"One person esteems one day over another while another judges every day alike. Let each be fully convinced in his own mind. The one who observes that day does so to the Lord. The one who eats, eats to the Lord, for he gives thanks to God; and the one who abstains, abstains to the Lord, and he gives thanks to God. " -Romans 14:5-6 (TLV) Recently, being unable to refute my answers to their Anti-Christmas rhetoric, logical fallacies and misinterpretations, one such Anti-Christmas proponent attacked my use of Romans 14:5-6, saying that the context concerned fasting and not observances in general.
Here’s why this objection is a lie, born of illogic, a contextual fallacy, and just plain error! Scriptural context is determined by examining surrounding text, identifying qualifying terms, and looking at the meta-narrative (notwithstanding the essential need for the Holy Spirit). Fasting is not mentioned in Romans 14. Deciding to refrain from eating certain foods is, and eating only vegetables is, but the context denotes a general principle regarding disputations over practices that have arisen from foolish arguments and false teaching present in the community of faith as a result of being hyper-gracious toward “weak” (immature) believers. Here are some excerpts from Romans 14 that in and of themselves refute the false teaching that says “Romans 14 is about fasting”. IMPORTANT: Let me be clear, the modern “Daniel fast” (vegetables only) nonsense perpetuated by modern evangelicals is not based on first century Jewish practice but on modern revisionist misinterpretation of the book of Daniel. First century Jews had no such fast. 14:1 Now accept the one who is weak in faith, but not for the purpose of disputes about opinions. The theme here is the strength of a person's faith. We are told to accept “weak” that is, immature believers but we are not to allow them to influence the community through disputes about opinions over non-core doctrine. 2 One person has faith to eat anything, but the weak eats only vegetables. Here we see that the disputes are not over fasting (as is foolishly suggested by people desperate to prove an untenable position), but over foods sacrificed to idols (meat) and those who have the faith to eat them, knowing that idols are nothing, and those that superstitiously think that by eating them (meat) they will become demon possessed or otherwise. Thus, they eat only vegetables. This is supported by Paul’s teaching elsewhere (1 Corinthians 8). So we see that the issue is the eating or not eating of meat (sacrificed to idols). The text says “One person has faith to eat anything, but the weak eats only vegetables.” In short, some eat meat and vegetables and some eat only vegetables (just in case the meat purchased in the market has been sacrificed to idols), both eat, so not remotely to do with fasting. Later, when we read “one eats unto the Lord and the other abstains unto the Lord” it is to be understood in the context of verse 2. As referring to eating or abstaining from meat (sacrificed to idols or not) and not to eating or abstaining from food in general. 3 Don’t let the one who eats disparage the one who does not eat, and don’t let the one who does not eat judge the one who eats, for God has accepted him. 4 Who are you to judge another’s servant? Before his own master he stands or falls. Yes, he shall stand, for the Lord is able to make him stand. In short, don’t waste time arguing over eating or not eating all foods. God is Judge. Again, the context relies on the previous verse and relates to eating meat and vegetables or only eating vegetables. Note that the mature believer is not to mock the ignorance of the immature and that the immature believer is the one admonished not to pass judgement. In other words it is the immature (weak) believer who is in error and more often guilty of presumptive judgement against the mature (stronger) believer. This is self-evident in many pseudo learned arguments regarding theology. Therefore, the following verse is a general principle regarding different types of observances as they pertain to arguments over whether a believer should or should not practice them, and not a reference to fast days, which have not been alluded to at all in this chapter up to this point. 5 One person esteems one day over another while another judges every day alike. “Every day alike” denotes all days. There is no recorded practice within first century Judaism or the growing Messiah following community regarding fasts that covered the whole of the year. Therefore, “all days” must by nature of the context denote the numerous observances of sacred days practiced within Judaism and the growing body of believers at the time. There were many “sacred days” observed, both Biblically commanded and otherwise, the only explicit Biblically (Torah) commanded fast being Yom Kippur. It is likely then given that this letter is written to Roman believers, that the days in question were morally neutral extra-biblical observances. In keeping with concerns of the nature of foods, as mentioned in verse 2. The present verses regard morally neutral food consumption and not fasting. Let each be fully convinced in his own mind. Double mindedness regarding conscience is challenged. 6 The one who observes that day does so to the Lord. What day? Any or “all days” (v.5). Again, fasting is not even inferred or remotely applicable. The one who eats, eats to the Lord, for he gives thanks to God; and the one who abstains, abstains to the Lord, and he gives thanks to God. Eats what? Verse 2 tells us “all forms of food meat and vegetables”. Abstains from what? Verse 2 tells us from meat, “eats only vegetables”. So is this about fasting? No! 7 For none of us lives for himself, and none dies for himself. 8 For if we live, we live for the Lord; and if we die, we die for the Lord. So whether we live or die, we belong to the Lord. 9 For this reason Messiah died and lived again, so that He might be Lord of both the dead and the living. The remainder of the chapter concerns passing judgement that is reserved for God. It is not as some foolishly suggest, saying that we should not judge at all, Yeshua commands us to “make a right judgement”. The point being that not once in Romans 14 does Rav Shaul (Paul the Apostle) refer to or insinuate, infer or otherwise, that fasting is the issue. © 2020 Yaakov Brown This letter is being sent to the greater Roman ecclesia, it wasn't read in a Roman mega church, it was passed about to the various house churches and messianic synagogue attendees of the city. An examination of Romans 16
It seems strange to the modern reader to be reading greetings at the end of a letter. We’re used to making our greetings at the beginning of a letter and simply signing our names at the end after wishing the recipient well. While it’s true to say that the current text exhibits the common practise among writers of the time, it’s also true to say that the rhythm created throughout Shaul’s writing is one of unity and perpetuity. Shaul brings a Hebrew cadence to a Greek form, he weaves the threads of beginning among the strands of ending, presenting eternity in a very literary and practical way. Like the Torah cycle, the letter of Romans is a circle, without beginning or end; and yet, it has both a literal beginning and end. This teaches us that in Messiah, of G-d, we understand, “completion,” rather than, “ending,” and, “inception,” rather than, “beginning.” Why? Because all is created by the Eternal One (Romans 16:26) and eternity has neither beginning nor end. 16:1 I commend to you our sister Phoebe, who is a diakonos (servant, teacher, pastor, leader, minister, deacon, ruler) of the ecclesia (church) which is at Cenchreae (Port of Corinth); 2 that you receive her in ha-Adon (the L-rd) in a manner worthy of the holy ones, believers, sacred ones, saints; and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well. It seems likely that the reason for Shaul/Paul’s commendation of Phoebe is that she is carrying this very letter to the ecclesia of Rome. It’s clear from his choice of Greek words, that Shaul/Paul intends Phoebe to be recognised as a leader of the ecclesia in Cenchrea, a minister, pastor and yes, a servant (just as Messiah was a servant to us). The same Greek word, “diakonos,” has already been used by Shaul/Paul in this same letter in Romans 13:4, where it refers to world rulers: it’s also employed by the writer of Matthew’s gospel who quotes the words of Yeshua, “He who wants to become great among you must become the diakonos (servant, minister, and ruler) of all.” Math 10:43. Essentially, the text of Matthew presents a unity of opposites; an alternate reading might be, “He who wants to become a ruler among you must be both a servant and a ruler of all.” The conclusion is this: it’s clear that women held positions of leadership in the Ecclesia of G-d and acted as trusted equals, in this case a trusted sister (in Messiah) of Shaul/Paul, an Apostle of Messiah Himself. It’s interesting to note that Phoebe means, “bright, to shine and make manifest.” 3 Greet Priscilla and Aquila, my fellow workers in Messiah Yeshua, 4 who for my life risked their own necks, to whom not only do I give thanks, but also all the ecclesia of the nations;5 also greet the ecclesia that is in their house. We are able to observe once again the natural rhythm of Shaul’s writing and the colloquial reality of equality that is presented by this great man of G-d. Here the woman is mentioned prior to the man, in the same way that it’s more natural in the English language to say, “Mum and dad.” Paul sees no need to emphasis male superiority because males, are understood to be the glory of G-d and women are the culmination and glory of creation; both find equal honour in Messiah. There is no need for either patriarchal or feminist arguments. We are echad (one). It’s with intimate warmth that the writer acknowledges the ecclesia of Priscilla and Aquila’s home. This letter is being sent to the wider Roman ecclesia, it wasn’t read in a Roman mega church, it was passed about to the various house churches and messianic synagogue attendees of the city. Note: Priscilla and Aquila are also mentioned in, Acts 18:2, 1 Corinthians 16:19, 2 Timothy 4:19. Greet Epaenetus, my beloved, who is the first fruit of Messiah from Asia. 6 Greet Miryam, who has worked hard for you. 7 Greet Andronicus and Junias, my fellow Jews and my comrades in prison, who are outstanding among the apostles, who were also in Messiah before me. 8 Greet Ampliatus, my beloved in ha-Adon (the L-rd). 9 Greet Urbanus, our fellow worker in Messiah, and Stachys my beloved.10 Greet Apelles, the approved in Messiah. Greet those who are of the household of Aristobulus. 11 Greet Herodion, my fellow Jew. Greet those of the household of Narcissus, who are in ha-Adon (the L-rd). 12 Greet Tryphaena and Tryphosa, workers in ha-Adon (the L-rd). Greet Persis the beloved, who has worked hard in ha-Adon (the L-rd). 13 Greet Rufus, a choice man in ha-Adon (the L-rd), also his mother and mine. 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers and sisters with them. 15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the holy ones, believers, sacred ones, saints who are with them. 16 Greet one another with a holy kiss. All the ecclesia of Messiah greet you. Note the detail with which Shaul/Paul greets so many in Rome. Some of these he knew from meetings outside of Rome, some he specifically calls, “fellow Jews (brothers),” others he knows by name and reputation or through letters and messages sent back and forth. Many of these he has never met, for as yet he has not traveled to Rome. The ecclesia of Rome was born of the return of messianic Jews after the outpouring of the Ruach ha-Kodesh during Shavuot, as recorded at the beginning of the book of Acts. 17 Now I urge you, fellow Jewish brothers and sisters, keep your eye on those who cause dissensions andh]" > hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Adon (L-rd) Messiah but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19 For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil. In a summation which has, up till this point, encompassed both Jew and Gentile, why does Shaul/Paul now turn again specifically to his fellow Jewish believers in Rome? One answer may be found in his rebuke of those who are mutilators of the flesh (Philippians 3:2), Jews who demand the adult circumcision of Gentile converts to Messiah. Shaul/Paul as only recently alluded to the trouble he expects from non-believing Jews and some of the messianic believers in Jerusalem (Romans 14:30-31). I believe his intention here is to make the messianic Jews of Rome aware of the dangers of this movement among the messianic ecclesia. He may also be warning of the many other heretical groups that had arisen, those teaching Gnostic ideas and those who were flaunting their so called, “freedom to sin, that chesed (grace) may abound.” In addition there are the more obvious allusions to the stomach and its implications regarding food regulations as addressed in Romans 14:1-15:7. There is also an illuminating comparison to be made between verses 17 to 20 and the serpent of Genesis 2 and 3. 20 The G-d of shalom (peace) will soon crush Satan under your feet. The chesed (grace, mercy) of our Adon (L-rd) Yeshua be with you. Has Satan not already been defeated? It’s clear from what Shaul/Paul says here, that Messiah has defeated Satan outside of time and space and has made a way for that completed work to have access to time and space here on earth. This reality—from our perspective—has yet to be manifest, however we will see the defeat of Satan and the reality of his position beneath the feet of the ecclesia. How? Through the chesed of our Adon Yeshua. 21 Timothy my fellow worker greets you, and so do Lucius and Jason and Sosipater, my other fellow Jews. This is the same Timothy whom Shaul/Paul circumcised. Timothy was the son of a Jewish mother and a Gentile father (Acts 16:3). Hence, “my other fellow Jews,” meaning, in addition to Timothy, also a Jew. 22 I, Tertius, who write this letter, greet you in ha-Adon (the Lord). 23 Gaius, host to me and to the whole Ecclesia, greets you. Erastus, the city treasurer greets you, and Quartus, a brother (singular, not Jewish but in Messiah). Shaul/Paul makes room here for the greetings offered by his scribe Tertius. 24 The chesed (grace, mercy) of Adon Yeshua Mishiyachaynu be with you all. Amen. This is the conclusion of Tertius’s blessing. We now receive a blessing from Shaul/Paul which reads like a Hebrew bracha (blessing), a formulated prayer that may well be an early messianic adaption of a traditional bracha recited in the synagogues of Shaul’s time. 25 Now to ha-Echad (The One) Who is able to establish you according to my gospel and the preaching of Yeshua ha-Mashiyach, according to the revelation of the mystery which has been kept secret from ages past, 26 but now is revealed, and by the Scriptures of the Nevi’im (prophets), according to the Torah (Instruction) of the eternal G-d, has been made known to all the nations, leading to obedience through emunah (trust, faith); 27 to the only wise G-d, through Yeshua ha-Mashiyach, be the glory forever. Amen. Why does Shaul say, “The One”? Because the Shema proclaims G-d as a unity in opposition to the many gods of the nations. Note that the secret from ages past has now been revealed, that secret being the revelation of Yeshua the Messiah, G-d with us. This is a strong rebuke against Gnostic lies that pretend to hold so called, “deeper secrets,” for the select few. Shaul’s gospel is for everyone, not just a select few special initiates into a Gnostic superstition. Hence, “has been made known to all the nations.” Shaul then reminds the reader again of the written foundations of this revelation, the Tanakh, Torah and Nevi’im (ketvi – written word). In conclusion, he affirms the goal of the Torah Who is found in emunah (trust, faith), Yeshua the Messiah, Who in turn gives all glory back to HaShem, The One. “Berisheet bara Elohim…” “When G-d began to create (out of nothing that which now exits)…” And so, we begin again… © 2014 Yaakov Brown May the G-d of hope fill you with favor and wholeness, peace, stability and firm structural integrity inside the depths of your belief, faith, trust; so that you will prosper in hope, (not by your own power but) by the power of the Holy Spirit. --Romans 15:13 An examination of Romans 15.
