Category: Messianic Jews

Request for Prayer, Personal References and Benedictions

On By Donald N. NorrisIn Messianic JewsLeave a comment

Messianic Jews 13:18-25
Letter to the Messianic Jews

In my last post, we explored the Warnings in Messianic Jews 13:7-17. In this post, we conclude our examination of Messianic Jews by studying a Request for Prayer, Personal References and Benedictions in Messianic Jews 13:18-25.

18 Keep praying for us, for we are certain that we have a clear conscience and want to conduct ourselves properly in everything we do. 19 And all the more I beg you to do this, so that I may be restored to you that much sooner. 

20 The God of shalom brought up from the dead the great Shepherd of the sheep, our Lord Yeshua, by the blood of an eternal covenant. 21 May God equip you with every good thing you need to do his will; and may He do in us whatever pleases Him, through Yeshua the Messiah. To Him be the glory forever and ever. Amen. 

22 Now I urge you, brothers, to bear with my message of exhortation; for I have written you only briefly. 23 Know that our brother Timothy has been released. If he comes soon enough, I will bring him with me when I come to see you. 24 Greet all your leaders and all God’s people. The people from Italy send greetings to you. 25 Grace be with you all.” ~ Hebrews 13:18-25 (CJB)

The author requests his readers to pray that he be restored to them. Imprisonment may be preventing it (verses 18-19), and he offers a benediction for them (verse 21). He fixes the direction of his brief prayer by summing up the six key points of his letter:

  1. God is a God of shalom. By reconciling sinful humanity to Himself through Yeshua, God has taken the initiative in restoring peace, integrity, and wholeness.
  2. Yeshua has been brought up from the dead. He is alive, our cohen gadol forever making intercession for us at the right hand of God.
  3. Yeshua is the great Shepherd of the sheep, both Jews, and Gentiles. This is testified to in many references in the Tanakh and the Brit Hadashah.
  4. Yeshua is our Lord (1:2-4, 8-13; 3:6), who disciplines us for our benefit (12:5-10) and expects obedience (5:9).
  5. Yeshua has come to have this role in God’s administration of world history because He gave his blood to atone for the sins of humanity (1:3, 2:9-15, 9:12-10:14).
  6. Through this blood, Yeshua also inaugurated an eternal covenant, the New Covenant (7:22, 8:5-13, 10:15-18), the Brit Hadashah promised by Jeremiah 31:30-33(31-34).

Bear with my message of exhortation; for I have written you only briefly. This supports the idea that the author is summarizing a series of sermons he previously gave orally to some of the brothers.

Verses 23-24 lend weight to the theory that Sha’ul is the author of Messianic Jews; for although he spent his last days imprisoned in Italy (2 Timothy 4:6-8), by then his co-worker and brother in the Lord Timothy, who had at one time been jailed with him, had been released, so that Sha’ul could write 2 Timothy to him. On the other hand, I will bring him with me suggests that the author was not in prison when he wrote this letter but was free to move about. See my first post in this series here for my take on the authorship.

I will close with this admonition from the author of Messianic Jews:

“Therefore, let us confidently approach the throne from which God gives grace, so that we may receive mercy and find grace in our time of need.” ~ Hebrews 4:16 (CJB)

In my next post, I am going to strive to do something I have never, ever done before. My posts (and past sermons) in the past have been thematic or verse-by-verse exegises. In my next series, I’m planning on doing a character study of Elijah. Depending on how that goes, I’ll probably move on to also do a character study of his protégé, Elisha.

Click here for PDF version.

Exhortations and Warnings ~ Part 2

On By Donald N. NorrisIn Messianic Jews2 Comments

Messianic Jews 13:7-17
Letter to the Messianic Jews

In my last post, we move on the final chapter of Messianic Jews were we study General Messianic Obligations in Messianic Jews 13:1-6. In this post, we explore the Warnings in Messianic Jews 13:7-17. [NOTE: This post is a little longer, but I did not want to break it up. You may want to click on the link below for the PDF version.]

7 Remember your leaders, those who spoke God’s message to you. Reflect on the results of their way of life, and imitate their trust – 8 Yeshua the Messiah is the same yesterday, today and forever. 9 Do not be carried away by various strange teachings; for what is good is for the heart to be strengthened by grace, not by foods. People who have made these the focus of their lives have not benefited thereby. 10 We have an altar from which those who serve in the Tent are not permitted to eat. 11 For the cohen hagadol brings the blood of animals into the Holiest Place as a sin offering, but their bodies are burned outside the camp. 12 So too Yeshua suffered death outside the gate, in order to make the people holy through his own blood. 13 Therefore, let us go out to Him who is outside the camp and share His disgrace. 14 For we have no permanent city here; on the contrary, we seek the one to come. 15 Through Him, therefore, let us offer God a sacrifice of praise continually. For this is the natural product of lips that acknowledge His name. 16 But don’t forget doing good and sharing with others, for with such sacrifices God is well pleased. 17 Obey your leaders and submit to them, for they keep watch over your lives, as people who will have to render an account. So make it a task of joy for them, not one of groaning; for that is of no advantage to you.” ~ Messianic Jews 13:7-17 (CJB)

Stern writes that the references to your leaders in verse 7, 17 and 24 suggest that Chapter 13 was appended as a covering letter accompanying the summary of sermons constituting Chapters 1-12 and was addressed to individuals in the congregation whom the author knew personally. Perhaps they had heard him give this series of sermons orally and had requested a written summary from him. The Greek phrasing seems to imply that the leaders mentioned in this verse had died, perhaps as a result of persecution.

Imitate their trust. It should be more comfortable for the readers to emulate the faith of leaders they had known and loved than that of their distant forefathers (10:35-12:4). Compare Sha’ul at 1 Corinthians 11:1, “Try to imitate me.” The chief argument for imitating these leaders is the results of their way of life.

Verse 8 connects back to those who spoke God’s message to you.  The author implies that they acted on the message then but are forsaking it now. If Yeshua the Messiah is the same yesterday, today and forever; if His sacrificial death remains the only true atonement; if holiness, “without which no one will see the Lord,” (Messianic Jews 12:14) comes only through Him; then why are you slacking off or seeking other paths to God? Regain your former loyalty to Yeshua, and behave accordingly!

