Reflections
Brit Hadashah Reflections
Brit Hadashah Reflections 25
Hebraic understanding of the Apostolic letters
Please read the introduction (No. 23) for background to this Epistle.
“O foolish Galations!” Paul hadn’t read ‘How to win friends and influence people” had he? Forthright. Unbending. Without doubt or apology. “Who has bewitched you?” You know the truth, ‘I couldn’t have presented it any clearer’, he is saying. So tell me this. I know you have received the Spirit of faith. So how did you receive that Spirit? Was it by religiously following the instructions of the Rabbi’s? Or was it by hearing my testimony of the change that God brought about in me? And then experienced it for yourself. You have seen the miracle of lives changed in those who, by faith, have trusted in Yeshua. Did you see that because you began to follow the religious practices of the Orthodox Jews? Or because you heard the testimony of the faith of others? And then believed yourself. So why are you so easily returning to fleshly attempts to gain the salvation that you already have?
Look at the Scriptures. God knew that Gentiles would become believers too, otherwise He would not have told Abraham that all the nations of the world would be blessed as a result of his faith. And they are. There are infinitely more Gentile believers in Yeshua in the world than there are Jewish. So the message Paul is conveying is that, through faith, even Gentiles have already become ‘sons of Abraham’. Partakers of the covenants, by faith. But what many of us today expect is to be partakers of the covenant blessings without concern for covenant responsibilities!
“Keeping the law (Torah) for salvation’s sake is impossible.” said Paul. If one could gain salvation by keeping Torah, God would not have had to send Yeshua into this world. The Torah is the “Book of the Covenant”. The people of Israel agreed to live by it. “All that the Lord has said we will do” they said. There is nothing wrong with Torah. The Psalmist tells us that “The Torah of the Lord is perfect, converting the soul”. But God gave mankind a free will. And mankind did not keep the Covenant he had made with God. (Note:- There is to be a New Covenant. One that cannot be broken. It is the same Torah. It is to be made with the same people as the first. It will not be taught. It will be written on hearts and put in minds by God Himself. And it is guaranteed by the blood of Yeshua. Unbreakable. Read its terms in Jeremiah 31 and Hebrews 8)
So that first Covenant was imperfect in that it was, and is, optional. But mankind also has freewill in relation to faith in Yeshua. It is only those who willingly, freely, exercise the option to accept the sacrifice of Yeshua who are saved. There is no other way! The promise to Abraham was not to “seeds” as in many, but to his “seed”, being the One who came to bear the sin of many. Namely Yeshua.
Paul reminded them, and us, that God’s promises to Abraham, which are irrevocable, relating to his “seed”, preceded the Torah instructions by 430 years, and the Torah does not supersede the promises made to Abraham. So what is the purpose of the Torah? It wasn’t for salvation. Paul describes it as a ‘tutor’ to bring us to Yeshua. It was a timely reminder of right and wrong in God’s sight, teaching us what God expects from those who are His. It still does. But when Yeshua came, he provided the perfect sacrificial Lamb, Who takes away the sin of the world. Once, for all time in the future. And we will see later, in Galations 5 how the Torah fits perfectly into the lifestyle expectation of those who are saved and experience a Spirit filled life.
Galations 4:8-11, with its reference to ‘observing days and months and years’ is mistakenly used by some to denigrate the keeping of Torah by those who are in Christ. Read it again. These words apply to the unsaved, “when you did not know God” Paul said. So they refer to pagan rituals. Paul continued “I am afraid for you, lest I have laboured in vain for you”. Did I waste my time? he is saying. Paul had worked hard and long to preach the truth to save them from paganism, in spite of his physical limitations, whatever they were. He agonised that they would consider abandoning that simple faith in Yeshua.
Paul moves to an analogy which is somewhat mysterious. That of the bond-woman and the free-woman. That mystery becomes clearer when one recognizes that Paul, in this analogy, sees the bond-woman as man’s attempt to use ‘works of Torah’ to obtain salvation, (helping God out of a problem as it were) which, in turn is analogous to the Pharisaic yoke of bondage. As opposed to the free-woman, who produced the Child of promise, through whom salvation is provided as the free gift of God to all who believe. “So then”, Paul exhorts the “ekklesia”, “we are not children of the bond-woman, but of the free.” And just as Genesis 21 exhorts Abraham to ‘cast out the bondwoman’, so should they, Paul said, if they see her as a way of salvation. But that has nothing to do with abandoning Torah, God’s instruction for righteous living.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 24
Hebraic understanding of the Apostolic letters
Please read the introduction (No. 23) for background to this Epistle.
As a result of Paul’s first missionary journey there were a number of “ekklesia” formed in Galatia in Central Turkey. They operated as a sect of Judaism and worshipped in the local synagogues. Each “ekklesia” became a mixed congregation of Jew and Gentile, and the Gentile members of the “ekklesia” had not been required to submit to the Abrahamic covenant sign of circumcision because salvation by faith in Yeshua does not require it. But they were under attack!
The attack they were experiencing, was orchestrated by fellow members within the same synagogue who did not accept Yeshua as the Messiah of God! These strictly Orthodox Jews stuck rigidly to the Oral Torah and the detailed rabbinic interpretation of the Torah. They had sought to ‘protect’ the Torah, placing formidable ‘hedges’ around it, which exist to this very day. The ‘hedges’ (manmade rules) were such that they were described as a heavy yoke, a burden, even impossible to comply with. One of the key characteristics of compliance, of course, was the Abrahamic covenant sign of circumcision. And they were demanding that ALL male members of their synagogue comply.