The opening verses (1-6) of Romans 15 conclude the theme of Romans 14. This is a reminder to the modern reader that chapter and verse markers are not present in the original Greek manuscripts and that this is a theological letter rather than a book. In verses 1-6 Shaul/Paul points once more to the Author and finisher of our faith, naming Yeshua Himself as the ultimate example of one who bears the weaknesses of others. 15:1 Now we who are strong (in emunah/trust/faith) ought to bear the weaknesses (feebleness) of those without strength and not just please ourselves. Strength here refers to strength of faith born of Yeshua and increased by the washing of ha-D’var--the Word. Weakness here refers to burgeoning faith, vulnerable and still trapped in certain superstitious beliefs. Those who consider themselves strong and yet look down upon those who appear to be weak, are in fact weak. Therefore we should not please ourselves—which is an act of weakness—but should consider the well being of our neighbor (brothers and sisters in Messiah.) A literal rendering of this verse could read, “But we, the able, are obligated to support the stumbling of the unable.” (Quoted from the NRSV annotated Jewish New Testament). 2 Each of us is to please his neighbour for his good, to his edification. 3 For even Messiah did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.” (Tehilim/Psalm 69:9) The p’shat, or plain meaning of this psalm explains the unjust treatment of a servant of G-d. Shaul/Paul sees in these words a remez, or hint, of Messiah. Messiah is seen here to be taking the reproach of those who reproach G-d Himself. The wider context shows that for the sake of salvation He suffered rejection from His own brothers (fellow Jews). “I became a stranger to my brothers, and a foreigner to my mother’s children. For zeal for Your house has consumed me and the reproaches of those who reproached You have fallen on me.” –Tehlim/Psalm 69:8-9 With Messiah as our example we are to accept reproach rather than destroy the feeble faith of others. 4 For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have tikvah—hope. 5 Now may the G-d who gives perseverance and encouragement grant you to be of the same mind with one another according to Messiah Yeshua, 6 so that with one accord you may with one voice glorify the G-d and Father of our Lord Yeshua the Messiah. Shaul/Paul continues, as in Romans 14, to speak to both the Jews and Gentiles of the Roman ecclesia. When he says, “you,” here, it’s in reference to the plural, “you,” of the Roman ecclesia, both Jew and Gentile. We must keep in mind that these verses are part of chapter 14’s conversation and conclude here with the admonition to love one another. This based on the example of Messiah. 7 Therefore, accept one another, just as Messiah also accepted us to the glory of G-d.8 For I say that Messiah has become a servant to the circumcision (Jews) on behalf of the truth of G-d… Yeshua is the Jewish Messiah who has come as a servant of the Jewish people in order to proclaim the truth (gospel) of G-d. to confirm the promises given to the fathers, Yeshua came to confirm the promises made to Avraham, Isaac and Jacob; the promises made to Yosef, Moshe, Yehoshua and David. G-d cannot break His promises because of His righteous nature. We know this, that, "G-d cannot lie.” 9 and for the Gentiles to glorify G-d for His mercy; as it is written, The good news is, the Salvation (Yeshua) of HaShem which has brought chesed (mercy) to the nations. Shaul/Paul had set up the premise for the proceeding Scripture quotations in verse 4. “Therefore I will give praise to You among the Nations, And I will sing to Your name.” (2 Sh’muel/Samuel 22:50) 10 Again he says, “Rejoice, O Nations, with His people.” (Devarim/Deut. 22:43) 11 And again, “Praise HaShem all you Nations, And let all the peoples praise Him.” (Tehilim/Psalm 117:1) 12 Again Isaiah says, “There shall come the root of Jesse, And He who arises to rule over the Nations, In Him shall the Nations Tikvah—hope.” (Yeshaiyahu/Isaiah 11:10) Note that Shaul/Paul quotes from every major section of the Tanakh. Firstly from the early prophets, then from the Torah, then the Writings (Psalms) and finally from the latter prophets, in fact he finishes with the prophet who Yeshua quoted most, Yeshaiyahu/Isaiah. From the fullness of G-d’s word, the Word of G-d, Who is Himself the one Who fills G-d’s word, brings the assurance of G-d’s chesed (mercy) to the nations. Of special significance is the understanding gleaned from the Isaiah passage. By reading it in its p’shat, plain context, we find a subtle variance in the plant analogy used by the writer: “And there shall come forth a rod (choter, a strong, straight, solid staff) out of the trunk (geza, trunk, tree stock) of Yeshai (I possess) and a (natzer, sprout, shoot, branch) shall grow out of his roots (sheresh, lowest point or beginning of the root feeding system, permanence, firmness).” –Yeshaiyahu/Isaiah 11:1 “In that day there shall be a root (sheresh, lowest point or beginning of the root feeding system, permanence, firmness) of Yeshai (I possess) which shall be lifted up as a sign of the people (Israel--am rather than goyim); The Goyim (nations) shall seek Him and find a glorious resting place in Him.”—Yeshaiyahu/Isaiah 11:10 Notice that Yeshua is described in this passage as: a.) Choter; a strong, straight, solid staff, come from the, geza, trunk, tree stock of Yeshai, one who possesses, b.) Natzer, sprout, shoot, branch, c.) Sheresh, root, feeding system, permanence, firmness. Yeshua, the one in Whom the nations will find hope, is first of all the strong staff of the trunk of the tree representing the ancestors (patriarchs of Israel) of the one who possess (Yeshai, David’s father; David who is a prefigure of the Messiah) and is the source for the root of that same tree, the Aleph and the Tav, the beginning and the end, the sheresh (root) and the natzer (sprout, progeny). The life giver Who entered life. 13 Now may the G-d of tikvah (hope) fill you with all ratzah (joy, favour) and shalom (peace) in believing, so that you will abound in tikvah (hope) by the power of the Ruach ha-Kodesh (Holy Spirit). “May the G-d of hope fill you with favour and wholeness, peace, stability and firm structural integrity inside the depths of your belief, faith, trust; so that you will prosper in hope, (not by your own power but) by the power of the Holy Spirit.” Shaul/Paul, having finished assuring the Gentile believers of the hope they have in Messiah, by confirming it to them from the Hebrew Scriptures; now turns to his own people once more. Using the plural brothers, he addresses his Jewish brothers and sisters in Messiah Yeshua. 14 And concerning you, my fellow Jewish believers, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another. You’re responsible to keep each other accountable and to encourage each other as Jewish believers. The former quotes refer to the nations, but they are born of the Jews through the root and branch of Yeshai Himself, Yeshua. 15 But I have written very boldly (strongly, frankly) to you on some points so as to remind you again, because of the chesed (grace, mercy) that was given me from G-d, Throughout his letter Shaul/Paul has called the Jewish believers to be accountable to their high calling in Messiah. At times some of the things he’s said may have seemed harsh/bold, however his intention has always been to relay the ultimate chesed, mercy, grace of HaShem toward His chosen people Israel (empirical, ethnic, spiritual) and to encourage them to rejoice in their calling to be a light to the nations. 16 to be a minister of Messiah Yeshua to the nations, ministering the gospel (truth) of G-d as a priest, so that my offering of the nations may become acceptable, sanctified by the Ruach ha-Kodesh (Holy Spirit). Shaul/Paul is speaking of both the soul harvest and the monetary offerings of the nations that he will offer up to HaShem in Jerusalem, as a priest on behalf of the nations. In this act He is imitating Messiah. 17 Therefore in Messiah Yeshua I have found reason for boasting in things pertaining to G-d. Shaul/Paul isn’t disobeying his own teaching against boasting, rather he is boasting in Messiah pertaining to G-d and not of himself. Note: Yeshaiyahu/Isaiah 66:20-23 18 For I will not presume to speak of anything except what Messiah has accomplished through me, resulting in the obedience of the nations by word and deed, 19 in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel (truth) of Messiah. 20 And thus I aspired to preach the gospel (truth), not where Messiah was already named, so that I would not build on another man’s foundation; 21 but as it is written, The above description almost precisely mirrors the words of Isaiah 66:20-23. “They who had no news of Him shall see, And they who have not heard shall understand.” (Yeshaiyahu/Isaiah 52:15) This passage connects to the messianic quote in verse 3 from Psalm 69. The entire portion of Yeshaiyahu/Isaiah 52:13-53:12 is intended, which is one of the most significant foreshadowing texts regarding the Messiah in the Tanakh. 22 For this reason I have often been prevented from coming to you; Paul/Shaul, has taken on his role as minister to the nations very seriously. This has meant he has been unable to take the time he might have liked to take to fellowship with his fellow Jewish believers in Rome. 23 but now, with no further place for me in these regions, and since I have had for many years a longing to come to you 24 whenever I go to Spain—for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while-- 25 but now, I am going to Jerusalem serving the believers/holy ones/sacred ones. After making Aliyah (going up) to Jerusalem to encourage, serve and offer gifts to the holy ones, sacred ones, saints, messianic believers. Shaul hopes to visit Rome on his way to Spain. 26 For Macedonia and Achaia have been pleased to make a contribution for the poor among the holy ones, messianic Jews, saints in Jerusalem. The Gentile ecclesia of Macedonia and Achaia had decided of their own free will, to send a monetary gift to the poor among the Jewish believers in Jerusalem. 27 Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. Shaul/Paul is conveying to his Jewish brothers and sisters in the Roman ecclesia, the generosity of the Gentile believers toward the Jewish believers and acknowledging that because salvation has come from the Jews, that the Spirit of G-d indwelling Gentile believers had inspired a kind of giving that made them pleased to give to the people through whom G-d had chosen to reveal His Son. This is not an admonishment of the Gentile believers but an honoring of their practical emunah (faith, trust) and the gratefulness of their hearts toward G-d because of the gift of His son. A gift far greater than material possessions. 28 Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. 29 I know that when I come to you, I will come in the fullness of the blessing of Messiah. 30 Now I urge you, Jewish brothers and sisters, by our Lord Yeshua ha-Mashiyach and by the love of the Spirit, to strive together with me in your prayers to G-d for me, 31 that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the holy ones, messianic believers, saints; 32 so that I may come to you in joy by the will of G-d and find refreshing rest in your company. 33 Now the G-d of shalom (peace) be with you all. Amen. Shaul/Paul, is aware of those non believing Jews in Judea who would seek to persecute him. He is also aware that while the Leaders of the ecclesia in Jerusalem are delighted by his ministry, there were those among the messianic Jews who continue to struggle to accept the idea of the nations being saved without full conversion to Judaism through brit milah (circumcision). He therefore asks for prayer from his messianic Jewish brothers and sisters in Rome, who are in the best position to understand the issues that have arisen among the Jews due to the spread of the gospel. As we journey with Yeshua in the calling placed on our lives, may we too find rest in Him among like minded believers. Now the G-d of shalom be with you all. Amen. © 2014 Yaakov Brown Those with strong faith who look down on those with feeble faith, have at once made their strong faith feeble. 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. © 2014 Yaakov Brown I will rejoice greatly in HaShem, 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 Yaakov Brown 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. 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. © 2014 Yaakov Brown The Ruach ha-Kodesh is making it clear from the beginning that spiritual Israel and ethnic Israel are one in the same and that she has been chosen by HaShem for the sake of His great Name. An examination of Romans 11
