Reflections
Brit Hadashah Reflections
Brit Hadashah Reflections 5
Hebraic understanding of the teaching letters of the Apostles
Considered to have been written from Corinth in about 56-57 C.E.
The next three chapters of Paul’s letter to the “ekklesia” in Rome have caused both mystery (to some) and enlightenment (to others) in modern day theological understanding. To the first group, these chapters appear to be ‘out of context’ with the rest of the letter. To the second group they become the actual climax of the letter. The purpose for which Paul wrote the letter in fact. The unequivocal focus of these chapters is Israel. David Pawson, in his quite exhaustive series of sermons on these chapters has coined the following description. “Chapter 9 .. Israel chosen .. Calvinism. Chapter 10 .. Israel stubborn .. Replacement Theology. Chapter 11 .. Israel saved .. Zionism.” A careful ‘reflection’ on these chapters causes me to agree, with very minor reservation, with that summation by David Pawson.
Paul pours out his heart here. “I tell you the truth in Christ, I am not lying … I have continual grief in my heart … for my brethren (Jews) … for they are not all Israel who are of Israel”. Sounds a bit puzzling eh! But Paul is here looking at his own past. Once blinded by the demands of Pharisaic Judaism with its multiple hedges around the Torah, causing men to fruitlessly strive for perfection and then to judge harshly those of different persuasion, particularly those Jews who had found faith in Yeshua. So Paul writes from his own experience, pointing out the inherent error in trusting Torah observance as a means of attaining salvation. It never was intended for such, and it never will be. Salvation by faith, amply demonstrated in the life of Abraham, is the salvation freely available to all, Jew and Gentile alike. And as a corollary of that, many Jews and many Gentiles are NOT the “children of God”, described here by Paul as simply “Israel” (God’s chosen).
As Paul continues, we note that he often uses the Hebrew Scriptures to validate his argument. Hosea, Isaiah, Nahum, the Psalmist and the Torah of Moses all get a mention. In so doing, he stresses the importance of the instructions contained in the Scriptures in his determination of those who are the real chosen of God. In summary of this Paul quotes Exodus 33:19 in which God says through Moses “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion”. And then anticipating a “that’s not fair” response, Paul uses the illustration of the potter. The potter can decide whatever he chooses to make out of a lump of clay, and that which he chooses to make has absolutely no say in the matter. The major point here is that God has made some Jew (who may or may not come to Him in faith), and some Gentile (who may or may not come to Him in faith). Those who do, Paul refers to as the “Israel of God”. The saved ones. His special treasure. “For there is no distinction between Jew and Greek, for the same Lord over all is rich (in mercy) to all who call on Him.”
One of the “stumbling blocks” here is Paul’s statement in Chapter 10, verse 4. “For Christ is the end of the Torah for righteousness to everyone who believes”. Understood by many to spell the obsolescence of Torah. Key to understanding Paul here is to observe his own lifestyle choices, He many times declared his Torah observances, which are well illustrated in his statement, made to a Jewish audience, in Acts 28:17, just a short while before his death in Rome, “Men and brethren, though I have done nothing against our people, or the customs of our fathers,”. He himself, being Torah observant all his life, is most unlikely to teach against Torah. David Stern got it right, I believe, when he translated this verse “For Christ is the GOAL (the aim, the purpose, as in ‘end’) of the Torah.” Yeshua became the living Torah, didn’t He? God’s instruction for righteous living in human form. Our example of perfect righteousness.
Another of Paul’s true statements, which, in my view, is incomplete because it stops short of the consequential outcome it provokes, is the classic description of salvation. Romans 10:9. “..if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.” Now it is absolutely true that no-one can add anything to that to further ones salvation. It is complete. A done deal. However, it reads as a somewhat academic process of the mind. No-where in this letter does Paul mention repentance. After all he is writing to believers isn’t he?. But I believe that the “confession” which Paul talks about is a consequence of unstated repentance. And it is that repentance which gives birth to a change in behaviour. That would certainly be true of a person moving from paganism to believer. So saying the words alone, which is often the call from church pulpits, should of necessity also involve a change to “righteous living”, and all that that implies. Selah!
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 4
Hebraic understanding of the teaching letters of the Apostles
Considered to have been written from Corinth in about 56-57 C.E.
As chapter 7 opens, we find Paul had the arrogant Jewish believers in his sights as he tried to explain the place that Torah observance plays in the faith life of a believer. His reasoning is not easy to follow, and he goes through a number of steps to arrive at his conclusion. He likens it to the position of a married woman, who is bound to her husband as long as he is alive. If she takes another man, then she commits adultery. But when her husband dies, she is perfectly free to take another husband without the stigma of adultery being attached to that relationship. That much is perfectly clear!
