July 2021 · The Teaching Ministry of Jay Mack

Gf – Blessed Is the One Who Enlarges Gad 33: 20-21

Blessed Is the One Who Enlarges Gad
33: 20-21

Blessed is the one who enlarges Gad DIG: How does Jacob’s blessing of Gad fit his personality (as symbolized by Jacob)? Why did the tribe of Gad get their allocation of the land prior to the conquest of Canaan? Where will they be during the Millennial Kingdom?

REFLECT: In your life, what “lion’s share” has ADONAI given you? Have you, are you, fulfilling your responsibilities in the Kingdom of God? Are you cooperating fully with the rest of the Body of Messiah? Explain. If not, how can you use your spiritual gift and get involved?

On the day Moses died, he delivered his final blessing
and then ascended Mount Nebo to view the Land of Promise from afar.

As Moses blessed the tribes for success in their conquest of the Land, he came to Gad. The tribe of Gad had already been allocated its territory prior to the renewal of the covenant at Mo’av. When Isra’el defeated the pagan kings east of the Jordan River (to see link click At – Moshe Remembers Isra’el’s Conquest of the Transjordan), Gad took the “lion’s share” for themselves. For Gad he said: Blessed is the one who enlarges Gad (33:20a).

Although the tribe of Gad already had possessed its territory, it still had responsibilities in the coming military conquest of Canaan. Like a lion he crouches, and tears off an arm or even the crown of a head (33:20b). When Joshua led Isra’el into the Promised Land, Gad was living in a very hostile territory, next to the Ammonites. And because of that, we are told in Judges 10 that they grew to be a very warlike tribe (see the commentary on Genesis Lk – Raiders Shall Raid Gad, But He Shall Raid at Their Heels). Gad fulfilled its responsibilities, as is made clear by Joshua 22:1-6. The blessing indicates that Gad was to play an important part in the battle, and that as a result, the tribe would deserve a “lion’s share” of the fruit of victory.⁷⁰⁰

He chose the best for himself, being one of the first to choose their territory, but in the Messianic Kingdom, there will be a marked portion reserved for him, to the south of the Millennial Jerusalem (see the commentary on Isaiah Ge – Your Eyes Will See the King in His Beauty). He came with the heads of the people. He carried out ADONAI’s justice and His judgments for Isra’el (33:21). Although Gad already possessed its promised land, nevertheless, the tribe would cooperate faithfully along with the rest of Isra’el in the completion of the conquest of Canaan.

Dear Heavenly Father, Just as the tribe of Gad was living in a very hostile territory next to the Ammonites, and so in order to enlarge its boundaries it had to be a warlike tribe. We too live in lands hostile to You but we also are willing to fight to win souls for You and so enlarge the number of believers in Your family. The fruit of the righteous is a tree of life, and whoever wins souls is wise (Proverbs 11:30). Sometimes it is hard to share about You for we know that we will be laughed at, but how wonderful it is to pray and ask You to give us wisdom for what to say. But if any of you lacks wisdom, let him ask of God, who gives to all without hesitation and without reproach; and it will be given to him (James 1:5).

Praise You that we can also pray asking You to work on the heart of whoever we are talking to, guiding the circumstances to both soften his heart so he accepts You as Savior and also to help him grow strong in You. Now this is the confidence we have before Him – that if we ask anything according to His will, He hears us. And if we know that He hears us – whatever we ask – we know that we have the requests we have asked from Him (First John 5:14-15). What a comfort to have You as our wonderful Father! I love You! In Yeshua’s name and power of His resurrection. Amen

David Mack2024-04-06T12:21:06+00:000 Comments

Gd – May Joseph’s Land be Blessed by ADONAI 33: 13-17

May Joseph’s Land be Blessed by ADONAI
33: 13-17

May Joseph’s land be blessed by ADONAI DIG: How similar, or how different was Jacob’s blessing of Joseph, and Moshe’s blessing of Joseph’s descendents? What two ways does Moshes bless them? Who are the two tribes of Joseph? What blessings do they receive? Why are they so privileged?

REFLECT: What is your response to these blessings? How has ADONAI blessed you? How do you acknowledge the One in the burning bush as the source of all your blessings? Explain?

On the day Moses died, he delivered his final blessing
and then ascended Mount Nebo to view the Land of Promise from afar.

The longest of the blessings, it applies by extension, to the tribes of Ephraim and Manassah. It is the most lyrical of all, with its moving list of all the sources of God’s material bounty. The blessing has a number of similarities with the blessing of Joseph spoken by Jacob (see the commentary on Genesis, to see link click Ln – Joseph is a Fruitful Vine).

Moses prayed for Joseph’s descendants in two ways. First, Moshe prayed for Joseph’s material prosperity, and all parts of creation, under the control of YHVH, will produce abundantly for Joseph’s heirs. For Joseph he said: May his land be blessed by ADONAI with heavenly bounty above, and from the dew and from the deep lying beneath (the poetic description of the subterranean waters which are the source of springs and rivers), and with the bounty of the sun’s produce and the moon months’ yield (the crops that would be nurtured by the sun and would produce crops at different seasons of the year), and with the best from the ancient mountains and the bounty of the everlasting hills (for planting vineyards and olive trees). The climax of the prosperity provided is reached with the general description of the earth’s bounty and its fullness.⁶⁹⁷ All of this points to the ultimate source of the One who is the Giver of blessings, the favor of the One dwelling in the bush (see the commentary on Exodus Aq – Flames of Fire from within a Burning Bush). May it come on Joseph’s head, on the crown of the prince among his brothers (33:13-16).

