The Church As A Temporary Vehicle
In the Beatitudes, Yahshua warns His followers not to take the broad, easy path to Salvation, because it actually leads to destruction: 13 "Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. 14 And the gate is narrow and the road is afflicted that leads to life; and there are few who find it.” [Mattithyahu (Matthew) 7:13-14]
Then, seven verses later, Yahshua warns that there will be a large group of people calling Him ‘Lord’ who will not enter the Kingdom of Heaven:
21 “Not everyone who (calls) Me ‘Lord! Lord!’ will enter the Kingdom of Heaven; but (only) the ones who do the will of My Father in Heaven. 22 (For) many will say to Me in that day, ‘Lord! Lord; did we not prophesy in Your Name; and in Your Name cast out demons; and in Your Name perform many works of power?’ 23 And then I will declare to them, ‘I never knew you! Depart from Me, you who work [iniquity. A better translation would be:] Lawlessness’.” [Mattithyahu (Matthew) 7:21-23]
It might seem impossible that the Messiah would reject the Christians; but the Christians are the only group on earth who:
1. Are a ‘many’ that
2. Call upon His Name,
3. Cast out demons in His Name, and
4. Perform many works of power in His Name;
5. But work Lawlessness (do not keep the Law)
The Christians are the only group on Earth that meets all these criteria. Therefore, this can only be a warning not to accept the broad, easy doctrines of the Christian Church. But why would the Jewish Messiah reject the Christian Church? Has not Christianity been the vehicle by which the Good News has been spread to the four corners of the earth? Yes, it has: But as the next few chapters will show, the reason the Messiah will ultimately reject Christianity is that the Divine Plan of Redemption is really a multi-step process, of which Christianity is only an intermediate step. Those who stop progressing short of the ultimate goal will not graduate the overall refinement process; and they will therefore disqualify themselves from being taken to Him as a bride.
But if the concept of Divine Providence tells us that everything ultimately stems from the hand of the Creator, then why was Christianity allowed to flourish? Christianity would not have flourished inside of Jewish Judea for the same reason the Jews reject it now: The Jews in Judea were already familiar with the idea that the Torah was for all time. For this reason, they would have rejected any new (Hellenic Christian) doctrine which taught against keeping the Covenant.
Outside of Jewish-Judea, however, it would have been a different story. Non-Jews would have been unfamiliar with the concept of Bridal Instruction, and probably even found it objectionable. Christianity, then, was a means for non-Jews to initially draw closer to the Covenant, without having to take on the more challenging of its requirements. It was a kind of a halfway house for returning Ephraimites.
The decision to keep Torah is a difficult one, because it calls for one to change one’s spiritual identity. In order to truly keep the Torah, one must begin carrying a burden for the Land of Israel, the Laws of Moses, and the Hebrew language. When that truly happens, it is no longer possible for one to continue to identify oneself as a Greek, a Roman, or an American. Rather, one becomes part of the spiritual Nation of Israel; those who have given up earthly, materialistic desires, and have placed the Father’s wishes ahead of their own. However, those in the nations had never been unhappy with their spiritual or national identities. Therefore, to be told that Salvation ultimately required them to learn Hebrew, keep all the Laws of Moses, and carry a burden for the Land of Israel may have made it appear that the cost was just too high. Such concepts would have seemed strange to Greco-Roman ears, and the sticker-shock would probably have led most of them to balk at the investment.
In contrast, if the same potential convert had spoken with a Christian, the Christian might have told the potential convert that all that was required was to call upon Yahshua’s Name, and then to begin walking in love. The convert would then be relieved to hear the Christian assure him that he would not have to change his national identity, bear a burden for the Land of Israel, keep the Torah, or even learn Hebrew, since Love was all that mattered. The new converts must have felt that it was truly a gift from heaven to be able to gain eternal life just by learning to love their neighbors, and worship the living Elohim with their lips: That they kept the same
pagan days of sun-worship [didn’t matter to them].
It must have been painfully difficult for the Apostles to watch what was taking place; and to know that the truth would eventually be eclipsed by a halftruth; and that this was a necessary measure. However, in a certain sense it really was an act of mercy towards greater mankind that YHWH allowed the Nazarenes to be exterminated by the Christians, as this brought about the ultimate Salvation of fallen Adam just that much faster. Yahshua even alludes to the fact that the Kingdom of Heaven would be extended to all of fallen Adam’s children by a sinful, leavening vehicle in some of His seemingly-more-obscure parables: 33 Another parable He spoke to them: "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till it was all leavened.” [Matthew 13:33]
Yahshua often likens the people of the world to wheat; and that lawless Christianity was used as a leavening agent to make the dough rise faster is clear. At this juncture, all that remains is for the leaven to be cooked out of the dough by the fire of refinement, bringing the Christians back to the original Nazarene faith. Once this takes place, hopefully all that will be left will be a few loaves of show-bread fit for a King. However, Yahshua is clear that the majority of the Christian world will not come back to the original faith. He tells us at Matthew 7 that ‘many’ will take the broad and easy path that leads to destruction; a path that calls for no observance of His Instructions. Even though they call Him ‘Lord’, He will reject them. In this way, Christianity has at once been a tool of leavening and a stone of stumbling for those who are willing to accept Christianity’s easy promises, but who refuse to obey His Instructions. TimaTheus Bet (2nd Timothy) 4:3-5 3 For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 4 and they will turn their ears away from the truth, and be turned aside to fables.
