At sun set the evening prior to the 1st of Tishrei, the high Holy days of HaShem begin. In Secular Hebrew terms this day is called Rosh Hashanah—the head of the year (New year). (Ezekiel 40:1) This also makes sense spiritually because G-d is the Head of Israel and Messiah is the Head of the Ecclesia—Community of believers. He is the א (Aleph)—beginning.

This convocation (sacred gathering) is also known as Yom Ha-Zikaron (The Day of Remembrance: Leviticus 23:24) and Yom Ha-Din (The Day of Judgment: A rabbinical title). The first name represents HaShem’s absolute fidelity and righteousness, His faithfulness to His covenants, even in the face of our faithlessness. The second name reminds us that G-d is a just Judge, Who examines the hearts of humanity.

The Bible calls this particular Sabbath day “Yom T’ruah”—the day of the blowing sounds. Shofrot—rams’ horns—are heard throughout Israel proper and the world (Lev 23:24: Num 29:1). The ram’s horn has been used throughout Israel’s history, to signify the coronation of her kings. It is due to this fact that Jews focus on God the King during this time of introspection, self-examination and shuvah—returning--repentance.

The Father heart of G-d is also reflected upon at this time because G-d is known as Adonai Elohim—Merciful G-d (Father) and Judge. The two images of Father and King are attributed to HaShem in worship. This day begins the Days of Awe, which continue for ten days. These days are a time of personal and corporate reflection and self-examination, which culminate in repentance on the Day of Covering/Atonement--Yom  Kippur.

This season affords us the opportunity to contemplate G-d as Father and King. He is not a king like any other king. Nobody chose Him to be king, He is simply King. This is clearly articulated in the prayer tradition of Israel, which begins each prayer with these words; “Blessed are You O L-rd our G-d, King of the universe.” We are not able to make G-d king of our lives—we have only one choice to make concerning His Kingship and kingdom: will we submit to and accept His Kingship, thus becoming subjects of His kingdom? Or, will we choose the kingship of another, denying G-d’s Kingship—He is King regardless—thus becoming enemies of The King and His kingdom. Thank G-d for our Messiah, who is King of kings and L-rd of lords—He has revealed G-d’s Kingship to us. Let’s participate in the reflective process of Rosh Hashannah, seeking to draw near to G-d, because He has first drawn near to us. His Word says, “He is close to all who call upon Him; to all who call upon Him in Truth.” –Tehilim/Psalm 145:18

For both personal and corporate reflection I offer the following prayer tradition:

Aveinu Malkeinu
Our Father and King

Blessed be The Lord

Leader: Bless The Lord, Who is Blessed

Together: Bless The Lord, Who is Blessed forever, eternally

Together: Blessed, praised, glorified, honored, and exalted be the name of the King of kings, the Holy One, blessed be He, Who is the first and the last, and beside Him there is no G-d.

Selah: Pause, contemplate, listen and receive…

Together: Extol Him in the heavens—Lord is His name, rejoice before His face. His name is honored beyond all blessing and praise. Blessed be His name whose glorious kingdom is forever. Let the name of the L-rd be blessed forever, eternally.

Selah: Pause, contemplate, listen and receive…

Our Father and King: Psalm 145

1 A Psalm of praise; of David. I will extol You, my G-d, O King; and I will bless Your name forever and eternally.  2 Every day I will bless You; And I will praise Your name for ever and eternally.  3 Great is Adonai, and greatly to be praised; And His greatness is unsearchable. 

G-d, Our Father and King is Great (outside of all things—In Him all things exist and have their being), His greatness is unsearchable, it cannot be known completely, He is beyond the reach of human understanding. 

4 One generation shall praise Your works to another, And shall declare Your mighty acts. 

G-d, Our Father and King will be known throughout the generations of humanity. He is eternal, past present and future. 

5 Of the glorious majesty of Your honor, And of Your wondrous works, I will meditate. 

G-d, Our Father and King is majestic and honorable. All His actions and the result of them are worth contemplating. 

6 And men shall speak of the might of Your terrible acts; And I will declare Your greatness. 7 They shall utter the memory of Your great goodness, And shall sing of Your righteousness. 

G-d, Our Father and King is fearsome. He is worthy to be feared. He is righteous. We can trust that He will only be and do what is right. 

8  Adonai is gracious, and merciful; Slow to anger, and of great loving-kindness. 

G-d, Our Father and King is gracious—that means He shows mercy to those who don’t deserve it. He is merciful. He is loving and kind. 

9 Adonai is good to all; And His tender mercies are over all His works. 

G-d, Our Father and King is good to everybody—not just Christians, everybody, this is called common grace--that doesn’t mean everybody is forgiven, we are all children of creation but we are not all children of G-d. Common grace is over the children of creation until the judgment, and then only those under saving grace will continue to experience the grace of God into eternity. 

10 All Your works shall give thanks to You, O Adonai; and the righteous shall bless You. 11 They shall speak of the glory of Your kingdom, And talk of Your power;  12 To make known to humanity His mighty acts, and the glory of the majesty of His kingdom. 

G-d, Our Father and King, bestows glory upon His kingdom. 

13 Your kingdom is an everlasting kingdom, And Your dominion endures throughout all generations. 

G-d, Our Father and King and His kingdom are eternal. 

14 Adonai upholds all that fall, and raises up all those that are bowed down in humility. 

G-d, Our Father and King supports us when we fall down and lifts us up when we come to Him in submission and repentant worship. 

15 The eyes of all wait for You; And You give them their food in due season. 16 You open Your hand, And satisfy the desire of every living thing. 

G-d, Our Father and King has the attention of the entire world—whether we realize it or not—everyone is reliant on G-d for their food. 

17 Adonai is righteous in all His ways, And gracious in all His works. 

G-d, Our Father and King is right acting in all He is and does. He is gracious through every action He performs.