Moreover, Yeshua’s being the same yesterday, today and forever means that He is still Jewish and will return as a Jew. The Messiah has not been transformed into a Gentile. Yeshua was born a Jew, died a Jew and was resurrected as a Jew. He is a Jew now, serving in heaven as a Jewish cohen gadol. He will return as a Jewish king to occupy the throne of his Jewish ancestor David. His humanity makes Him the savior of all, both Jews and non-Jews.

For me, it is essential that we put our trust in Yeshua from the mere fact that He is the same yesterday, today and forever.

Do not be carried away by various strange teachings. This is evidence that verse 8 warns against seeking ways apart from Yeshua for reaching God. (Compare Galatians 1:9, 3:1; 1 Corinthians 2:2).

Okay, what is the reference to foods all about? This has nothing to do with whether Messianic Jews should keep kosher, which is not at issue in this book. Moreover, scholars agree that the early Jewish believers observed kashrut. The only question which they needed to solve concerned how Jewish believers should behave at the dining table with Gentile Believers (Galatians 2:11-16).

There are two possibilities for interpreting foods here. The more likely, based on the way in which verse 10 elaborates the subject, is that it refers once again to animal sacrifices, this time somewhat ironically – recall that those who offered ate the animal sacrifices.

The other is that some members of this community thought that eating certain foods would enhance their spirituality. This could be a reference to an early health-food craze. However, one’s spiritual condition of sin is affected by God’s grace appropriated by trusting, not by foods. People who have made these the focus of their lives have not benefitted thereby. Rather, faithfulness to God and Yeshua should be the focus of everyone’s life; this provides eternal benefits.

We, Believers, have an altar. This altar is in heaven; on the heavenly altar Yeshua the Messiah made the once-for-all sacrifice of himself. But the altar is also outside the camp, so that although those who serve in the Tent, the Levitical cohanim, representing the pre-Yeshua dispensation and nonbelievers, may eat the thank offerings and peace offerings, they are not permitted to eat the sin offerings, because the bodies of those animals are burned outside the camp. Since Yeshua was a sin offering, nonbelievers are not permitted to partake of Him unless and until they put their trust in Yeshua.

Many churches today do not allow non-believers to participate in their communion services.

In verses 11-14 the author evokes at least five images here:

  1. Sin offering: Yeshua suffered death, and this had the significance of a sin offering in two ways. First, just as the cohen gadol brings the blood of the animals into the Holy Place, so Yeshua suffered death in order to make the people holy through his own blood. Second, just as the bodies of the animals used for a sin offering are burned outside the camp, so Yeshua’s death took place outside the gate of the city of Jerusalem, which replaced the camp in the wilderness.
  2. Impurity: Just as lepers and other people declared impure had to remain outside the camp in disgrace, so Yeshua was wrongfully regarded as unclean and suffered death with disgrace by being executed as a criminal on a stake outside the gate at Gulgolta.
  3. Separation: Being outside the camp in disgrace implies not only impurity but separation from the Jewish people. Yeshua is indeed separated; however, His separation is in fact not from the Jewish people, due to impurity, but unto God, due to His holiness; so that His separation from the Jewish people is wrongful, illusory and not disgraceful. Moreover, he can make the Jewish and Gentile people holy through his own blood, ending their genuine and justified separation from God due to sin. Messianic Jews, who go out to him who is outside the camp to share his disgrace, remain, like him, part of the Jewish people, even though, like Him, we may not be so regarded. Like Yeshua, we experience the pain of exclusion; but we must stand with Him and not seek respect or inclusion on any terms except God’s.
  4. Red Heifer: The reference to Yeshua’s making the people holy through his own blood recalls Messianic Jews 9:11-14, which mentions the red heifer. The body of the red heifer too was burned outside the camp; by suggestion, then, Yeshua is also our red heifer.
  5. Permanent city: Having mentioned the gate of the city, the author returns to the language of 11:9-10, 13-16; 12:22 in reminding us believers that we have no permanent city here but seek the one to come, heavenly Jerusalem. There is no implication of otherworldliness, in the sense of neglecting the needs of this world; instead, we live simultaneously in both the ‘olam hazeh and the ‘olam haba.

We are not accustomed to using the word sacrifice except metaphorically, but the author here may be referring to real, physical thank-offerings. This would be consistent not only with the context of verses 10-16 but also with the End-Time prophecies of Jeremiah 33:11, the Messianic prophecies of Malachi 3:1-4 and with rabbinic Jewish understanding. Does that mean we will be able to have BBQ’s in Heaven still? I certainly hope so!!

But for two reasons it seems at least equally likely that he is, in fact, speaking of metaphorical sacrifices, like Sha’ul at Romans 12:1-2. First, lips that acknowledge His name should offer God a spiritual sacrifice which consists of praise. Second, doing good and sharing with others are spiritual sacrifices with which God is well pleased.

Obey your present leaders and submit to them. Many who call themselves believers in the Bible are unwilling to live by this verse of inspired Scripture; possibly because of fear and distrust of authority figures or excessive individualism (read self-centeredness). They are rebellious, undisciplined, and unwilling to be part of a team to accomplish the work of the Body of the Messiah. Such people should acknowledge this attitude as sin and seek the Body’s help and counsel in overcoming it.

On the other hand, some leaders misuse this verse to exploit their charges, to brainwash or to force them to submit to unreasonable and ungodly demands.

But the verse itself encourages cooperation between leader and led for the good of the led and the glory of the Lord. On the one hand, your leaders have work to do: they keep watch over your lives. Moreover, they are not their bosses: they will have to render an account of their stewardship to the great Shepherd of the sheep, our Lord Yeshua (see verses 18-21). On the other hand, you who are being led can make it a task of joy for them, not one of groaning; and it is to your advantage to do so.

In my next post, we conclude our study of Messianic Jews through Prayer, Personal References, and Benedictions in Messianic Jews 13:18-25.

Click here for PDF version.