Shaul/Paul begins Romans 11 with a statement that regards the last verses of Romans 10. This is yet another reminder of the reason for examining this entire section of Romans 9 through 11 as one dialogue. Shaul/Paul says, “Okay, so if Israel has been a disobedient and gainsaying people, does that mean G-d has rejected her?” The answer is of course an emphatic, “No!” 11:1 I ask then, “Did G-d (the G-d of Israel--empirical, ethnic, spiritual) push away His people?” A curse on it! For I myself am an Israelite (empirical, ethnic, spiritual), from the seed of Avraham, of the tribe of Benyamin.2 G-d has not rejected His people, whom He foreknew. (From before the foundation of the world. 1 Kefa/Peter 1:20) Why have I added the bracketed statement, “G-d of Israel”? Because over 360 times in the Tanakh (Old Testament), HaShem refers to Himself, either directly or indirectly, as the Elohim ha-Israel (the G-d of Israel). Romans 11:1 should read with incredulous irony in the face of the anti-Semitic rhetoric of replacement theology or Supersessionism—or whatever new name these same ideas have been given in recent days. It should read as a blatant and forceful rebuke and warning to those who seek to misrepresent the Word of G-d. It should read, “I ask then, “Did G-d, the G-d of the people of Israel push away His people?” A curse on it!” “For HaShem (YHVH) will not abandon His people on account of His great name, because HaShem (YHVH) has been pleased to make you a people for Himself.” –1 Sh’muel/Samuel 12:22 “Zion says, ‘The Lord has abandoned me; The Lord has forgotten me!’ 15 ‘Can a woman forget her nursing child, or lack compassion for the child of her womb? Even if these forget, yet I will not forget you. 16 Look, I have inscribed you on the palms of My hands; your walls are continually before Me.’” –Yeshaiyuhu/Isaiah 49:14-16 “And the word of the Lord came to Jeremiah, saying, 24 “Have you not observed what this people have spoken, saying, ‘The two families which the Lord chose, He has rejected them’? Thus they despise My people, no longer are they as a nation in their sight. 25 Thus says the Lord, ‘If My covenant for day and night stand not, and the fixed patterns of heaven and earth I have not established, 26 then I would reject the descendants of Jacob and David My servant, not taking from his descendants rulers over the descendants of Abraham, Isaac and Jacob. But I will restore their fortunes and will have mercy on them.’” –Yermiyahu/Jeremiah 33:23-26 Shaul/Paul has made it very clear from the outset of Romans that he is a Jew, an ethnic member of Israel and unashamedly so. Why does he stress this point here? Why is he so pedantic on this point? Because he knew that the Goyim (Gentiles) might misinterpret Israel as referring to all believers in Messiah. Therefore he begins with the premise for the unique and uncompromised position of the ethnic people of Israel. The Ruach ha-Kodesh is making it clear from the beginning that spiritual Israel and ethnic Israel are one in the same and that she has been chosen by HaShem for the sake of His great Name. Or don’t you know what the Tanakh says about Eliyahu? He pleads with G-d against Israel, 3 “HaShem (YHVH), they have killed your prophets and torn down your altars, and I’m the only one left, and now they want to kill me too!” 4 But what is G-d’s answer to him? “I have kept for myself seven thousand men who have not knelt down to Ba‘al.” (1 Kings 19) 5 It’s the same way in the present age: there is a remnant, chosen by chesed (grace). 6 (Now if it is by chesed—grace, it is therefore not based on legalistic observance; if it were, chesed [grace] would no longer be chesed—grace.) 7 It makes sense then, that Israel (empirical, ethnic, spiritual) has not yet attained the goal (Messiah) for which she is striving. There continues to be a remnant among ethnic Israel (which is the only Israel) chosen by chesed/grace. That is over and above those among ethnic Israel that have, like Shaul, accepted Messiah Yeshua. This remnant refers to the entire ethnic people of Israel who have yet to recognise the goal of the Torah, which is Messiah Himself. It is important to note that the mistranslation of many English versions which reads, “For which they were striving.” is tragically anti-Semitic. A true representation shows us that Israel—evidenced even until the present time in history, now—has continued to seek the goal of Torah but has yet to discover Him. Why? We will soon see that it is because of G-d’s mercy toward the nations. Therefore the only correct reading of this text is, “It makes sense then, that Israel (empirical, ethnic, spiritual) has not yet attained the goal (Messiah) for which she is striving.” The ones chosen have obtained it, but the rest have been made like petrified stone/calloused, (frozen in stasis) blinded, 8 just as the Tanakh says: The chosen ones are those Jews who have individually received the gift of G-d through Yeshua. The rest are the entire remnant of Jews who have not yet reached the goal of the Torah, which is Yeshua. The Greek word poroo can be rendered as: petrified, hardened, blinded, and calloused. I believe Shaul/Paul, making a typically rabbinical word play and using all these meanings, is connecting this phrase to the following quotes, the olive tree allegory and the temporary petrified stasis of the Jewish people. There is no need to insist on one of these meanings as being paramount over the others. This is a wonderful word play that should be enjoyed and accepted as an illumination of the applicable texts. “G-d has given them a spirit of dullness (numbness, stasis) -- eyes that do not see (temporary blindness); and ears that do not hear, (temporary deafness) right down to the present day.” (Deuteronomy 29:3, Isaiah 29:10) 9 And David says, “Let their dining table become for them a snare and a trap, a pitfall and a punishment. (Isaiah 28:8) The fellowship gleaned from gathering around food is central to Jewish custom and Biblical moadim (festivals). The Talmudic writings of Rav Shimon convey the importance of Torah filled conversation at the dining table: “Rabbi Shimon said: ‘If three have eaten at one table and have not spoken there words of Torah, it is as if they had eaten from the sacrifice of the dead; since it is said, “For all their tables are full of vomit and faeces.” (That is, without a place--makom: a Mishnaic euphemism for describing the omnipresent G-d of Israel.) But if three have eaten at one table and have spoken there the words of Torah, it is as if they have eaten from the table of G-d, blessed be He; since it is said, “And he said to me, ‘this is the table that is before HaShem.’” (Ezekiel 41:22)’” –Avot 3:3 10 Let their eyes be darkened, so that they can’t see, (a temporary blindness intended to bring about tishuvah—repentance/returning.) with their backs bent (compare to ekklao Romans 11:17) continually.” (Psalm 69:23–24) 11 So then, I say, “has she (Israel, empirical, ethnic, spiritual) stumbled in order to permanently fall away?” A curse on it! On the contrary, it is because of her stumbling that deliverance has come to the nations, in order to provoke her to jealousy. 12 Moreover, if her stumbling is bringing riches to the world, how much greater riches will Israel (empirical, ethnic, spiritual) in her fullness bring them! Israel’s stumbling is temporary, its purpose is to reconcile those among the nations who will receive Messiah. If Israel had not stumbled salvation would never have come to the nations. This is the purpose of G-d. The purpose of those who are of the nations who have accepted G-d’s gift, is to provoke Israel (that is the remnant who remain in disbelief) to jealousy. Not a vial jealousy but a holy desperation for the truth of G-d and His redemptive purpose in Messiah. Shaul/Paul affirms all this with the promise of things to come. At the redemption of the entire remnant of Israel (not the Church) there will be immeasurably greater riches. 13 However, to those of you who are of the other nations I say this: since I myself am an emissary sent to the Goyim, I make known the importance of my work 14 in the hope that somehow I may provoke some of my own people to jealousy and save some of them! (That is, in order to save some of the Jews now, prior to all of the remnant of the Jews being saved) 15 For if Israel’s casting Yeshua aside means reconciliation for the world, what will her accepting Him mean? It will mean resurrection from the dead! Here Shaul/Paul digresses and speaks specifically to the Gentile believers of Rome. He reminds the nations of their obligation in Messiah to provoke Israel to jealousy. Notice that Shaul/Paul always speaks of the nations and Israel as two entirely different entities. He restates the promise of greater things, this time in specific terms. Israel’s salvation will usher in the return of Mashiyach, the final resurrection, the judgement, the Olam haba—world to come. 16 Now if the portion of challah (Israel, the blood descendants of Jacob) offered as first-fruits (Yom ha-bikkurim, Shavuot) is holy, so is all of the dough (Numbers 15:17-18). And if the root is holy, so are the branches. 17 But if some of the branches were bent (ekklao), and you — a wild olive — were grafted in among them and have become equal sharers in the rich root of the olive tree, 18 then don’t boast as if you were better than the natural branches! However, if you do boast, remember that you are not supporting the root, but the root supports you. Numbers 15:17-18 describes the practise of offering the first portion of the dough before the L-rd, this portion makes all the other portions holy. The priests alone may eat the first portion but the remaining portions may be given to non-priests. Hence Shaul/Paul is saying, the forbears of Israel, the first portion, have been made holy for the purpose of making the ethnic descendants of Israel holy, which in turn will allow the remaining dough to be given to the nations, as members, not of Israel but of the commonwealth of Israel. The roots of the olive tree representing Israel (empirical, ethnic, spiritual) are the Patriarchs of Israel; Avraham, Isaac and Jacob. This root is feed from the water of life that rains upon the soil of G-d’s instruction to Avraham. G-d is the source of nutrition for the root and the root is the channel by which the nutrition is passed on to all the branches. 19 So you will say, “Branches were bent (ekklao) so that I might be grafted in.” 20 True, but so what? They were bent (ekklao) because of their lack of emunah (trust). However, you keep your place only because of trust (not your trust, but the trust provided for you by G-d). So don’t be arrogant; on the contrary, be terrified! 