Yeshua, our Redeemer, was the perfect, Torah observant, Jew! In fact, He is described as “the living Torah”. Paul, also a Torah observant Jew, had formerly been a fervent advocate of Rabbinic Judaism. He knew all about what it involved and he had been a persecutor of those who did not adhere to the strict rabbinic letter of the “law”. Many such practices were described by Yeshua as ‘the traditions of men’. So Paul was perfectly placed to see the issues. In fact, he was almost ‘tearing his hair out’ at seeing what was happening to Gentiles who had once come to genuine faith in Yeshua, but were now being told that they had to be circumcised in order to continue fellowshipping in the synagogue.
Paul was at pains to explain, in this letter, that his commission as an Apostle was not from men. He did not actually meet Peter and the other Apostles until three years after his ‘conversion’. As a young Rabbi he had risen in the ranks of Judaism above most of his contemporaries prior to his encounter with Yeshua. It was that encounter which caused his lifestyle change in taking up the ministry of spreading the gospel message of salvation, by faith, to Gentiles. It was an amazingly successful mission too. Two of his ministry companions were Barnabas, a Jew, and Titus, a Greek. He provides some detail of the first fourteen years of his training in Apostleship, before he ventured to Jerusalem to visit the other Apostles. He made that visit because ‘false brethren’ had secretly spied (and presumably reported) on him to the Jerusalem Council, concerning the liberty (from compulsory circumcision) of the salvation which they preached in the Gentile world. (we also conclude from reading Acts 21 that they also falsely reported that Paul was teaching against the Torah of Moses! And this is the precise point of misunderstanding of this Epistle to the Galatians which many of us are still taught in our churches today) Paul was not anti-Torah, he was anti-proselytising of Gentiles into Orthodox Judaism, and he explained that even Titus, a Gentile believer and fellow teacher, was not compelled to be circumcised (as were the Gentile believers in the “ekklesia” of Galatia.)
So a division of responsibilities was recognised. Peter, the Apostle to Jews (the circumcised) and Paul the Apostle to Gentiles (the uncircumcised). But Paul had observed what he described as hypocrisy in the behaviour of other Jews, specifically Peter. It seems that Peter happily fellowshipped with Gentiles as equals in the faith (remember the story of his vision of ‘the sheet’ in Acts 10) when there were no other ‘important’ Jews around, but separated himself from his Gentile brothers in Christ when there were. Such was Peter’s fear of alienation from his Jewish friends. Now, if Peter were so concerned, just think of the pressure felt by these believers in the “ekklesia” in Galatia when faced, by friends in their synagogue who were the antagonistic Orthodox Jews. Paul understood this, but he quickly got to the real issue. No-one is justified by the ‘works of the law (Torah)’. The Temple sacrificial system was instituted by God to allow a person to ‘draw near to Him’. No-one was ‘saved’ by just going through the motions of the ‘works of the law’. For Abraham, it was his faith that counted for righteousness, and that faith was born of obedience. Trusting God. Religiously keeping Torah, as Paul did as an Orthodox Rabbi, didn’t ‘save’ him or anyone else. Rather, it is being ‘saved’ by faith in Yeshua, which calls one to obedience to the Torah (instructions for righteous living). That is living the way God intended His people to live. “For I through the law died to the law that I might live to God” said Paul. It was understanding God’s purpose in providing Torah that caused Paul, by revelation, to turn his back on trying to ‘earn his salvation’ by the rigid legalism of the Pharisaic way . In its place he embraced Judaism as God intended, just like all the early believers, trusting Yeshua for his salvation, but continuing to obey God’s instructions.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 23
Hebraic understanding of the Apostolic letters
Galatians …. An Introduction
Possibly the most misunderstood of Paul’s letters. He had visited this region on his first missionary journey and initiated the formation of several “ekklesia” in the region. Written in the early to mid 50’s C.E. after he received a report that these “ekklesia” were being targeted, and influenced, by some orthodox ‘Judaiasers’. Galations is NOT a “grace” v “law” treatise, as is often taught, but rather a re-statement of the truth of unmerited salvation by faith alone, but within the framework of Messianic Judaism.
Because ‘Galations’ is so greatly misunderstood through centuries of anti-Israel (or perhaps anti-Torah) interpretation of the Apostolic Scriptures in church history, I have decided to take the unusual step of providing an additional introductory ‘reflection’ to this Epistle. If you believe what most of us were taught in our churches, that Paul was converted from Judaism to Christianity (as we know it today), this will be a bit of a shock to you. The way that the ‘conversion’ of Rabbi Sha’ul in Acts 9 is viewed is pivotal to my understanding. There is ample evidence, from Paul’s own lips, in the Book of the Acts of the Apostles to verify his lifestyle as a fervent believer in Yeshua, but remaining a Torah Observant Jew right up to Acts 28:17 near the time of his death in Rome.