Cornelius was a devout man who feared Elohim, and did good deeds towards the Jews. However, despite his good deeds, Cornelius did not convert to Judaism; and was therefore reckoned as a Gentile. As a general rule, religious Jews do not consider themselves free to associate with Gentiles any more than they are free to associate with Samaritans; and at this early stage, the Nazarenes still obeyed this rule. However, just after Cornelius was told to seek out Kefa, Kefa was also given a vision which told him that it would be all right to preach to Gentiles. The Church, however, misunderstands this vision:
10 Then he (Peter) became very hungry and wanted to eat; but while they made ready, he fell into a trance, 11 and saw heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth. 12 In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air. 13 And a voice came to him, "Arise, Kefa! Slay and eat!” 14 But Kefa said, "Not so, Master; for I have never eaten anything common, or unclean!" 15 And a voice spoke to him again the second time, "What Elohim has cleansed you do not call common.” 16 This was done three times. And the object was taken up into heaven again. 17 Now while Kefa wondered within himself what this vision which he had seen meant, behold, the men who had been sent from Cornelius had made inquiry for Simon's house, and stood before the gate. 18 And they called and asked if Shimon, whose surname was Kefa, was lodging there. 19 While Kefa thought about the vision, the Spirit said to him, "Behold, three men are seeking you. 20 Arise therefore, go down, and go with them, doubting nothing; for I have sent them.” [Ma’aseh (Acts) 10:9-20]
The Church tells us this vision means that after Acts Chapter Ten, the clean food laws in the Torah suddenly became null and void; and that it is now lawful to eat snakes, slugs, pigs, caterpillars, and whatever else one wants to eat. [Even some western Bible translations have added: “By saying this, Jesus declared all foods clean” in the hand-washing account with the pharasees]. This, however, is not what Kefa said the vision means.
As Kefa meditated on the vision, the Spirit told him to go and take the Good News to Cornelius. This is why Kefa realized that all of the many different animals in the vision were a reference to all the many nations of the world. What this vision meant was that he was no longer supposed to call another human being common, or unclean: 28 Then he said to them, "You know how it is unlawful for a Jewish man to keep company with, or go to one of another nation. But Elohim has shown me that I should not call any man common, or unclean. [Ma’aseh (Acts) 10:28]
The rabbis, however, took a good general rule and made it into a traditional law for all those of the Southern Kingdom. Rather than simply educating their people not to relax around the wrong sorts of (other) people, the rabbis issued a blanket policy saying that the Jews were not permitted to eat with non-Jews, period. [In Rabbinic Judaism] this traditional rule is still in place today. Notice, however, that for Kefa to continue on in this man-made rabbinic law would have meant that he would not have been free to take the Good News to non-Jews. It would have prohibited Kefa from fulfilling the Great Commission.
At the level of Divine Providence, there was a reason this passage was so easily misinterpreted.
Elohim wanted the Good News to be spread to the four corners of the earth just as quickly as possible, so that Salvation could be extended to all of Adam’s fallen children. The nations of the world would not have been very likely to accept the Good News if it meant they would have to follow the whole Torah right from the start. Therefore, Elohim inspired the Apostles to write the Good News in such a way that the Church could easily water it down, so that people would more readily accept His Son’s sacrifice. Then, two thousand years later, one by one, YHWH Elohim would slowly start awakening the House of Ephraim to the whole Truth.
One of the reasons Hellenized Jews are sometimes (derisively) called Greek Jews is that they do not always place much emphasis on the Hebrew language. More than just never having learned it, a Greek does not believe there is any real need to learn the original divine tongue (just as Christianity teaches). In other words, while Greeks might like to learn Hebrew, they feel it is not really important. Therefore, so long as a reasonably good translation exists in a language they already know (for example, the Greek Septuagint, the Latin Vulgate, or even the English King James Version), they find no compelling reason to learn to read the Word in YHWH’s original divine tongue. Because they feel that Greek is every bit as good a language as Hebrew, the Hebrews (derisively) called them Greeks.
If we understand these things it can really help us to understand the Scriptures better; for it often happens that when Christians read words like ‘gentiles’ and ‘Greeks’ in the Renewed Covenant, they think these words have the same meaning as they do in the secular world. However, words like ‘gentiles’ and ‘Greeks’ actually meant something very different to their First Century Jewish authors; and the only way to understand the true meaning of Scripture is to define these words as their Jewish authors did. For example:
Yochanan (John) 7:34-35 34 You will seek Me and not find Me, and where I am you cannot come." 35 Then the Jews said among themselves, "Where does He intend to go that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks?”