Then, Moses prayed for the military successes of Joseph’s descendants, pictured like a bull or a wild ox goring the nations to the ends of the earth. This tribe was divided into the two tribes of Manasseh, Joseph’s firstborn, and Ephraim, his younger son. They were the largest of the Northern tribes. Though Manasseh was the older son, Jacob gave Ephraim the blessing of the firstborn (Genesis 48:17-20). That was why Moses mentioned Ephraim first and credited myriads to him, and just thousands to Manassah. They are the myriads of Ephriam, they are the thousands of Manasseh.⁶⁹⁸ The tribes of Ephraim and Manassah were known for their fruitful lands, their large flocks and herds, and their military power.

Dear Heavenly Father, How great that a relationship with You is the greatest blessing. Praise You that You offer that relationship to all who choose to love and follow You. How awesome to have a heavenly Father who has such a great love for His children! See how glorious a love the Father has given us, that we should be called God’s children – and so we are ( John 3:1a)! Your love is something that no one can ever take from us. No matter the trial, You are right there with us (Hebrews 13:5).

How wonderful that Your children will get to spend all eternity enjoying Your love and loving You back! What joy it is to know that Yeshua is making an eternal home in heaven for all who love Him. In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you? If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:2-3). Sometimes the days and years seem long, but earthly time is nothing compared to an eternity of joy and peace with You! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). How important it is to use our time on earth wisely to please You by reading Your word, talking to You, praising and worshipping You. I love to make time for You in my busy life, for You are most important! I love You. In Yeshua’s holy name and His power of His resurrection. Amen

David Mack2022-04-06T22:00:50+00:000 Comments

Ll – El pan de Aser es sustancioso, y él dará deleites al rey 49: 20

El pan de Aser es sustancioso, y él dará deleites al rey
49: 20

El pan de Aser es sustancioso, y él dará deleites al rey ESCUDRIÑAR: ¿Qué significaba el nombre Aser y cómo su nombre se hizo realidad? ¿Dónde estaba localizado su territorio y cómo era? ¿Qué hizo él y su tribu con su bendición? ¿Cuáles son las tres palabras importantes en la profecía de Jacob y qué significan? ¿Qué cree que produjo el despropósito de Aser? ¿Cómo sabemos que ellos cambiaron? ¿Es Aser una de las “tribus perdidas” de Israel? ¿Cómo lo sabemos? ¿En la Biblia, dónde vemos a la tribu de Aser en el futuro reino mesiánico?

REFLEXIONAR: ¿Qué cree usted que su nombre significa para aquellos que entran en contacto con usted? ¿Qué evidencia hay de ese nombre? ¿Cuál ha sido su ruina? ¿Qué evidencia hay de su cambio? ¿Qué sucede cuando nos convertimos en uno con el mundo (Santiago 4:4)? Usted no tiene que dar uno de sus riñones para ser una bendición, pero ¿qué podría hacer en su lugar?

El pan de Aser es sustancioso, Y él dará deleites al rey (49:20).

Aser era el octavo hijo de Jacob. Su madre era Zilpa, sierva de Lea y él era su segundo y último hijo con Jacob (Ya’akov). Cuando Aser nació, Lea dijo: Por mi dicha me felicitarán las hijas. Y llamó su nombre Aser (Génesis 30:13). Por lo tanto, el nombre de Aser significa dichoso o bienaventurado y la profecía de Jacob para la tribu de Aser ciertamente se hizo realidad cuando se asentaron a lo largo de las laderas ricas de la costa de Galilea al norte del Monte Carmelo (Josué 19:24-31). El territorio de Aser era conocido como una de las partes más fértiles de Canaán, abundante en trigo y aceite de oliva.

Jacob (Ya’akov) profetizó que el pan de Aser sería shmeinah (shamén o shémen), o sustancioso; diciendo: Y él dará deleites al rey (49:20). La palabra hebrea para sustancioso, o aceite aquí es shmeinah que literalmente significa grasoso o grueso. Moisés también usó esta misma palabra cuando dijo: ¡Bendito con hijos sea Aser, Sea acepto ante sus hermanos, Y bañe en aceite (shmeinah) su pie (Deuteronomio 33:24a). Esta particular palabra se encuentra ciento noventa veces en el TaNaJ y siempre, sin excepción, se utiliza para indicar aceite de oliva. Esto indica que el territorio que él tenía era apropiado para cultivar olivos, y en Josué 19:24-31, nos enteramos de que Aser recibió tierra a lo largo de la costa mediterránea. Su tierra estaba al norte de Manasés, al noroeste de Zabulón, y al oeste de Neftalí. Hasta el día de hoy, el territorio a lo largo de la costa es rico en olivos.

Así que, aunque Aser sería bendecido, él compartiría su bendición con sus hermanos, y al leer su historia, descubrirá que él estuvo a la altura de la profecía de Jacob bastante bien. No es perfecto, pero bastante bien. Él es un ejemplo de alguien que es bendecido y quiere compartir esas bendiciones. Hay tres palabras importantes en 49:20 la profecía de Jacob (Ya’akov) que ilustran esto.

1. El pan de Aser (49:20a): La primera palabra importante es lechem o pan, que significa el sustento básico de la vida. Es por eso que los judíos dicen ha-motzi al comienzo de una comida. Porque no importa qué está comiendo usted, es probable que alguna forma de pan esté en su mesa. Así que esta es una bendición general para agradecer a ADONAI por todo lo que Él provee: Bendito seas, Señor, nuestro Dios, Rey del universo, Baruj ata Adonai Eloheinu melej haolam que trae pan de la tierra, hamotzi lechem min haaretz (Amen).