All the early believers in the Messiahship of Yeshua were Jewish, and they worshipped in Synagogues. They kept the “mo’edim” (appointed times) of the Lord, and they remained fervently zealous in Torah Observance (Acts 21:20). They were soon increasingly joined by Gentile believers in the diaspora, who fellowshipped in the same Synagogues, which presented a huge challenge to Jewish Orthodoxy, because the Gentiles were accepted into their fellowship without undergoing a formal conversion to Judaism as a proselyte (evidenced by circumcision). And that is the very crux of the disputes which Paul addresses comprehensively in this letter to the Galations. But to correctly interpret this letter it is imperative that one understands the ‘conversion’ experienced by Rabbi Sha’ul on the road to Damascus. He described himself as a fervent persecutor of these Jewish believers (Messianic Jews) and it was precisely to this group that he was ‘converted’. Still a Jew, still a Rabbi, still Torah Observant, but now a Messianic Jew. However, if he was NOT, then Yeshua Himself condemns him in Matthew 5:19 as being ‘the least in the Kingdom of God’. But we know that he is a giant of our faith as believers. The Jerusalem Council, in Acts 21:24, described Paul as having an “orderly walk and keeper of the Torah”. And so he was.
There is some debate about when this letter was written. Was it before or after the deliberations of the Jerusalem Council in Acts 15. Tim Hegg, in his excellent book “The Letter Writer”, uses scholarly investigation of both Biblical and non-Biblical sources to conclude that it was written before the Jerusalem Council letter concerning Gentile believers. His main argument hinges on the fact that the Jerusalem Council letter would have cleared up some of those contentious elements which caused Paul to write this letter at all.
But even this “letter to the Gentiles” is misunderstood. Many today correctly point to the three conditions which were required of Gentile believers in order that they might share fellowship with Messianic Jews. They relate specifically to Idolatry, Dietary laws and Sexual Immorality. However, completely ignored is the very next verse in our Bibles which qualifies this limited list. “For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.” The clear implication being that the rest of the Torah will be learned as they attended the regular weekly Shabbat gatherings of believers.
We will ‘reflect’ on the specifics as we study the text of Paul’s letter in coming weeks.
The major issue being faced by these Galatian “ekklesia” was the intrusion of Orthodox Jews who rejected the Messiahship of Yeshua, but had influence within the synagogues. They were insisting that Gentiles, who wished to fellowship with them should submit themselves to formal ‘conversion’ as proselytes, by circumcision and the full gammit of legalistic observances of the Oral Torah.
Paul would have none of it! And next week we begin our ‘reflections’ on the detail.
In paraphrase, to the churches of Galatia, Paul wrote: “I am an Apostle appointed by Yeshua Himself, and all the brethren who are with me send greetings in His name. He gave Himself, that we might be delivered from this present evil age and freely partake of His salvation. Let’s get that straight, because I am astounded that some of you are so readily turning away from that simple truth which I brought to you when I was with you.”
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 22
Hebraic understanding of the teaching letters of the Apostles
2 Corinthians 11 : 1 to 13 : 14
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthians, the second written, refers to a previous letter of which there is no longer a written record (1 Cor 5:9), and 2 Corinthians contains the next two. Chapters 1-9 probably the last written, and chapters 10-13 the third written. In 2 Corinthians, Paul defends his calling and character as an Apostle.
An amazing insight into the character of Paul as he writes so personally about himself, as of a parent concerned for his cherished children. He acknowledges his self-effacing imperfection, in speech and presentation, but remains fiercely protective of them. He uses the analogy of seeking, and introducing them to, the best possible marriage partner for his children. Presenting to them, and encouraging them, to accept the pure, simple, love of Yeshua. But, in love, warning them also to be mindful of the pitfalls and traps in life by which the innocent, the unwary, and the young may be seduced.
He shows concern for the fact that he placed no financial burden on the ‘ekklesia’ as he worked and taught among them, and wonders if that might be seen, because it was freely given, as having no value. I find myself considering (because there is no clue in the text itself) whether he might be comparing himself here with the ‘false apostles’ who DID charge for their service to them, hence appearing, in their falsity, to have some credibility. Such persons are still identifiable, even today. Paul’s description of such persons is quite graphic! “deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness”. The question for them, and for us, is how to recognize such falsity. The Torah provides a clear means of identification. Read Deuteronomy 13. Paul knew it well. The identifier is if the words of that ‘prophet’ have the result of taking one away from the word of God. Remember what the Psalmist told us? “For You have magnified Your word above all Your name.” (Psalm 138:2) His WORD is truth and God will not say, or cause you to do or be, anything which is contrary to His word. His word says that salvation is freely available through the blood of Yeshua. Remember Peter’s sermon in Acts 4, wherein, talking about the risen Yeshua he said “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved." Anyone who teaches differently is a ‘false prophet’.
There is something of a mystery about Paul’s ‘man’ who was caught up into the third heaven. Many commentators believe Paul speaks of his own experience. The possibilities are left to one’s imagination, but the essence of this experience being included here, if indeed it was Paul’s own, is that he mentions it without ‘boast’. We have probably heard of people today who speak of such an experience, and in great detail! Paul rather ‘boasts’ about his infirmity! Why? Because in his infirmity, his reliance is totally in God to accomplish the ministry tasks God had given to him. We do not even know the precise nature of his infirmity. Eyesight? Speech? Stature? That ‘thorn in the flesh’, Paul sees as a messenger of Satan, keeping him humble before God and men. Interestingly, whatever was Paul’s infirmity was approved by God! Not only that, but God also declined Paul’s request for healing from it!! Now there is food for thought. “My grace is sufficient for you, for My strength is made perfect in (your) weakness.”