21 For if G-d did not spare the natural branches, He certainly won’t spare you! The Greek word ekklao unless it is specifically referred to as broken off, can refer to something that is, “dislocated,” or, “bent,” but not severed. This is clearly the meaning here. In fact the word ekopto, which means, “to severe, cut off, break off”; is only used in Romans 11 in reference to the nations. Understanding the metaphor of the Olive tree: Many a false theology has been formed over a misunderstanding of the allegory of the olive tree. It is important to have some basic understanding of the grafting process in order to properly understand Shaul/Paul’s (inspired by the Ruach ha-Kodesh) metaphor of the olive tree: · Firstly, grafts take best from like plants, in this case we see the representation of humanity. · Secondly, we must note that the wild branch never becomes a natural branch, it is always a grafted wild branch. · Thirdly, a fruit bearing plant—in this case an olive tree—that bears fruit of the same species but a different variety (colour, flavour etc.), will continue to bear the fruit of its varietal origin even after having been grafted to a new mother plant. § For example: if the mother plant bears black olives and a wild olive branch that comes from a green olive tree is grafted to the black olive tree, the wild branch, once the graft has taken, will continue to bear green olives rather than changing and bearing black olives. It is the same with Gentile Christians, a Gentile Christian does not become a Jew; to the contrary, as the following verse clarifies, the Gentile Christian becomes part of the commonwealth of Israel. There is therefore no New Israel or Renewed Israel or a Spiritual Israel that combines Jew and Gentile or the Church as Israel, rather there is Israel—the blood descendants of Jacob, empirical, ethnic and spiritual—and the nations—not the blood descendants of Jacob—and the root—Avraham, Isaac and Jacob, in Messiah—sustains both the natural branches—Israel—and the once alien branches—the nations. Israel, led by Messiah Yeshua, remains the autonomous ruling nation of a wider commonwealth which submits to Israel’s King. Hence G-d has determined to honour the yet to be fulfilled promises He has made to the blood descendants of Jacob/Israel, who maintain a remnant at this present time. “Remember that you were at that time separate from Messiah, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without G-d in the world.” –Ephesians 2:12 Gentiles do not become spiritual Jews, as some have suggested—what a ludicrous, racist and demeaning idea. On the contrary, Gentiles—to follow the metaphor—are from a different olive tree, and just as a grafted branch continues to bear its own olive tree’s variety of fruit, so too a Gentile continues to have a unique identity within the commonwealth of the mother plant. The grafted branch receives nourishment from the root but maintains its unique identity. Commonwealth here, should be understood in a similar way to the commonwealth of Great Britain: each country belonging to this commonwealth maintains its unique cultural identity while submitting to the rule of the King or Queen of England. It is the same with the believers from the nations, we submit to the rule of Yeshua, the King of Israel and are therefore members of the commonwealth of Israel with all the rights of citizens, however, we are not Israel, we are still Goyim, of other nations but no longer alien’s to the G-d appointed traditions and culture of Israel, which has become familiar to us in Messiah, the Jew. There is no Spiritual Israel made up of Jews and Gentiles. There is Israel and there are the nations, and Messiah makes us echad—one. Not one ethnic group, but one collection of ethnic groups. There is nowhere in all of Scripture where Israel is ever spoken of as referring to the nations. We must conclude that when Shaul/Paul speaks of Israel he is always speaking of empirical (ethnic, spiritual) Israel. Any attempt to read Israel as referring to the Church or Spiritual Israel is nothing less than a satanic heresy. 22 So take a good look at G-d’s chesed (kindness) and his severity: on the one hand, severity toward those who fell/failed; but, on the other hand, G-d’s chesed (kindness) toward you — provided you continue in that chesed (kindness)! Otherwise, you then will be cut off (ekopto)! 23 Moreover, the others, if they do not persist in their lack of trust, will be grafted in; because G-d is able to graft them back in. 24 For if you were cut out (ekopto) of what is by nature a wild olive tree and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree! When grafting a fruit bearing plant, the natural branches take more readily than the unnatural ones. In this case we understand, due to the word ekklao used in the previous verses that Israel has been torn but remains partially connected and therefore is grafted back in from a partial connection rather than from a complete severing. 25 Therefore, Ami (my people, fellow Jews), brothers & sisters, I want you to understand this truth (mystery) which G-d formerly concealed but has now revealed, so that you won’t imagine you know more than you actually do. It is that a type of petrified stasis/callousness, to some degree, has come upon Israel (empirical, ethnic, spiritual), until the full number from among the nations comes in; 26 and then all Israel (that is both those Jews who have individually accepted Messiah prior to the nations coming in, and the entire remnant of the blood descendants of Jacob: empirical, ethnic) will be saved. As the Tanakh says: Shaul/Paul only uses the word brethren/brothers in Romans to refer to his ethnic Israeli brothers and sisters. Therefore these next few verses are directed toward the Messianic Jews of the Roman ecclesia. He is warning them of the danger of forgetting the promises of G-d. He is imploring them not to become despondent. This section ends with the quotation of Isaiah 59. Following this Shaul/Paul, in his practised rhythm, returns to addressing the general Roman ecclesia/church. “Out of Tziyon will come the Redeemer; He will turn away ungodliness from Yaakov 27 and this will be my covenant with them, . . . when I take away their sins.” (Isaiah 59:20–21, 27:9) Shaul/Paul now returns to speaking to the wider ecclesia of Rome: 28 With respect to the Good News Israel (empirical, ethnic, and spiritual) is hated for your sake. But with respect to being chosen she is loved for the Patriarchs’ sake, 29 for G-d’s gifts and His calling are irrevocable. (Romans9:4-5) Shaul/Paul is referring specifically here to the gifts and calling of G-d on ethnic Israel. This is not a one liner for Christians to use in affirming their own individual G-d given gifts. 30 Just as you Goyim were disobedient to G-d before but have received mercy now because of Israel’s (empirical, ethnic, spiritual) disobedience; 31 so also Israel (empirical, ethnic, spiritual) has been disobedient now, so that by your showing her the same mercy that G-d has shown you, she too may now receive G-d’s mercy. 32 For G-d has made all humanity prisoners to disobedience, (Romans 1:18) in order that he might show mercy to all. Here, the nations, those that have accepted Messiah, are challenged to show mercy to Israel. Those Christians who today side against the people of Israel and encourage others to do so, are in direct disobedience to G-d. This is rooted in rebellion, which is the root of all sin. The Ecclesia is commanded here to show the Jewish people, “the same mercy G-d has shown you!” 33 O the depth of the riches and the wisdom and knowledge of G-d! Who can explain His judgments! How unsearchable are His ways! 34 For, ‘Who has known the mind of HaShem (YHVH)? Who has been His counsellor?’ (Isaiah 40:13) 35 Or, ‘Who has given Him anything and made Him pay it back?’ (Job 41:11) 36 For from Him and through Him and to Him are all things. To Him be the glory forever! Amen. Shaul/Paul concludes this portion of his letter with an acknowledgement of the reason behind the continued purpose of G-d for Israel, His chosen people. This reason is found in the previously quoted passage from 1 Samuel 12:22. It is for the sake, not of Israel, but for the sake of His own great Name that HaShem will never abandon her. Rather than inspire Christians to be jealous of the election of their older brother Israel because of some misperceived second class status, this affirmation of Israel should secure Christians in the knowledge that G-d is no liar, He keeps His promises. For the Scripture says, “If we are faithless, He will remain faithful, for He cannot disown Himself.” (2 Timothy 2:15) “For HaShem (YHVH) will not abandon His people on account of His great name, because HaShem (YHVH) has been pleased to make you a people for Himself.” –1 Sh’muel/Samuel 12:22 Having read my examination of Romans 11, no one could fail to see that it has been a polemic against the lie of Replacement Theology (Supersessionism, Revisionism etc). I have intentionally interpreted the Word of G-d in an accurate and contextual way that utterly refutes the anti-Semitic lies of many Christian scholars, leaders, teachers and laypeople throughout the centuries, even up to the present time. I passionately despise the hatred of these teachings and yes, I have an agenda. My agenda is truth in Messiah, the King of the Jews (empirical, ethnic, spiritual and seated at the right hand of G-d). There is no such thing as a separate spiritual Israel made up of Jews and Gentiles. Israel is a spiritual and ethnic unity, it is not the Ecclesia (Church). The Church (Ecclesia) is an entirely different entity that is made up of both believing Jews and Gentiles, but it is not and will never be Israel in any way. As an Ecclesia (Church) we receive the promises of G-d from the root, but we maintain our unique identity, bearing the fruit of our uniqueness for the sake of reconciling the world to HaShem, with the hope that at this present time, prior to the full salvation of Israel, we might provoke some of the members of Israel to jealousy and individual reconciliation to the Father through Messiah Yeshua. Shalom Aleichim, Peace Himself is with you © 2014 Yaakov Brown So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation An examination of Romans 10:10-21
Continuing on from the previous concepts, Shaul/Paul now shuvah (returns) our attention to Romans 9:33 and the passage quoted from Isaiah 28. The initial use of the Isaiah 28:16 passage in Romans 9:33 is as a warning regarding a failure to acknowledge the stone (Messiah) that causes men to stumble: here the same Scripture is used as an assurance of eternal security in Messiah (the stone) for those who emunah (trust). In fact the Scripture reads as concerning Messiah, “A costly corner stone, firmly placed.” It is therefore prudent for us to understand the context of this entire chapter of Isaiah: YESHAIYAHU/ISAIAH 28 28:1 Woe to the proud crown of the drunkards of Ephraim, And to the fading flower of its glorious beauty, Which is at the head of the fertile valley Of those who are overcome with wine! 2 Behold, Adonai has a strong and mighty agent; As a storm of hail, a tempest of destruction, Like a storm of mighty overflowing waters, He has cast it down to the earth with His hand. 3 The proud crown of the drunkards of Ephraim is trodden under foot. 4 And the fading flower of its glorious beauty, Which is at the head of the fertile valley, Will be like the first-ripe fig prior to summer, Which one sees, and as soon as it is in his hand, he swallows it. 5 In that day HaShem tzvaot (of hosts) will become a beautiful crown And a glorious diadem to the remnant of His people; 6 A spirit of justice for him who sits in judgment, A strength to those who repel the onslaught at the gate. 7 And these also reel with wine and stagger from strong drink: The priest and the prophet reel with strong drink, They are confused by wine, they stagger from strong drink; They reel while having visions, They totter when rendering judgment. 8 For all the tables are full of filthy vomit, without a single clean place. 9 “To whom would He teach knowledge, And to whom would He interpret the message? Those just weaned from milk? Those just taken from the breast? 10 “For He says, precept upon precept, precept upon precept, Line upon line, line upon line, a little here, a little there.’” Tzav latzav, tzav latzav, Kav lakav, kav lakav, Ze’ er sham, ze’ er sham (These Hebrew monosyllables, imitating the babbling of a child, mock the prophet’s preaching) 11 Indeed, He will speak to this people Through stammering lips and a foreign tongue, 12 He who said to them, “Here is rest, give rest to the weary,” And, “Here is repose,” but they would not listen. 13 So the D’var (word) of HaShem to them will be, “Precept upon precept, precept upon precept, Line upon line, line upon line, a little here, a little there,” That they may go and stumble backward, be broken, snared and taken captive 14 Therefore, hear the D’var (word) of HaShem, O scoffers, Who rule this people who are in Jerusalem, 15 Because you have said, “We have made a covenant with death, And with Sheol we have made a pact. The overwhelming scourge will not reach us when it passes by, For we have made falsehood our refuge and we have concealed ourselves with deception.” 16 Therefore thus says the Adonai (Merciful) HaShem (Judge), “Behold, I am laying in Zion a stone, a proven stone, A costly cornerstone for the foundation, firmly placed. He who trusts (Him) will not be put to shame. 17 “I will make justice the measuring line And righteousness the level; Then hail will sweep away the refuge of lies And the waters will overflow the secret place. 18 “Your covenant with death will be cancelled, And your pact with Sheol will not stand; When the overwhelming scourge passes through, Then you become its trampling place. 19 “As often as it passes through, it will seize you; For morning after morning it will pass through, anytime during the day or night, And it will be sheer terror to understand what it means.” 