Exhortations and Warnings ~ Part 1

On By Donald N. NorrisIn Messianic Jews3 Comments

Messianic Jews 13:1-6
Letter to the Messianic Jews

In my last post, we wrapped up with the topic of the Trust and the Believer in Messianic Jews 12 by exploring a Final Warning Against Apostasy in Messianic Jews 12: 18-29. In this post, we move onto the final chapter of Messianic Jews were we study General Messianic Obligations in Messianic Jews 13:1-6.

“1 Let brotherly friendship continue; 2 but don’t forget to be friendly to outsiders; for in so doing, some people, without knowing it, have entertained angels. 3 Remember those in prison and being mistreated, as if you were in prison with them and undergoing their torture yourselves. 4 Marriage is honorable in every respect; and, in particular, sex within marriage is pure. But God will indeed punish fornicators and adulterers. 5 Keep your lives free from the love of money; and be satisfied with what you have; for God himself has said, “I will never fail you or abandon you.” 6 Therefore, we say with confidence, “Adonai is my helper; I will not be afraid – what can a human being do to me?” ~ Messianic Jews 13:1-6 (CJB)

As he comes to the close of the letter, the writer to the Messianic Jews turns to practical things. Here he outlines five essential qualities of the Believer’s life.

  1. Let brotherly friendship continue. The very circumstances of the early Kehilah sometimes threatened brotherly love. The very fact that they took their religion as seriously as they did was in one sense a danger. In a Kehilah which is threatened from the outside and desperately in earnest on the inside, there are always two dangers. First, there is the danger of heresy-hunting. The very desire to keep the trust pure tends to make people eager to track down and eliminate the pagan and the person whose trust has gone astray. Second, there is the danger of stern and unsympathetic treatment of the person whose nerve and trust have failed. It is a great thing to keep the trust clean; but when the desire to do so makes us critical, harsh and unsympathetic, brotherly love is destroyed, and we are left with a situation which may be worse than the one we tried to avoid. Somehow or other we have to combine two things – an earnestness in the trust and kindness to the person who has strayed from it.
  1. There is hospitality. Some people, without knowing it, have entertained angels. This matter-of-fact statement (like those of 1:5-2:16, 12:22) takes for granted that angels exist. Do they? Science cannot answer such a question, because science doesn’t deal with metaphysics. Modern first-hand reports, of which there are many, are no more conclusive; since those inclined to disbelieve in angels explain them away and are not convinced. The writers and characters of the Bible considered angels real, reporting encounters with them as straightforwardly as we would describe driving off in a car; therefore, whoever can accept the Bible as God’s revealed Word should have no difficulty acknowledging the reality of angels.
  1. There is sympathy for those in trouble. Remember those in prison and being mistreated. It is here we see the early Kehilah at its best. It often happened that the Believer landed in jail and worse. It might be for their trust; it might be for debt, for the Believers were poor; it might be that pirates or brigands captured them. It was then that the Kehilah went into action. It was a renewal weekend where I heard other Believers visiting the prisons that I gave up and fully accepted all the Lord had for me. I thought the recent movie “Paul” depicted this quality excellently.
  1. There is purity. Marriage is honorable in every respect; and, in particular, sex within marriage is pure. First, the marriage bond is to be universally respected. This may mean either of two almost opposite things. (a) Some ascetics despised marriage. Some even went the length of castrating themselves to secure what they thought was purity. (b) There were those who were ever liable to relapse into immorality. The writer to the Messianic Jews uses two words. The one denotes adulterous living; the other denotes all kinds of impurity, such as unnatural vice. Into the world, the Believers brought a new ideal of purity. Even the heathen admitted that.
  1. There is contentment. The Believers must be free from the love of money. We must be content with what we have, and why should we not be for we possess the continual presence of God? Messianic Jews quote two great passages – Joshua 1:5 and Psalms 118:6 – to show that Believers need nothing more because we have the presence and the help of God. Nothing that humanity can give us can improve on that.
Adonai is my helper; I will not be afraid.

In my next post, we explore the Warnings in Messianic Jews 13:7-17.

Click here for PDF version.

 

Faith: The Better Way ~ Part 6

On By Donald N. NorrisIn Messianic Jews2 Comments

Messianic Jews 12:18-29
Letter to the Messianic Jews

In my last post, we continued on our topic of the Trust and the Believer by looking at Exhortation to Endurance in Messianic Jews 12:12-17. In this post, we wrap up with the topic of the Trust and the Believer in Messianic Jews 12 by exploring a Final Warning Against Apostasy in Messianic Jews 12: 18-29.

“18 For you have not come to a tangible mountain, to an ignited fire, to darkness, to murk, to a whirlwind, 19 to the sound of a shofar, and to a voice whose words made the hearers beg that no further message be given to them – 20 for they couldn’t bear what was being commanded them, “If even an animal touches the mountain, it is to be stoned to death”; 21 and so terrifying was the sight that Moshe said, “I am quaking with dread.” 22 On the contrary, you have come to Mount Tziyon, that is, the city of the living God, heavenly Yerushalayim; to myriads of angels in festive assembly; 23 to a community of the firstborn whose names have been recorded in heaven; to a Judge who is God of everyone; to spirits of righteous people who have been brought to the goal; 24 to the mediator of a new covenant, Yeshua; and to the sprinkled blood that speaks better things than that of Hevel.

25 See that you don’t reject the One speaking! For if those did not escape who rejected Him when He gave divine warning on earth, think how much less we will escape if we turn away from Him when He warns from heaven. 26 Even then, His voice shook the earth; but now, He has made this promise: “One more time I will shake not only the earth but heaven too!” 27 And this phrase, “one more time,” makes clear that the things shaken are removed since they are created things, so that the things not shaken may remain. 28 Therefore, since we have received an unshakeable Kingdom, let us have grace, through which we may offer service that will please God, with reverence and fear. 29 For indeed,

“Our God is a consuming fire!”  ~Messianic Jews 12:18-29 (CJB)

This passage is a contrast between the old and the new. It is a contrast between the giving of the law on Mount Sinai and the new covenant of which Yeshua is the mediator. Through Messianic Jews 12:21 the story echoes that of the giving of the law on Mount Sinai. See Exodus 19:16-20, 20:15-18(18-21); Deuteronomy 4:10-13.