Paul evidently intended to visit this “ekklesia’ a third time. One of the clues to this being considered a separate letter (see introduction above) is that last week, we saw Paul encouraging them to take offerings for the other believers, which he or his emissary would collect. Here Paul says “I will not be burdensome to you; for I do not seek yours (that which you have), but you.” This statement has some very lovely parallels in our own relationship with Yeshua. He does not seek our commitment to Him for what He receives from us, but for what He imparts to us. Principally, I think, in the realm of a righteous, fulfilling, useful, productive life here on earth, and throughout eternity. What does the prophet Micah tell us about the Lord’s requirement of us? “To do justly, to love mercy, and to walk humbly with your God.”
That was Paul’s message to this “ekklesia”, but he was fearful that in his absence, without his continual teaching, he would find something very different. Read his concerns in verses 20,21 of chapter 12. So he exhorts them, as we ourselves need to be reminded, “Examine yourselves as to whether you are in the faith. Test yourselves.” Dear friends, this is not about what we SAY we believe, it is about how we live. Paul is quite forthright in stating that the evidence of faith is in how we live. His epistle was written because the reported evidence that their errant lifestyle didn’t match the rhetoric. And it should, both for them and for us.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 21
Hebraic understanding of the teaching letters of the Apostles
2 Corinthians 9 : 1 to 10 : 18
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthians, the second written, refers to a previous letter of which there is no longer a written record (1 Cor 5:9), and 2 Corinthians contains the next two. Chapters 1-9 probably the last written, and chapters 10-13 the third written. In 2 Corinthians, Paul defends his calling and character as an Apostle.
Paul uses a little psychology here to encourage the “ekklesia’ in Corinth to become donors in the cause of support for other believers elsewhere. “it is superfluous for me to write to you; for I know your willingness, about which I boast of you to the Macedonians.” It is only in last week’s portion that we read of Paul ‘boasting’ about the Macedonians to the Corinthians! Paul seemed to be aware of the capacity of this ‘ekklesia’ at Corinth to share the financial burden of support for others. After all, we know that he had only recently spent three years living and working among them.
So Paul said he would send some brethren, ahead of his own proposed future visit, so that they could collect their ‘generous gift’. The psychology of Paul extends to the use of a well-known agricultural parable, one which is used extensively within the church today to extract ‘generous gifts’ from willing (and not so willing) donors. “He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.” BUT, to his enormous credit, he follows that agricultural truism, with practical common sense. “So let each one give as he purposes in his heart, not grudgingly, or of necessity; for God loves a cheerful giver.” I confess, dear friends, to being irritated when I observe Paul’s encouraging parable used indiscriminately by modern day preachers with the implied intent that there is financial gain ahead for the giver according to the quantum of their gift. Our giving should be without such deceptive pressure.
Sadly, on TV every day, we see unscrupulous men, millionaires all, using Paul’s words to impoverish gullible, emotional, fragile, people for their own enrichment. Don’t be fooled by the emotive glib words. Ask the Lord what you should give, and to which cause. He is faithful to show you what is right for you. Paul continues “And God is able to make all grace abound toward you, that you, always having sufficiency in all things may have an abundance for every good work.”
Yes, it is good to financially support those in need, it is actually a command of God that we so do. Paul continues this theme to the end of Chapter 9 expanding on the benefits to the giver and the recipient, and brings it all to a climax with the verse that ends this chapter. “Thanks be to God for His indescribable gift.” That gift is, of course, salvation.
As Chapter 10 opens, we find a different topic. Abruptly, it seems, Paul has reverted to the subject of his time spent with them, compared to their reaction to his earlier letter, which was obviously received when he was not physically with them! Some commentators have concluded that this might even be part of a different letter (see the comment at the head of these ‘reflections’ in 2 Corinthians). So, one reading consecutively from chapter 9 into chapter 10 is challenged in trying to follow the narrative! It appears that Paul felt that his letters were more boldly stated than were his words spoken face to face. They have an advantage over us of course, because we have never been in Paul’s personal presence, so our judgement of him is taken solely from his writing. To most of us therefore, as to them, he is a spiritual giant.
We recall that initially, we discovered that his letters were written to this ‘ekklesia’ in order to address some significant, very serious, difficulty they had encountered in the fellowship of believers. Paul’s advice had caused some division. But he stood by his counsel to them. Now he tells them that although “we walk in the flesh, we do not war according to the flesh.” The rules are different, because the enemy is not of the flesh. Paul’s keen sense of righteousness, in my view probably arising from his intimate knowledge of Torah, allowed him to discern the nature of the real enemy. Thus he writes that “the weapons of our warfare are not carnal but mighty in God for pulling down strongholds.” This is a ‘right v wrong’, ‘good v evil’ battle. It is not a ‘difference of opinion’ thing. It is a ‘who will you serve’ situation.