So, Paul explains, the Jewish man is bound to the Torah (like a wife to a husband) as long as he lives. (And in many cases that was a legalistic relationship steeped in Pharisaic Judaism). But, when that man becomes a believer in Yeshua, it is as though that wife (the legalism of Pharisaic Judaism) had died, and he is now perfectly free to take another ‘wife’ (Yeshua who died for us) without the stigma of unfaithfulness to the Torah (which was the actual first wife). Now, dear friends, be careful not to read this chapter in isolation from the rest of the letter. Let us remind ourselves that when Paul wrote this letter, it did not have the chapter and verse partitions that we see in our Bible today. It was one continuous teaching, and just a few sentences earlier (in chapter 6) Paul had told them that, by faith, they had willingly become “slaves of righteousness”. The ‘righteousness’ which is the instruction of God to all who are His, and which He gave to Moses for the people to reside together in harmony.
How do I come to this conclusion? Because Paul stated unequivocally, in verse 12, “The Torah is holy, and the commandment holy and just and good”. And nowhere in all the Scriptures did Yeshua, or Paul, or indeed anyone else nullify or denigrate the observance of Torah. On the contrary, they ALL zealously observed the Torah. But what they all condemned was the legalistic observances of Pharisaic Judaism, which Yeshua termed “the traditions of men”. And that, my friends, is the ‘law’ which kills!! Paul continues, “So then, with the mind I myself serve the Torah of God, but with the flesh the ‘law’ of sin.” And doesn’t that describe the condition of most of us?
Romans 8 is considered to be one of those great liberating teachings of the apostle Paul. “There is now no condemnation to those who are in Christ Jesus”. It is a statement of truth. He who knew NO sin, became sin for us. The sin which condemns us was borne in His body on the cross in Jerusalem 2,000 years ago. He is now seated at the right hand of the Father in heaven making intercession on our behalf. Wonderfully liberating truths. “The law of the spirit of life in Christ Jesus has made me free from the law of sin and death”. Hallellujah! Thankyou Lord. It is an amazing passage of Scripture. But is it true?
Well, the answer to that question is a very personal one isn’t it? It certainly can be true for everyone who, in faith, has trust in the redemptive work of Yeshua. Our “greek” mindset has been taught that it is only a matter of verbal assent to the concept that Yeshua died for us. But the Hebraic mindset tells us that (as the Apostle James told us) “faith without works is dead”. Unless that faith has made us “slaves to righteousness”, and all that that means, then we are “a sounding brass and a tinkling cymbal”. All froth and no substance.
All too often, the “led by the Spirit” culture is interpreted as a “live as you please” licence. Certainly there is freedom in the Spirit of God, but it is not a freedom to ignore God’s call to righteousness. “The Spirit Himself bears witness with our spirit that we are children of God”. Note that there are TWO spirits here, the Holy Spirit and our spirit. We must take care, in honesty, to determine which “spirit” is leading us. One of the main witnesses to our personal state is to honestly ask ourselves how much time we spend with God, in reading His word and in prayer.
Paul gives the “ekklesia” in Rome a wonderful promise, which I sincerely believe is appropriate to every believer. “And we know that all things work together for good to those who love God, and to those who are called according to His purpose.” Just check out the conditions contained in this promise with me. Firstly “all things”, secondly “those who love God” and lastly “called according to His purpose”. I am sure that Paul was confident that the recipients of his letter to that “ekklesia” in Rome would check out their hearts to determine where they stood in relationship to a holy God. We should surely do the same.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 3
Hebraic understanding of the teaching letters of the Apostles
Considered to have been written from Corinth in about 56-57 C.E
“Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ” says Paul. So having already established that Jew and Gentile are equal before God, (and knowing that there were difficulties between these two groups in the “ekklesia” at Rome), Paul reminded them that it is because of their faith that they enjoy peace with a holy God. That is why, he says, they should glory in the tribulations which beset them. Their ‘tribulations’ produce perseverance, character and hope. And even before they came to faith, Christ died for them to demonstrate His great love for them. Paul is saying that in response to the great love they have all received from God, as equals, they should then live harmoniously together (within the “ekklesia”), appreciating that they are all equal beneficiaries of God’s great love for them all, and they should extend that same love to each other..
Now, dear friends, out of this discourse there are many lessons for us today. The situation in the Rome “ekklesia”, with disputation amongst the brethren, is in evidence many times over throughout the Christian denominational scene in our modern world today. And that is Gentile believer to Gentile believer. To add a Hebraic dimension to this, when we include the Jewish people in the mix, the animosity is even more stark. In Rome, as in other diaspora “ekklesia”, it was the Jewish believers who were ‘bringing the light’. Paul, the Rabbi Sha’ul, being the chief evangelist! The worship of God mostly, if not always, took place in Jewish Synagogues. The Gentile believers were privileged to belong. Well may we ask how did that get turned on its head? The answer lies in the centuries of wanton neglect, by Christians, of the Hebraic roots of our faith.
As we come to the end of chapter 5 and begin chapter 6, Paul emphasizes the fact that when God gave us Torah (His instructions for living righteously) it became obvious that ‘mankind’ was aware of ‘chata’, sin, ‘missing the mark’. But in His love, mercy and abundant grace, God provided the way back to Himself. A way of ‘drawing near’ to Him, through sacrifices, which culminated in the once for all time sacrificial death of Yeshua. Grace is ‘unmerited favour’. So Paul asks “Should we continue in ‘chata’ that grace may abound?” Then the resounding “Certainly not!” Why? He gives us this astounding revelation. By the power of Almighty God, Yeshua was raised from the dead and moved from life to LIFE, a new life with the Father. And Paul declares here that the same power which raised Yeshua from the dead can change believers from life to LIFE, newness of life, living in praise to God and free from the binding shackles of sin. Life, which in the circumstances of the “ekklesia” in Rome would allow them to live together in harmony.