In the giving of the law at Mount Sinai, three things are stressed.

  • The sheer majesty of God,
  • The absolute unapproachability of God, and
  • The sheer terror of God.

Then in Messianic Jews 12:22 comes the difference. The first section deals with all that man can expect under the old covenant, a God of lonely majesty, complete separation from humanity, and prostrating fear. But to the Believer, we have a new covenant and a new relationship with God. Messianic Jews makes a kind of list of the new glories that await the Believer.

A theophany (an appearance of God to mankind) was often accompanied by fire (Exodus 13:21, Judges 13:20, 1 Kings 18:38), darkness (Genesis 15:12; Exodus 10:21-22, 14:20; 1 Kings 8:12; Joel 3:4(2:31); Amos 5:18) and a whirlwind (Nahum 1:3; Job 37:9, 38:1; Zechariah 9:14).

The sound of a shofar will be heard at the end of days at the final manifestation of God (Isaiah 27:13, Zechariah 9:14), identified more specifically in the Brit Hadashah as the Messiah’s second coming (Matthew 24:31, 1 Corinthians 15:52, 1 Thessalonians 4:16).

When God gave the Ten Commandments (Deuteronomy 5:6-18), called the Ten Words in the Torah (Deuteronomy 4:13), all the people of Israel heard His voice, and those words made the hearers beg that no further message be given to them, but only to Moshe as their representative. This is described in Deuteronomy 4:10-13, 5:20-25 and 18:16-17 (which comes in the middle of Deuteronomy 18:15-19, where God promises to raise up a prophet like Moshe; according to Acts 3:22-23 Yeshua fulfills this prophecy).

Moshe said, “I am quaking with dread.” Not only the people were frightened, but Moshe was as well. However, by quoting a remark which Moshe made not on Mount Sinai but upon returning and discovering the golden calf (Deuteronomy 9:14-19), the author of Messianic Jews shows us that as a result of Moshe’s personal experience with God, he developed a healthy fear of God (Proverbs 1:7, 9:10) which lasted not only while he was receiving the Torah, but also afterwards – indeed throughout his life. And the author’s point is that it should be so with all of us – those who begin well with Yeshua should not slack off later.

In verses 22-24, the author lists eight things to which you have come.

  1. Mount Tziyon is where King David placed the Ark of the Covenant (2 Samuel 6:2); in the Brit Hadashah, Yochanan sees Yeshua, the Lamb, “standing on Mount Tziyon” (Revelation 14:1). Already in the Tanakh Mount Zion is identified with the whole of the city of the living God.
  1. But the identification transcends earthly Yerushalayim and applies to the even better heavenly Yerushalayim (Galatians 4:25-26, Revelation 21:2), about which the author has more to say at 11:10, 13-16; 13:14. The idea that what is seen as spiritual truth here on earth is but the shadow of the heavenly original pervades this letter.
  1. Myriads of holy angels: God “came from the myriads of holy ones” in heaven to give the Torah on Mount Sinai (Deuteronomy 33:2). From Messianic Jews 1:14, Daniel 7:10, Luke 2:13-15 and Revelation 5:11-12 we learn that their festive assembly consists in ministering to God and His people.
  1. A community of the firstborn (which I have identified as the Kehilah or assembly of Believers) whose names have been recorded in heaven in the Book of Life (see Revelation 20:12b).
  1. A Judge who is God of everyone. There is no escaping God “the righteous Judge” (2 Timothy 4:8); many Brit Hadashah and Tanakh passages attest to a final Day of Judgment for all.
  1. Spirits of righteous people (11:4, 7, 33) who have been brought to the goal (7:11) along with us (11:39-40) by Yeshua, the Completer of our trusting.
  1. The mediator of a new covenant is Compare Messianic Jews 7:22, 8:6-13.
  1. The sprinkled blood of Yeshua. That speaks better things than that of Hevel (see 11:4). Hevel was the first to die (Genesis 4:3-10), Yeshua the last (since his death is timeless); Yeshua’s blood brings life (Leviticus 17:11), Hevel’s brought only death.

Since I have written at length on the issue of apostasy, I would refer you to my series on Eternal Security here.

Let us have grace. Let us accept God’s gracious gift of His Son, whose sacrificial death graciously atones for our sin – rather than continue adherence to the now-defunct animal sacrifices for sin, or any other form of trying to persuade God to reward our works by considering us righteous. The animal sacrifices, though prescribed initially by God’s grace, have become works righteousness now that Yeshua’s sacrifice for sin has taken place since they no longer avail for anything.

Remember, “Our God is a consuming fire!”  

In my next post, we begin to look at the final chapter of Messianic Jews. Chapter 13 presents us with two last topics: Exhortations and Warnings and Personal References and Benedictions.

Click here for PDF version.

Faith: The Better Way ~ Part 5

On By Donald N. NorrisIn Messianic Jews5 Comments

Messianic Jews 12:12-17
Letter to the Messianic Jews

In my last post, we continued on our topic of the Trust and the Believer by looking at Messianic Jews 12:3-11 ~ Chastening for Spiritual Developments. In this post, we will move on to Exhortation to Endurance in Messianic Jews 12:12-17.

“12 So, strengthen your drooping arms, and steady your tottering knees; 13 and make a level path for your feet; so that what has been injured will not get wrenched out of joint but rather will be healed. 14 Keep pursuing shalom with everyone and the holiness without which no one will see the Lord. 15 See to it that no one misses out on God’s grace, that no root of bitterness springing up causes trouble and thus contaminates many, 16 and that no one is sexually immoral, or godless like Esav, who in exchange for a single meal gave up his rights as the firstborn. 17 For you know that afterwards when he wanted to obtain his father’s blessing, he was rejected; indeed, even though he sought it with tears, his change of heart was to no avail. ~ Messianic Jews 12:12-17 (CJB)

With this passage, the author to the Messianic Jews comes to the problems of everyday Messianic life and living. He knew that sometimes it is given to us to mount up with wings as an eagle; he knew that sometimes we are enabled to run and not be weary in the pursuit of some great moment of endeavour; but he also knew that of all things it is hardest to walk every day and not to faint. Here he is thinking of the daily struggle of the Messianic way.