If we define the word ‘Greek’ the same way it is used in America today, one might think the Pharisees were wondering if Yahshua would go to the islands of Greece, and teach the ethnic Greeks there [but that is not the case].
We can only imagine why the disciples originally felt led to share with the Hellenists in the synagogue at Antioch. However, share they did, and the Spirit was poured out on the Hellenized, as it had been on them. The profoundly stunning impact of this event is lost on the average modern Christian because, in Christian society, the ability to graft into the Nation of Israel by belief is taken completely for granted.
However, back in the First Century, this was still real news, and so Shaul wrote about it:
For you are all sons of Elohim through faith in Messiah Yeshua [Yahshua]. 27 For as many of you as were immersed into Messiah have put on Messiah. 28 There is neither Jew (Hebrew) nor Greek (Hellenist), there is neither slave nor free, there is neither male nor female; for you are all one in Messiah Yeshua [Yahshua]. 29 And if you are Messiah’s, then you are Abraham's seed, and heirs according to the promise. [Galataya (Galatians) 3:26-29]
Shaul is not equating Hellenistic and Hebrew worship practices. Rather, we must remember that Shaul was a Jew ([as well as] a Hebrew), and the Jews always considered that since living beings reproduced after their own kinds (see Genesis One), that it was of the utmost importance to pay strict attention to parental lineages. Indeed, the Orthodox Jews still pay close attention to this today. Contrary to this, Shaul tells us that if one accepted Yahshua’s sacrifice, He could regather you back to the Covenant, regardless of whether your parents were Jewish, Greek, or Gentile.
The returnees from Babylon had taken great pains to keep their children set apart from the pollutions of the Gentile nations. They had also taken pains to set their children apart from their Greek Jewish brothers (whose forefathers had not shown enough zeal for the Torah to return from Babylon). In fact, the Hebrews looked at these Greek Jews as criminals, in a sense, because they had broken the Laws of Elohim.
The Church teaches us that Yahshua was speaking against the Torah [for example in Mattithyahu (Matthew) 15:1-9.] This is hardly the case. Yahshua was actually defending the Torah against the traditions of the elders (the rulings of the rabbis), a fact that the Christian elders would also do well to consider.
So does all this mean we have to start keeping the whole Torah right away?
The Bnai Noach procedure is that those Gentiles coming close to the Nation of Israel have one year to learn to keep all the Commandments found in the Torah. The reason this period of time was chosen is that almost all Jewish synagogues read the Torah on a one-year cycle. If the converts would simply abstain from these four necessities [(below)] then they could be allowed to go into the synagogues, where they would hear the Torah read aloud over the course of the next year. Rather than having to go to special classes so that they could learn to keep all of the Commandments immediately, the converts would simply go into the synagogues, find good fellowship, and come up to speed in a year: Notice the words necessary things in verse 28: 28 For it seemed good to the Set-apart Spirit, and to us, to lay upon you no greater burden than these necessary things: 29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell. [Ma’aseh (Acts) 15:28-29]
If the Gentile converts would abstain from blood, adultery, idolatry, and strangled meats, then they could be allowed into the synagogues that had existed in the Dispersion since ancient times (verse 21). However, despite the simplicity of the procedure described in the Torah, the rabbis had other ideas. By the first century, then, the conversion process was already complex.
Christians often fail to appreciate that Judaism is run according to the military model; and despite widespread Christian opinion to the contrary, Shaul did not have the authority to issue precedent decisions, as neither he nor Bar Nabba were the official head (or even elders) of the Jerusalem Assembly. Even though Shaul was the most religiously educated of all the Apostles, rather than simply making his own decision, Shaul took this matter to the Jerusalem Assembly.
In Jerusalem, the elders and Apostles could discuss this matter, come to the correct consensus and issue a precedent decision: 4 And when they had come to Jerusalem, they were received by the assembly and the Apostles and the elders; and they reported all things that Elohim had done with them. 5 But some of the sect of the Pharisees who believed (i.e., ‘The Circumcision’) rose up, saying, "It is necessary to circumcise them, and (then) to command them to keep the Law of Moses (immediately).” [Ma’aseh (Acts) 15:4-5]
In verse 5 we see the phrase, ‘some of the sect of the Pharisees who believed.’ This is another name for The Circumcision, because it was the Circumcision that argued for the continuance of the rabbinic rituals. Also, remembering from verse 1 that the men called The Circumcision argued in favor of the Custom of Moses (i.e. the rabbinical decrees).
Since Elohim gave the Gentiles the Spirit before they were physically circumcised, Kefa argues that the rabbinic procedure (of first becoming circumcised, and then going to special classes to learn how to keep the whole Torah immediately) is unnecessary. In fact, he likens the rabbinic injunctions to a yoke: 10 “Now therefore, why do you test Elohim by putting a yoke (meaning the rabbinical rulings) on the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the favor (or grace) of the Master Yeshua [Yahshua] Messiah, we shall be saved in the same manner as they!" 12 Then all the multitude kept silent and listened to Bar Nabba and Shaul declaring how many miracles and wonders Elohim had worked through them among the Gentiles.