“Do not present your members as instruments of unrighteousness to sin” he says, “but present yourselves to God being alive from the dead, and your members as instruments of righteousness to God”. How clear is that? Then Paul follows this with the often quoted, but misinterpreted, ‘eight words at the end of a sentence!’. NOT just “for you are not under law but under grace”. BUT, “Sin shall not have dominion over you, (where sin is ‘the master’ and that master has to be obeyed) for you are not under law (that law of sin and death) but under grace (which comes from a very different master)”. You are free to live without sin in your life. Then using the human example of servitude, wherein a person has an obligation to do whatever their master instructs, he says “You used to be slaves to sin, but now you have become slaves of righteousness!”
Paul then, using many words, in emphasis of the point he has been making, embarked on the rewards of behaviour. We are often times prone to think that once we are saved we are ‘under grace’ and our behaviour has no bearing on our destiny. And it is certainly true that the ‘grace of God’, extended to us in the form of the sacrificial death and resurrection of Yeshua, provides His unmerited gift of salvation to all who, in faith, believe. However, as Paul has stated clearly in this reading, our newly found faith DOES (or should) have a behavioural impact. Our “slavemaster” has changed! No longer do we engage in matters which are displeasing to a holy God, but now we direct our efforts in righteous living. For most of us that is a complete change in behaviour.
So Paul concludes “For the wages (that which we are paid for the work we DO) of sin is death, but the gift of God is eternal life in Christ Jesus our Lord”. Moses put two alternatives to the Children of Israel in Deuteronomy 30:19. Paul has put them to the “ekklesia’ in Rome. This ‘reflection’ offers them to you today. Choose LIFE.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 2
Hebraic understanding of the teaching letters of the Apostles
Considered to have been written from Corinth in about 56-57 C.E.
We remind ourselves that the main purpose of this letter was to “mend some fences” which had arisen between the Gentile and Jewish members of the “ekklesia” in Rome. Paul had not previously visited Rome, and most probably got his information from Priscilla and Aquila in Corinth. In our ‘reflection’ last week we saw that Paul laid out the ‘ground rules’ concerning unrighteousness which was a characteristic of both the formerly pagan Gentile, and the boastful Jewish, members of that “ekklesia”. They were the same in the sight of a holy God.
“What advantage then has the Jew?” he writes. Now, bearing in mind that Paul, as a fervent Pharisaic Jew, had spent his early years of adulthood mercilessly persecuting the believers in Yeshua, but that following his miraculous encounter with Yeshua on the Damascus Road he had become an equally fervent believer in Him, never-the-less he remained a faithful Torah observant Jew ALL his life. So he knew what he was talking about. He highlighted the fact that, through the Jews, God had made known His written word. They alone had been entrusted with the task of “being a light to the Nations”. The fact that some of them believed and some did not, did not in any way invalidate God’s uncompromising faithfulness to the Jew, with whom He had made some irrevocable and unconditional covenants.
Paul continued, and I paraphrase here, “does that mean that Jews cannot sin? Of course not, and to that extent they are in the same category as all mankind in God’s eyes. Sin of the Jews is the same as sin of the Gentiles. So why did God give them the Torah? Because they are a chosen people of God and by the Torah they know what is right and what is wrong in God’s eyes, and so they have an acute awareness of God’s requirement for righteous living.” Then he continued, “The righteousness of God, apart from the Torah is revealed (in the Scriptures) being witnessed by the Torah and the Prophets”. Speaking here of the abundant grace of God who imputes righteousness to all who come to Him in faith, trusting in the redemptive work of Yeshua. Then expressing the universality of the unrighteousness of mankind, both Jew and Gentile, we have one of the most quoted verses of Scripture in all our Bible, “for all have sinned and fall short of the glory of God”. No exceptions. None.
As Paul continued to stress the fact that Jew and Gentile are equal in God’s eyes, he makes TWO statements which are pivotal to the Hebraic understanding of the teaching of Paul. First he says “Therefore we conclude that a man is justified by faith apart from the deeds of the Torah”. Then to avoid any possible misunderstanding, he says “Do we then make void the Torah through faith? Certainly not! On the contrary, we establish the Torah”. In the simplest possible way he is expressing that our very faith in Him who saves us, also makes us zealous for God’s instructions for righteous living. And that is exactly what it did for the early believers in Yeshua (Acts 21:20). It is a matter of regret that most of us in this ‘church age’ have been taught quite the opposite, that our faith makes Torah obsolete. How sad.
In Chapter 4 of our reading this week, Paul embarked on a history lesson for the Gentile believers in Rome. Paul had never met these folk. He wasn’t sure what they had been taught and what not. So he starts at the very beginning, building a foundation on which faith in Yeshua would firmly stand. The same foundation on which the Jewish believers stood. Abraham exhibited a quality of faith which God counted to him as righteousness. We do not know how that happened. We do not know much about Abraham before this encounter. (Legend has it that Abraham’s father, Terah, was an ‘idol maker’, and over time Abraham came to see the futility which there was in the worship of idols. There are some quite humorous stories told about this!) What we do know is that Abraham was obedient to God’s call and was chosen by Him to be the father of a people described in God’s Word as His Special Treasure.