The contrast between Messianic Jews 12:1 and 12:13 is striking; the author no longer offers a pep-talk with advice to keep running but concerns himself with those who can barely walk because of physical and social disadvantage, emotional injury or be spiritually backslidden.

Strengthen your drooping arms: gradually increase your spiritual capacity for trust-grounded obedience to God. Steady your tottering knees: get hold of your emotions, stop fearing the world. Make a level path: “He restores my inner person. He guides me in right paths for the sake of his own name.” Psalm 23:3 (CJB) For your feet:  Of the wicked, Isaiah writes, “Their feet run to evil, they make haste to shed innocent blood“ (Isaiah 59:7). But of God’s servant He writes, “How beautiful upon the mountains are the feet of the bringer of Good News, announcing peace… and deliverance!” (Isaiah 52:7).

Someone who is hurt in any of these ways and neglects himself will have what has been injured get wrenched out of joint,“so that in the end, the person is worse off than he was before” (Matthew 12:45). But, if we give out situation proper spiritual attention, what has been injured will be healed.

Holiness without which no one will see the Lord. The warning which climaxes at verse 29 (which we will explore in my next post) begins here. Those who fail to heed it, who suppose that mere intellectual acknowledgment of God’s existence and Yeshua’s Messiahship, unaccompanied by good deeds and submissiveness to God, will “get them into heaven” are in for rude awakening and disappointment.

Keep pursuing shalom with everyone is reminiscent of Romans 12:18.

The root of bitterness again reminds us of the Tanach. When presenting the covenant to the people of Israel (Deuteronomy 29:1), Moshe warned “lest there be among you [anyone] whose heart turns away from Adonai… to serve other gods,… a root that bears gall and wormwood” (instead of “the peaceful fruit of righteousness,” Messianic Jews 12:11), “and it come to pass that when he hears the words of this curse” (Deuteronomy 28:15-68), “he blesses himself in his heart and says, ‘I will have peace, even though I walk in the stubbornness of my heart….’ Adonai will not be willing to pardon him” (Deuteronomy 29:17-20).

Speaking of Esav, even though he sought it with tears, his change of heart was to no avail. As rendered, this says that even though Esav had a change of heart between Genesis 25:27-34 and Genesis 27:30-41, it did not avail in getting his father Yitz’chak to bless him with the blessing reserved for the firstborn son.

Even if the change of heart spoken of was Esav’s, not Yitz’chak’s, there is no implication either here or in Genesis that Esav ever truly repented. His tears did not flow from the kind of pain that, “handled in God’s way, produces a turning from sin to God which leads to salvation” (2 Corinthians 7:10). Rather, his “repentance” was only in valuing his rights as the firstborn (Genesis 27) instead of despising them (Genesis 25).

We need to remember that there is a certain finality in life. If like Esav, we take the way of this world and make material things our final good, if we choose the pleasures of time in preference to the joys of eternity, God can and will still forgive, but something has happened that can never be undone. There may be certain things in which we cannot change our mind but must abide forever by the choice that we have made.

It is never too late, God’s arms are always open, it is still “his purpose that… everyone should turn from his sins.” (2 Kefa 3:9)

In my next post, we look at a Final Warning Against Apostasy in Messianic Jews 12: 18-29.

Click here for PDF version.

Faith: The Better Way ~ Part 4

On By Donald N. NorrisIn Messianic Jews6 Comments

Messianic Jews 12:3-11
Letter to the Messianic Jews

In my last post, we moved on to a new topic entitled Trust and the Believer covering Messianic Jews 12. We begin with Messianic Jews 12:1-2 – Yeshua ~ Our Example. In this post, continue on our topic of the Trust and the Believer by looking at Messianic Jews 12:3-11 ~ Chastening for Spiritual Developments.

“ 3 Yes, think about Him who endured such hostility against Himself from sinners so that you won’t grow tired or become despondent. 4 You have not yet resisted to the point of shedding blood in the contest against sin. 5 Also, you have forgotten the counsel which speaks with you as sons: “My son, don’t despise the discipline of Adonai or become despondent when he corrects you. 6 For Adonai disciplines those he loves and whips everyone he accepts as a son.” 7 Regard your endurance as discipline; God is dealing with you as sons. For what son goes undisciplined by his father? 8 All legitimate sons undergo discipline; so if you don’t, you’re a mamzer and not a son! 9 Furthermore, we had physical fathers who disciplined us, and we respected them; how much more should we submit to our spiritual Father and live! 10 For they disciplined us only for a short time and only as best they could, but He disciplines us in a way that provides genuine benefit to us and enables us to share in His holiness. 11 Now, all discipline, while it is happening, does indeed seem painful, not enjoyable; but for those who have been trained by it, it later produces its peaceful fruit, which is righteousness.” ~ Messianic Jews 12:2-11 (CJB)

The author of the Messianic Jews uses two very vivid words when he speaks of being despondent or growing tired. They are words frequently used by an athlete who collapses after the final surged to win the race. So Messianic Jews is in effect saying: “Don’t give up too soon; don’t collapse until the finish line is passed.”

Compare verse 4 with what the author wrote in Messianic Jews 4:15, which says of Yeshua, “In every respect, he was tempted just as we are, the only difference was he did not sin.”

Verses 3-4 stress the essential costliness of Messianic faith. It cost the lives of the martyrs; it cost the life of Him who was the Son of God. Something that requires so much cannot be discarded. A heritage like that is not something that a man can hand down tarnished. These two verses make the demand that comes to every Messianic: “Show yourself worthy of the sacrifice that men and God have made for you.”

The author of the Messianic Jews sets out still another reason why we should cheerfully bear affliction. He has urged them to endure it because the great saints of the past have suffered from it. He has advised them to experience it because anything they may have to face is a little thing compared to what Yeshua had to bear. Now he says that they must take hardship because it is a discipline from God and no life can have any value apart from obedience.

Become despondent in verse 3 anticipates Proverbs 3:11-12 quoted in verses 5-6 of our text.