Paul had met the risen Messiah. He had received his commission directly from the Saviour Himself, face to face. He was ideally prepared, as a Jewish Rabbi, with a profound knowledge of the Hebrew Scriptures, to understand the source of the divisions which assail every ‘ekklesia’. Satan is joined in battle for the hearts of men, then and now. Paul saw that battle raging in the ‘ekklesia’ in Corinth. It’s the same ongoing battle today. But that battle is the Lord’s. It takes place ‘in the heavenlies’. Our role is to put our trust in the Lord, by prayer and supplication. As did Paul.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 20
Hebraic understanding of the teaching letters of the Apostles
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthians, the second written, refers to a previous letter of which there is no longer a written record (1 Cor 5:9), and 2 Corinthians contains the next two. Chapters 1-9 probably the last written, and chapters 10-13 the third written. In 2 Corinthians, Paul defends his calling and character as an Apostle.
“Therefore,” begins our portion this week. A word demanding careful consideration of what has preceded it. And for that, again, as last week, we need to look at the previous chapter.
As believers, Paul had assured the ‘ekklesia’ in Corinth that they had become the ‘Temple’ of the living God. (Ch 6:16). For that reason, verse 17 tells them to ‘separate themselves’ from things unclean. Now it is a whole new study to consider that statement, but trust me when I tell you that the Torah of Moses is explicit about what is unclean. It is matter of regret that many of us have been taught that because the Torah is what our Bible translates (incorrectly) as “law” (more correctly, ‘instruction’) we have been taught that “law” is obsolete for the Christian because it has been replaced by ‘grace’. But evidently that is NOT what Paul taught this ‘ekklesia’ in Corinth. And there is much more, because of the promises contained in Chapter 6: 16-18, following our introductory word “Therefore”, Paul specifies the action required of them.
This is written to a community of believers. They are already ‘saved’ so it is not a pre-condition of, but a consequence of, that salvation! “Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” Are you saying that we have to DO something about our salvation? I hear some ask. No, I am not saying, our beloved Apostle Paul is saying that. And I agree with him. He writes of cleanliness of the flesh and spirit. Life ‘in the Spirit’ is a life of self-control as well as a life of freedom. It is a life of responsibility as well as a life of privilege. The Psalmist got it right didn’t he? Paul knew the Psalms well.
“How can a young man cleanse his way?” he asked in Psalm 119: 9-11. “By taking heed according to Your word. With my whole heart I have sought You; O let me not wander from Your commandments. Your word have I hidden in my heart, that I might not sin against You.” It is well that we notice the part that David played in his commitment to ‘cleansing his heart’. It was the same for the ‘ekklesia’ in Corinth, and it is the same for any who read this ‘reflection’. It cannot be done by anyone else on your behalf. It’s personal. And it involves effort.
Paul knew that his first letter, dealing with sexual immorality among them had caused some disquiet. He was sorry that they were sorrowful, but not for long! “For Godly sorrow produces repentance leading to salvation, not to be regretted, but the sorrow of the world produces death.” he writes. His forthright advice to them then, was consistent with the tenor of the first part of our ‘reflection’ today. His concern was to know that the lessons had been learned, and that they now understood that his counsel was in love for them, that their spiritual walk would be worthy of their calling as ‘Ambassadors for Christ’. That advice is timely for each generation of the ‘ekklesia’, even today, or perhaps especially today. As an encouragement, Paul cites the example of the grace which God, in His infinite love for them, had bestowed on the ‘ekklesia’ in Macedonia. This was a province in what we know today as Northern Greece. The main ‘ekklesia’ there were at Philippi, Thessalonica and Berea. They were not wealthy, in fact they were downright poor, but they were diligent in their generous support of the ‘saints’ at Jerusalem. They saw themselves as part of the “ekklesia’ of the Lord worldwide, as well as in their local area. For this Paul commends them as an example of how believers should operate.
I am drawn again to Paul’s use of the words ‘rich’ and ‘poor’ in relation to their calling in Christ. The ‘prosperity’ about which Paul writes is a far cry from that taught in many of our mega-churches today. He commends the ‘rich’ Yeshua, who for our sakes became ‘poor’. The richness of Yeshua was in His relationship with the Father. A relationship He willing forsook in order to allow us to gain our relational richness with Father God. However, Paul also includes the exemplary role of the ‘ekklesia’ in Macedonia to share their worldly substance, by gifting, with others in need. He is careful not to imply that they should be impoverished and burdened in their giving so that others benefit disproportionally. His suggestion is that they put aside such as they can over a period of time, bit by bit, so that when one of the teaching group (Titus is mentioned specifically) visit them, their gift may be collected and distributed to those in need in other ‘ekklesia’.
The comparison with the ‘ekklesia’ in Macedonia is the yardstick by which Paul encourages the Corinthians to look. It may well provide an example for us to consider as we think of ways we might ‘bless Israel’ today through the many Christian organisations which offer material support to those in need there.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 19
Hebraic understanding of the teaching letters of the Apostles
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthinans, the second written, refers to a previous letter of which there is no longer a written record (1 Cor 5:9), and 2 Corinthians contains the next two. Chapters 1-9 probably the last written, and chapters 10-13 the third written. In 2 Corinthians, Paul defends his calling and character as an Apostle.
Because these ‘reflections’ are arbitrarily taken by chapters of Scripture, it is sometimes difficult to make sense of the strict chapter narrative. We remind ourselves that Paul did not write in chapters and verses, they were provided by Robert Estienne, (a French printer) about 1520, for the Apostolic Scriptures. So we need to re-read the end of chapter 4 to get the sense of Paul’s message here. Specifically “For the things which are seen are temporary, but the things which are not seen are eternal.” Now we can understand the words with which chapter 5 begins, as Paul is contrasting our earthly (temporary) home with the heavenly (eternal) home to which all believers aspire.