Eventually, God instructed Abraham about ‘circumcision’, which is the covenant sign of those who are descended from Abraham, and which, it seems, became a matter of ‘boasting’ by the Jews in the Rome “ekklesia’. But Paul was at pains to emphasise that God did not call Abraham because he was circumcised, but caused him to be circumcised as a sign of his faith. It was Abraham’s faith, whilst still a Gentile, which was counted for righteousness, not his circumcision. And Paul is teaching here that what God did for Abraham He can do for any other Gentile who has faith in Him. Righteousness is imputed to us because of our faith.
Shabbat Shalom
RS
Brit Hadashah Reflections 1
Brit Hadashah Reflections 1
Hebraic understanding of the teaching letters of the Apostles
Considered to have been written from Corinth in about 56-57 C.E.
As we enter another year of study, we take a look at the letters written to the diaspora “ekklesia”. The objective being to attempt to bring to a 21st century Christian the Hebraic understanding of those letters as the early believers in Yeshua would have viewed them.
The letter to the Romans is unique. It was written, by the Apostle Paul, to a group of people who, as far as we know, had not previously been visited by any of the writing Apostles. It also has the distinction of being written to “break down some barriers” which had arisen between two distinctly different groups of believers. On one hand, Gentiles. On the other, Jews.
About 54 C.E. the Emperor Claudius (Acts 18:2) had expelled the Jews from Rome. A few years later the Emperor Nero had invited them back! But the situation had changed. Evidently, the Jews who had settled in Rome much earlier, and had set up a worshipping community, had been joined by a number of Gentiles who had become believers. Then, having been deprived of their teachers and leaders (the expelled Jews), those Gentile believers had developed some ideas of their own and did not readily welcome the returning Jews into their previous roles in the worshipping community. So, in very broad terms, Paul wrote this letter to address the important matter of unity within the “ekklesia’ which was necessary for communion with God and each other.
“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek”. Right up front Paul lays it out plain and simple. ‘You are in this together’ he says. ‘The gospel of Christ is the power of God for salvation for you all. There is but ONE God, He is the same God that provides salvation for ALL of you.’ No exceptions.
Paul then addressed the state of the unbelieving Gentile (pagan) people before they came to faith in Yeshua. It does not require great insight to see that the same characteristics described here are very much the same today in our secular society which appears to be “hell bent” on ignoring the very existence of a holy God, and deciding, wilfully, ‘to do it my way’. This is why the Scriptures are so valuable. As “The Preacher” said, ‘there is nothing new under the sun’. (Ecclesiastes 1:9).
But in chapter 2 of our text, Paul changed tack. Having described the state of the unregenerate Gentile, he takes on the arrogant Jew. “For there is no partiality with God” he starts off. “For as many as have sinned without Torah, will also perish without Torah”. Then “and as many as have sinned with Torah, will be judged by Torah”. The common denominator here is SIN. “Chata” in Hebrew. “missing the mark” in English. Don’t rely on Torah to save you. It’s how you live your life. (that does NOT mean ‘salvation by works’, but rather “works because of salvation!”)
Christians today are quick to say “we are not under Law but under grace”. Eight words at the end of a sentence. Very few can quote the beginning of that sentence, or even where it is found in the Scriptures! Well, from the same writer, here are nine words at the end of another sentence. “But the doers of the Law will be justified”. Taken out of context, neither one is an accurate statement. Please do your own study and get the true meaning. In the first quoted, the “Law” is “the Law of sin and death” (not the Torah). In the second, it refers to the perfect (but impossible) adherence to ALL God’s requirements.
In emphasis, Paul then embarked on an explanation of the way in which many Jews, even today, rely on the circumstance of their birth as a Jew to find favour with God, to the exclusion of others. Now it has to be said that Paul can be quite ‘convoluted’ in his use of words to get to the point. Even the Apostle Peter remarked on this difficulty (2 Peter 3:15,16). Paul says “You who make boast in the ‘Torah’, do you dishonour God through breaking the ‘Torah’”. It seems that these Jews returning to Rome were boasting of some kind of superiority over the Gentiles because of their Torah observances, whilst at the same time falling short in many instances. Then in placation of the situation, illustrating the equality of all believers before a holy God, Paul made the overarching statement of God’s view of people. He said “ ..but he is a Jew who is one inwardly: and circumcision (the covenant sign of Abraham’s promise) is that of the heart, in the Spirit, not in the letter: ..” So front and centre Paul lays down the ground rules for fellowship between these two groups of people who had once shared fellowship together, but now did not. “You are equal in the sight of God!” And dear friends, nothing has changed.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 51
Torah portion
Haftarah portion
Brit Hadashah Acts 26 : 1 - 28 : 31
Hebraic understanding of the Gospel of Yeshua
Our final ‘reflection’ in Acts sees Paul begin his arduous and eventful journey to Rome. His audience with King Agrippa had ended on an interesting note, with Agrippa declaring Paul’s complete innocence of the charges brought against him by the Sanhedrin. This is yet another example of the way God works to bring about His purposes. He had prophesied that Paul would go to Rome (to Kings) to witness for Him. And now it is about to be fulfilled. But not without God demonstrating yet again, to Paul and his travelling companions, His awesome might and power during the hazardous voyage.