King David called the Commandments a delight, and John had said that the Commandments were not burdensome (1st John 5:2-3). What Kefa is calling a ‘yoke’ in verse ten, therefore, is the idea that one must perform all the Commandments exactly according to the rabbinical decrees.
The ‘yoke’ is the necessity of looking up to the rabbis as an authority higher than Elohim, when all the rabbinical rulings really did was to make things much harder than they had to be. While believers today might take it for granted that the rabbinical rulings are unnecessary, to First Century Jews, this was really news. This was a major landmark decision that had to be recorded in the pages of Scripture: 20 but that we write to them to (tell them that they should start with four things. They should) abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. 21 For Moses has had from ancient generations those who preach him in every city, being read in the synagogues every Sabbath.”
Ya’akov says that Moses has been preached in every city throughout the Dispersion for many generations. Why is this part of Ya’akov’s argument? Surely it is included for a specific reason. If the Church is correct (and the Law of Moses and physical circumcision are no more) then there is no reason we would be told that Moses had been preached in every city throughout the Dispersion since ancient times. If the Church is correct, then Ya’akov’s statement is completely irrelevant. It is non-sequitur. It is completely unrelated to what comes before it, or after it, which would make the Apostle Ya’akov a babbler.
If, on the other hand, we assume that Ya’akov is arguing that the rabbinic legal procedure for Gentile conversion is backwards, then his argument makes perfect sense. What Ya’akov is actually saying is that if the returning Ephraimites will abstain from these four necessities (see verse 28) at the start of their ritual conversion process, then they can be permitted to go into the synagogues, because they will not be defiling the fellowship (dining) table. Then, they can learn to keep the rest of the Torah over the course of a year; just as the Torah had been taught since ancient times. In contrast to the involved rabbinic procedure, the process outlined in the Torah is very simple. One puts away all foreign worship, becomes circumcised, and then learns the Torah.
Based on this new information, then, we can see that these last two verses could well be paraphrased: 28 For it seemed good to the Set-apart Spirit, and to us, to lay upon you no greater burden (at the start of your conversion process) than these necessary things, 29 that you abstain from things offered to idols, from blood, from things strangled (i.e., unclean/non-kosher meats), and from sexual immorality. If you keep yourselves from these (and then learn to keep the rest of the Torah in the synagogues, where it has been preached since ancient times) you will (ultimately) do well. Shalom. [Ma’aseh (Acts) 15:28-29]
[the Passover]
The Torah tells us that there are three eternal signs of the Covenant: The Sabbath, Circumcision, and the Passover. There were more signs than these, but these three were considered to be ‘eternal’ in that they had to be obeyed in all of Israel’s generations.
Notice, then, that while the Apostles had not ruled that the returning converts had to be circumcised in order to go into the synagogues on the Sabbath (to hear the Torah of Moshe read) they did have to be circumcised before they could partake of the Passover, because the Torah of Moshe required it: 43 And YHWH said to Moshe and Aharon, "This is the ordinance of the Passover: No foreigner shall eat it. 44 But every man's servant who is bought for money, when you have circumcised him, then he may eat it. 45 A sojourner (one not yet converted) and a hired servant shall not eat it. 46 In one house it shall be eaten; you shall not carry any of the flesh outside the house, nor shall you break one of its bones. 47 All the congregation of Israel shall keep it. 48 And when a stranger dwells with you and wants to keep the Passover to YHWH, let all his males be circumcised and then let him come near and keep it; and he shall be as a native of the land. For no uncircumcised person shall eat of it. 49 One law shall be for the native-born and for the stranger who dwells among you.” [Shemote (Exodus) 12:43-49]
In Scripture, the terms ‘stranger’ and ‘foreigner’ refer to those who are strangers to the Covenant. This was perfectly the case with the Ephraimites. However, although Ephraim had become a stranger to the eternal Covenant, in his epistle to the Ephesians, Shaul tells these Gentiles that even though they were once strangers, they are stranger no longer; but have become returning Israelites: Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of Elohim…. [Ephesians 2:19]
YHWH knew what He would do for Ephraim right from the very start. At the moment He gave His Instructions on how to perform the Passover, He was simultaneously providing a Way for those Ephraimites who would later become estranged from His Covenant, to return to it.
So what about being “justified”. What did Shaul mean by being justified?