It is well understood that a believer “walks by faith, not by sight”. And many preachers emphasize this to illustrate that our salvation is NOT by works. Most of us believe that. But is that the end of the story? Well some teach that “the Spirit led life” is almost a ‘do as you like’ lifestyle, because God is a loving, forgiving, gracious God. Which He is. But Paul does not say that in this passage. He says “we make it our aim, whether present (in this life) or absent (in heaven) to be well pleasing to Him.” That is a direct reference, dear friends, to the way we live our lives. It’s a doing thing. It was the burden of Paul’s writing to this “ekklesia” in Corinth. Their works, how they live their lives, is important. For those who may have doubt, refer to the Great White Throne judgement of Revelation 20. Everyone who ever lived (all of us) have an appointment there. And what are we judged on? Our faith? No. Our church attendance? No. Our tithing? No. We are judged according to our works! (which may include all of the above) And those who do not have their names written in the Book of Life will be cast into the Lake of Fire. I think Paul is spelling it out very clearly in this passage. It was a timely warning for the “ekklesia” in Corinth, and it’s a timely warning for anyone reading this ‘reflection’.
Now here is the blessed hope for the believer. “Therefore, if anyone is in Christ he is a new creation; old things have passed away; behold all things have become new.” This is the right time to do a personal audit. We who claim to be “in Christ” should be able to see the difference between the ‘old man’ and this ‘new creation’. Check yourself out, you are the one best qualified to do that. Dare I repeat myself? The best guide to change is difference in behaviour! Attitude! Things you do! Things you say! Actions! Works! Why are these things so important? Because, Paul says, we have become “Ambassadors for Christ.” Others will judge us in that light.
Please read carefully the first ten verses of Chapter 6. Ponder them at length. Measure yourself against them. It is the prosperity gospel according to Paul! It spells out the rewards of being an “Ambassador for Christ”. He writes about ‘making many rich’, and about ‘having nothing, and yet possessing all things’. This is the prosperity gospel friends. Having ones name written in the “Lamb’s Book of Life”. Eternal life in Him. “O Corinthians!” he writes, “We have spoken openly to you, our heart is wide open.” In paraphrase, Paul is saying ‘we have spoken the truth, in love, warts and all. Nothing hidden. And there is a bit more to come!’ We recall that Paul had written to deal with ‘issues’ within the ‘ekklesia’. Now he lays it on the line. Not only is their behaviour critical to their role as “Ambassadors for Christ”, but so is the company they keep. “Do not be unequally yoked together with unbelievers.” How up to date is that? It is probably the most violated of all the injunctions contained in Scripture. And we have become most inventive in our reasoning for ignoring such an injunction.
Today it is most applied in reference to marriage. And it is relevant. But Paul goes way beyond that singular application. “What communion has light with darkness?” he asks. Events in which we participate in order to be ‘sociable’, even ‘friendly’ which may be alright and proper because we are called to live in this world, but paradoxically not to be ‘part of it’. Where is the line drawn? This is where God, in His infinite love, mercy and grace to us who are believers (that new creation) has given His Holy Spirit prompted discernment. If we include Him in our participation in the events we attend, we will have no difficulty in knowing the difference between the ‘light’ and the ‘darkness’ of which Paul writes. “Come out from among them and be separate says the Lord. Do not touch what is unclean, and I will receive you.” Plenty to think about this week eh!
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 18
Hebraic understanding of the teaching letters of the Apostles
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthians, the second written, refers to a previous letter of which there is no longer a written record (1 Cor 5:9), and 2 Corinthians contains the next two. Chapters 1-9 probably the last written, and chapters 10-13 the third written. In 2 Corinthians, Paul defends his calling and character as an Apostle.
“You are our epistle written in our hearts, known and read by all men.” says Paul to the “ekklesia” in Corinth. What you are is what you declare! And that is a lesson that we all should learn. Those we come into contact with are much more influenced by our actions than by our words. Words are easy, how we live is the hard bit! But it shows the truth.
Then Paul appears to invite comparison between the “Old” and “New” covenants. “… not of the letter, but of the Spirit: for the letter kills, but the Spirit gives life.” And that is how most people would interpret Paul here. BUT, as David Stern points out in his “Jewish New Testament Commentary”, care should be taken not to confuse “the letter” as referring to the “Torah” (God’s instruction for righteous living). Both Old and New Testaments include “Torah” don’t they? At least that’s what the Bible says. The difference is in the method of transmittal. “The letter” is written on tablets of stone. Those words have been subject to much abuse by well-meaning interpreters throughout the ages … and they still are. The ‘hedges’ which the Rabbis have constructed around Torah have had the effect of making it a very heavy yoke. In Jeremiah 31 we are told that it was the covenant promise to keep Torah which their forefathers broke. In contrast, the New Covenant is unbreakable. Why? Because it will be written on the heart of man and put in his mind. By whom? By God Himself, guarantied by the blood of Yeshua, and activated and lived in the power of the Holy Spirit. It is THIS covenant of which Paul claims to be a minister. It is ‘life-giving’ because it cannot be manipulated by men.