(For interest and information, scholars have determined that Paul’s encounter with the risen Yeshua was probably in the year 37 C.E. and now, at this point in his life, Paul had already written epistles to the “ekklesia” in Thessalonica (twice) 52 C.E., Corinth (twice) 57 C.E., Galatia 57 C.E. and Rome 58 C.E.. His journey to Rome occurred during the period from 60-61 C.E. and he died there about 67 C.E.)
The eventful journey is described in some detail, but consequent upon Paul’s strength and faith in Almighty God resulted in all 276 persons on the ship arriving safely in Malta. There God miraculously used Paul to His own glory by the survival of Paul from a deadly serpent’s bite, and in the healing miracle wrought in the life of the father of Plubius, a leading citizen of Malta. Thus, although Paul was never one to seek glory for himself, it never-the-less resulted in significant benefit to Paul and his companions. (Those who visit Malta today will observe an overwhelming Christian influence, which is thought to be a result of Paul’s visit 2000 years ago). One is tempted to observe that God always looks after His own, and Paul was definitely one of His own! Does anyone else remember the refrain from the old hymn? :-
God is still on the throne,
And He will remember His own;
Tho’ trials may press us and burdens distress us,
He never will leave us alone;
God is still on the throne,
He never forsaketh His own;
His promise is true, He will not forget you,
God is still on the throne.
After resting in Malta for about three months they continued on to Rome. Upon arrival, Paul was allowed to live freely in the community, albeit under the watchful eye of one of the soldiers. There was no “jetlag” in Paul’s day! So after three days Paul set about his task of teaching, firstly the Jewish population, about Yeshua. At last they were able put a ‘face’ to the ‘letter writer’.
(Let us note here that Paul had written to the Roman “ekklesia” from Corinth a couple of years earlier in an attempt to mend breaches in the relationship between the Jewish and Gentile believers, which had been occasioned following the expulsion of the Jews from Rome by Emperor Claudius in 54 C.E. then, just three years later invited back by Emperor Nero … but that is another story!!).
In establishing his credentials to the Jewish leaders, and to counter any misinformation which might have preceded him from Jerusalem he quickly stated, as he had done to the Sanhedrin in Jerusalem, that he had done NOTHING against the laws and customs of Judaism. But they had heard nothing contrary about him from Jerusalem, or from anyone else. However, they were aware that “The Way” was spoken of with contempt by many other orthodox Jewish communities. They were anxious to get the story ‘at first hand’ so to speak. So on an appointed day they met again at Paul’s lodging where he “solemnly testified of the kingdom of God, persuading them concerning Yeshua from both the Torah of Moses and the prophets, from morning till evening”. The record shows that some were convinced and others were not. It has always been the same. But in their case, Paul rebuked them with words from the Prophet Isaiah and declared that the salvation in Yeshua which was (and is) freely available to them would be offered, just as freely, to the Gentiles, and they would hear it!! The rest, as they say, is history.
There are many lessons to be learned from our readings in the Book of the Acts of the Apostles. From Yeshua’s ascent into heaven and His promised return in like manner. The gift of the fullness of God’s Holy Spirit to empower trusting men. And the exploits of the Apostle to the Gentiles, our beloved Paul (Rabbi Sha’ul). We have learned that Paul’s own testimony, from his own lips, was that he was remarkably changed, by Yeshua, from blindness to Him in Pharisaic Judaism, to worship of Him in Messianic Judaism. We are the beneficiaries.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 50
Torah portion
Haftarah portion
Brit Hadashah Acts 24 : 1 - 25 : 27
Hebraic understanding of the Gospel of Yeshua
Paul was held for 5 days in the Roman Praetorium in Ceasarea awaiting the arrival of his accusers from Jerusalem. Ananias, the High Priest, with elders of the Sanhedrin, who brought with them Tertullus, a man gifted in public speaking to present their case before Felix, the Roman Governor. The exchange of testimony before Felix is interesting, but it has to be viewed through the lens of God’s direction. He had determined that Paul would appear before the authorities in Rome. So the events which took place in Caesarea are just a prelude to the ‘main event” so to speak.
However, there is much for us to learn about the faith of the Apostle Paul from this encounter, especially when correctly viewed from a “Hebraic” mindset rather than the ‘traditional’ Gentile one. Firstly, Tertullus makes his statement, which is a faithful repeat of charges made in Jerusalem. Paul is described by them as a “ringleader of the sect of the Nazarenes” (not to be confused with ‘Nazarites’). It was the “Nazarenes” (equally properly called “Messianic Jews”), who were the irritant to these ‘orthodox’ accusers. Paul does not dispute their description of him, but he flatly denies the charge of incitement of the crowd in any location.