También es interesante notar que beth-lechem significa casa de pan, y Belén fue el lugar donde Jesús nació (ver la profecía en Miqueas 5:2). Yeshua dijo: ¡Yo soy el pan de la vida; el que a mí viene nunca tendrá hambre, y el que cree en mí no tendrá sed jamás! (Juan 6:35); por lo tanto, el lugar donde nació es conocido como la casa del pan.

2. Y él dará deleites al rey (49:20b): La segunda palabra importante usada es shmeinah, o su pan con shmeinah, que debe traducirse aceite de oliva debido al contexto. Aser se estableció en el área conocida como Haifa en el norte de Israel. Sigue siendo una hermosa costa con terrenos fértiles y olivos alrededor. Aceite de oliva del corazón de la tierra del olivo (también tiene el deporte del surf, vea el trailer en promiselandthemovie.com). En épocas bíblicas, el aceite de oliva abundante fue utilizado para cocinar, pero también tenía varios otros usos como iluminación y medicina. Así, de todas las tribus, Aser será el que tiene mucho shmeinah, y él lo compartirá con todas las otras tribus. Moisés profetizaría más adelante: ¡Bendito con hijos sea Aser, Sea acepto ante sus hermanos, Y bañe en aceite (shmeinah) su pie (Deuteronomio 33:24). Es decir, que el aceite de oliva sería tan abundante que los aseritas podrían bañar su pie en él.

3.Y él dará deleites al rey (49:20c): La tercera palabra importante es ma’adan (o maadán) traducida aquí como deleites, así como en I Samuel 15:32; Lamentaciones 4:5, o satisfacción en Proverbios 29:17. Gan ‘Edhen es traducido Jardín del Edén. Pero también se llamaba gan adan. . . el jardín del paraíso. . . el jardín de la fiesta (Génesis 2-3). Todo esto se capta en esta palabra hebrea ma’adan. Así Aser tendrá pan, hecho con aceite de oliva, sin embargo, él compartirá estos deleites reales del paraíso con sus hermanos.

Sin embargo, su prosperidad parecía ser su despropósito. Ellos no lograron expulsar a los cananeos en la región de Tiro y Sidón, y Aser habitó en medio del cananeo que habitaba en la tierra, porque no quiso expulsarlos (Jueces 1:31-32). En el tiempo de Débora y Barac, ¿Por qué…Aser se sienta a la orilla del mar, Y en sus puertos se queda tranquilo? en lugar de unirse a la lucha contra Jabín, un rey cananeo (Jueces 5:17). La razón de su decadencia no está clara, aunque podría haber sido por su amor y proximidad al lujo de los fenicios.788 Así que aunque Aser fue ricamente bendecida, no se comportaron admirablemente por un período en su historia; cuando llegó el momento de la acción, fallaron en confiar en Dios y honrar Su plan. En el tiempo del rey David, ellos se habían desvanecido en insignificancia. Perdemos nuestro testimonio en el mundo cuando nos convertimos en uno con el mundo. ¡Adúlteras! ¿No sabéis que la amistad del mundo es enemistad para con Dios? (Santiago 4:4).

Más tarde en Jueces, Aser responde al llamado de Gedeón para repeler a los madianitas, amalecitas y otros del Este (Jueces 6:35). En otro gesto importante, Aser acepta la invitación de Ezequías a las tribus del reino del norte de Isra’el para unirse a la celebración de la Pascua en Jerusalén (II Crónicas 30:11). Esto fue considerado como un acto de humildad, prueba de un corazón contrito ante Dios.

Después del cautiverio babilónico e incluso de la dispersión luego de la caída de Jerusalén en el año 70 dC, la tribu de Aser no perdió su identidad. No hay “tribus perdidas”, y siempre habrá un remanente creyente. Como ejemplo, la profetisa Ana era de la tribu de Aser y dio gracias a Dios por el nacimiento de Jesús (vea el comentario sobre La Vida de Cristo Au –Jesús es presentado en el Templo).

¿Ha tenido algunas bendiciones últimamente? ¿Familia, amigos, trabajo, o en su salud? Pero una cosa es ser bendecido, y otra muy distinta es estar dispuestos a compartir esas bendiciones (vea el comentario sobre La Vida de Cristo Il – El joven rico). Jesús (Yeshua) dijo: de gracia recibisteis, dad de gracia (Mateo 10:8b). Necesitamos no tener apego a las cosas de este mundo. La riqueza del Señor significa compartir nuestras bendiciones con los demás que nos rodean, especialmente si esas bendiciones no tienen nada que ver con el dinero.

Kevin Jordan fue un gran jugador de béisbol en la escuela secundaria. Pero durante la temporada 2010, tuvo problemas al ser afectado por una fuerte gripe como estudiante de secundaria en Columbus, Georgia, y perdió unos 10 Kg. Pero todavía jugaba lo suficientemente bien como para recibir una beca de béisbol para la universidad Wake Forest, siendo el entrenador Tom Walter. Después de muchas pruebas, los médicos del Hospital de la Universidad Emory en Atlanta descubrieron que su riñón estaba funcionando sólo de 15% a 20%. Ese mismo año se le diagnosticó una vasculitis anti citoplasmática, un tipo de trastorno de hinchazón autoinmune causada por anticuerpos anormales. Cuando esas anomalías aparecen en los riñones, pueden causar que la sangre y la proteína se vayan por la orina y pueden resultar en insuficiencia renal.