20 The bed is too short on which to stretch out, And the blanket is too small to wrap oneself in. 21 For the HaShem will rise up as at Mount Perazim, He will be stirred up as in the valley of Gibeon, To do His task, His unusual task, And to work His work, His extraordinary work. 22 And now do not carry on as scoffers, Or your fetters will be made stronger; For I have heard from Adonai (merciful) HaShem (Judge) tz’vaot (of hosts) Of decisive destruction on all the earth. 23 Give ear and hear my Kol (voice), Listen and hear my emrah (speech). 24 Does the farmer plow continually to plant seed? Does he continually turn and harrow the ground? 25 Does he not level its surface and sow dill and scatter cumin And plant wheat in rows, barley in its place and rye within its area? 26 For his Elohim instructs and teaches him properly. 27 For dill is not threshed with a threshing sledge, Nor is the cartwheel driven over cumin; But dill is beaten out with a rod, and cumin with a club. 28 Grain for bread is crushed, Indeed, he does not continue to thresh it forever. Because the wheel of his cart and his horses eventually damage it, He does not thresh it longer. 29 This also comes from the HaShem tz’vaot of hosts, Who has made His counsel wonderful and His wisdom great. –Yeshaiyahu/Isaiah 28 10 For from the core being (Levav, heart) one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making acknowledgement and thus continues toward salvation (Yeshua). 11 For the passage quoted says that “everyone who rests his trust on him will not be humiliated.” (Isaiah 28:16) Shaul/Paul is connecting Deuteronomy 30:11-14 with an affirmative reading of Isaiah 28:16. Note that the passage from Deuteronomy places the D’var (Word) in the mouth and heart of the believer and that in turn it is from a heart (core being) trust and through the mouth (verbal declaration) that the D’var (Word) connects us to a place of right standing with G-d. Standing up after stumbling on the foundation stone, rather than being crushed by Him. Throughout Romans 10 Shaul/Paul challenges his readers to, “hear, listen, acknowledge.” The Hebrew regarding words is repeated many times in the Isaiah 28 passage. It is presented in a number of formats: ketvi (writing), emra (speech), kol (voice/sound), and D’var (word consciousness). Israel is instructed to receive every aspect of the D’var so that she might find the goal of Torah, which is the D’var Himself, Yeshua. It is interesting to note that G-d, through the prophet Isaiah, is expressing the simple truth of salvation by alluding to a child’s chant, the simplest of understandings. The Hebrew phrase, “Tzav latzav, tzav latzav, Kav lakav, kav lakav, Ze’ er sham, ze’ er sham.” These Hebrew monosyllables, imitating the babbling of a child, mock the prophet’s preaching at first, but the outcome is that G-d turns this very simple language back upon Israel so that she is without excuse. The ironic claim of the disobedient nation of Israel in Isaiah 28, is one of having made an agreement with death in order to spare her life. G-d responds with a dissolving of Israel’s covenant with death and by withdrawing His hand to allow her to be disciplined so that He might save her from eternal death. Therefore the following verse has a certain ambiguity. On the one hand it disables the protection Israel thought she had arranged with demonic forces, but on the other hand HaShem has removed the power death from her because of the work of His D’var (Word, Yeshua). “Your covenant with death will be cancelled, And your pact with Sheol will not stand;” The word play here is both clever and profound, a sobering reminder of the severity of G-d’s discipline and the absolute security of His love. By familiarizing ourselves with Joel 2, we prepare ourselves to understand the subsequent verses of Romans 10. We are beginning to see that the perceived length of this chapter is somewhat smaller than the total volume of the conversation Shaul/Paul is having with the ancient Scriptures of the Tanakh. We see that like Doctor Who’s science fiction craft the TARDIS, Romans 10 opens a door to an immeasurable wealth of depth. YOEL/JOEL 2 2:1 Sound a shofar (rams horn) in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of HaShem is coming; Surely it is near, 2 A day of darkness and gloom, A day of clouds and thick darkness. As the dawn is spread over the mountains, So there is a great and mighty people; There has never been anything like it, Nor will there be again after it To the years of many generations. 3 A fire consumes before them And behind them a flame burns. The land is like the garden of Eden before them But a desolate wilderness behind them, And nothing at all escapes them. 4 Their appearance is like the appearance of horses; And like war horses, so they run. 5 With a noise as of chariots They leap on the tops of the mountains, Like the crackling of a flame of fire consuming the stubble, Like a mighty people arranged for battle. 6 Before them the people are in anguish; All faces turn pale. 7 They run like mighty men, They climb the wall like soldiers; And they each march in line, Nor do they deviate from their paths. 8 They do not crowd each other, They march everyone in his path; When they burst through the defences, They do not break ranks. 9 They rush on the city, They run on the wall; They climb into the houses, They enter through the windows like a thief. 10 Before them the earth quakes, The heavens tremble, The sun and the moon grow dark And the stars lose their brightness. 11 HaShem utters His kol (voice) before His army; Surely His camp is very great, For strong is he who carries out His word. The day of HaShem is indeed great and very awesome, And who can endure it? 12 “Yet even now,” declares HaShem, “Return to Me with all your heart, And with fasting, weeping and mourning; 13 And rend your heart and not your garments.” Now return to HaShem your Elohim, For He is gracious and compassionate, Slow to anger, abounding in loving kindness And relenting of evil. 14 Who knows whether He will not turn and relent And leave a blessing behind Him, Even a grain offering and a drink offering For HaShem your Elohim? 15 Blow a shofar (rams horn) in Zion, Consecrate a fast, proclaim a solemn assembly, 16 Gather the people, sanctify the congregation, Assemble the elders, Gather the children and the nursing infants. Let the bridegroom come out of his room And the bride out of her bridal chamber. 17 Let the priests, HaShem’s ministers, Weep between the porch and the altar, And let them say, “Spare Your people, O HaShem, And do not make Your inheritance a reproach, A byword among the nations. Why should they among the peoples say, ‘Where is their G-d?’ 18 Then HaShem will be zealous for His land And will have pity on His people. 19 HaShem will answer and say to His people, “Behold, I am going to send you grain, new wine and oil, And you will be satisfied in full with them; And I will never again make you a reproach among the nations. 20 “But I will remove the northern army far from you, And I will drive it into a parched and desolate land, And its vanguard into the eastern sea, And its rear guard into the western sea. And its stench will arise and its foul smell will come up, For it has done great things.” 21 Do not fear, O land, rejoice and be glad, For HaShem has done great things. 22 Do not fear, beasts of the field, For the pastures of the wilderness have turned green, For the tree has borne its fruit, The fig tree and the vine have yielded in full. 23 So rejoice, O sons of Zion, And be glad in HaShem your Elohim; For He has given you the early rain for your vindication. And He has poured down for you the rain, The early and latter rain as before. 24 The threshing floors will be full of grain, And the vats will overflow with the new wine and oil. 25 “Then I will make up to you for the years That the swarming locust has eaten, The creeping locust, the stripping locust and the gnawing locust, My great army which I sent among you. 26 “You will have plenty to eat and be satisfied And praise the name of HaShem your Elohim, Who has dealt wondrously with you; Then My people will never be put to shame. 27 “Thus you will know that I am in the midst of Israel, And that I am HaShem your Elohim, And there is no other; And My people will never be put to shame. 28 “It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. 29 “Even on the male and female servants I will pour out My Spirit in those days 30 “I will display wonders in the sky and on the earth, Blood, fire and columns of smoke. 31 “The sun will be turned into darkness And the moon into blood Before the great and awesome day of HaShem comes. 32 “And it will come about that whoever calls on the name of the Lord Will be delivered; For on Mount Zion and in Jerusalem There will be those who escape, As HaShem has said, Even among the survivors whom the Lord calls. 12 That means that there is no difference between Jew and Gentile (with regard to salvation) — Adonai is the same for everyone, rich toward everyone who calls on Him, 13 since everyone who calls on the name of Adonai (YHVH) will be delivered. (Joel 2:32) Shaul/Paul by G-d’s chesed (grace) offers a drash (illumination, non-literal meaning) on Joel 2 in order to apply its eternal effect to all who trust in HaShem. He presumes that his hearers, especially his Jewish hearers, will understand the context of Joel 2 regarding Israel. It is interesting to note that it was most likely Jews returning from Shavuot/Pentecost to Rome having received salvation at the pouring out of the Ruach ha-Kodesh in Acts chapter 2, who were the founders of the Roman ecclesia. Therefore the quote from Joel 2 bears even greater significance here, because it alludes to that very event, the result of which has been the salvation of every member of the Roman ecclesia and thus validates Shaul/Pauls allusion to its application to all believers, both Jew and Gentile. Our reading of Tanakh passages continues as we move on to Shaul’s quote from Isaiah 52. YESHAIYAHU/ISAIAH 52 52:1 Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the holy city; For the uncircumcised and the unclean Will no longer come into you. 2 Shake yourself from the dust, rise up, O captive Jerusalem; Loose yourself from the chains around your neck, O captive daughter of Zion. 3 For thus says HaShem, “You were sold for nothing and you will be redeemed without money.” 4 For thus says HaShem Elohim, “My people went down at the first into Egypt to reside there; then the Assyrian oppressed them without cause. 5 Now therefore, what do I have here,” declares HaShem, “seeing that My people have been taken away without cause?” Again HaShem declares, “Those who rule over them howl, and My name is continually blasphemed all day long. 6 Therefore My people shall know My name; therefore in that day I am the one who is speaking, ‘Here I am.’” 7 How lovely on the mountains Are the feet of him who brings good news, Who announces peace And brings good news of happiness, Who announces salvation, And says to Zion, “Your G-d reigns!” 8 Listen! Your watchmen lift up their voices, They shout joyfully together; For they will see with their own eyes When HaShem restores Zion. 9 Break forth, shout joyfully together, You waste places of Jerusalem; For HaShem has comforted His people, He has redeemed Jerusalem. 10 HaShem has bared His holy arm In the sight of all the nations, That all the ends of the earth may see The Yeshua (salvation) of our G-d. 11 Depart, depart, go out from there, Touch nothing unclean; Go out of the midst of her, purify yourselves, You who carry the vessels of HaShem. 12 But you will not go out in haste, Nor will you go as fugitives; For HaShem will go before you, And the G-d of Israel will be your rear guard. 13 Behold, My servant will prosper, He will be high and lifted up and greatly exalted. 14 Just as many were astonished at you, My people, So His appearance was marred more than any man And His form more than the sons of men. 15 Thus He will sprinkle many nations, Kings will shut their mouths on account of Him; For what had not been told them they will see, And what they had not heard they will understand. 