Paul then, referring to these “Messianic Jews” as a sect of Judaism known as “The Way”, readily confesses to being one of them. Then he elaborates on the doctrinal belief of this sect. Like them, he declared, “I worship the God of my fathers, believing ALL things which are written in the Law (Torah) and the Prophets”. I cannot find any place in Scripture where Paul ever amended this statement of the relevance of this doctrine in regard to his personal faith. It is the misunderstanding of this which has caused error to be taught about him by some Christian leaders in modern days, particularly in relation to many of the statements contained in his pastoral teaching letters. His burden in those letters was to assert and confirm that there was no compulsion on Gentiles to convert to Judaism in order to become a member of their community of faith. (as the orthodox Judaizers were proclaiming). However, it is noteworthy that invariably, the Gentiles joined the Jewish believers in worship. And that usually as part of the “ekklesia” which met in Synagogues. Compare that to today. Selah.
Felix, who had a Jewish wife, understood the doctrines of “the Way”, so having heard the accusations against Paul, and his response, decided to defer his judgement. He had hoped, and even expected, Paul to offer him a bribe to let him go. Instead Paul preached to him about ‘the fruit of the spirit’ and the judgment to come! Felix continued to hold Paul in a kind of open captivity in Caesarea for another two years until his time in office came to a close. He was superseded by Porcius Festus, who shortly after his arrival in Caesarea took a trip to Jerusalem. There he was confronted by the members of the Sanhedrin about “Paul’s case”. They connived to have Paul brought back to Jerusalem, planning to assassinate him on the journey back from Caesarea. Festus would have none of it, and ten days later went back to Caesarea.
Another trial, more false accusations, another defence by Paul who again affirmed his position that “Neither against the law (Torah) of the Jews, nor against the temple, nor against Caesar, have I offended in anything at all.” He also claimed his Roman citizenship rights to be judged before a Roman court. Thus it was that Festus, being satisfied of Paul’s innocence of the charges laid against him by the Jews, decided that Paul would be sent to Rome to be judged by Caesar Augustus. But still, Festus had no charges against Paul which warranted such a course of action!
Then Festus received Royal visitors. King Agrippa and his wife Bernice. This Agrippa was a great grand-son of Herod the Great. He was ‘puppet’ king of that region but was held in esteem by the Roman governors. So it was that Festus acquainted him with “Paul’s case”. Agrippa was intrigued by Festus’ explanation and decided that he would like to hear Paul for himself. (Now this is a further fulfilment of the prophetic announcement which God made to Ananias in Acts 9:15 wherein God said Paul would testify of Himself “before Gentiles, kings and the children of Israel”). This Royal audience also gave Festus something to write to Augustus about to warrant his decision to send Paul to Rome.
The two main lessons illustrated in this portion of Scripture, for me, are that God is faithful to every prophetic pronouncement He makes, and He has His own way of arranging the outcome. Also, the clear evidence from Paul’s own testimony (as distinct from what others teach about him) is that he remained a faithful, Torah observant Jew, right up to this time when he was about to depart for Rome.
Shabbat Shalom
RS
Brit Hadashah Reflections
Brit Hadashah Reflections 49
Torah portion
Haftarah portion
Brit Hadashah Acts 22 : 1 - 23 : 35
Hebraic understanding of the Gospel of Yeshua
Paul had been falsely accused of taking a Gentile into the Temple courts. For that, he was beaten by the mob, then rescued and arrested (as was prophesied by Agabus in Acts 13) by the Roman militia. As he was being led away he asked that he be allowed to address the crowd. Permission granted. Thus began a series of trials and defences to which Paul was subjected. So fulfilling the prophecy the Lord spoke in Acts 9:15,16 when He sent Ananias to minister to Paul on the road to Damascus.
The mob were silent as Paul began to address them in Hebrew. He briefly outlined his background as a rabbinic student under Gamaliel, stressing his strict orthodox Jewish upbringing and practice, even to the point of severe persecution of the followers of Yeshua (just as they were themselves). He told them the story of his encounter with Yeshua on that Damascus Road and as he did, he provided information about the above mentioned Ananias which is most enlightening. Paul said “Ananias, a devout man according to the Torah, having a good testimony with all the Jews who dwelt there.” That was the description of the lifestyle of a devout believer in Yeshau. Ananias was a man zealous for the Torah. A man having a good testimony with ALL the Jews living there. It was the hallmark of their life of faith. This is certainly not the description of one who considered Torah obsolete, which is what many of us have been taught to be a characteristic of those Jewish believers today, is it?
Now Paul was doing pretty well with his audience until he declared that God had called him to go to preach the word to the Gentiles. The crowd turned on him immediately, so for his own safety the Roman militia again bound him, intending to interrogate him whilst giving him a good beating at the same time. “I am an uncondemned Roman citizen” Paul said. Then under direct questioning he confirmed it again in Acts 22 verses 27,28. (It is thought that citizens of Tarsus, the Capital city of the Roman province of Cilicia, were granted special status by the Romans). So Paul’s Roman citizen claim did two things. It saved him from a severe beating, and it put him into another round of questioning in front of the governing Jewish Sanhedrin, with the Roman authorities as observers to the proceedings.