Después de su diagnóstico, Kevin estaba haciendo todo lo posible para combatir la enfermedad. Tomaba treinta y cinco píldoras al día y hacía diálisis tres veces a la semana, luego diariamente, tomaba esteroides y hacía quimioterapia, pero su función renal disminuyó a menos del 10%. Los tratamientos no estaban funcionando. El entrenador Walter aseguró a los padres de Kevin que Wake Forest seguiría dándole su beca. Pero cuando Kevin visitó Wake Forest en el otoño de 2011 había perdido 20 Kg y continuaba perdiendo peso rápidamente. El entrenador Walter apenas lo reconoció.

Kevin había sido colocado en la lista de receptores de órganos que tiene un periodo de espera de 4 a 5 años. Los miembros de la familia fueron examinados para ver si alguno era un posible donante para un trasplante, y el entrenador Walter fue probado en diciembre después de que se determinó que sus familiares no eran compatibles. Tom Walter dijo que no iba a sentarse y ver a Kevin morir a pesar de que no había jugado ningún partido para el equipo de la universidad. En ese momento Kevin estaba tan enfermo que no retenía ningún alimento. Ya no se trataba de un deporte.

Seis semanas después de su batería de análisis, el 28 de enero de 2011, el entrenador Walter se enteró (durante la primera práctica de Wake Forest del semestre de primavera) que él era compatible. Tres días después, se lo dijo al equipo y los jugadores saludaron la noticia con “un silencio atónito seguido de una ronda de aplausos”. El doctor Kenneth Newell, cirujano jefe del equipo que sacó el riñón de Walter, dijo que el tiempo de recuperación para Walter de 42 años y para Jordan debía ser de varios meses. Pasaron dos meses antes de que Walter volviera a la normalidad. Keith Jordan dice que su hijo comenzó a balancear un bate de nuevo en unas 6 a 8 semanas. Kevin se matriculó en la escuela de verano en junio y se preparó para el semestre de otoño de 2012.

“Para nosotros, es casi como si hubiera sido una intervención divina”, dijo el padre de Jordan, Keith, a la prensa desde un teléfono de Atlanta.

En febrero de 2012 los padres de Kevin Jordan se sentaron en la tribuna para el primer juego de béisbol de su hijo en la universidad. Había recuperado gran parte de los 20 kg de músculo que había perdido. Pero él ponchó sus primeros tres bateos. En su última batalla por el día, tomó dos strikes rápidos y el entrenador de la tercera base Walter pidió tiempo para hablar con su joven jugador. Él dijo: “Escucha, simplemente relájate, es una larga temporada y hay muchos más juegos, deja de presionarte.” Con eso, Kevin alineó el siguiente lanzamiento al campo derecho para un sencillo sólido. Pero su mayor hit fue fuera del campo. Como Aser, Tom Walter había compartido su bendición con Kevin Jordan y su familia.

En el futuro escatológico lejano durante el reino mesiánico, junto a la frontera de Dan, desde el lado oriental hasta el lado del mar, tendrá Aser una parte (Ezequiel 48:2). Así, los descendientes de Aser vivirán a la altura de la bendición del nombre de su bendito antecesor.789

¡Cuán bienaventurado es el varón que no anduvo en consejo de malos, Ni se detuvo en camino de pecadores, Ni en silla de escarnecedores se ha sentado! Sino que en la Ley de YHVH está su delicia, Y en su Ley medita de día y de noche (Salmo 1:1-2). Tenemos que recordar que la bendición está pensada para el servicio y no para el lujo. El significado más fundamental de la Escritura es éste: Bendito el que bendice porque Dios es un Dios de bendición.790

Cuando Jacob miró a los que le rodeaban, se volvió hacia su siguiente hijo Neftalí, cuya madre era Bilha, sierva de Raquel.

Ntd: En esta traducción se empleó la BTX 3º edición.

PÁGINA SIGUIENTE: Neftalí Lm
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Silvio Matus2024-04-01T12:01:17+00:000 Comments

Is – Los reyes de Edom 36: 31-39

Los reyes de Edom
36: 31-39

Y antes que un rey reinara sobre los hijos de Israel, estos fueron los reyes que reinaron en la tierra de Edom (36:31). La organización de los clanes de Edom aparentemente fue en paralelo a Israel. Ellos finalmente eligieron un rey de uno de sus clanes, y siguieron su línea sucesoria. Es confuso sí o no la línea de ocho reyes mencionados aquí se extiende más allá del tiempo de Jacob y Esaú.548 El punto es comparativo; hubo ocho reyes que reinaron en Edom en el momento en que Moisés escribió Génesis.

En la mayoría de las situaciones los reinos se basan en líneas de sangre de la familia, pero este no fue el caso en Edom. Es interesante que los reyes edomitas nunca llegaron a ser una dinastía familiar. Cuando cada rey murió, otro individuo sin relación ascendió al trono, probablemente, por la fuerza de las armas. La ciudad del nuevo rey servía como la capital de Edom durante su reinado. Nunca se lee de una sola ciudad capital de Edom, ya que pasaba de una ciudad a otra, dependiendo de donde estaba el nuevo rey. Estos reyes reinaron en Edom antes de que hubiera un rey en Israel.

Bela, hijo de Beor, reinó en Edom, y el nombre de su ciudad fue Dinaba (36:32). Los rabinos enseñan que este hombre era el mismo que Balaam (Números 22:21 a 24:25).

Cuando murió Bela, Jobab, hijo de Zera, de Bosra, le sucedió como rey (36:33). Bosra será un lugar destacado en la Segunda Venida de Cristo.