18 Adonai is close to all who call upon Him, To all that call upon Him in truth.

G-d, Our Father and King is close to us, He is close to us when we call to Him with a truthful heart/motivation. 

19 He will fulfil the desire of them that fear Him; He will also hear their cry and will save them. 

G-d, Our Father and King will see to completion the desire of those who fear Him. He will hear our crys for help and save us. 

20 Adonai preserves all those that love Him; But all the wicked He will destroy. 

G-d, Our Father and King will preserve us, He will never allow us to be apart from Him. Preserve here means eternal preservation-which does not end at death. For those of us who acknowledge Him as King, there will be life, even though we die 

21 My mouth shall speak the praise of Adonai; and let all flesh bless His holy name for ever and eternally.

G-d, Our Father and King is deserving of our praise and worship.

Aveinu Malkeinu–Our Father and King

Our Father, our King, be gracious to us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, we have sinned before you.
Our Father, our King, we have no king except You.
Our Father, our King, deal with us kindly for the sake of Your name.
Our Father, our King, renew a year of good for us.
Our Father, our King, annul every evil decree against us.
Our Father, our King, exalt the majesty of Your Messiah.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, be gracious unto us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, forgive and pardon our sins.
Our Father, our King, blot out our transgressions, and remove our sins from Your sight.
Our Father, our King, may we return to You in perfect repentance.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, bring glory to Israel Your people.
Our Father, our King, bring understanding and peace to Your children amongst the nations.
Our Father, our King, provide us with Your abundant blessings.
Our Father, our King, grant our prayers for Your sake, if not for ours.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, be gracious to us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us.
Selah: Pause, contemplate, listen and receive…

Messianic addition:

Aveinu Shabashamayim 
Our Father in Heaven

Our Father, Who is in the heavens
May Your name be kept Holy
Selah: Pause, contemplate, listen and receive…
Your kingdom come
Your will be done
On earth, just as it is in the heavens
Selah: Pause, contemplate, listen and receive…
Give us today our daily bread
And forgive us our debts
As we choose to forgive the debts of others
Selah: Pause, contemplate, listen and receive…
Don’t lead us into trials
But, reach down and pull us up out of evil
Selah: Pause, contemplate, listen and receive…
For Yours is the kingdom, the power and the glory
Forever and eternally

Selah: Pause, contemplate, listen and receive…

© 2014 Alastair Brown    

An examination of Romans 14

Romans 13 ended with the statement, “Clothe yourselves with Yeshua (Salvation).” As Shaul/Paul continues his closing dialogue (Romans 13-16) he gives a voice to the halakhah of Salvation clothing. Perspective has a large part to play in understanding what it means to be weak in trust verses what it means to be strong in trust. Those with strong faith who look down on those with feeble faith, have at once made their strong faith feeble.

Context is also very important here, many have misread this text as being an admonishment against kashrut (Kosher dietary instruction); they could not be more wrong. This chapter is addressing, above all, love for one another and the outworking of that love in respect to trust issues. The Messianic Jews listening are keeping kosher, the Gentiles are not, however the food issues are not related to kashrut—as we will soon see—and the issues of trust are issues that affect both Jew and Gentile equally as human beings. This portion is addressed to the Roman ecclesia as a whole and should be understood in that context.

14:1 Now accept the one who is feeble in emunah (trust, faith), but not for the purpose of passing judgment on his opinions.

Feeble trust is trust none the less. It is the birthing of strong trust (faith). This refers to those who are still unsure of the boundaries of faith regarding previous practises from prior to their receiving the gift of Messiah. Many in the Roman church were saved from idolatrous practises and therefore, in order to avoid them at all costs they may have placed wider parameters around certain practises than was absolutely necessary.

For example:

A woman once worked as a medium in a circus, she told fortunes, contacted spirits and allowed herself to be overcome by demonic forces in order to generate an income as the circus travelled from town to town. One day a revivalist preacher entered her fortune telling tent, paid her three months wages and commenced to share the Gospel with her. Overwhelmed by the generosity of the preacher and convicted of her rebellion against G-d, she received the gift of Yeshua and became born again into the family of G-d. As was befitting her commitment to Messiah, she renounced her occult practices and resigned her position as a fortune teller. Leaving the circus, she went to live in a nearby village with a family of believers.

Sometime later another circus came to town and the family the former fortune teller lived with were going to the circus to see the animals and watch the performers under the big top. The former fortune teller was appalled and said, “I refuse to go to the circus because there are fortune tellers who channel demons there.” The family, understanding that she was a new believer and that this meant a great deal to her, decided not to go to the circus. They knew in their hearts that watching big top performances and feeding the animals was not wrong, however for the sake of her young faith they decided to forgo their entertainment and remain at home.

2 One person has emunah (trust, faith) that he may eat all things, but he who is feeble eats vegetables only.

Some have suggested that this refers to Jewish believers who keep kosher, they say that the believer of feeble faith is the kosher keeping Messianic Jew. This is utter nonsense. Not only did Yeshua not teach against kashrut, He also advocated the keeping of the Torah, Shaul/Paul’s stance—as he continues to be a Pharisee (the Messianic variety)—is no different. Aside from the fact that Messianic Jews continued to keep kashrut, though many, including Shaul/Paul, had strong trust; there is also the fact that abstaining from meat has never been a kosher requirement. Therefore the present text cannot refer to kashrut.

It may refer to meat sacrificed to idols as in 1 Corinthians 8 & 10. Although Shaul/Paul is not speaking specifically about idols here, there are a number of parallels between the present passage and the passages in 1 Corinthians.

3 The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for G-d has accepted him.

Keeping in mind that these verses cannot be referring to kashrut, we understand that the one who is eating meat here is Gentile and the one refraining is also Gentile, doing so perhaps for similar reasons to those of the former fortune teller in the previously mentioned mashlam (parable).