“I have lived in all good conscience before God until this day” Paul started. “Smack him in the mouth” ordered the High Priest. Wow!! A bitter exchange followed, for which Paul graciously apologised when he discovered that it was indeed the High Priest with whom he was having the stoush. But Paul had made his point! In the same way that Yeshua had charged the ruling Jewish authorities of being all show and no substance (whitewashed walls) so Paul too had accused them. But knowing that there were both Sadducees and Pharisees on the Council Paul then provoked division between them knowing that they held opposite views about the resurrection of the dead, and that he himself was a born a Pharisee (albeit now converted to Messianic Judaism). The dissention in the Council became heated! The Pharisees found no fault in Paul and wanted him released. The Sadducees wanted him executed. So much so that a group of over forty of them bound themselves in an oath to not eat anything until they had put an end to Paul’s life, (they might have starved to death) and then set about plotting how to arrange it.
But God had more work for Paul to do. And that work was in Rome!! The Lord spoke to Paul whilst he was incarcerated in the Roman barracks. “Be of good cheer Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome.” What an amazing assignment! But in that assignment, Paul had the assurance then that he would not be put to death at the hands of the Jews. Furthermore, God confirmed again the prophetic announcement He had made to Ananias about Paul in Acts 9:15. That Paul would “bear My name before Gentiles, kings and the children of Israel”. The Romans were rulers in Israel, but the seat of their power was in Rome.
Paul’s nephew became aware of the Jews assasination plot and told the commander of the Roman militia, who promptly arranged for Paul to be taken, under substantial armed escort, to Caesarea, to be judged by Felix the Roman Governor. But when Felix discovered that Paul, even though he was a Roman citizen was born in Tarsus of Cilicia, he decided that he would not hear the case until Paul’s Jewish accusers were also present. So Paul was held in custody within the Governor’s residence in Caesarea for the next several days.
And so it was, that God continued to work out His purposes in His chosen ‘vessels’, just as He does today.
Shabbat Shalom
RS
Tabernacles
Torah Reflections Tabernacles
Torah portions Leviticus 22:26 to 23:44 and Numbers 29 :12 - 16
Haftarah portion Zechariah 14 : 1-21
The Torah of YHWH given to Moses
Leviticus 23 and Deuteronomy 16 have the commandments about annual observances of the “mo’edim”. (The Hebrew word for “appointed times”, which in turn is usually translated into English as “feasts”). These are times when God specified He would meet with His chosen ones.
Today, they are most often referred to as “Jewish Feasts”. That correctly describes the fact that they are observances remembered by Jews. But it is an incorrect understanding of the Scriptures.
When God gave these instructions to Moses, He carefully worded these ‘appointed times’ (mo’edim) as MY ‘mo’edim’. They may be characterized as times when God says, in effect, “I will be there to meet with you on these specific occasions”. Those who choose not to attend miss an opportunity of blessing through meeting with Him at His invitation.
This festival is a happy occasion. It lasts for seven days and begins and ends with a Sabbath rest. Following just 4 days after the most solemn remembrance of Yom Kippur it is celebrated in a very special way in Israel particularly. The festival is actually known by THREE different English names. Tabernacles, Booths and Ingathering. In Hebrew” Sukkot”.
Each family builds a kind of makeshift shelter, which they call “booths”, outside their home. It is deliberately constructed so that the roof is lightly covered with palm fronds which easily allows those inside the shelter to see the sky above. Observant Jewish families then carry on all normal family activities in and around this shelter. That includes having meals and sleeping. The purpose of these constructions is to cause the family to remember the time when their ancestors lived in this manner in their wilderness journeying’s from Egypt to the Promised Land. Naturally, there is also much storytelling and appropriate scripture reading to encourage and enlighten the experience for the children of the family.
As mentioned above, it is an especially joyful festival.
In terms of our understanding of the prophetic significance of this festival, we need to recall the teaching which accompanied the first two festivals of this season. TRUMPETS heralds the return to this Earth of Yeshua Ha’Mashiach in power and great glory. Then follow 10 days of putting things right, before we remember the very solemn festival of YOM KIPPUR which is prophetic of the Great White Throne Judgement.
As the old hymn puts it “When the roll is called up yonder I’ll be there”. Well this festival is effectively the time for ‘roll calling’. Those who have been judged worthy at the Great White Throne Judgement are invited to attend the Marriage Supper of the Lamb. That is consistent with the joyfulness of the occasion isn’t it? In fact, “the Bride” of the Lamb is the New Jerusalem (Revelation 21 : 9 – 27) and there is no place for impurity within its walls. Only those cleansed by the blood of the Lamb participate in the Marriage Supper.
There is ONE more activity associated with this festival in Judaism. On the last day of the celebration is the most joyous parading of the Torah Scrolls through the Streets in Jerusalem, and I suspect, but have not personally witnessed, in other Jewish communities. This is called “Simchat Torah” (Rejoicing in the Torah). It marks the fact that the whole cycle of reading the Torah starts again for another year.
Take time to study and learn the significance of all the “mo’edim” of the Lord. They are full of rich meaning and this festival has been singled out for special mention in the millennial Kingdom. Read it for yourself in Zechariah 14 : 16 -19. It forms part of the Haftarah portion for this week.