Y murió Jobab y reinó en su lugar Husam, de la tierra de Temán (36:34).

Murió Husam y reinó en su lugar Adad I hijo de Badad, el que derrotó a Madián en el campo de Moab, y el nombre de su ciudad, Avit (36:35).

Y murió Adad I y reinó en su lugar Samla, de Masreca (36:36).

Murió Samla y reinó en su lugar Saúl, de Rehobot del Río (36:37).

Cuando murió Saúl, Baal Hanán hijo de Acbor le sucedió como rey (36:38).

Murió Baal-Hanán hijo de Acbor, y reinó en su lugar Adar II, su ciudad se llamaba Pau y su mujer Mehetabel, hija de Matred, hija de Mezahav (36:39). Cuando Baal-Hanán hijo de Acbor murió, Adar, que vivió durante el tiempo de Moisés, sucedió a Baal-Hanan como rey. Moisés envió mensajeros a Hadad rey de Edom a pedir permiso para pasar a través de Edom, pero el rey se negó y salió contra los israelitas con un ejército grande y poderoso (Números 20:14-21).

Ntd: En esta traducción se empleó la BTX 3º edición.

PÁGINA SIGUIENTE: Los clanes de Esaú It
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Silvio Matus2021-10-30T23:01:01+00:000 Comments

Ir – Los hijos de Seir el hurrita 36: 20-30

Los hijos de Seír el hurrita
36: 20-30

Los horeos fueron los habitantes originales de la tierra de Edom. Estos son los hijos de Seír el hurrita, moradores de aquella tierra (36:20a) antes de que fuera conocida como Edom. No sabemos mucho acerca de su historia, pero sí sabemos que la palabra horeo significa habitantes de las cuevas. Ellos vivían en las cuevas que se encuentran en la cordillera del Monte Seir. Fuera de la Biblia se les conoce como los hurritas. Originalmente eran una nación independiente, como sabemos por 14:6. Ellos fueron parcialmente exterminados, pero también parcialmente subyugados por Esaú según Deuteronomio 2:22. Los horeos que sobrevivieron se casaron con los edomitas y fueron absorbidos por ellos. Dos de ellas se mencionan en este capítulo: Elifaz, el hijo de Esaú tuvo una concubina llamada Timná y Aholibama se convirtió en la esposa de Esaú.

Los siete hijos de Seír fueron: Lotán, Sobal, Zibeón y Aná, Disón, Ezer y Disán. Tales fueron los jeques de los hurritas, hijos de Seír, en la tierra de Edom (36: 20b-21).

Los hijos de Lotán fueron: Hori y Hemam, y Timná fue hermana de Lotán (36:22). El primer hijo, Lotán, tuvo dos hijos Hori y Homam. Timná, la concubina de Elifaz hijo de Esaú, fue la hermana de Lotán. Así que aquí está la conexión directa entre los horeos y los edomitas. Hori y Homam fueron los nietos de Seír el Horeo.

El segundo hijo, Sobal, tuvo cinco hijos; su nombres fueron Alván, Manahat, Ebal, Sefo y Onam (36:23).

Y estos son los hijos de Zibeón: Aja, y Aná (Este Aná es el que halló aguas termales en el desierto cuando apacentaba los asnos de su padre Zibeón) (36:24). El tercer hijo, Zibeón, tuvo dos hijos Aja y Aná. A partir de este descubrimiento Aná recibió el apellido Beeri (26:34), que significa hombre de la primavera.

El cuarto hijo, Aná, tuvo dos hijos llamados Disón y Aholibama, hija de Aná, bisnieta de Seír el Horeo, que se convirtió en la esposa de Esaú (36:25).

El quinto hijo, Disón, tuvo cuatro hijos llamados Hemdán, Esbán, Itrán y Querán (36:26).

El sexto hijo, Ezer, tuvo tres hijos llamados Bilhán, Zaaván y Acán (36:27).

El séptimo hijo, Disán, tuvo dos hijos llamados Huz y Arán (36:28).

Los siete hijos de Seír el hurrita se convirtieron en jefes de clanes. Estos son los jeques de los hurritas: jeque Lotán, jeque Sobal, jeque Zibeón, jeque Aná, jeque Disón, jeque Ezer, jeque Disán. Estos fueron los jeques de los hurritas por sus clanes en la tierra de Seír (36:29-30).

Ntd: En esta traducción se empleó la BTX 3º edición.

PÁGINA SIGUIENTE: Los Reyes de Edom Is
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Silvio Matus2021-10-30T22:54:45+00:000 Comments

Dt – Bibliography

Bibliography

Anderson, Neil, Who I Am In Christ. Ventura: Regal, a division of Gospel Light, 2001.

Barclay, William, Letters to the Romans, Philadelphia, Westminster Press, 1957.

Boettner, Loraine, Roman Catholicism. Phillipsburg: The Presbyterian and Reformed Publishing Company, 1962.

Briscoe, Stuart, Mastering the New Testament: Romans. Dallas, Word, 1982.

Brown, Michael L., Our Hands Are Stained With Blood: The Tragic Story of “The Church”
and the Jewish People, Shippensburg, Destiny Image Publishers, 1992.

Coleman, Lyman, Serendipity Bible for Groups, New International Version, Serendipity House, Littleton, Colorado, 1988.

Cranfield, C. E. B., Romans A Shorter Commentary. Grand Rapids, Eerdmans, 1985.

Dallas, Joe, The Gay Gospel? Eugene, Harvest House Publishers, 2007.