The point is, that neither the eater nor the abstainer are to pass judgement (an act of condemnation) on one another.

4 Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the L-rd is able to make him stand.

This text is not suggesting that we shouldn’t redirect fellow believers when we see them in perpetual sin. That type of judgement is likened to assessment or discernment of the truth in the observing of harmful practises. Passing judgment isn’t the same as making a judgment; the former condemns, the later discerns.

“He who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.” –Yaakov/James 5:20

Providing the person who abstains and the person that eats are convinced of their freedom to do so, they are not sinning in this situation, therefore to judge another in this context is to pass judgement (an act of condemnation) on them rather than seek to guide them for their own wellbeing.

Notice the confidence with which Shaul/Paul asserts the security of the believer, “he will stand, for the L-rd is able to make him stand.” In addition to this we observe that it is the L-rd who causes the believer to stand.

5 One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind. 6 He who observes the day, observes it for the L-rd,

Given the context of this discussion it’s unlikely that this refers to the keeping of Shabbat. However the principle taught here is applicable to the Sabbath keeping conflict that has reasserted itself among some believers today. It is most likely that the days mentioned here are seasonal occasions associated to Gentile practise prior to their coming to faith. These would be generic celebratory occasions that some may have considered too closely connected to pagan religion and idolatry and therefore refused to keep them.

Here, Shaul/Paul is saying that providing these days are being observed for the glory of G-d, that they are valid expressions of worship. After all, every day belongs to G-d and there is no day upon which it is wrong to worship Him.

It should be noted here regarding the Shabbat, that the keeping of it is to be a sign between HaShem and the children of Israel. While Gentile believers are welcome to keep Shabbat, it is not incumbent upon them. Therefore the principle of this verse can also apply to beliefs surrounding the keeping of Shabbat and yom rishon (Sunday/resurrection day) worship.

“So the children of Israel shall observe the shabbat, to celebrate the shabbat throughout their generations as a perpetual covenant.’ It is a sign between Me and the children of Israel forever; for in six days HaShem made heaven and earth, but on the seventh day He ceased from labour, and was refreshed.” –Shemot/Exodus 31:

and he who eats, does so for the L-rd, for he gives thanks to G-d; and he who doesn’t eat, refrains from eating for the L-rd, and gives thanks to G-d. 

Again, eating, like the observing of days and indeed like any soul action, is to be done as an act of worship. Therefore it is motivation that is the issue here and not the act itself.

“Present your souls as a living sacrifice.” –Romans 12:1

7 For not one of us lives to himself, and not one dies to himself; 8 for if we live, we live in the L-rd, or if we die, we die in the L-rd; therefore whether we live or die, we are the L-rd’s. 9 For to this end Messiah died and lived again, that He might be L-rd both of the dead and of the living.

As those who have accepted Messiah we now live and die according to His good purpose. He holds the keys to death and hades, He was dead and is now alive. In Him we live and move and have our being.

10 But you, why do you judge your brother (or sister)? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of G-d. 11 For it is written,

“As I live, says HaShem, every knee shall bow to Me,
And every tongue shall give praise to G-d.” (Yeshaiyahu/Isaiah 45:23)

12 So then each one of us will give an account of himself to G-d.

Note that here, unlike elsewhere in Romans, the reference to, “brother,” is singular and generic, thus referring to the subject of Shaul/Paul’s argument. This is not a specific reference to Shaul’s, “brothers—Israel.” Therefore a, “brother,” here can refer to anyone.

Because we must all give account before HaShem at the judgement, we are wise to show chesed (grace, mercy) toward one another.

13 Therefore let us not judge (pass judgement on) one another anymore, but rather determine this—“not to put an obstacle or a stumbling block in a brother’s way.”

This is a midrash (teaching illumination) on Leviticus 19:14, “You shall not curse the deaf or place a stumbling block before the blind.”

The rabbi’s interpret the word, “iver—blind,” as referring to those unstudied in the Torah. (Sifra to Leviticus 19:14, Bava Metzia 75b, Avodah Zarah 21b-22a). In this context both those feeble in trust and those prideful in their strong trust could be considered, “iver—blind,” unstudied in Torah. Why? Because Messiah is the goal of the Torah and it is Messiah who sums up the Torah with the instruction to, “love your neighbour as yourself.” Failure to love your neighbour is an act of mistrust.

14 I know and am convinced in the Lord Yeshua that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean. 

Shaul/Paul, is not advocating moral relativism, nor is he invalidating (for Jews) Kashrut. Unclean (tum’ah) here refers to the contextual issues regarding the Gentile non-kosher diet/observance and therefore is not an abdication of Kashrut. Furthermore, neither Yeshua nor any of the writers of the Brit ha-Chadashah ever teach that kosher instruction has been made invalid for Messianic Jews.

15 For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Messiah died.16 Therefore do not let what is for you a good thing be spoken of as evil; 

Place your brother’s wellbeing before your own freedom. Don’t flaunt your freedom in front of those who are struggling to find theirs because if you do you may cause them to sin by speaking against that freedom.

17 for the kingdom of G-d is not eating and drinking, but righteousness and shalom and joy in the Ruach ha-Kodesh—Holy Spirit. 18 For he who serves Messiah in this way is acceptable to G-d and approved by men. 19 So then we pursue the things which make for shalom and the building up of one another. 20 Do not tear down the work of G-d for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense. 21 It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles. 

Neither wine nor meat are prohibited in a kosher diet. Therefore this is again not referring to kashrut.

The point is to, “Help your fellow believers out by showing some grace and not making silly accusations or flaunting your freedom regarding issues that have no real significance in the kingdom of G-d.”