14 But how can they call on someone if they haven’t trusted in Him? And how can they trust in someone if they haven’t heard about Him? And how can they hear about someone if no one is proclaiming Him? 15 And how can people proclaim Him unless G-d sends them? — as the Tanakh puts it, “How beautiful are the feet of those announcing good news about good things!” (Isaiah 52:7) Shaul/Paul is not giving a method for evangelism here, on the contrary, he is carrying on an imagined diatribe with a non-Messianic Jew who is seeking an excuse for not accepting the gift of G-d in Messiah. The non-Messianic Jew is saying, “But we didn’t know He was the Messiah, we didn’t understand that this is how He would manifest Himself to us?” To which Shaul/Paul responds, “But the Scriptures told you clearly, the very Torah you examine daily explains Yeshua in detail and reports the events that have now come about. The rumours of these events have spread throughout the known world so that you are without excuse, and Isaiah 52:7 affirms what the whole of Isaiah 52 is expounding. That Yeshua has brought Good news to you, even as you hear my gospel, for my feet also perpetuate that news. Shaul/Paul doesn’t stop there, he continues with the next chapter of Isaiah, solidifying his argument with undeniable Scriptural proof: YESHAIYAHU/ISAIAH 53 53:1 Who has believed our message? And to whom has the arm of HaShem been revealed? 2 For He grew up before Him like a tender shoot, And like a root out of parched ground; He has no stately form or majesty That we should look upon Him, Nor appearance that we should be attracted to Him. 3 He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him. 4 Surely our grief He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of G-d, and afflicted. 5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. 6 All of us like sheep have gone astray, Each of us has turned to his own way; But HaShem has caused the iniquity of us all To fall on Him. 7 He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. 8 By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due? 9 His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth. 10 But HaShem was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of HaShem will prosper in His hand. 11 As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities. 12 Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors. 6 The problem is that they haven’t all paid attention to the Good News and obeyed it. For Yesha‘yahu says, “Adonai, who has trusted what he has heard from us?” (Isaiah 53:1) The reason Shaul has quoted the first verse of Isaiah 53 is because he intends his non-Messianic Jewish opponent to recall the entire passage and be brought to repentance as a result of seeing it illuminated by the Ruach ha-Kodesh. Messiah is clearly seen in every word. Again using a quote from the following Psalm, Shaul rebuts his opponent, saying, “They did hear!” TEHILLIM/PSALM 19 19:1 The heavens are telling of the glory of God; And their expanse is declaring the work of His hands. 2 Day to day pours forth speech, And night to night reveals knowledge. 3 There is no speech, nor are there words; Their voice is not heard. 4 Their line has gone out through all the earth, And their utterances to the end of the world. In them He has placed a tent for the sun, 5 Which is as a bridegroom coming out of his chamber; It rejoices as a strong man to run his course. 6 Its rising is from one end of the heavens, And its circuit to the other end of them; And there is nothing hidden from its heat. 7 The Instruction of HaShem is perfect, restoring the soul; The testimony of HaShem is sure, making wise the simple. 8 The precepts of HaShem are right, rejoicing the heart; The commandment of HaShem is pure, enlightening the eyes. 9 The fear of HaShem is clean, enduring forever; The judgments of HaShem are true; they are righteous altogether. 10 They are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb. 11 Moreover, by them Your servant is warned; In keeping them there is great reward. 12 Who can discern his errors? Acquit me of hidden faults. 13 Also keep back Your servant from presumptuous sins; Let them not rule over me; Then I will be blameless, And I shall be acquitted of great transgression. 14 Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O HaShem, my rock and my Redeemer. 17 So trust comes from what is heard, and what is heard comes through a word proclaimed about the Messiah. 18 “But, I say, isn’t it rather that they didn’t hear?” No, they did hear -- “Their voice has gone out throughout the whole world and their words to the ends of the earth.” (Psalm 19:4) Shaul builds on the argument of Romans 1:20-21, showing through the psalmist that creation itself declares this truth to the ends of the earth. He secures this line of thought with the statement, “Their voice has gone out throughout the whole world and their words to the ends of the earth.” “You have heard.” Says Shaul/Paul, you know this, that: “The Instruction of HaShem is perfect, restoring the soul; The testimony of HaShem is sure, making wise the simple. 8 The precepts of HaShem are right, rejoicing the heart; The commandment of HaShem is pure, enlightening the eyes. 9 The fear of HaShem is clean, enduring forever; The judgments of HaShem are true; they are righteous altogether. 10 They are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb. 11 Moreover, by them Your servant is warned; In keeping them there is great reward. And again we read of the need for trust of the heart and confession of the mouth, hence: “Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O HaShem, my rock and my Redeemer.” However, Shaul is loathed to stop here, he continues with a quotation from Deuteronomy 32: D’VARIM/DEUTERONOMY 32 32:1 “Give ear, O heavens, and let me emra (speak); And let the earth hear the words of my mouth. 2 “Let my teaching drop as the rain, My emra (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 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 Yeshua (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, 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 law. 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.” 19 “But, I say, isn’t it rather that Israel didn’t understand?” “I will provoke you to jealousy over a non-nation, over a nation void of understanding I will make you angry.” (Deuteronomy 32:21) Shaul/Paul uses this verse from Deuteronomy to set up its conclusion in chapter 11, where he will show the Gentile believers their obligation to provoke Israel to jealousy. For G-ds purpose has always been for Israel’s reconciliation to Him through Messiah Yeshua. YESHAIYAHU/ISAIAH 65 65:1 “I permitted Myself to be sought by those who did not ask for Me; I permitted Myself to be found by those who did not seek Me. I said, ‘Here am I, here am I,’ To a nation which did not call on My name. 2 “I have spread out My hands all day long to a rebellious people, Who walk in the way which is not good, following their own thoughts, 3 A people who continually provoke Me to My face, Offering sacrifices in gardens and burning incense on bricks; 4 Who sit among graves and spend the night in secret places; Who eat swine’s flesh, And the broth of unclean meat is in their pots. 5 “Who say, ‘Keep to yourself, do not come near me, For I am holier than you!’ These are smoke in My nostrils, A fire that burns all the day. 6 “Behold, it is written before Me, I will not keep silent, but I will repay; I will even repay into their bosom, 7 Both their own iniquities and the iniquities of their fathers together,” says HaShem. “Because they have burned incense on the mountains And scorned Me on the hills, Therefore I will measure their former work into their bosom.” 8 Thus says HaShem, “As the new wine is found in the cluster, And one says, ‘Do not destroy it, for there is benefit in it,’ So I will act on behalf of My servants In order not to destroy all of them. 9 “I will bring forth offspring from Jacob, And an heir of My mountains from Judah; Even My chosen ones shall inherit it, And My servants will dwell there. 10 “Sharon will be a pasture land for flocks, And the valley of Achor a resting place for herds, For My people who seek Me. 11 “But you who forsake the Lord, Who forget My holy mountain, Who set a table for Fortune, And who fill cups with mixed wine for Destiny, 12 I will destine you for the sword, And all of you will bow down to the slaughter. Because I called, but you did not answer; I spoke, but you did not hear. And you did evil in My sight And chose that in which I did not delight.” 13 Therefore, thus says HaShem G-d, “Behold, My servants will eat, but you will be hungry. Behold, My servants will drink, but you will be thirsty. Behold, My servants will rejoice, but you will be put to shame. 14 “Behold, My servants will shout joyfully with a glad heart, But you will cry out with a heavy heart, And you will wail with a broken spirit. 15 “You will leave your name for a curse to My chosen ones, And HaShem G-d will slay you. But My servants will be called by another name. 16 “Because he who is blessed in the earth Will be blessed by the G-d of truth; And he who swears in the earth Will swear by the G-d of truth; Because the former troubles are forgotten, And because they are hidden from My sight! 17 “For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind. 18 “But be glad and rejoice forever in what I create; For behold, I create Jerusalem for rejoicing And her people for gladness. 19 “I will also rejoice in Jerusalem and be glad in My people; And there will no longer be heard in her The voice of weeping and the sound of crying. 20 “No longer will there be in it an infant who lives but a few days, Or an old man who does not live out his days; For the youth will die at the age of one hundred And the one who does not reach the age of one hundred Will be thought accursed. 21 “They will build houses and inhabit them; They will also plant vineyards and eat their fruit. 22 “They will not build and another inhabit, They will not plant and another eat; For as the lifetime of a tree, so will be the days of My people, And My chosen ones will wear out the work of their hands. 23 “They will not labour in vain, Or bear children for calamity; For they are the offspring of those blessed by the Lord, And their descendants with them. 24 It will also come to pass that before they call, I will answer; and while they are still speaking, I will hear. 25 The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent’s food. They will do no evil or harm in all My holy mountain,” says HaShem. 20 Moreover, Yesha‘yahu boldly says, “I was found by those who were not looking for me, I became known to those who did not ask for me”; (Isaiah 65:1) Again Shaul/Paul forces home the point that the Gentiles are being reconciled to G-d through trust in His Son, while Israel remains numb to His gospel. 21 but to Isra’el he says, “All day long I held out my hands to a people who kept disobeying and contradicting.” (Isaiah 65:2) Shaul/Paul desperately relays the ache of HaShem’s heart as He cries out to His people. This anguish call and the desperate open arms of a pleading Father are the premise for all of Romans 11. Hence, all of Romans 9 through 10 has been leading us to the pre-conclusion of Romans 11 and the consolidation of Israel. © 2014 Yaakov Brown A single unveiled glance at the Torah will reveal Mashiyach. An examination of Romans 10:1-9