David describes the “Torah” as “perfect, converting the soul.” Nehemiah says that God gave the Israelites “just ordinances and true laws, good statutes and commandments.” Paul himself, writing to the Romans says “Therefore the Torah is holy, and the commandment holy and just and good.” (Psalm 19:7, Nehemiah 9:13 and Romans 7:12) Or read Psalm 119. How much clearer can the Scriptures be regarding the “Torah”?
Paul looks forward to the day when, that which is undoubtedly to ‘pass away’, the much broken “letter” with its capacity for manipulation, is replaced by the New Covenant. We know even today, that God’s chosen ones have a ‘veil’ which prevents them from seeing Yeshua in their reading of the Hebrew Scriptures, in spite of the many places where those Scriptures clearly look forward to His coming. And He did come! That veil is miraculously lifted from those who become believers in Him. “It is the Lord who is the Spirit; and where the Spirit of the Lord is, there is liberty.” Liberty to see Him and to worship Him as He desires of them.
To the “ekklesia” in Corinth, Paul then re-affirms his ministry. “We have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully.” There were evidently people in his day, as there are indeed today, who handle the word of God deceitfully. Shame. There are many whose eyes were, and still are, blinded by the god of this age. Dear friends, check out the substance of what you hear preached in your own “ekklesia” week by week. If it does not accord with the word of God, exercise your responsibility to say so. Ezekiel 3 and 33 contain warnings which apply onerous charges against those of us who do not. Paul would have been very quick to speak up! He said “For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of knowledge of the glory of God in the face of Yeshua Ha’mashiach. We have this treasure in earthen vessels, that the excellence of the power may be of God, and not of us.”
There is a tranquillity about Paul. His words, in English, seem to me quite complicated, but his message is steadfast. He knows what he believes, and he knows Whom he believes. That he suffered deprivation for the sake of the gospel is abundantly clear. The “prosperity” gospel, for him, was not of this age. It was his transient sojourn on this earth, to which he was assigned a special ministry that kept him faithful to his calling. The ‘prize’, the goal towards which he fearlessly looked day by day, was to be presented, by Yeshua, His Lord, before the Father as a good and faithful servant of the King.
O that we all, could learn from this man’s example in our daily living. “looking not at the things which are seen (which are temporary), but at the things which are not seen (which are eternal).” That is Paul’s burden for the “ekklesia” in Corinth, and it is his burden for your local “ekklesia” here on this earth.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 17
Hebraic understanding of the teaching letters of the Apostles
Scholars have discerned that there were at least four letters written by Paul to the “ekklesia” in Corinth. 1 Corinthians, the second written, refers to a previous letter of which there is no longer a written record (1 Cor 5:9), and 2 Corinthians contains the next two. Chapters 1-9 probably the last written, and chapters 10-13 the third written. In 2 Corinthians, Paul defends his calling and character as an Apostle.
Paul had sent Titus to Corinth to encourage the “ekklesia” to remain steadfast to the teachings of Paul in the face of various false teachers who had sought to discredit Paul’s authority and qualification as an Apostle. Titus obviously had a measure of success, but there still remained some mal-contents there.
“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God.”
This is personal. Paul himself is comforted by God in the report which Titus had brought him. It’s called peace of mind. The “ekklesia” is comforted by God in the knowledge that they are ‘on the right track’ with Paul’s teaching. They experience that same peace of mind. And out of that ‘comforting’ experience, others who may fall into trouble in future may be comforted, and have peace of mind, by those who have already known God’s comforting peace of mind.
But, for Paul, there is much more. He writes confidently of the comfort, in the “delivery from death” that he and Timothy had so recently experienced as they ministered in “Asia”. I never cease to be amazed at the naivety, and even the carelessness, of those who teach a “prosperity” gospel. Read Paul’s “prosperity gospel” experience which he writes about in 2 Corinthians 11 from verse 23. The very “prosperity” that Paul experienced was the faithfulness of God who delivered him, and kept him alive, through many adverse circumstances. And this is what Paul promises the “ekklesia” in Corinth. Not worldly prosperity, with accompanying health, wealth and happiness, all problems solved, no issues of the day. But rather, by faith, having assured knowledge that their sins are forgiven, their names written in the Lamb’s Book of Life. There is no greater reward than that, in this life or the next, as they commit themselves to service in His name.
But in spite of Paul’s declaration of encouragement, he then said that he had decided not to visit them again because it would make him sorrowful! There were those among them who were already sorrowful at the directness in the message he had brought to them. They did not like the criticism and correction which Paul preached to them. None of us do! But the Holy Spirit of God is able to use such preaching for our benefit. If the message of the gospel is not challenging, bringing change and improvement, it has no value to the hearer does it? So Paul is constrained to let his message rest, and allow the Holy Spirit to convict and comfort as needed in that “ekklesia”. He did not want to repeat himself.