Shaul spelled this out two chapters earlier, (in Galatians Three) but most scholars misunderstand Shaul’s use of the word justified: 10 For as many as (believe they) are (justified because) of the works of the Law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the Law, to do them.” 11 But that no one is justified by the (works of the) Law in the sight of Elohim is evident, for "the just shall live by faith.” 12 And the Law is not of faith, yet "the man who does them shall live by them.” 13 Messiah has redeemed us from the curse of (believing that we are saved by the works of) the Law, having become a curse for us, for it is written, "Cursed is everyone who hangs on a tree," 14 that the blessing of Abraham might come upon the Gentiles in Messiah Yeshua [Yahshua], that we might receive the promise of the Spirit through faith (and not through the false promise of salvation due to works). [Galatians 3:10-14]
Shaul does not say that the Covenant is a curse. Rather, what he says is that if you think you can justify (i.e. save) yourself by doing great works of the Law (like the Pharisees did/do), then you really are under a kind of a curse; because it is not possible for human beings to justify themselves before Elohim: 6 But we are all like an unclean thing, And all our (human) righteousnesses are like filthy rags. [Yeshayahu (Isaiah) 64:6]
The curse Messiah came to set people free from was not the Torah, for we know that the Torah is a delight (e.g. Psalm 119). The curse Messiah came to set people free from was the rabbinic delusion that they could save themselves by the works of their own hands. Yet even though the Messiah came to set His people free from this delusion, The Circumcision (and others) did not understand: 16 …knowing that a man is not justified (or saved) by the works of the Law, but by faith in Yeshua [Yahshua] Messiah, even we (Hebrew Jews) have (also) believed in Messiah Yeshua [Yahshua], that we might be justified by faith in Messiah, and not by the works of the Law; for by the works of the Law shall no flesh be justified (‘saved.’) 17 "But if, while we seek to be justified by Messiah, we ourselves also are found sinners (keeping the Law), is Messiah therefore a minister of sin?
Certainly not! 18 For if I build again those things which I destroyed (i.e. belief in salvation by the works of my own hands), I make myself a transgressor (of the necessary trust in Elohim).
19 For through the Law I died to the (idea that I was saved by works of the) Law, that I might live to Elohim. 20 I have been crucified with Messiah; (therefore) it is no longer I who live,
but Messiah lives in me; and the life which I now live in the flesh I live by faith in the Son of Elohim, who loved me and gave Himself for me. 21 I do not set aside the favor of Elohim! For if righteousness comes through (works of) the Law, then Messiah died in vain.”
[Galatians 2:14-21]
Does Shaul suggest disregarding the Law? No: He only says that if righteousness comes through the works of men’s hands, then Messiah died in vain. Yet, despite Shaul’s warnings, The Circumcision still insisted on trying to justify (i.e. save) themselves by physical circumcision.
The phrase ‘under’ the Law means one who believes that he is saved (or justified) by works of Law: 20 Therefore by the deeds of the Law no flesh will be justified in His sight, for by the Law is the knowledge of sin.
Shaul points out that no one can be justified by the works of one’s hands; for justification (Salvation) only comes by believing on Elohim’s Son (to the point of obeying Him). Justification (Salvation) is of faith alone: not of works: 21 But now the righteousness of Elohim apart from the (works of the) Law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of Elohim, through faith in Yeshua [Yahshua] Messiah to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of Elohim, 24 being justified freely by His grace through the redemption that is in Messiah Yeshua, [Yahshua] 25 whom Elohim set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance Elohim had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Yeshua [Yahshua]. [Romans 3:21-26]
Shaul says that those who have performed the Law have no reason to be boastful, for the Law of Faith excludes their boasting. If Salvation was due to works, they might have cause for boasting. However, when they understand that Salvation is not due to their own merit, but is a free gift that came from an election not their own, then there is no cause for such arrogance:
27 Where is boasting then? It is excluded. By what law? (By the law) of works? No, but by the Law of faith. 28 Therefore we conclude that a man is justified by faith apart from the deeds of the Law. [Romans 3:27-28]
One is justified (saved) by one’s faith, apart from one’s deeds (or works) of Law. This, however, does not change the fact that once one becomes justified by faith, it then becomes one’s duty to keep the Covenant, regardless of whether one’s heritage is Jewish, or Gentile Ephraimite:
29 Or is He the Elohim of the Jews only? Is He not also the Elohim of the Gentiles? Yes, of the Gentiles also, 30 since there is one Elohim who will justify the circumcised (i.e. Judah) by faith and the uncircumcised (Ephraim) through faith. [Romans 3:29-30]
Shaul concludes that our faith does not do away with the need to keep the Law; it establishes the Law: 31 Do we then make void (the need to obey) the Law through faith? Certainly not! On the contrary, we establish the Law (for ourselves because of our faith). [Romans 3:31]
Hebraic customs and traditions
The Hebraic customs and traditions remained so important to the Apostles that when Ya’akov (James) found it necessary to find out if Shaul had been teaching against circumcision, he also wanted to know if Shaul had been teaching against the Hebrew customs and traditions:
21 “But they were informed about you, that you teach against (the Laws of) Moshe, telling all the Jews throughout (all) the nations not to circumcise their children, nor to walk according to the (Hebrew) customs. 22 “What, then, is it? [Acts 21:21-22]