Erickson, Millard, Christian Theology. Grand Rapids, Baker Book House, 1985.

Fee, Gordon and Stuart, Douglas. How to Read the Bible for All Its Worth. Grand Rapids, Zondervan, 1982,

Freeman, James, Manners and Customs of the Bible. Plainfield, Logos International, 1972.

Fruchtenbaum, Arnold mp3

Fruchtenbaum, Arnold, The Feasts of Isra’el. Tustin, Ariel Ministries, 1984.

Gaebelein, Frank, general editor, The Expositor’s Bible Commentary: Volume Ten: Romans – Galatians. Grand Rapids, Zondervan Publishing House, 1976.

Gagnon, Robert A. J., The Bible and Homosexual Practice: Texts and Hermeneutics, Nashville, Abingdon Press, 2002.

jewinthepew.org

Kasdan, Barney, “The Jewish Context of the Book of Romans,” Messianic Jewish Institute of San Diego, Kehilat Ariel Messianic Synagogue, May 2018

Kasdan, Barney, God’s Appointed Customs. Baltimore, Lederer Books, a division of Messianic Jewish Publishers, 1996.

Kupelian, David, The Marketing of Evil. Nashville, WND Books, an imprint of Cumberland House Publishing, 2005.

Lucado, Max, Life Lessons from Romans. Nashville, Thomas Nelson, 2018.

MacArthur, John, Matthew 16-23. Chicago, Moody Press, 1988.

MacArthur, John, Romans 1-8. Chicago, The Moody Bible Institute, 1991.

MacArthur, John, Romans 9-16. Chicago, The Moody Bible Institute, 1994.

MacArthur, John, Romans: MacArthur Bible Studies. Nashville, Thomas Nelson, 2007.

MacArthur, John, Charismatic Chaos. Grand Rapids, Zondervan Publishing, 1992.

MacArthur, John, First Corinthians. Chicago, The Moody Bible Institute, 1984.

MacArthur, John, Hebrews, Chicago, Moody Bible Publishers, 1983.

Martin and Richards, The Book of Romans: The Smart Guide to the Bible. Nashville, Thomas Nelson, 2007.

McGee, J. K., Galatians for the Practical Messianic, McKinney, Messianic Apologetics, a division of Outreach Israel Ministries, McKinney, 2004.

McGee, J. Vernon, Romans Chapters 1-8. Nashville, Thomas Nelson, 1991.

McGee, J. Vernon, Romans Chapters 9-16. Nashville, Thomas Nelson, 1991.

www.MessianicGentiles.com.

Moo, Douglas, The Epistle of Romans NIC. Grand Rapids, Eerdmans Publishing, 1996.

Nadler, Sam, Messianic Foundations. Charlotte, Word of Messiah Ministries, 2010.myjewishlearning.com

Plumptre, E. H., Ellicott’s Commentary for English Readers. Grand Rapids, Zondervan, 2012.

Shulam, Joseph, The Jewish Roots of Galatians, Jerusalem, Netivyah Bible Instruction Ministry, Jerusalem, 1977.

Stern, David, Jewish New Testament Commentary. Clarksville, Jewish New Testament Publications, 1992.

Rubin, Barry, The Complete Jewish Study Bible. Messianic Jewish Publishers and Resources, Clarksville, Maryland, 2016.

Rudolph, David, Director of Messianic Jewish Studies The King’s University, “Gentiles, Torah and the One Law Movement A Recommended Stance for Messianic Synagogues and Ministries.”

Walvoord, John and Zuck, Roy, The Bible Knowledge Commentary of the Old Testament. Wheaton: Victor Books, 1985.

Wiersbe, Warren, Romans: Be Right. Colorado Springs, David C. Cook, 1977.

Williams, Donald, Psalms 1-72, The Preacher’s Commentary. Nashville: Thomas Nelson, 1986.

Williams, Donald, Psalms 73-150, The Preacher’s Commentary. Nashville: Thomas Nelson, 1989.

Wuest, Kenneth, Wuest’s Word Studies: Romans, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955.

David Mack2024-05-14T18:45:18+00:000 Comments

Ds – End Notes

End Notes

Romans from a Jewish Perspective
1. The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 435.

2. Ibid, page 435.

3.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, Massachusetts, 2016, page 1605.

4. The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, pages 436-437.

5. Ibid, page 427.

6. The Message of Acts, by John Stott, Inter-Varsity Press, Downers Grove, Illinois, 1990, page 213.

7. Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 12.

8. The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

9.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 327.

10. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 16-17.

11. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, pages 24-25.

12.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, pages 53-53.

13.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 229.

14. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 33-34.

15. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 28.

16. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 36-37.

17. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 238.

18. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 29.

19. Romans, by Arnold Fruchtenbaum audio series, rom01.mp3.

20.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 60.

21. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 140-141.

22. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 22.

23. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 36-37.

24. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, pages 22-23.

25. Romans, by Arnold Fruchtenbaum audio series, rom01.mp3.

26. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 6.

27. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 50.

28. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 329-330.

29. jewinthepew.org

30.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

31. gotquestions.org

I. The Universal Need of Mankind

32.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 96.

33.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 331.

34. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 79.

35.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 106.

36. Christian Theology, by Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, page 173.

37.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 107.

38. Ibid, page 110.

39.The Marketing of Evil, by David Kupelian, WND Books, an imprint of Cumberland House Publishing, Nashville, Tennessee, 2005, page 35.

40. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 105.