Romans 9 ended with Israel hanging by a thread, a remnant, skinned to the bone by discipline and broken by the stone of stumbling. And yet Paul/Shaul, by the Ruach ha-Kodesh, calls to his own people with great compassion as he continues to reveal the purposes of HaShem. “Ami—my people, brothers and sisters…” Jacob is a masculine name in Hebrew, Israel however is feminine; in addition Israel is called a wife to HaShem throughout the Tanakh. Therefore I have rendered, “their,” as, “her,” and “she,” throughout this passage. Shaul/Paul does not intend us to perceive his non-Messianic Jewish brothers and sisters as separate from him, which can be inferred by the translation, “their.” On the contrary, he is speaking as one who has new information to share, that will lead to Israel’s reconciliation—which is the goal of this dialogue. 10:1 Ami (My people), Brothers and sisters (Fellow Jews), my heart’s deepest desire and my prayer to HaShem for Israel (our people) is for her yeshua (salvation); Notice that when this text is translated from a Hebrew consciousness perspective, using the original Greek, into English; the meaning takes on a radically different tone to the anti-Semitism of some English translations. We are challenged to think differently, Shaul/Paul is no more an enemy to the Jewish people than the Messiah Himself; he is our brother and he speaks as a concerned brother, frankly and without judgement. Shaul/Paul is issuing a warning, not a condemnation. The Hebrew word for salvation is yeshua, thus Shaul’s deepest desire and prayer for Israel is for both her Messiah Yeshua and her yeshua (salvation). Word play is a Hebrew constant, it shouldn’t be trivialized or overlooked, Shaul is after all, a rabbi. Let us be clear that where ever Shaul/Paul uses the proper noun Israel throughout his writings, it always refers to the blood related ancestors of Abraham, Isaac and Jacob; who are the root of the tree (Rom. 11:16-27) of Israel and Judaism. He does this to show G-d’s unwavering commitment to His own promises. If G-d is not committed to keeping His promises to the physical people of Israel, He is untrustworthy and therefore we have no hope as Gentiles. 2 for I can testify to her zeal for G-d. But it is not based on correct understanding; Shaul/Paul understands Israel’s zeal, both for G-d and for His promises. Shaul/Paul himself was a practitioner of a flawed zeal prior to meeting Yeshua. He is not suggesting that zeal is wrong, he is simply suggesting that zeal which relies on legalistic human observance of man-made law is not the zeal G-d requires. There is a clear distinction between extra biblical human law and the Torah of G-d throughout this passage: one is not the same as the other and should not be perceived as such. It is zeal born of a false understanding that Shaul/Paul is addressing. If it were simply zeal for the Torah, why does he say, “The goal of the Torah is the Messiah”? 3 for, since she’s unaware of G-d’s derach (way) of making people righteous and instead seeks to set up her own righteousness, she has not submitted herself to G-d’s derach (way) of making people righteous. Why is Israel unaware of G-d’s way (derach)? We will find in the conclusion of Shaul’s discussion in chapter 11, that it is due to an intentional blindness which is purposed for the reconciliation of those among the nations who will receive G-d’s gift. This blindness is a national blindness, not an individual one. It remains that it is only by the revelation of the Ruach ha-Kodesh that anyone, Jew or Gentile, can receive the gift of G-d, Messiah our King. One of the things that prevents us seeing is our self-righteousness. When we work to earn G-d we work in vain. Another stumbling block for all humanity is our pride, our unwillingness to submit to G-d is an act of rebellion, which is the root of all sin. Therefore, being unaware is more than simply not knowing how we should respond to G-d; it is wilfully refusing what we know to be right. Rather than being blinded by the Torah, we are blinded by our own inclination and deep seeded rebellion. On the other hand, a single unveiled glance at the Torah will reveal Mashiyach. The early believers, both Jewish and Gentile were known as a Jewish sect called ha-derach (the way). It seems that Paul/Shaul is again making a word play here, using the way as both a p’shat (literal contextual statement) and as a noun. 4 The goal of the Torah is the Messiah, who offers righteousness to everyone who trusts (emunah). It is unfortunate that some translations use the verb, “end,” to translate the Greek, “telos,” because it can be so easily misunderstood to infer the cessation of the Torah if read as a noun. Telos is a goal, something to be aimed for; it is on this understanding that Shaul/Paul makes his argument for the right and zealous application of the Torah. Messiah is the one to be aimed for, He is the goal of the Torah (Instruction). “Now the goal of our mandate is love (ahava), (chesed) loving kindness, out of a pure core being (heart), and of a good conscience, and of an unpretentious faith.” –1 Timothy 1:5 5 For Moshe writes about the righteousness grounded in the Torah, that “the person who does these things will attain life through them.” (Leviticus 18:5) “Then HaShem spoke to Moses, saying, 2 “Speak to the sons of Israel and say to them, ‘I am HaShem your G-d. 3 You shall not do what is done in the land of Egypt where you lived, nor are you to do what is done in the land of Canaan where I am bringing you; you shall not walk in their appointed customs. 4 You are to perform My judgments and keep My appointed customs, to live in accord with them; I am HaShem your G-d. 5 So you shall keep My appointed customs and My judgments, the person who does these things will attain life through them; I am HaShem. –Leviticus 18:1-5 Paul/Shaul again affirms the continued relevance of the Torah. His drash (illumination) here is claiming the Leviticus text as a promise of life to those who keep the Torah unto its goal, which is Messiah Yeshua (salvation). It is noteworthy that the two overarching instructions quoted by Messiah in Mark 12:28-31 are two of the most important appointed customs and judgements of the Torah. (1) “Love HaShem your G-d with all your heart, mind and soul.” (Deuteronomy 6:4-5) (2) “Love your neighbour as yourself.” (Leviticus 19:18). Both these commandments require emunah (trust), which is the catalyst that Shaul/Paul has already alluded to as being the inception of salvation through Messiah’s sacrifice. The concept of eternal life—related to the Olam haba (World to come)—based on a proper understanding of the Torah, is present in rabbinical literature. Rashi, referring to Leviticus 18:5 and quoting from the Sifra relating to Leviticus, says: “It refers to the Olam haba—World to come; for if you say it refers to Olam ha’zeh—this world, doesn’t everybody die sooner or later?” Before we read on we must first read Deuteronomy 30 in order to understand the p’shat (Contextual, historical) relevance of the quote Shaul/Paul uses to draw our attention to the unity (echad) of the Hebrew words; Kol (Voice, sound), Ketvi (writing), mitzvah (commanded actions) and D’var (Word) of G-d. D’VARIM/DEUTORONOMY 30 30:1 “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where HaShem your Elohim (G-d) has banished you, 2 and you return to HaShem your G-d and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then HaShem your Elohim (G-d) will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where HaShem your Elohim (G-d) has scattered you. 4 If your outcasts are at the ends of the earth, from there HaShem your Elohim (G-d) will gather you, and from there He will bring you back. 5 HaShem your Elohim (G-d) will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers. 6 “Moreover HaShem your Elohim (G-d) will circumcise your heart and the heart of your descendants, to love HaShem your Elohim (G-d) with all your heart and with all your soul, so that you may live. 7 HaShem your Elohim will inflict all these curses on your enemies and on those who hate you, who persecuted you. 8 And you shall again obey HaShem, and observe all His mitzvot which I command you today. 9 Then HaShem your Elohim will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for HaShem will again rejoice over you for good, just as He rejoiced over your fathers; 10 if you obey HaShem your Elohim to keep His mitzvot and His appointed customs which are katav (Ketvi, written word) in this book of the Torah (Instruction), if you turn to HaShem your Elohim with all your levav (heart, core being) and nefesh (soul). 11 “For this mitzvot (Yeshua) which I command you today is not too difficult for you, nor is it out of reach. 12 It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it (Yeshua) for us and make us hear it (Yeshua), that we may observe it (Yeshua)?’ 13 Nor is it (Yeshua) beyond the sea, that you should say, ‘Who will cross the sea (a metaphor for passing through death re: red sea) for us to get it (Yeshua) for us and make us hear it (Yeshua), that we may observe it (Yeshua)?’ 14 But the D’var (word, Yeshua) is very near you, in your mouth and in your core being (heart), that you may observe it (Yeshua). 15 “See, I have set before you today life and prosperity, and death and adversity;16 in that I command you today to love HaShem your Elohim, to walk in His ways and to keep His mitzvoth (Yeshua) and His appointed customs and His judgments, that you may live and multiply, and that HaShem your Elohim may bless you in the land where you are entering to possess it. 17 But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, 18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it (Crossing the Jordan is a physical metaphor for crossing into the Olam haba. Joshua/Yeshua leads us across). 19 I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving HaShem your Elohim, by obeying His kol (voice, Yeshua), and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which HaShem swore to your fathers, to Abraham, Isaac, and Jacob, to give them.” The land sworn to by G-d for Avraham, Isaac and Jacob/Israel is twofold: (1) The physical land of Israel (2) The Olam haba—World to come, the physical-metaphysical land of Israel. 6 Moreover (that is, in addition to what has gone before), the righteousness grounded in trusting (emunah) says: “Do not say in your heart, ‘Who will ascend to heaven?’” — that is, to bring the Messiah down — 7 or, “‘Who will descend into Sh’ol? (the holding place after death, within time. Not the grave, which is kever.)’” — that is, to bring the Messiah up from the dead. 8 What, then, does it say? “The d’var (word consciousness of G-d, not Ketvi, the written word) is near you, in your mouth and in your core being (heart).” (Deuteronomy 30:11–14) -- that is, the d’var (word) of trust (emunah) which we proclaim, namely, 9 that if you acknowledge with your mouth that Yeshua is Lord and trust in your core being (heart) that G-d raised him from the dead, you will be saved (in Yeshua). Having read and understood Deuteronomy 30, we can see the drash (illumination) that Shaul/Paul is making. Shaul/Paul does more than infer that Yeshua is the mitzvot of Deuteronomy 30:11-14, he calls Him the D’var (Word consciousness of G-d, and the Ketvi—written Word, and the Mitzvot—commanded right action, and the Kol—voice, sound) that is in the mouths of Israel’s obedient sons and daughters. Therefore Shaul/Paul challenges those who hear this D’var--Word/gospel—now, to mirror the actions of the Word and confess with the mouth—where the Word dwells—and, resisting the heart of disbelief, instead emunah--believe/trust--with a levav--heart, core being--of belief, that Yeshua has been through/crossed the sea of death and has been resurrected. It is this D’var (Word) that Shaul/Paul proclaims, the same D’var that had met Israel’s ancestors in their desert wandering. Baruch HaShem! © 2014 Yaakov Brown Therefore, if we resist our purpose because of pride, we become hardened, brittle, easily broken like Pharaoh. Better to be a useful drinking cup than a broken candle stand. An examination of Romans 9
Shaul/Paul concluded chapter 8 with an all-encompassing assurance of love and security for those in Messiah Yeshua: he now begins a related conversation regarding the yet to be fulfilled promises of G-d to the Jewish people and how the unrelenting love of G-d for Israel assures all believers of their own eternal security in Messiah. It is unwise to divide this next section of Romans—chapters 9 through 11—into chapter portions for study, without considering how each chapter relates to the whole of Shaul’s argument; which finds its conclusion in the salvation of Israel (11:25-27) and a challenge to Gentile believers to show the Jewish people G-d’s mercy (11:31). Shaul/Paul is using the following three chapters to explain that G-d has designed the pattern of salvation so that not all Israelites will take part immediately. Many Jews stumble over any suggestion of announcing salvation to the nations unless the individual involved is willing to become a proselyte and make a full conversion to Judaism. Perhaps in part, they doubted the loyalty of Gentile followers of Yeshua, given that without a strong connection to the Jewish consciousness there would be no real passion amongst them for the land of Israel. History has proven this concern to be a valid one, ironically it is one of the very things Shaul/Paul is hoping will be avoided by his teaching the Gentiles of the Roman ecclesia the importance of G-d’s future purposes for the Jewish people. Before approaching this text it is of foundational importance to study the text of Hosea 1 and 2, and Isaiah 1, 8, 10 and 28 as well as Jeremiah 18. These give a firm context for Paul/Shaul’s multi layered teaching approach, which draws on both a contextual-historical reading that affirms Israel’s continued place in G-d’s plan and a Midrash that uses this as a foundation for showing how G-d has made a way for the inclusion of the nations. 9:1 I’m speaking the truth in Messiah, I’m not lying; my conscience also bears witness in the Ruach ha-Kodesh (Holy Spirit), Why is Paul/Shaul so emphatic with regard to the truth (emet)? Why does he begin with the invocation of two witnesses aside from himself? By invoking the Messiah and the Ruach ha-Kodesh he is claiming the two witnesses required by Torah for the verification of truth. He is marking a clear line in the sand here, a restart of sorts that draws on the premise that the gospel is always first for the Jew and also for the nations (1:16). 