God is dealing with you as sons. Israel collectively is God’s son (Exodus 4:22, Hosea 11:1, Matthew 2:15, Romans 9:4); but more than that, each Believer, Jewish or Gentile, is individually God’s son, by virtue of being united with God’s only-begotten Son, Yeshua the Messiah (Romans 8:14-19, 29; Galatians 4:1-7; Revelation 21:7).

In rabbinic Judaism, the Hebrew word mamzer is a technical term referring to the child of a marriage prohibited in Leviticus 18. Popularly it means “illegitimate son,” and like “bastard” it can express strong contempt.

The discipline of God, our spiritual Father, produces holiness (see v. 14) and righteousness (Messianic Jews 5:13; 10:38; 11:4, 7, 33).

A faithful father always disciplines his child. It would not show love to let a son or daughter do what he or she likes. We submit to our earthly father’s discipline which is imposed only for a short time until we reach maturity. The earthly father is whom we owe our bodily life; how much more should we submit to the discipline of God to whom we owe our immortal spirits and who, in His wisdom, seeks for our highest good.

In my next post, we will move on to Exhortation to Endurance in Messianic Jews 12:12-17.

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Faith: The Better Way ~ Part 3

On By Donald N. NorrisIn Messianic Jews3 Comments

Messianic Jews 12:1-2
Letter to the Messianic Jews

In my last post, we concluded our topic on the Definition and Illustration of Trust by exploring the Trust of the Judges and the Prophets in Messianic Jews 11:32-40. In this post, we move on to a new topic entitled Trust and the Believer covering Messianic Jews 12. We begin with Messianic Jews 12:1-2 – Yeshua ~ Our Example.

“1 So then, since we are surrounded by such a great cloud of witnesses, let us, too, put aside every impediment — that is, the sin which easily hampers our forward movement — and keep running with endurance in the contest set before us, 2 looking away to the Initiator and Completer of that trusting, Yeshua — who, in exchange for obtaining the joy set before him, endured execution on a stake as a criminal, scorning the shame, and has sat down at the right hand of the throne of God.” ~ Messianic Jews 12:1-2 (CJB)

Chapter 12 is one of the most significant, moving passages of the Brit Hadasah. In it, the author has given us a perfect summary of the Messianic life. In addition to completing the discussion of trusting he began at 10:35, verses 1-4 introduce the idea that Believers in Yeshua are running in a contest against sin (verses 1, 4), a competition which calls for endurance (verses 1-3, 7). Having endurance means regarding the pains, setbacks and troubles which are inevitable in a Believer’s life (Acts 14:22, Yochanan 16:33) as the discipline of Adonai (verses 5-13 constitute a sermon on this subject ~ the text is verses 5-6, the three points are verses 7-8, 9-10, 11-13). Only then will we be displaying the “trust-grounded obedience” (Romans 1:5, 16:26) which is the goal of the Besorah.

The contest has been set before us; it is the “life of good actions already prepared by God for us to do” (Ephesians 2:10). Sha’ul used sports metaphors when he wrote to Greeks (1 Corinthians 9:24-27, Philippians 3:12-14, 2 Timothy 4:7-8), for whom athletic contests were an essential part of life. But the author of this letter is writing to Messianic Jews, for whom, at the time, such games smacked of Hellenistic paganism. The sports-metaphor language of verses 1-4 returns in verses 11-13, where the author compares believers with athletes in training who care for their injuries to remain active sportspeople.

Looking away, like a runner with his eye on the finish line, to the initiator and completer of our trusting, Yeshua. The theme of Yeshua as beginning and end, aleph and tav are found at Revelation 1:8, 21:6, 22:13. We are to emulate His endurance. He, in exchange for obtaining the reward of the joy set before him, endured execution on a stake as a criminal, scorning the shame, sat down at the right hand of the throne of God, i.e., “in the place of honor by God’s throne” (Living Bible).

  • In the Messianic life, we have a goal. We are all pilgrims forever moving toward the goal set before us. The goal is nothing less than to become like Yeshua.
  • In the Messianic life, we have an inspiration. We have the thought of the unseen cloud of witnesses: and they are witnesses in a double sense. For they have witnessed their confession to Yeshua and they are now witnesses to our performance.
  • In the Messianic life, we also have a handicap. If the greatness of the past encircles us, we are also encircled by the impairment of our sin. There may be habits, pleasures, self-indulgences, associations which hold us back. We must shed them as the athletes shed their tracksuits when they go to the starting-mark, and often we will need the help of Yeshua to enable us to do so.
  • In the Messianic life, we have a means. That means is steadfast endurance. It is a determination, unhurrying and yet undelaying, which goes steadily on and refuses to be deflected. Obstacles do not daunt it, and discouragements do not take its hope away. It is the steadfast endurance which carries on until in the end; it gets there.
  • In the Messianic life, we have an example. That example is Yeshua For the goal that was set before Him, He endured all things; to win it meant the way of the Cross.
  • In the Messianic life, we have a presence, the presence of Yeshua. He is at once the goal of our journey and the companion of our way; at once the one whom we go to meet and the one with whom we travel.

As Barcley has said: The wonder of the Messianic life is that we press on surrounded by the saints, oblivious to everything but the glory of the goal and forever in the company of Him who has already made the journey and reached the goal, and who waits to welcome us when we reach the end.

In my next post, we will move on to our topic of the Trust and the Believer by looking at Messianic Jews 12:3-11 ~ Chastening for Spiritual Developments.

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Faith: The Better Way ~ Part 2f

On By Donald N. NorrisIn Messianic Jews1 Comment

Messianic Jews 11:32-40
Letter to the Messianic Jews

In my last post, we examined the Trust of the Israelites and Rahab in Messianic Jews 11:29-31. In this post, we move on to explore the Trust of the Judges and the Prophets in Messianic Jews 11:32-40.