The Talmud says:

“It was taught: if there are things which are allowed but which some treat as prohibited, you must not permit them in their presence.” –N’darim 15a

22 Keep the emunah (trust, faith) which you have (be it feeble or strong) as your own conviction before G-d. Happy is he who does not condemn himself in what he approves.  23 But he who doubts is condemned if he eats, because his eating is not from emunah (trust, faith); and whatever is not from emunah (trust, faith) is sin.

The condemnation spoken of here is self-condemnation, the act of doing the devils job for him. It is not G-d who condemns us through our lack of trust (our doubt), it’s us.

Finally, because all that we do in Messiah is born of the trust we place in Him, any action born of doubt is an action of mistrust which is rebellion, the root of all sin.

© Alastair Brown 2014

An examination of Romans 13

Shaul/Paul goes to great lengths in chapter 12 to explain every believer’s calling to peaceful co-existence with others. He concludes with the positive instruction, “Overcome evil with good.” Yeshua has said, “Why do you call me good? Only G-d is good.” (Mark 10:18) Therefore we overcome evil with G-d.

The hagadah (telling) of Shaul’s teaching is now followed by the halakhah (the way we walk), right action. Why? Because there’s no such thing as theology in Messianic Judaism, we are a religion of trust in action; either one devoid of the other will result in sin.

Many questions will arise from this chapter: we will ask, for example, “Does this mean we must be obedient even to wicked rulers?” The answer is inferred through the practical instruction given by Shaul/Paul regarding the term, “good,” which denotes good instruction and therefore voids the obligation to submit if the instruction is contrary to G-d’s good Instruction (Torah). However the greater answer is in the foundation set in the first few verses of this chapter. The order of rule is established with HaShem's position over all, hence any subsequent rule is subject to Him.

In order to glean answers to our questions we need to keep in mind things stated at the beginning of the letter to the Romans, such as, “For the wrath of G-d is revealed from heaven against all ungodliness and unrighteousness of human beings who suppress the truth in unrighteousness, because that which is known about G-d is evident within them” (Romans 1:18)

13:1 Let every nefesh (soul, person) be subject to the higher (hooperekho) rulers (Hebrew equivalent, elohim). For there is no Ruler (Hebrew: Elohim) (Messiah) except from G-d (Elohim): the rulers (elohim, other powers, human and superhuman) that exist are appointed by G-d (Elohim). 

Firstly, the Hebrew equivalent to the Greek, “psookhay,” is, “nefesh,” which refers to the entire being, soul.

The second rendering of the Greek, “exooseeah—force, magistrate, superhuman, potentate,” is read in the singular; I believe this can refer to the Messiah, as shown. That is why it is followed by a specific statement regarding the existing, “rulers,” plural. This is a similar distinction to that made by Yeshua regarding Psalm 82:6 (John 10:33-38) where the Hebrew Elohim—G-d, gods, judges, rulers—is used to make clear that all rulers are subject to the Ruler.

2 Therefore whoever resists the Ruler (Messiah) has rebelled against the ordinance of G-d; and they who have rebelled will receive condemnation upon themselves.

There is no longer condemnation for those in Messiah Yeshua. (Romans 8:1) Therefore the Ruler here is Messiah. The ordinance of G-d is our means of salvation (Yeshua), that is, submission to Messiah, the receiving of the gift of G-d. The resisting of that gift is the road to wrath and condemnation.

3 For magistrates (arkhone) are not a cause of fear for those who practise good behaviour, but for those who practise evil. Do you want to be free from the fear of the Ruler (ha-El, Messiah)? Then do what is good and you will have praise from the same; 4 for He is the minister of G-d, sent to you for good.

This verse begins using a different Greek word regarding ruling figures, “arkhone,” this is a subordinate title which I have rendered as magistrate in order to convey this ruler’s submission to the Ruler, HaShem. The very next verse refers back to, “exooseeah,” the Ruler, Messiah. This refers to Messiah rather than G-d the Father because, “the Ruler,” is, “the minister of G-d.”

When the imaginary listener is asked, “Do you want to be free from the fear of the Ruler,” he is also being told, “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment.” (1 John 4:18) In other words, fear of punishment is the result of refusing G-d’s gift, Yeshua. Therefore the way to avoid fear is to receive Yeshua, which will birth right action in the believer. 

But if you do what is evil, be afraid; for the Ruler (exooseeah) does not bear the sword (symbol of authority) for nothing; for He is the minister of G-d, one who carries out justice resulting in wrath--orgay--on those who continue to practice evil. 5 Therefore it is necessary to be in subjection, not only because of wrath--orgay--(discipline), but also for conscience’ sake (the Spirit speaking within us).

The Ruler here refers to Yeshua, who is the minister of G-d sent to us for good (v.4). Shaul/Paul looks to the end of the age and the ultimate fulfilment of wrath meted out upon those who continue to practise evil, resisting G-d’s gift.

The Greek “orgay,” wrath, is used in Romans prior to this only in reference to G-d. It is therefore most likely that it is also used here in reference to the outworking of G-d’s judgement rather than in relation to an earthly form of government.

The Roman ecclesia should not expect to go undisciplined if she wilfully sins and misrepresents G-d before the earthly ruling authorities, in regard to proper social law. G-d’s wrath against ungodliness is a form of discipline for the believer, for the unbeliever however it will end in eternal punishment. Believers are obligated both by discipline and more importantly out of love for The L-rd, to act rightly according to the laws of the land in this present age (olam hazeh) of darkness.

Shaul/Paul, having affirmed the Messiah and therefore G-d as the greatest authority, now turns to practical everyday examples of submission to the legal authorities that govern civilized society.

