. Each of those messengers are part of God’s whole. Each one of them is chosen by God for a ministry purpose. But none of them has a monopoly on truth. That is the domain of God alone.
It is a lesson that we should all learn. Paul said that during the time he was with them, he laid the foundation on which the “ekklesia” should be built. He used the analogy of a construction site. The foundation stood foursquare on the life, death, and bodily resurrection of Yeshua. It is the faith which individual believers find in His sacrificial sojourn on this earth which changes men from ‘natural men’ into ‘spiritual men’. Men who are then suitable for use in the building itself. Men who become part and parcel of the dwelling place of God Himself. The “ekklesia”. It is not a building made with hands. But there are many, all of them ‘spiritual men’, who are called to partake in the building process. The intent was to build something beautiful, showing the glory of God, but the ‘contention’ in the “ekklesia” in Corinth was causing it to become an ‘ugly’ building. Can we learn the lesson contained in this analogy?
“Do you not know that you are the temple of God and that the Spirit of God dwell in you?” That alone is enough for anyone to digest. But Paul continues with a most frightening truth. “If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.” Selah. Interestingly, I suggest, this may be applied on two levels. Firstly on an individual level, each person bearing responsibility to act and live in a manner which does not ‘defile’ his/her own temple, but also on a corporate level being applied to the “ekklesia”, wherein the actions and lifestyle of an individual causes ‘defilement’ of the whole.
Follow Paul’s line of thinking carefully here please. It is a particularly difficult thought process for us to follow because we have learned to accept Paul as an authoritative teacher, (which he is) chosen for the specific task of bringing Gentiles to faith. As we move to chapter 4 Paul emphasizes his role as a servant and steward of Yeshua, as indeed are we all who confess Him to be our Lord and Master. But using himself as the example, Paul declares that he has no knowledge of his own failings or weaknesses (other than physical ones) as a servant. So he presents himself with authority. But that alone, he says, does not justify him or make him right. For that reason, he argues, a man cannot judge himself. The ultimate judge of all is the Lord, and He chose all the teachers they were variously following! So when the brethren in Corinth made choices between different teachers, they were judging one as superior. So who are they to decide between them … and then to divide their “ekklesia” loyalties to reflect their choices.
Now today, I suspect that we are all as guilty as these brethren in Corinth because we all make similar choices in a denominational sense. But the real test we should apply in our circumstance is the degree to which the Word of God is faithfully upheld and preached. It surely would have been much more straightforward if Gentile believers in Yeshua (all zealous for the Torah as in Acts 21) had not been detached from the Hebrew roots of our faith. The division then would have remained as it was for the first believers. A choice between Messianic Judaism and Pharisaic Judaism (which Yeshua called the ‘traditions of men’).
At the end of his ‘broadside’, Paul comes out clearly with the solution. He acquaints them with the deprivations which he had endured for the sake of the gospel to bring them to faith. Read verses 11 -13. They don’t read much like prosperity teaching do they!? “I do not write these things to shame you, but as my beloved children (in the faith) to warn you.” So what is the solution? “Therefore I urge you, imitate me”. This might come over as rather boastful on Paul’s part. However, Paul had received a personal ‘one on one’ encounter with the risen Saviour. (Acts 9) That encounter resulted in a personal charge and command from God Himself. And the deprivations he described were counted worthwhile to bring them to faith. Mercifully most of us know nothing about that.
Shabbat Shalom
RS