“32 What more should I say? There isn’t time to tell about Gid‘on, Barak, Shimshon [Samson], Yiftach [Jepthah], David, Sh’mu’el [Samuel] and the prophets; 33 who, through trusting, conquered kingdoms, worked righteousness, received what was promised, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, had their weakness turned to strength, grew mighty in battle and routed foreign armies. 35 Women received back their dead resurrected; other people were stretched on the rack and beaten to death, refusing to be ransomed so that they would gain a better resurrection. 36 Others underwent the trials of being mocked and whipped, then chained and imprisoned. 37 They were stoned, sawed in two, murdered by the sword; they went about clothed in sheepskins and goatskins, destitute, persecuted, mistreated, 38 wandering about in deserts and mountains, living in caves and holes in the ground! The world was not worthy of them! 39 All of these had their merit attested because of their trusting. Nevertheless, they did not receive what had been promised, 40 because God had planned something better that would involve us, so that only with us would they be brought to the goal.” ~ Messianic Jews 11:32-40 (CJB)

In this passage, the author looks back over the history of his people with name after name of those men who were heroic souls. The whole list is of men who faced incredible odds for God. It is of men who never believed that God was on the side of the big battalions and were willing to take tremendous and even terrifying risks for Him. It is of men who cheerfully and courageously and confidently accepted God-given tasks which, on human terms, were impossible. They were all men who were never afraid to stand alone and to face immense odds for the sake of their loyalty to God. This honor roll of history is of men who chose to be in God’s minority rather than with earth’s majority.

The author singles out the three best-known judges, a general, David the most renowned king, Shmu’el the judge-prophet, and the other prophets.

Gid’on (Judges 6:11-8:35) is remembered for the faith demonstrated when he accepted God’s decision that he should reduce the size of the Israelites’ army from 32,000 to 300 before defeating the Midianites’ force of 50,000 (Judges 7).

Genal Barak (Judges 4-5), though not independent of Dvorah [Deborah] the judge and Ya’el, had faith of his own, for even though he knew that these women would get the glory for the victory instead of himself (Judges 4:9), he led the Israelites in conquering Sisera, Yavin, and the Canaanites.

Shimshon (Judges 13-16) lived much of his life with his eyes, not on the Lord. But after he was blinded he saw clearly enough to pray for strength to destroy the Philistines’ temple; this is what qualifies him for the faith hall of fame (Judges 16:25-30).

At first glance Yiftach (Judges 11:1-12:7) seems an even less likely candidate, but his rash vow to sacrifice the first thing that came out of his house, which turned out to be his daughter, does not detract from the undiluted faith in God which this simple man demonstrated as he defeated the Ammonites.

Through trusting, Moshe conquered the kingdoms of Sihon, king of the Amorites, and Og, king of Bashan (Numbers 21:21-35). Daniel shut the mouths of lions (Daniel 6:1-29). Chananyah, Misha’el, and ‘Azaryah (Shadrakh, Meishakh and ‘Aved-n’go) quenched the power of fire (Daniel 1:6, 3:1-30). Elijah and Elisha were among those who escaped the edge of the sword (1 Kings 19:2ff., 2 Kings 6:31ff.). The widow of Tzarfat and the woman of Shunem received back their dead resurrected through Elijah and Elisha’s ministries (1 Kings 17:8-24, 2 Kings 4:8-37). From the Apocrypha, we learn how in the days of the Maccabees, there were those stretched on the rack and beaten to death, refusing to be ransomed, so that they would gain a better resurrection (2 Maccabees 6:18-31). Yeshua himself was mocked, whipped, chained and imprisoned (Yochanan 19:1-3, Mark 15:1-9); also compare the prophets Mikhayahu (Micaiah, 1 Kings 22:24) and Yirmiyahu (Jeremiah 20:2, 7; 37:15).

Z’kharyah, the son of Y’hoyadah, the priest, was stoned to death (2 Chronicles 24:21).

Being sawed in two was indeed a known form of torturing people to death (2 Samuel 12:31), and according to the first-century partly Jewish, partly Christian book, The Ascension of Isaiah, the prophet Yesha’yahu was killed in this way.

Jeremiah 26:20-23 mentions the prophet Uriah as having been murdered by the sword, and Elijah speaks of others who suffered the same fate (1 Kings 19:10, Ro 11:3).

Went about clothed in sheepskins and goatskins, destitute, persecuted, mistreated, wandering about in deserts and mountains, living in caves and holes in the ground. The description fits Elijah and Elisha (1 Kings 19:13, 2 Kings 2:14), as well as the pious Jews who fled from the persecution of Antiochus IV in the time of the Maccabees (1 Maccabees 2:38). Yochanan the Immerser wore camel skins (Matthew 3:4) and led a similar life, while Yeshua Himself had “no home of his own” (Luke 9:58).

In other words, the people who trusted God were utterly unrewarded and unappreciated in their time by the rest of humanity. The reverse side of this coin is seen when our author writes that the world was not worthy of them! Worldly people cannot fully appreciate those whose lives are based utterly on trust, because their values are so different. But as soon as worldly people, by God’s grace (Ephesians 2:8-9), take the tiniest step of faith themselves, then the great trust reported in this chapter takes on an altogether different significance for them and becomes a source of inspiration.

Chapter 11 is a homily on 10:35-39. In summarizing the two central themes of Chapter 11, verses 39-40 refer back to the earlier passage, which expresses the necessity of continuing to trust God despite all obstacles and setbacks, physical or spiritual, to receive what had been promised.

On the one hand, all the heroes of faith had their merit attested because of their trusting. For indeed the only meritorious acts there are, are those based on trusting in God, as expounded in Galatians and Romans. The original readers of this letter are to renew their trust in Yeshua’s atoning death; there is no other way for them to attain the reward of eternal life.

Nevertheless, on the other hand, these heroes of faith, even though they kept on trusting, did not receive what had been promised in their lifetime, because God had planned something better, namely, something that would involve us who came later; so that only with us would they be brought to the goal. God’s secret plan for history, including the perfecting of human beings from all times, places and cultures, Gentiles as well as Jews, is glorious beyond imagining.

Only by trusting God can anyone enjoy its benefits.

“Faith in God is more than just believing He exits; it is living with confidence that He will fulfill all His promises and bring salvation to us.”

~ Dr. Charles F. Stanley

In my next post, we will move on to a new topic of the Trust and the Believer beginning in Messianic Jews 12.