6 Because of this you also pay taxes, for those in authority are (also) servants of G-d, devoting themselves to the running of earthly government. 7 Render to all what is due them (Give to Cesar what is Cesar’s and to G-d what is G-d’s, Matthew 22:21): tax to whom tax is due (This could refer to Temple taxes paid by those making Aliyah); custom to whom custom; fear to whom fear; honour to whom honour. 8 Owe nothing to anyone except to love one another; for he who loves his neighbour has fully filled the Torah. 

“As much as it depends on you, live in peace with all men.” (Romans 12:18)

Shaul/Paul challenges the Roman ecclesia (church community) to act rightly in situations regarding societal law, providing it doesn’t compromise the goal of the Torah (Messiah). If we refrain from evil we will become a witness of Messiah to those in authority over us. Remembering that no one is in authority, be it for good or evil, without G-d’s permission. Through our witness the L-rd will use our position with regard to public authority for the good of His kingdom.

What does this mean practically speaking? It means if tax is what funds the smooth running of the nation, pay it. If customs duties are charged to protect the nation, pay them. If you owe anyone a debt, pay it. If you live in a democracy, vote. If there is anything asked of you as a citizen that enables you to live at peace under the governing authorities—providing it doesn’t compromise the goal of the Torah—do it. Why? Because Yeshua, in G-d, is the One who governs all. Not believers only but everyone and everything.

In Judaism there is an Aramaic saying, “Dina dimalkuta dina,” which means, “The law of the kingdom is law,” Torah to be obeyed as if G-d had commanded it.

9 That’s why we read, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and if there is any other commandment, it is summed up in this saying, “You shall love your neighbour as yourself.” 10 Love does no wrong to a neighbour; therefore love is the full filling of the Torah.

These are all commandments concerning behaviour toward other human beings. This echoes the teaching of Messiah (Mark 12:28-34), affirming a principle that the famous Jewish Talmudic scholar Hillel also recognised:

“What is hateful to you, do not do to your neighbour. That is the whole Torah. The rest is commentary.” –Hillel, tractate Shabbat

11 Do this, knowing that at the present time (olam hazeh), it is already the hour for you to awaken from sleep;

Verse 11 begins a repetition of metaphors which juxtapose evil and good: sleep (death) and salvation, night and day, darkness and light.

When a Jew reads, “Present time,” he understands it to refer to the olam hazeh (present world), our current existence within time and space. Here Shaul/Paul relates the present state of the world to death, using the sleep metaphor common to rabbinical teaching, and used by Yeshua himself as a euphemism for death (temporal death awaiting final judgement).

“Stop living as though you are still dead like those living under wrath, you’re not, you’re a new creation,” says Shaul/Paul, “act like those who are awake (already alive eternally in Messiah).”

For now salvation (Yeshua) is nearer to us than when we first believed. 12 The night (olam hazeh, the present world subject to wrath) is almost gone, and the day (olam haba, the world to come) is near.

This salvation is the final resurrection and the olam haba (world to come), the physical return of Salvation (Yeshua) Himself.

The night, a metaphor for this present age and the dark acts of humanity, is almost over. The day, a metaphor for the world to come, the olam haba, is very close in terms of G-d’s plan for the reconciliation of creation. Though it may seem far off, we are admonished to understand our position outside of time from HaShem’s perspective. This darkness is truly temporary, like the night it will end and if, as Shaul/Paul says, it is near, then we are now approaching the dawn.

Therefore let us lay aside the deeds of darkness and put on the hoplon (Greek shield) of light (Hebrew: Or, to illuminate, expose, lay bare, unhidden, revealed, shine, luminous). 

“Do not be overcome by evil but overcome evil with good.”

We put aside the deeds of darkness as a result of understanding our position in G-d through Yeshua. We are now day dwellers living in the night but soon this night will be breached by the dawning of the Light of the world--Or ha-olam--Yeshua our King.

Note that the Greek, “hopolon,” refers specifically to the round shield of Greek/Roman armour and not to the entire body of armour; that’s why I have rendered it as, “shield of light.” It is therefore not related to the whole of the armour of Ephesians 6:10-18. It may however be connected to the shield of that same armour, thus linking the idea of Trust (Shield of faith, emunah: trust) and light (Hebrew: Or).

 The Hebrew, “Or,” means to illuminate, expose, lay bare, make unhidden, reveal, shine. It is understood to expose all things because, “G-d is Or (light) and in Him there is no darkness.” (1 John 1:5) That is to say, light emanates from G-d. G-d is light but light is not G-d. There is of course darkness in G-d because all things exist in Him, therefore what is meant by this reference is that all things are clearly seen and exposed by Him: just as the Scripture says, “Even the darkness is as light to You.” (Psalm 139:12)

With this in mind we can understand the shield of light to reflect both our trust in G-d and the light of G-d that exposes all things for what they really are, shielding us from darkness/lies. It is also the result of right action born of trust. If we do what is right—as Shaul/Paul alluded to earlier—we are in fact shielding ourselves from the negative outcomes that result from doing what is evil. Therefore our right action born of trust, shields us.

Note that we are to put on the shield of light and in summation Shaul/Paul counsels us to clothe ourselves with Yeshua (v.14).

Yeshua is, “the light of the world,” the one who exposes all things, the one whom nothing can hide from.

“I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” –Yochanan/John 8:12

13 Let us walk (halakh) properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in quarreling and jealousy. 

In Messianic Judaism we understand that the way we think and act are to be made one in Messiah. The way we walk, halakhah, has been an essential part of Judaism from ancient days. This verse is saying, “Allow the light to seed your halakhah.”

Be intentional about not walking in darkness, drunkenness and sexual immorality. All these acts were associated to idolatry in ancient Rome and are no less idolatress today. Perhaps if we were to understand the blasphemous nature of these things we would be less likely to entertain the idea of them. The point is that Messiah, our light is the means by which we are able to resist the deeds of darkness.

14 Clothe yourselves with the Lord Yeshua the Messiah, and waste no more time thinking of how to please the desires of the old sinful nature.