Shaul, however, had not taught against the Hebrew customs and traditions. Rather, he had praised the Corinthians for keeping the Hebrew customs and traditions, just as he had delivered them: 2 Now I praise you, brethren, that you remember me in all things, and keep the traditions just as I delivered them to you. [1st Corinthians 11:2]
Shaul also exhorted the Thessalonians to hold fast to the Hebrew customs and traditions, whether they had learned them from Shaul himself, or from one of the Apostles’ letters: 15 Therefore, brethren, stand fast and hold the traditions [Torah of Moses] which you were taught, whether by word or our epistle. [2nd Thessalonians 2:15]
In fact, Shaul felt so strongly about the Hebrew customs that he even commanded the Thessalonians to pull away from any brother who did not keep them. (This is perhaps because religious Jews consider that anyone behaving as a Greek is ‘walking disorderly’): But we command you, brethren, in the Name of our Master Yeshua [Yahshua] Messiah, that you withdraw from every brother who walks disorderly (i.e. in a Hellenist fashion), and not according to the tradition [Torah of Moses] which he received from us. [2nd Thessalonians 3:6]
What should it say to us, that Shaul would even command the brethren (in Yahshua’s Name) to withdraw from any believer who did not walk according to the Hebrew traditions? Does it not seem to indicate that these Hebrew customs and traditions are important? But why are they so important? Yahshua did speak out against some of the rabbinic traditions, but we should note carefully that He only spoke out against those customs and traditions that went against His Father’s Torah: 3 He answered and said to them, "Why do you (therefore) transgress the Commandments of Elohim, because of your [Rabbinic] tradition? [Matthew 15:3]
While a majority of the rabbinic traditions may go against the Father’s Torah, there are many Jewish and Scriptural cultural traditions that harmonize beautifully with the Torah; and while Yahshua probably kept few of the rabbinic traditions, He probably kept most (if not all) of the cultural and Scriptural ones. For one example, John 10:22 tells us that Yahshua kept the Feast of Dedication (Hanukkah) even though it is only a traditional time of celebration: 10 Now it was the Feast of Dedication in Jerusalem, and it was winter. [Yochanan (John) 10:22]
Further, as we will explain in Nazarene Scripture Commentary, the Last Supper was probably held in the manner of a traditional Jewish Passover ceremony, called a Passover ‘Seder’ service. This Seder service traditionally concluded either by singing or chanting Psalm Number 118.
The fact that Yahshua and His Apostles kept the Last Supper as a Passover Seder is not reflected in any of the major English versions (which almost all derive from the Greek Textus Receptus). For example, the New King James Version (which draws from the Greek) says nothing about Yahshua and His Apostles reading Psalm 118: 26 And when they had sung a hymn, they went out to the Mount of Olives. [Matthew 26:30, NKJV]
However, remember that the Church Fathers tell us the Book of Matthew was not inspired in Greek, but in Hebrew. For example, Papias wrote: Matthew composed the words in the Hebrew dialect; and each translated as he was able. [Papias, 150-170 CE, quoted by Eusebius, Eccl. Hist. 3:39]
How interesting, then, that two of the existing Hebrew manuscripts of the Book of Matthew the DuTillet and the Munster) tell us that Yahshua and His Apostles did not just sing any old song, but that they recited ‘the’ Psalm: 26 And reciting the Psalm, they went out to the Mount of Olives. [Matthew 26:30, Hebrew]
These may seem like small, niggling points to the average person, who feels that all they need to get a person saved is contained in any of the mainstream commercial Christian versions of the Good News. However, when we consider that these mainstream commercial versions have been sanitized, Hellenized, and stripped of their Hebraic content, we would do well to consider again the Apostle Shaul’s commandment to the Thessalonians (in the Name of Yahshua) that the true brethren had to withdraw from any believer who walked disorderly (according to Hellenized, Christian ways): But we command you, brethren, in the Name of our Master Yeshua [Yahshua] Messiah, that you withdraw from every brother who walks disorderly (i.e. in a Hellenist fashion), and not according to the tradition which he received from us. [2nd Thessalonians 3:6]
The lie the Church has always taught is that since Yahshua allegedly came to do away with the Jews, ‘their’ Torah and ‘their’ traditions, Yahshua and the Apostles then instituted a whole new set of customs and traditions in their wake. The Church teaches that it was this all-new body of traditions that the Apostle Shaul was attempting to teach the Gentiles. However, when we study the Word for what it really says, we see that the Church message is false.
Rather than attempting to teach the Gentiles to be Hellenic Christians, the Nazarene Apostles were attempting to impart an ancient Torah culture to the Gentiles. Why teach the Gentiles Torah culture? Because when one lives the Torah culture, one automatically keeps the majority of the Torah, without even having to think about it. The Law of Moses no longer appears as some imposing list of legal do’s-and-don’ts, but is simply the way one lives (and teaches one’s children to live).
If the Gentiles could begin to identify with Torah culture through their initial acceptance of the Hebraic customs, then the newly returning Gentiles would eventually be able to merge seamlessly into Israelite society, right alongside their Jewish brethren. When that happened, there would no longer be any difference between the Jews, the Greeks and the Gentiles; but they would all be just One New Man in the Messiah, walking as the Messiah walked (keeping the Torah and the Hebrew customs as a Way of life).