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Faith: The Better Way ~ Part 2e

On By Donald N. NorrisIn Messianic Jews2 Comments

Messianic Jews 11:29-31
Letter to the Messianic Jews

In my last post, we examined the Trust of Moshe the Deliverer in Messianic Jews 11:23-28. In this post, we move on to explore the Trust of the Israelites and Rachav in Messianic Jews 11:29-31.

“29 By trusting, they walked through the Red Sea as through dry land; when the Egyptians tried to do it, the sea swallowed them up. 30 By trusting, the walls of Yericho fell down — after the people had marched around them for seven days. 31 By trusting, Rachav, the prostitute welcomed the spies and therefore did not die along with those who were disobedient.” ~ Messianic Jews 11:29-31 (CJB)

By trusting, they walked through the Red Sea recalls the familiar story of the Israelites crossing the Red Sea in Exodus 14:1-15:21.

The author to the Messianic Jews has been citing as examples of trust the great figures of the time before Israel entered into the Promised Land. Now he takes two people from the period of struggle when the children of Israel were winning a place for themselves within the Promised Land.

The first is the story of the fall of Jericho. That strange old story is told in Y’hoshua 6:1-20. Jericho was a fortified city, barred and fortified. To take it seemed impossible. It was God’s commandment that once a day for six days and in silence the people should march around it, led by seven priests marching in front of the ark and bearing shofars. On the seventh day, the priests were to blow upon their shofars after the city had been encircled seven times. So the people shouted, with the shofars blowing. When the people heard the sound of the shofars, the people let out a great shout; and the wall fell down flat; so that the people went up into the city, each one straight ahead of him; and they captured the city. Y’hoshua 6:20 (CJB)

The second story is that of Rachav. It is told in Y’hoshua 2:1-21 and finds its sequel in Y’hoshua 6:25. When Y’hoshua sent out spies to Jericho, they found a lodging in the house of Rachav, a prostitute. She protected them and enabled them to make their escape; and in return, when Jericho was taken, she and her family were saved from the general slaughter. It is extraordinary how Rachav became imprinted on the memory of Israel. James (James 2:25) quotes her as a great example of the good works which demonstrate faith. The Rabbis were proud to trace their descent to her. And, amazingly, she is one of the names which appear in the genealogy of Yeshua (Matthew 1:5).

When the author of the Messianic Jews cites her, the point he desires to make is this ~ Rachav faced the facts and believed in the God of Israel. Rachav believed and staked her whole future on the belief that God would make the impossible possible. When common sense pronounced the situation hopeless, she had the uncommon incite to see beyond the situation. The real faith and the real courage are those who can take God’s side when it seems doomed to defeat.

In my next post, we will continue on our topic of the Definition and Illustration of Trusting by moving on to explore the Trust of Judges and Prophets in Messianic Jews 11:32-40.

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Faith: The Better Way -~ Part 2d

On By Donald N. NorrisIn Messianic Jews1 Comment

Messianic Jews 11:23-28
Letter to the Messianic Jews

In my last post, we concluded our examination of the Trust of the Avraham and His Children in Messianic Jews 11:8-22. In this post, we move on to examine the Trust of Moshe, the Deliverer in Messianic Jews 11:23-28.

“23 By trusting, the parents of Moshe hid him for three months after he was born, because they saw that he was a beautiful child, and they weren’t afraid of the king’s decree. 24 By trusting, Moshe, after he had grown up, refused to be called the son of Pharaoh’s daughter. 25 He chose being mistreated along with God’s people rather than enjoying the passing pleasures of sin. 26 He had come to regard abuse suffered on behalf of the Messiah as greater riches than the treasures of Egypt, for he kept his eyes fixed on the reward. 27 By trusting, he left Egypt, not fearing the king’s anger; he persevered as one who sees the unseen. 28 By trusting, he obeyed the requirements for the Pesach, including the smearing of the blood, so that the Destroyer of the firstborn would not touch the firstborn of Isra’el.” ~ Messianic Jews 11:23-28 (CJB)

To the Hebrews, Moshe was the principal figure in their history. He was the leader who had rescued them from slavery and who had received the Law from God. To the author of the letter to the Messianic Jews, Moshe was pre-eminently the man of faith. As with the other great characters whose names are included in this roll or honor of God’s faithful ones, many legends and elaborations had gathered around the name of Moshe, and doubtless, the author of this letter had them also in his mind.

The parents of Moshe, Amram, and Yoch’eved (Exodus 6:20), hid him by placing him in a basket to float in the Nile so that he wouldn’t be killed according to Pharaoh’s decree. In answer to their faith, Pharaoh’s daughter found him there and raised him as her own son, even employing the child’s actual mother to nurse him (Exodus 2:1-10).

Moshe had every possible advantage Egypt could offer. Jewish tradition maintains that as the adopted child of Pharaoh’s daughter he may even have been in line for the throne. But he also had knowledge of God’s revelation and his own identity as an Israelite and chose being mistreated along with God’s people rather than enjoying the perquisites of his position, until finally (Exodus 2:11-15) he was forced to flee for his life.

He had come to regard abuse suffered on behalf of the Messiah. At the time, Moshe did not know of Yeshua, nor is there evidence that he had specific knowledge of a coming Messiah, Savior or Son of God.  Although he did refer to a Star that would come out of Jacob (Numbers 24:17-19) and to a future prophet like himself (Deuteronomy 18:15, 18-19). In Luke 9:28-38, Moshe knew Yeshua on the Mount of Transfiguration. And, Yochanan 5:46 says that Moshe nevertheless wrote about Yeshua. One may reasonably assume that Moshe suffered on behalf of all God’s promises, both those known to him at the time and those God would make in the future; and, after the fact, it is clear that this implies his suffering abuse on behalf of the Messiah. Sha’ul, in many ways the Moshe of his day, suffered similarly.

By trusting, he left Egypt, not fearing the king’s anger; he persevered as one who sees the unseen. There came the day when Moshe, because of his intervention on behalf of his people, had to withdraw from Egypt and had to make all the arrangements for the first Pesach. The account is in Exodus 12:12-48.

In my next post, we will continue on our topic of the Definition and Illustration of Trusting by moving on to explore the Trust of the Israelites and Rahab in Messianic Jews 11:29-31.

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