“HaShem wraps Himself in light as with a garment; He stretches out the heavens like a tent.” –Psalm 104:2

When we walk intentionally in His light we are clothing ourselves with the truth that exposes the darkness. Our love for Him compels us to see ourselves surrounded by the tallit of Yeshua, it’s the light we daven (rock back and forth in prayer) in, the light we walk in, the light that encompasses us in immutable fidelity. His light, His shield, is a double portion of security in Him.

“I will rejoice greatly in HaShem,
My soul will exult in my Elohim;
For He has clothed me with garments of Yeshua (salvation),
He has wrapped me with a robe of righteousness,
As a bridegroom decks himself with a garland,
And as a bride adorns herself with her jewels.”

 –Yeshaiyahu/Isaiah 61:10

© 2014 Alastair Brown

An examination of Romans 12

Rabbi Shaul/Paul begins the final section of Romans (12-15) with a, “therefore,” that not only refers to what is directly before but also encompasses the entire letter up to this point (1-11). This concluding exhortation begins with the same rhythm he has followed throughout the letter, “to the Jew first and also to the Goyim.” Based on the absolute and immutable security of G-d’s plan, he first offers comfort and then practical advice. In comfort we see shamor (observance), in practical advice we see a zakhor (remembrance) of the Temple worship, applied to both the individual and the community of Messiah followers.

In comfort we find the suffering Messiah, in chesed (mercy) we find a living sacrifice and in service we are being made Holy (set apart) unto HaShem.

“For by one sacrifice He has made perfect (complete) forever, those who are being made Holy (set apart).” –Hebrews 10:14

12:1 I offer you comfort, therefore, Ami (My people, Jewish brothers and sisters) in view of G-d’s chesed (mercies); so offer yourselves as a living sacrifice, set apart for G-d. This will please Him; it is the logical “Temple service/worship” (avodah) for you. (See Romans 9:4)

At the time of the writing of this letter to the Roman ecclesia (approx. 57 C.E.), the Temple sacrifices in Jerusalem continued to be offered three times a day. Jews from all over the known world—including Messianic Jews and Shaul/Paul himself—continued to make Aliyah (going up) for the three pilgrimage festivals of Israel. The graphic and sobering sight of the sacrifices, the purchasing of undefiled animals, the representation of atonement (covering) and the awe of the Temple service, is all implicit in Shaul’s meaning. He is echoing the words of Messiah, “Take up your cross.” (Matthew 16:24-26)

The avodah (Temple service) is a reference to Romans 9:4 and therefore denotes the levitical worship framework.

2 Moreover, do not be conformed to the standards of the Olam hazeh (present world). Instead, keep letting yourselves be transformed by the renewing of your consciousness; so that you may prove, discern and examine the good and pleasing, perfect goal of the will of G-d.

In Hebrew thought the Olam ha-zeh (present world) always stands in contrast to the Olam ha-ba (world to come). We cannot read this phrase without making that connection.

While the Greek, “nous,” does refer to the mind or intellect and although the Greek understanding of consciousness is seated in the mind/brain/intellect: I believe it is worthwhile to consider that as a Jew Shaul/Paul may well be using this word as a representation of consciousness itself.

The Hebrew consciousness is not located in the mind alone, in fact it is located—if that can be said—at the core of the being where all aspects of the being converge. It is for this reason that we read, “Write them on the tablets of your heart.” (Deuteronomy 11:18) The Hebrew, “Levav,” (heart) refers to the centre of all aspects of the human being rather than the seat of emotion. The Hebrew, “Nefesh,” (soul) encompasses the being, whereas the Hebrew, “Levav,” (Heart) is the point at which all aspects of the being converge.

This means that it is the renewing of our entire being that Shaul/Paul is alluding to here and not simply our intellect. For this reason I have rendered the Greek, “nous,” as, “consciousness,” and I intend it to be understood as the centre of a Hebrew consciousness.

I have given several of the meanings for the Greek word, “dokimazō,” because I believe them to convey a fuller understanding of Shaul’s meaning. We don’t, “test,” G-d’s will because we are commanded not to. (Deuteronomy 6:16) We prove it, discern it and examine it, by the Ruach ha-Kodesh; so that we might reach the goal/perfection of G-d’s will, in Messiah.

In keeping with the theme of Shaul’s dialogue, I have rendered the Greek, “teleios,” as, “perfect goal,” keeping the similar word, “telos,” in mind and the previous reference in Romans 10:4 regarding the fact that Messiah is the goal of the Torah.

3 For through the chesed (grace) given to me I say to everyone among you, don’t think more highly of yourself than you ought to;

It is at this juncture that Shaul/Paul, using the word, “everyone,” begins to speak again to the entire Roman ecclesia, both Jewish and Gentile Messiah followers.

The warning that was previously given to the Goyim (Nations/Gentiles) in Romans 11, is now extended to include the Messianic Jewish believers. All Messiah followers are to be humble, without humility no one can receive G-d’s gift.

But think so as to have sound judgment/consciousness (Sober assessment of the mind/heart), according to the emunah (trust) which G-d has measured out and allotted to each one of you. 

“For G-d has not given us a spirit of fear, but of power and of love and of sound judgement (assessment/discernment).”

 –2 Timothy 1:7

Fear of condemnation births poor judgement. We are free from condemnation in Messiah Yeshua: from this freedom the Ruach (Spirit) in us births love, power and sound judgement. We are not able to, “stop judging by mere appearances and make a right judgement (assessment/discernment),”—as Yeshua commands—from a place of fear. Right judgement (assessment/discernment) is born in a place of chesed (grace) and absolute, immutable security.

4 For just as we have many members in one body and all the members do not have the same function, 5 so we, who are many, are one body in Messiah, and individually members one of another. 