Because the Apostles were raised as Jews of the First Century, after they had accepted Yahshua as the Messiah, they still practiced a worship that was fundamentally Israeli (or Hebrew) in nature. This is why Epiphanius was able to write: “The Nazarenes do not differ in any essential thing from them (meaning the Pharisees/Orthodox Jews), since they practice the customs and doctrines prescribed by Jewish Law; except that they believe in Christ.” [Epiphanius, “Against Heresies,” Panarion 29, 7, Page 41, 402]
Epiphanius said that the Nazarene faith did not differ “in any essential thing” from the Pharisaic (Orthodox) one, except that the Nazarenes believed in Messiah. In contrast, the Hellenic Christian variations of the faith do differ from the Pharisaic (Orthodox) faith in many ways that Epiphanius would have considered “essential.” How exactly are the Nazarene and the Christian faiths different? Precisely this: The Hellenic Christian variations of the faith are all based upon Mithraic customs and doctrines, rather than practicing “the customs and doctrines prescribed by Jewish Law,” as Epiphanius said (above).
The Apostles were attempting to teach the returning Gentiles to keep the Hebraic customs and doctrines (wherever they did not conflict with the Torah). The purpose of this was so that the returning Gentiles would learn to follow the Israelite Messiah, rather than the Christian ‘Christ.’ While this may seem like a nonsensical distinction to the Western Gentile mind, to the Hebrew, it makes all the difference.
But why is Hebrew culture so important? The word ‘Hebrew’ means ‘crossed over.’ In the historic sense, this ‘crossing over’ refers to when Avram (later Avraham) left his home and his father’s house, and crossed over the River Euphrates, to sojourn at YHWH’s Word. In a metaphoric and spiritual sense, it also refers to how Avraham ‘crossed over’ from seeking after the things of the material world, to follow after the things of the Spirit. Thus, the word ‘Hebrew’ also essentially means ‘transcendent;’ and the term Hebrew refers to ‘one transcends their focus on material world, in favor of following YHWH.’
Many Christians have been taught that the whole point of being spiritual is ‘just to be nice,’ and to ‘love your neighbor’ in some generalized, non-specific sense. However, while YHWH certainly does want His people to be loving and kind, Torah is far more than just simple ‘niceness;’ and so is Torah culture. The Israelite faith is more Eastern than Western, just as the Land of Israel lies in the Middle East (and not in the Mid-West). In the Eastern spiritual traditions, then, transcending the material world implies a certain amount of abstention (or denial) of the things of the flesh. While this concept is not spelled out in the Word, this concept underlies several fundamental key passages, both in the New Covenant, and in the Old: Mattithyahu (Matthew) 16:24-25 - 24 Then Yeshua [Yahshua] said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. 25 For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.
While certain persons in Scripture had wealth (e.g., Avraham, King Solomon and Job) material things are not highly prized, in Scripture. Rather, the things of the material world are described as being ‘unclean,’ in comparison with the things of the Spirit. And, if we can understand what it takes for us humans to purify ourselves enough to commune with the Most High Elohim, it will also make it much easier for us to understand why the Orthodox Jews have maintained their peculiar customs and traditions for so long; and what we can safely learn from them.
You now possess a wealth of information that your forefathers never had. However, now that you possess this new knowledge, what will you do with it? Will you, like a noble Berean, study these things out for yourself, to see whether they are so? [Ma’aseh (Acts) 17:10-12]
And, if you discover that what you have just read is true, will you do your utmost to share this truth with others? We know from Yahshua’s parables that this is really what He wants of us:
11 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of Elohim would appear immediately. 12 Therefore He said: "A certain Nobleman (meaning Yahshua) went to a distant country (meaning Heaven) to receive for Himself a Kingdom, and (then) to return. 13 So He called ten of his servants (meaning the Lost Ten Tribes), delivered to them ten minas, and said to them, 'Do business till I come.’ 14 But his citizens (meaning the House of Judah) hated him, and sent a delegation after him, saying, 'We will not have this Man to reign over us!' [Luqa (Luke) 19:11-14]
The certain wellborn Man is Yahshua, and He has gone to Heaven to receive His Kingdom. He will someday return; but before He left He gave His ten servants each a ‘mina’, which in the parable is a type of coin. The ‘mina’ is not actually money (per se), but refers to our eternal Salvation; and the ten servants are the Lost Ten Tribes of Israel (or Ephraim).
Many believers think that since they received their Salvation freely (as a gift) that it is theirs to spend as they choose. One can see how this idea would appeal; but this is just one more desirable half-truth that Satan tempts the woman (Israel[/Christianity]) with.