So Paul uses somewhat complicated language, certainly when translated into English, to explain himself. There appear to be two possible situations. Firstly that due to the ‘correction’ he had brought, there had been some evidence of penitence on the part of at least one person, but not everyone in the “ekklesia” was willing to receive such back into fellowship. Another possible interpretation of the same event would have it that there had been no evident penitence, but that some were ready to receive the person back into fellowship anyway, and others not. My perception is that either way, Paul was not anxious to involve himself further in such a matter, since he had already made himself clear in his original teaching and advice. Then Paul changed tack and drew on a most interesting analogy. By relating to the common Roman practice of a march of Triumph in honour of victors in battle. Along the route would be censors of burning incense, causing a sweet smelling aroma to pervade the area. Paul refered to the believer as such a victor, honoured by God as triumphing in Christ, allowing His fragrance to pervade the scene. But there is one difference. The same fragrance brought an aroma of death to those who are perishing (the unsaved) and an aroma of life to those being saved. There is but ONE message. It is the message Paul brought to the “ekklesia” in Corinth. To some he became the aroma of life, and to others the aroma of death.
“We are not” he says, “as so many, peddling the Word of God; but as of sincerity, but as of God, we speak in the sight of God in Christ.” Friends, there are plenty of “peddlers of the word” today, it is not difficult to know who they are by their actions, by their motives, by the way they live. Steer clear of such. They preach an “easy” gospel, but its end is destruction. Paul spoke only as the Holy Spirit directed him, but as our reading today illustrates, it certainly did not make him popular. But it was truth.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 16
Hebraic understanding of the teaching letters of the Apostles
1 Corinthians 15 : 1 to 16 : 24
Paul first visited Corinth on his second missionary journey, in about 52 C.E., and stayed there for 18 months. The letters to the “ekklesia” in Corinth were most likely written from Ephesus about 5 years later. They are pastoral in nature.
There was some disputation in the “ekklesia” regarding the resurrection of the dead. So Paul returns to his Apostleship credentials, a defining feature of which was the fact that ALL the original Apostles had met the risen Messiah. But first he affirms that the gospel which he preached to them is the plain message that a) Messiah Yeshua lived on this earth, b) He died in redemption of man’s sin, c) He was buried in the grave, and d) by reference to Psalm 16: 10, He rose from the dead, (after three days), in perfect accord with the “sign” of His Messiahship which He gave to the Pharisees. He then listed the different times that all the Apostles met with the risen Yeshua. How comprehensive a picture is that? Then in humility for his actions prior to his conversion, he describes himself as ‘the least of the Apostles’, but an Apostle never-the-less because he too had met the risen Messiah. How different our view of him. He is a spiritual giant in our eyes. And for good reason.
Having said that, I find myself in significant agreement with the Apostle Peter, who, commenting on Paul’s writing, said “in which are some things hard to understand, which untaught and unstable people twist to their own destruction”. (2 Peter 3:16). In truth, if you fail to grasp the fact that Paul remained a Torah observant Jew ALL his life, that his conversion was NOT from Judaism to Christianity (as most Christians are taught) but from Pharisaic Judaism (legalistic observance of Torah) to Messianic Judaism (a Torah observant believer in Yeshua as Messiah), you too will have problems trying to understand his teaching!
So, in relation to resurrection of the dead, Paul argues that if there is no resurrection, as some of them seemed to believe, then all preaching is in vain, because the fundamental nature of the deity of Yeshua, our Messiah, is that He conquered death and lives today seated at the right hand of the Father in heaven. Nothing has changed. It is the same message today. We serve and worship a RISEN Saviour. Hallelujah! It is not possible to improve on the very explanation Paul gives us in Chapter 15 : 12-26. Read it again.
But there is more! Paul writes about the time when death will give up ALL its dead. “For the trumpet will sound and the dead will be raised incorruptible, and we shall all be changed”. Here Paul refers to the “dead in Christ”, those to whom his letter to this “ekklesia’ is addressed. Now we need to be careful here, because the Scriptures teach that there are TWO deaths! The first death is the experience of all who have lived (with the notable exceptions of Enoch and Elijah). Then the first resurrection is also an experience which all will encounter. But what follows that is “the Great White Throne judgement” of Revelation 20 which in turn is followed by eternal life for those who are written in the Lamb’s Book of Life, and the second death for the remainder. That Death, and Hades, are destined, with Satan, the false Prophet and ‘the Beast’ (Antichrist) to spend eternity in the Lake of Fire.
But Paul ends that warning with a joyful hope. “But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.” And there dear friends is the message which we should take from this ‘reflection’.
Paul concludes this letter with the immensely practical exhortation to the diaspora “ekklesia” to remember their obligation to support the ‘original messengers’ of the gospel. The “saints” in Jerusalem. At the beginning of their fellowship, the very first “ekklesia” shared their substance and ‘held all things in common’. As time passed, they became persecuted and were held in contempt by the majority, and evidently fell on hard times. Paul was not shy in asking the believers in the diaspora to support them financially.
His request was that ‘on the first day of the week’, as regular practice, they set aside such as they chose to give, for the ‘saints in Jerusalem’. A Hebraic understanding of this practice indicates that they were not to give that money on the Sabbath as they met for worship, but after the Sabbath, as they met for Shabbat Havdalah (Saturday evening for us), they shared a fellowship meal (as is done to this very day in observant Jewish homes) and there added to the gift which would be transported, in due course to the Council in Jerusalem for distribution to those in need. Paul himself was the carrier of such gifts.
This letter contains ‘pastoral’ teaching which is relevant for our “ekklesia” today. But it is important to understand the practical Hebraic nature of that teaching so that we get the right message, devoid of any spiritualized analogy.
Shabbat Shalom
RS