This is a concise summary of Shaul’s letter to the Corinthians (1 Corinthians 12-14). It builds on the platform set in verse 3.  There are many colours in the rainbow, all merge into one another and the rainbow itself is a single entity. Each colour within the rainbow is in turn made up of thousands of water droplets which are reflect and refract the sunlight.

The Hebrew consciousness, in HaShem, sees separate entities within a unity. One way to explain this is with colour: blue and red are entirely separate colours, however, when mixed together they form a unity which we call purple. It’s the same with Hebrew theological concepts—although these concepts are invalid on their own, they must be acted upon in order to become one with our entire being: this is why, before the Hellenization of the Jewish people there was no Hebrew word for, “Theology.” In fact it is true to say that for the Jew there is no theology, there is only trust, the unity of hagadah (our story) and halakhah (the way we walk).

6 But we have gifts that differ and which are meant to be used according to the chesed (grace) that has been given to us.

If we are gifted, we are gifted according to chesed (grace) and are therefore caretakers of the gifts G-d has imparted to us. They are not to become a source of pride—which leads to rebellion.

If your gift is prophecy, use it to the extent of your trust; 7 if it is serving, use it to serve; if you are a teacher, use your gift in teaching; 

“The world is upheld by three things: Torah, temple service and acts of mercy.” –Avot 1:2

8 if you are a comforter, use your gift to comfort and inspire; if you are someone who gives, do it simply and generously; if you are in a position of leadership, lead with diligence and zeal; if you are one who does acts of chesed (mercy), do them cheerfully.

“A person should share in the distress of the community.” –Taanit 11a

9 Don’t misrepresent love by pretending. Be utterly disgusted at what is evil, and cling to what is good. 10 Love each other devotedly and with familial love; and set examples for each other in showing respect. 11 Don’t be lazy when hard work is needed, but serve HaShem with spiritual fervour. 12 Rejoice in your hope, be patient in your troubles, and continue steadfastly in prayer. 13 Share what you have with G-d’s people, and practice hospitality. 14 Bless those who persecute you — bless and do not curse!

“Bless those who curse you, pray for those who mistreat you.”  –Luke 6:28 (Yeshua)

“And I will bless those who bless you,
And the one who]curses you I will curse.
And in you all the families of the earth will be blessed.” –Genesis/Bereshit 12:3

Let’s be clear, those who curse the children of G-d will be cursed, but not by the children of G-d. G-d will curse those who curse you, for the purpose of drawing them to Himself.

“For the wrath of G-d is revealed from heaven against all ungodliness.” –Romans 1:18

 15 Rejoice with those who rejoice, and weep with those who weep.

What is the halakhah/practical outworking of this? It means, don’t begrudge another person’s success and don’t offer trite spiritualized solutions to another person when they are troubled or distressed. This is an instruction to come alongside another person in all things, for better or worse.

16 Be sensitive to each other’s needs — don’t reach selfishly for higher things, but make humble people your friends. Don’t be conceited. 

Pride born of rebellion leads to death, therefore Shaul/Paul repeats the admonition. “Don’t be conceited, surround yourself with people who are humble.” Why? Because, “Bad company corrupts good character.” (1 Corinthians 15:33)

17 Repay no one evil for evil, but be seen to be honest in the sight of others.18 If possible, and to the extent that it depends on you, live in peace with all people.

“One should be guiltless before other people as well as before G-d, for it says, ‘You shall be guiltless before G-d and before Israel,’ (Bamidbar/Numbers 32:22)” –Shekalim 3:2

This is not a call to pacifism but an instruction to do everything possible to avoid an escalation to violence.

19 Never seek revenge, my friends; instead, leave room for G-d’s wrath (Romans 1:18); for it is written in the Torah,

“‘Vengeance is mine,’ says HaShem, ‘I will repay.’” (Deuteronomy 32:35, 41, 43)   

This is a promise to the children of G-d, an affirmation of His just nature. Those who walk in hatred should not think they will escape G-d’s vengeance, He is jealous for His people. Believers are warned against vengeance because our understanding of any given situation is limited, whereas G-d sees the full picture and is thus able to act with absolute justice.