Contrary to Christian myth, the Nobleman does not just hand out ‘free money.’ Rather, He gives His servants the means with which to help Him build His Kingdom, and then He intentionally leaves His servants unsupervised. He tells them what they should do and then waits to see who does it, so He can see who truly wants to serve Him (and who does not). It is only those servants who use their lives in service of Him that will be taken into His Kingdom: 15 "And so it was that when He returned, having received the Kingdom, He then commanded these servants to whom He had given the money to be called to Him, that He might know how much every man had gained by trading. 16 Then came the first, saying, 'Master, your mina has earned ten minas.’ 17 And He said to him, 'Well done, good servant! Because you were faithful in a very little, have authority over ten cities!' 18 And the second came, saying, 'Master, your mina has earned five minas.’ 19 Likewise He said to him, 'You also be over five cities.’
Those who serve Him will be greatly rewarded. However, not everyone will choose to serve Him: 20 "Then another came, saying, 'Master, here is Your mina, which I have kept put away in a handkerchief. 21 For I feared you, because you are an austere Man. You collect what You did not deposit, and reap what You did not sow.’ 22 And He said to him, 'Out of your own mouth I will judge you, you wicked servant! You knew that I was an austere Man, collecting what I did not deposit, and reaping what I did not sow. 23 Why then did you not put My money in the bank, that at my coming I might have collected it with interest?'
This last servant did not love his Master enough to do anything with his mina (his Salvation). He did not spend it bringing others to Salvation, and he did not assist those who were (which is what Yahshua means in the parable by the expression, “putting His money in the bank, that He might collect it with interest”).
It is a sad but sobering fact that most believers are under the mistaken assumption that all one needs to do in order to be taken as part of His bride is to call upon His Name. This being the case, most believers fail to dedicate themselves to building their Master’s Kingdom. This, however, is what Yahshua called ‘laying up one’s mina in a handkerchief’; and it does not lead to their being taken as part of His bride: 24 "And He said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.’ 25 “‘And they said to him, 'Master, he (already) has ten minas.’ 26 “But I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him. [Luqa (Luke) 19:24-27]
The Parable of the Minas is not really about money, but about a deep devotion to the one who died to save us all from our sins. It speaks to an abiding commitment to serve one’s Master; not out of a sense of obligation, but out of a pure genuine love, and a resolute sense of devotion: "But why do you call Me 'Master, Master’, and not do the things which I say? [Luqa (Luke) 6:46]
Yahshua lived a perfect life and then died an agonizing death, in order to give us all a wonderful gift. Sadly, at least judging by their actions, the majority of people who call themselves by His Name seem to take His sacrifice for granted. The naked, ugly truth is that while most people talk a good game about serving YHWH, at least judging from their actions, they want to give back to Him just as little as they can get away with. This does not indicate a genuine love for Elohim; nor does it indicate a genuine Salvation: 24 “Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. [Yochanan (John) 12:24-25]
Genuine Salvation calls for dying completely to one’s own desires, and then living one’s life in total service to Him. One’s grain (one’s ego or self) must fall to the ground, and be buried. However, rather than looking at their Salvation as an opportunity to serve their Intended (as the Apostles most certainly saw it), most believers seem to look at Salvation like they look at life insurance: They want to make sure that their premiums are covered. Can this really be what Yahshua really wants, in a bride? Even an earthly man looks for a woman who loves him enough to try to help him in any way that she can: and if this is what even a mortal seeks, then why would the King above all Kings want to settle for anything less?
Believers tend to forget that Yahshua is free to pick-and-choose His bride from all the available virgins (the Nazarenes). He is not really under any obligation to take any of them. He is free to marry only the ones He finds pleasing. Therefore, if Yahshua can choose His bride from among the likes of the Apostles, then why should He choose to take anyone as a bride, who does not do as much as they did? If you were Yahshua, whom would you choose?
44 "Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has, and buys that field. 45 "Again, the kingdom of heaven is like a merchant seeking beautiful pearls, 46 who, when he had found one pearl of great price, went and sold all that he had, and bought it. [Mattithyahu (Matthew) 13:44-46]
It was after these people had found the Kingdom that they sold all that they had, in order to secure it. This means that one’s bridehood is not automatic. In order to gain entry into the Kingdom, one must show Yahshua that you value His free gift more than anything you have in this world. The way that this is done, is by serving Him. No one can tell you how to serve your Master: Only the Spirit can tell you what you should-and should- not do. However, if your love for Him is true and genuine, no one will ever have to give you a pep talk to get you working hard for Him.
If you truly love your Intended, you will already be looking for ways to do all you can, to help build His Kingdom. There are many different ways one can help build the Nobleman’s Kingdom: One can minister, one can feed the poor, one can help widows and orphans, or one can support those who are doing so. If one has no other resources, one can earnestly pray.
All these are valid, constructive ways to show your Master that you truly care about Him more than anything else; which is really what He wants to know, after all. To demonstrate by your actions that you value His Kingdom more than any pleasure in the world is the true test of faith. In fact, nothing else quite shows it. 24 “Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. [Yochanan (John) 12:24-25]
May your grain also die. In Yahshua’s Name, amein.
Next Page - Final Thoughts - Click HERE .