2 that I have great sorrow and unceasing anguish in my core being. 3 For I could wish that I myself were accursed and cut off from Messiah for the sake of my brothers and sisters, my people by race. Paul/Shaul is essentially saying he would give up his own salvation for the sake of Israel, his people. Is this a blasphemous statement? No, on the contrary it is proof of the presence of the spirit of Messiah in him, crying out to the Father in desperation for the salvation of Israel. Paul/Shaul shares this plea with one other famous Israelite, Moses: “’But now, if You will, forgive their sin—and if not, please blot me out from Your book which You have written!’ HaShem said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book. But go now, lead the people where I told you. Behold, My angel (Yeshua—John 1:14, Acts 7:30) shall go before you; nevertheless in the day when I punish, I will punish them for their sin.”–Shemot/Exodus 32:33 Notice that Paul/Shaul continues to identify himself as a Jew: “my brothers and sisters, my people by race.” 4 They are Israelites, and to them belong the adoption, The adoption as heirs belongs to Israel. This is a foundation stone for the conclusion of 11:25-27. “Then you shall say to Pharaoh, ‘Thus says the Lord, “Israel is My son, My firstborn.” –Shemot/Exodus 4:22 The Shekinah, The glory of G-d’s presence belongs to Israel. This glory, the Shekinah or manifest presence of the glory of G-d, was with Israel, made visible in the pillars of cloud and fire that lead Israel in the wilderness (Exodus 13:31). The covenants, “The covenants,” plural, belong to Israel, this includes Jeremiah 31:31: “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares HaShem. 33 “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.” –Jeremiah 31:31-33 The new covenant that makes it possible for all people to be reconciled to G-d, belongs to the Jewish people. This is confirmed in 11:18. “Do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.” The giving of the Torah (Instruction), The Torah belongs to Israel. And the living Torah Yeshua in His humanity, is born of her (v.5). The worship structure, The worship practices that symbolize the heavenly Temple on earth belong to Israel. These are those procedures, implements, tools and sacrificial rituals given to Israel through Moses Rabenu (our teacher). These are the tactile, kinetic and symbolic representations of the spiritual realm, given as a window to the unseen. And the promises; G-d’s promises belong to Israel. The Tanakh is a record of G-d’s promises to the Jewish people which include protection, cleansing, redemption and salvation in Messiah. Many Christians today claim these promises without realizing that they can only claim access to them through Messiah, in Israel. To them belong the patriarchs, Avraham, Y’tzchak and Yaakov belong to Israel. G-d’s faithfulness to these foundational fathers of Israel is a further assurance both to Israel and to all believers of the certainty of our hope in Him. And Messiah is of the Jewish people, according to human lineage. Messiah Yeshua is a Jew according to His humanity. Messiah is over all, just as the Scriptures testify: “For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the Lord of hosts will accomplish this.” –Isaiah 9:6-7 Therefore, Paul/Shaul has left the greatest of Israel’s belongings till last, Messiah Himself. He does not belong to Israel in the sense of being Israel’s possession, after all, Israel is G-d’s possession. He belongs to Israel in the same way a Father belongs to a son. G-d who is over all be blessed forever. Amen. “Baruch HaShem l’olam vayid.” This is a prayer formula much like the key triggers used in prayers such as Kaddish, “vayimru (and all say…),” the response being, “Amein.” Paul/Shaul is asking for a response here, an, “Amein,” an agreement from his listeners. 6 But it’s not as though the d’var (word) of G-d had failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham simply because they are his descendants; but “Through Isaac shall your descendants be named.” 8 This means that it is not the children of the body who are the children of G-d, but the children of the promise are reckoned as descendants. Shaul/Paul is not seeking to critique Israel with these words, on the contrary, he is simply showing how G-d’s faithfulness has not failed Israel. The child of promise, Isaac, is the one from whom the children of G-d are descended. What does this mean? Here, “children of the body,” doesn’t mean all children who are born physical human beings, or it would also discount Isaac. Rather it alludes to the fact that Avraham acted of human will by taking Hagar to bed for the purpose of the procreation of an heir, whereas Sarah was allowed to be impregnated by Avraham due to the will of G-d. This is yet another affirmation of the fact that salvation is entirely reliant on the purposes of G-d and not on any function or act initiated by humanity. G-d sends the son of promise, Isaac; again G-d sends The Son of promise, Yeshua. 9 For this is what the promise said, “About this time I will return and Sarah shall have a son.” 10 And not only this, but also when Rebecca had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad, in order that G-d’s purpose of election might continue, not because of works but because of his call, 12 she was told, “The elder will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.” The intention here is to convey the foundational principle of the election of believers by G-d. This is why it is made clear that Yaakov was chosen even before birth, before either Yaakov or Esau could tell right from wrong. This was entirely G-d’s decision. Why? Perhaps because outside of time and space He knows the end from the beginning. It is well established that the statement, “Jacob I have loved but Esau I have hated,” is a phrase that sets one apart from the other. It does not mean that G-d continues to hate Esau as some have foolishly suggested, if it did, any descendants of Esau introduced to the gospel would be unable to receive it, which would contradict the message of the gospel itself. Yeshua uses similar phrasing when He says: “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.” –Luke 14:26 Like the statement made in Malachi 1:2-3, this statement from Luke is intended to be understood comparatively. We are simply expected to place our love for G-d above all others; the paradox of this being that we cannot possibly know what it truly means to love others until we learn what it means to be loved by G-d. 14 What shall we say then? Is there injustice on G-d’s part? A curse on it! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” The presumption is often made that G-d has had mercy upon Jacob and has hated and destroyed Esau, however the Midrash that continues from the previous verses shows us that G-d has mercy upon Jacob and compassion on Esau (the one He had hated). G-d hates, this is clear (Psalm 139:21-22) but His hatred, like His wrath, is purposed for reconciliation. 16 So it depends not upon human will or exertion, but upon G-d’s chesed (mercy, loving kindness). 17 For the Scripture says to Pharaoh, “I have raised you up for the very purpose of showing My power in you, so that My name may be proclaimed in all the earth.” 18 So then He has chesed (mercy) upon whomever He wills, and He hardens the heart of whomever He wills. We are told in the historical account of the Exodus, that Pharaoh first hardened his own heart five times and only then does the text state that G-d hardened Pharaoh’s heart. Though this may not infer a point of no return, it does signify a point of foreknowledge on G-d’s part and solidifies the mysterious paradox of predestination and free will. The Rabbi Akiva of Talmudic fame puts it well when he says: “All is foreseen and free will is given.” –Avot 3:15 19 You will say to me then, “Why does he still find fault? For who can resist his will?”20 But who are you, a human being, to answer back to G-d? Will what is molded say to its molder, “Why have you made me this way?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for sacred and another for mundane use? 22 What if G-d, desiring to show His wrath and to make known His power, has endured with much patience the vessels of wrath made for destruction, 23 in order to make known the riches of His glory for the vessels of chesed (mercy), which He has prepared beforehand for glory,24 even us whom He has called, not from the Jews only but also from the nations? By using the potter and clay imagery from Jeremiah 18, Shaul/Paul (by the Ruach ha-Kodesh) is not claiming that the pottery made for mundane use is any less useful than the pottery made for sacred use, on the contrary, he is simply reminding the reader that each piece of pottery has it’s appropriate use. At the end of each Shabbat we practice a rite called Havdalah, which in Hebrew means, “separation.” We see in this ritual the separation of the sacred (Sabbath) and the mundane (work week). This doesn’t devalue the work week, nor does it fail to understand that the seven days of the week are a unity in themselves, it is done to remind us that all things have a unique G-d ordained purpose. Therefore, if we resist our purpose because of pride, we become hardened, brittle, easily broken like Pharaoh. Better to be a useful drinking cup than a broken candle stand. As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘my beloved.’” 26 “And in the very place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’” –Hosea 2:23 see also Hosea 1:8-10 It is important to understand that the passage Shaul/Paul quotes from Hosea refers only to Israel/Judah, it doesn’t in any way refer to the nations. Therefore it is a pointer that directs us to the conclusion of this argument, which is the salvation of the remnant of Israel. In addition to the historical-contextual reading, Paul is also using this text as a Midrash to show how the nations can be redeemed from being disobedient children and be called sons and daughters of the living G-d. 27 And Isaiah also cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved; 28 for the Lord will execute his sentence upon the earth with rigor and dispatch.” –Isaiah 10:22-23 This is where Shaul/Paul again answers the questions, “Is G-d unjust? Has He failed to keep His promises to Israel? How can I trust that what you said at the end of chapter 8 will be true for me, if G-d doesn’t keep His promises?” There remains and has always remained a remnant of physical descendants of Jacob/Israel according to G-d’s promise and to this day that remnant awaits her restoration and reconciliation to G-d through Messiah Yeshua. 29 And as Isaiah predicted, “If the Lord of hosts had not left us descendants, we would have fared like Sodom and been made like Gomorrah.” –Isaiah 1:9 This, “if,” is an assurance of the fact that G-d has protected and proliferated the remnant of Israel throughout time, even until the present day. 30 What shall we say, then? That those among the nations who did not pursue righteousness have attained it, that is, righteousness through emunah (trust); 31 but that Israel who pursued the righteousness which is based on Torah observance did not succeed in filled by that Torah. 32 Why? Because they did not pursue it through trust, but as if it were based on legalistic observance. They have stumbled over the stumbling stone, 33 as it is written, “Behold, I am laying in Zion a stone that will make men stumble, a rock that will make them fall; and he who believes in Him will not be put to shame.” –Isaiah 8:14, see also Isaiah 28:16 Yeshua Himself is that stone and we will see the reason for the delay in Israel’s receiving of Him as we progress further into the conversation of chapters 10 and 11. What is clear is that Shaul/Paul continues consistently, to make a distinction between the physical race Israel and the Gentile believers. At no point does he equate the two, except in regard to personal salvation. This is an important fact to hold on to as we approach one of the most contested passages of the New Testament, a passage that has been interpreted by many for the purpose of arrogant deception and the usurping of Israel’s identity on the part of the Gentile church. © 2014 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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