The Song of Moses 

32:1 “Give ear, O heavens, and let me speak;
And let the earth hear the words of my mouth.
2 “Let my teaching drop as the rain,
My speech distil as the dew,
As the droplets on the fresh grass
And as the showers on the herb.
3 “For I proclaim the name of HaShem;
Ascribe greatness to our G-d!
4 “The Rock! His work is perfect,
For all His ways are just;
A G-d of faithfulness and without injustice,
Righteous and upright is He.
5 “They have acted corruptly toward Him,
They are not His children, because of their defect;
But are a perverse and crooked generation.
6 “Do you thus repay HaShem,
O foolish and unwise people?
Is not He your Father who has bought you?
He has made you and established you.
7 “Remember the days of old,
Consider the years of all generations.
Ask your father, and he will inform you,
Your elders, and they will tell you.
8 “When the Most High gave the nations their inheritance,
When He separated the sons of man,
He set the boundaries of the peoples
According to the number of the sons of Israel.
9 “For Hashem’s portion is His people;
Jacob is the allotment of His inheritance.
10 “He found him in a desert land,
And in the howling waste of a wilderness;
He encircled him, He cared for him,
He guarded him as the pupil of His eye.
11 “Like an eagle that stirs up its nest,
That hovers over its young,
He spread His wings and caught them,
He carried them on His pinions.
12 “HaShem alone guided him,
And there was no foreign god with him.
13 “He made him ride on the high places of the earth,
And he ate the produce of the field;
And He made him suck honey from the rock,
And oil from the flinty rock,
14 Curds of cows, and milk of the flock,
With fat of lambs,
And rams, the breed of Bashan, and goats,
With the finest of the wheat--
And of the blood of grapes you drank wine.
15 “But Yeshurun (My pleasant, upright one) grew fat and kicked--
You are grown fat, thick, and sleek--
Then he forsook G-d who made him,
And scorned the Rock of his salvation.
16 “They made Him jealous with strange gods;
With abominations they provoked Him to anger.
17 “They sacrificed to demons who were not G-d,
To gods whom they have not known,
New gods who came lately,
Whom your fathers did not dread.
18 “You neglected the Rock who begot you,
And forgot the G-d who gave you birth.
19 “HaShem saw this, and spurned them
Because of the provocation of His sons and daughters.
20 “Then He said, ‘I will hide My face from them,
I will see what their end shall be;
For they are a perverse generation,
Sons in whom is no faithfulness.
21 ‘They have made Me jealous with what is not G-d;
They have provoked Me to anger with their idols.
So I will make them jealous with those who are not a people;
I will provoke them to anger with a foolish nation,
22 For a fire is kindled in My anger,
And burns to the lowest part of Sheol (place of the dead),
And consumes the earth with its yield,
And sets on fire the foundations of the mountains.
23 ‘I will heap misfortunes on them;
I will use My arrows on them.
24 ‘They will be wasted by famine, and consumed by plague
And bitter destruction;
And the teeth of beasts I will send upon them,
With the venom of crawling things of the dust.
25 ‘Outside the sword will bereave,
And inside terror--
Both young man and virgin,
The nursling with the man of grey hair.
26 ‘I would have said, “I will cut them to pieces,
I will remove the memory of them from men,”
27 Had I not feared the provocation by the enemy,
That their adversaries would misjudge,
That they would say, “Our hand is triumphant,
And HaShem has not done all this.”’
28 “For they are a nation lacking in counsel,
And there is no understanding in them.
29 “Would that they were wise, that they understood this,
That they would discern their future!
30 “How could one chase a thousand,
And two put ten thousand to flight,
Unless their Rock had sold them,
And HaShem had given them up?
31 “Indeed their rock is not like our Rock,
Even our enemies themselves judge this.
32 “For their vine is from the vine of Sodom,
And from the fields of Gomorrah;
Their grapes are grapes of poison,
Their clusters, bitter.
33 “Their wine is the venom of serpents,
And the deadly poison of cobras.
34 ‘Is it not laid up in store with Me,
Sealed up in My treasuries?
35 ‘Vengeance is Mine, and retribution,
In due time their foot will slip;
For the day of their calamity is near,
And the impending things are hastening upon them.’
36 “For HaShem will vindicate His people,
And will have compassion on His servants,
When He sees that their strength is gone,
And there is none remaining, bond or free.
37 “And He will say, ‘Where are their gods,
The rock in which they sought refuge?
38 ‘Who ate the fat of their sacrifices,
And drank the wine of their drink offering?
Let them rise up and help you,
Let them be your hiding place!
39 ‘See now that I, I am He,
And there is no god besides Me;
It is I who put to death and give life.
I have wounded and it is I who heal,
And there is no one who can deliver from My hand.
40 ‘Indeed, I lift up My hand to heaven,
And say, as I live forever,
41 If I sharpen My flashing sword,
And My hand takes hold on justice,
I will render vengeance on My adversaries,
And I will repay those who hate Me.
42 ‘I will make My arrows drunk with blood,
And My sword will devour flesh,
With the blood of the slain and the captives,
From the long-haired leaders of the enemy.’
43 “Rejoice, O nations, with His people;
For He will avenge the blood of His servants,
And will render vengeance on His adversaries,
And will atone for His land and His people.”

44 Then Moses came and spoke all the words of this song in the hearing of the people, he, with Joshua the son of Nun. 45 When Moses had finished speaking all these words to all Israel, 46 he said to them, “Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this Instruction. 47 For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.”

48 HaShem spoke to Moses that very same day, saying, 49 “Go up to this mountain of the Abarim, Mount Nebo, which is in the land of Moab opposite Jericho, and look at the land of Canaan, which I am giving to the sons of Israel for a possession. 50 Then die on the mountain where you ascend, and be gathered to your people, as Aaron your brother died on Mount Hor and was gathered to his people, 51 because you broke faith with Me in the midst of the sons of Israel at the waters of Meribah-kadesh, in the wilderness of Zin, because you did not treat Me as holy in the midst of the sons of Israel. 52 For you shall see the land at a distance, but you shall not go there, into the land which I am giving the sons of Israel.”

20 On the contrary,

“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
For by doing this, you will heap
fiery coals [of shame] on his head.” (Proverbs 25:21-22)

When we act righteously toward those who sin against us, they are overwhelmed by embarrassment. Fiery coals (a Hebrew idiom referring to shame or embarrassment) are the revelation of the judgement of HaShem, because our enemies are His enemies and He seeks the reconciliation of His enemies. However, reconciliation is a gift that must be accepted, those that refuse it will receive wrath.

21 Do not be overcome by evil, but overcome evil with good.

Many have misused this text to promote unequivocal pacifism in the name of G-d. This is not what is being taught here. The man who protects an innocent child by violently opposing an attacker seeking to harm that child, is overcoming evil with good. When Corrie ten Boom’s father lied to the Gestapo concerning the Jews he was hiding in his basement during WW2, he was overcoming evil with good. When an Israeli soldier shoots a would-be suicide bomber before they can murder innocent Israeli citizens, he or she is overcoming evil with good.

“Do not be overcome by evil,” means, do not allow hatred to consume you, and don’t allow your actions to be motivated by rebellion, “Submit yourselves to G-d, resist the devil and he will flee from you.” (Yaakov/James 4:7)

“But overcome evil with good,” means, recognise the Kingship of Messiah in your inner being and rely on His Spirit to be the motivator of your every action. Act righteously in mercy toward others.

© Alastair Brown 2014