Why is this ‘mo’ed’ singled out? For your thoughtful consideration, the first clue comes in Jeremiah 16:14,15. Probably the most memorable day in the Hebrew calendar superseded by a bigger event! Jews restored to the Land in preparation for the return of Messiah. Pesach (which includes Unleavened Bread and Firstfruits) no longer celebrated. Shavuot, traditionally the time of giving of Torah superseded by a New Covenant. Yom Teruah completed by the appearance of Yeshua as King of kings.(No third appearance expected) Yom Kippur, already completed at the White Throne Judgement. And what remains is the joyful time when Yeshua Tabernacles with us for the rest of time. It is the ONLY festival which remains when Yeshua returns to reign. Hallelujah, what a Saviour. Be part of “The great ingathering”.
Shabbat Shalom
RS
Vezot ha’Bracha
Brit Hadashah Reflections 48
Torah portion Deuteronomy 33 : 1 – 34 : 12
Haftarah portion Joshua 1 : 1 – 18
Brit Hadashah Acts 19 : 1 - 21 : 40
Hebraic understanding of the Gospel of Yeshua
What an interesting and challenging encounter Paul experienced when he got to Ephesus, once an important sea port. Today, some kilometres from the present-day coastline, it is one of the best preserved and restored of all the Biblical sites in Turkey and it is possible to walk the streets and imagine things about which we read in the Scriptures.
Paul found about twelve ‘disciples’ there who had established a Synagogue. But these men were ‘disciples’ of John the Baptizer, and had probably left Israel before Yeshua began His earthly ministry. In any event they were unfamiliar with the Holy Spirit. Paul laid hands on them and they “spoke with tongues and prophesied”. The Scripture is clear on this point. (Many churches today teach that the “tongues” of Acts 2 were foreign languages. And certainly foreigners understood the message in their own tongue. But here there is no suggestion of other languages here is there? Just “tongues”. Selah) Paul remained with them, teaching in their Synagogue for a further three months. But some of these men became ‘hardened’ and spoke evil of the “ekklesia”. So Paul withdrew from meeting with them and arranged for his small “ekklesia” to meet separately in another place. He continued to teach there for another two years and God worked many “unusual miracles” amongst them during this time. Even healing people and casting out demons using aprons and handkerchiefs which had been touched by Paul.
Then came the counterfeits! There are always ‘counterfeits’ aren’t there? But God exposed the counterfeit and brought great blessing to the “ekklesia’ and “the word of the Lord grew mightily and prevailed”. In fact, so mightily that the peddlers of artefacts relating to the many breasted goddess Artemis (also called Diana) saw significant threat to their business. A lesson for us here. There will ALWAYS be conflict between idolatry and the God of Abraham, Isaac and Jacob. Count on it. Eventually, Paul wanted to preach in that temple, but after much dispute as the idolaters tried to have Paul and the other disciples charged with offenses against their ‘godess’, the city clerk intervened and restored some order. So Paul moved on again. Chapter 20 gives the account of various places visited before Paul, after celebrating Passover in Philippi met up with the others in Troas, where they stayed another seven days.
A “Hebraic” understanding of the well-known, but often misunderstood, events in Troas is worth explaining. Our Bible tells us “Now on the first day of the week, when the disciples came together to break bread”. This was NOT a Sunday morning communion service as is often supposed. To ‘break bread’ was to share a meal together. This was the first meal after Shabbat, eaten after sundown (the beginning of the first day of the week) on Saturday evening. It was then, and still is, known by Jews as Havdalah (a Hebrew word meaning ‘separation’). It is a time of fellowship when in those days people met together to share a meal and to rekindle their lamps (hence the presence of many lamps in the room) and to celebrate the end of the “holy” (Shabbat) and the commencement of the “secular” (the regular days). On this occasion Paul spoke for a long time (until midnight) and one of them, Eutychus, fell asleep. Please note again in verse 11 the reference to ‘breaking bread’ being a phrase denoting eating food.
Eventually, Paul made his way back to Jerusalem, but not before again encountering the prophet Agabus, whom Paul had first met at Antioch at the beginning of his ministry. Agabus warned Paul that he would be taken captive at the hands of Gentiles if he returned to Jerusalem. But Paul went anyway.
I commend everyone reading this ‘reflection’ to spend time reading Acts Chapter 21 carefully. You will find out more about Paul, and early Jewish believers than you imagine. Paul presented himself to the Jerusalem Council, headed by James, who told Paul that many ‘miriads’ (means tens of thousands) of Jews had come to faith in Yeshua and that “they are ALL zealous for the Torah”. BUT that they had been misinformed that Paul was teaching the Gentiles to “forsake Moses”. Then James told Paul that in order to correct this misinformation he should demonstrate “that you yourself ALSO walk orderly and keep the Torah”. Which he did.
But that did not end Paul’s woes because then he was accused of taking a Gentile in to a part of the Temple which was exclusively for Jews. That earned him another beating, but he was arrested by the Roman soldiers which saved him from the beating, but also fulfilled the prophecy of Agabus referred to above.
Shabbat Shalom
RS