41. Ibid, page 107.

42. The Gay Gospel? How Pro-Gay Advocates Misread the Bible, by Joe Dallas, Harvest House Publisher, Eugene, Oregon, 2006, page 205.

43. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 109.

44. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, pages 8-9.

45. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 112-113.

46. Ibid, pages 113-117.

47. Ibid, pages 118-120.

48.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

49.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 28.

50. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 232.

51.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1607.

52.The Jewish New Testament Commentary, by David Stern, Jewish New Testament Publications, Clarksville, Maryland, 1992, page 525.

53. Galatians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, McKinney, Texas, 2004, page 45.

54.The Jewish Roots of Galatians, by Joseph Shulam, Netivyah Bible Instruction Ministry, Jerusalem, 1977, pages 41-42.

55. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 152-153.

56. Ibid, page 154.

57. Ibid, page 156.

58. The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 33.

59. Ellicott’s Commentary for English Readers, by E. H. Plumptre, Zondervan Publishing House, 2012.

60. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 336.

61. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 159.

62. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 336.

63. The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1608.

64.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

65. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 179.

66. The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

67. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 182-186.

68. Ibid, pages 187-190.

69. Ibid, pages 190-193.

70. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 346.

II. The Universal Solution: Justification

71.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 218.

72. Romans: MacArthur Bible Studies, by John MacArthur, Thomas Nelson Publishers, Nashville, Tennessee, 2007, page 23.

73. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 59.

74. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 197-198.

75.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 345-346.

76. Ibid, page 347.

77. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 205-206.

78.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 349.

79. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 24.

80.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1609.

81. Ibid, page 1610.

82. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 215.

83. Romans, by Arnold Fruchtenbaum audio series, rom00.mp

84. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 25.

85. Romans, by Arnold Fruchtenbaum audio series, rom00.mp3

86.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 353.

87.The Feasts of Isra’el, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1984.

88. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 75.

89. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 232-233.

90.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 353-354.

91. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 78.

92.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 67.

93.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

94.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 53.

95. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 51.

96.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 354.

97.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

98.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 354-355.

99. Ibid, page 356.

100. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 33.

101.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 72.

102. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 263.

103. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 53.

104.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 356.

105.Ibid, page 357.

106. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 86.

107. Ibid, page 273.

108.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 77.

109. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 275.

110. Ibid, page 277.

111. Ibid, page 279.

112.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 119.

113.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 65.

114. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 61.

115.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 66.

116.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 197.

117. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 283.

118. Ibid, 1991, page 285.

119.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 78.

120. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 285-286.

121.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 79.

122. Romans, by Arnold Fruchtenbaum audio series, rom00.mp5

123. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 286.

124. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 89.

III. The Universal Analogies

125.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 358.

126.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, pages 69-70.

127. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 292 and 294.

128. Ibid, page 295.

129. Christian Theology, by Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, pages 638-639.

130. myjewishlearning.com

131. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 299.

132.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 337.

133. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 303-304.

134.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 338.

135. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 305.

136. First Corinthians , by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 307.

137. Ibid, pages 438-439.

138. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 307.

139.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

140.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, pages 90-92.

141. Ibid, pages 93-94.

142.Victory Over the Darkness, by Neil Anderson, Regal Books, A Division of Gospel Light, Ventura, California, 1990, pages 162-164.

143.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 95.

144.Ibid, pages 96-97.

145. God’s Appointed Customs, by Barney Kasdan, Lederer Books, a division of Messianic Jewish Publishers, Baltimore, Maryland, 1996, page 121.

146. God’s Appointed Customs, by Barney Kasdan, Lederer Books, a division of Messianic Jewish Publishers, Baltimore, Maryland, 1996, page 119.

147. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 74.

148.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 98.

149.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California.

150.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 99.

151.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 373.

152. Ibid, pages 373-374.

153. Hebrews, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1983, page 255.

154. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 76.

155. Romans, by Arnold Fruchtenbaum audio series, rom00.mp6

156.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 85.

157.Ibid, page 84.

158.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 379.

159.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 84.

160.Ibid, page 77.

161.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 374.

162.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California, 2018.

163. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 342.

164. Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 109.

165. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 379.

166.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 82-83.

167. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 347.

168. Answers to Tough Questions, by J. Carl Laney, Wipf & Stock, Eugene, Oregon, 1997, page 254

169. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 351.

170. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 79.

171. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 352.

172. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 41.

173. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 359.

174. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 85.

175.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 375-376.

176. Romans, by Arnold Fruchtenbaum audio series, rom00.mp7

177.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California, 2018.

178.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 376-377.

179.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 466.

180. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 372-372.

181.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 378.

182. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 373.

183. Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 337.

IV. The Spiritual Battle

184.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 107.

185. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 378-379 and 381.

186.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 453.

187.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 101.

188. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 90.

189. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 131.

190.The Preacher’s Commentary Psalms 1-72, by Donald Williams, Thomas Nelson Publishers, Nashville, Tennessee, 1986, page 388.

191. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 91.

192. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 389.

193.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 468.

194. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 391.

195.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 379.

196.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 104.

197. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 392-393.

198.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 107.

199. Romans: MacArthur Bible Studies, by John MacArthur, Thomas Nelson Publishers, Nashville, Tennessee, 2007, pages 62-63.

200.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 469.

201. Romans: MacArthur Bible Studies, by John MacArthur, Thomas Nelson Publishers, Nashville, Tennessee, 2007, pages 57-58.

202.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 473.

203.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 380-381.

204.Victory Over the Darkness, by Neil Anderson, Regal Books, A Division of Gospel Light, Ventura, California, 1990, page 112.

205. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 405.

206. Strange Fire, by John MacArthur, Nelson Books, Nashville, Tennessee, 2013, page 56.

207.Victory Over the Darkness, by Neil Anderson, Regal Books, A Division of Gospel Light, Ventura, California, 1990, pages 112-113 and 115.

208.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, pages 132.

209. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 420.

210.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California, 2018.

211. Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, pages 132-133.

212. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 420.

213.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 470.

214.Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 421.

215. Ibid, page 422.

216. Ibid, pages 424-425.

217. Psalms 73-150, The Preacher’s Commentary, by Donald Williams. Thomas Nelson, Nashville, TN, 1989, page 346.

218. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 426-427.

219. Ibid, page 430.

220.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 118.

221. Strange Fire, by John MacArthur, Nelson Books, Nashville, Tennessee, 2013, pages 57, 190, and 204.

222.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 471.

223. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 151.

224.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 471.

225. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 152.

226. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 454-455.

227. Ibid, pages 456-458.

228.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 472.

229. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 465.

230. Ibid, pages 467-468.

231. Romans, by Arnold Fruchtenbaum audio series, rom00.mp8.

232.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 195-196.

233. Strange Fire, by John MacArthur, Nelson Books, Nashville, Tennessee, 2013, page 211.

234. Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 145.

235. Strange Fire, by John MacArthur, Nelson Books, Nashville, Tennessee, 2013, pages 210-211.

236.Victory Over the Darkness, by Neil Anderson, Regal Books, A Division of Gospel Light, Ventura, California, 1990, page 122.

237. Romans 1-8, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 160.

238.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 474.

239. Victory Over the Darkness, by Neil Anderson, Regal Books, A Division of Gospel Light, Ventura, California, 1990, page 122.

240. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 50.

241. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, pages 502-504.

242.Victory Over the Darkness, by Neil Anderson, Regal Books, A Division of Gospel Light, Ventura, California, 1990, pages 126-127.

243. Romans 1-8, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1991, page 514.

V. The Centrality of Isra’el in the Plan of ADONAI

244. Romans, by Arnold Fruchtenbaum audio series, rom00.mp3

245.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 476.

246.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 386.

247. Ibid, pages 387-388.

248. Romans, by Arnold Fruchtenbaum audio series, rom00.mp9

249.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 477.

250.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 390-391.

251. Answers to Tough Questions, by J. Carl Laney, Wipf & Stock, Eugene, Oregon, 1997, page 257.

252.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 252-253.

253.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 391.

254. Answers to Tough Questions, by J. Carl Laney, Wipf & Stock, Eugene, Oregon, 1997, page 258.

255.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1619.

256.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 392.

257. Romans, by Arnold Fruchtenbaum audio series, rom00.mp9

258.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1620.

259.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 394.

260.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1620.

261.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 145.

262. Romans, by Arnold Fruchtenbaum audio series, rom00.mp10.

263.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 395-396.

264.Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 175.

265. Romans: A Shorter Commentary, by C. E. B. Cranfield, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 254.

266. Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 397-399.

267. Romans, by Arnold Fruchtenbaum audio series, rom00.mp10.

268. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 54.

269.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 399-400.

270. Ibid, page 400.

271. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 73.

272.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 401.

273. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 76.

274. Ibid, pages 78-81.

275. Romans, by Arnold Fruchtenbaum audio series, rom00.mp10.

276. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 59.

277.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 402-403.

278. Romans, by Arnold Fruchtenbaum audio series, rom00.mp10.

279. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 403-404.

280.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1621.

281. Romans, by Arnold Fruchtenbaum audio series, rom00.mp11.

282.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 404.

283. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 54.

284.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 404.

285. Romans, by Arnold Fruchtenbaum audio series, rom00.mp11.

286. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 137.

287. Romans, by Arnold Fruchtenbaum audio series, rom00.mp11.

288.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 405.

289. Ibid, page 406.

290. Ibid, page 406.

291. Ibid, pages 407-408.

292. Romans, by Arnold Fruchtenbaum audio series, rom00.mp11.

293. Michael L. Brown, Our Hands Are Stained With Blood: The Tragic Story of “The Church” and the Jewish People, Destiny Image Publishers, Shippensburg, Pennsylvania, 1992.

294.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 408-409.

295. Ibid, pages 409-410.

296.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 410-411.

297. Romans, by Arnold Fruchtenbaum audio series, rom00.mp11.

298.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 412-413.

299. Romans, by Arnold Fruchtenbaum audio series, rom00.mp11.

300. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 413.

301. Ibid, page 414.

302. Ibid, page 415.

303. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 124.

304.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 417-418.

305. Wuest’s Word Studies: Romans in the Greek New Testament, by Kenneth Wuest, Eerdmans Publishing Company, Grand Rapids, Michigan, 1955, page 199.

306.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1624.

307. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 420.

308. Ibid, page 424.

309.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 486.

VI. The Mercies of ADONAI

310. Romans: MacArthur Bible Studies, by John MacArthur, Thomas Nelson Publishers, Nashville, Tennessee, 2007, page 77.

311. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 83.

312. Romans, by Arnold Fruchtenbaum audio series, rom00.mp12

313. Romans, by Arnold Fruchtenbaum audio series, rom00.mp12

314. Victory Over the Darkness, by Neil Anderson, Regal Books, A Division of Gospel Light, Ventura, California, 1990, page 162.

315.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 177 and 182.

316. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 157.

317. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 250.

318. Ibid, pages 161-162.

319. Ibid, pages 236-237

320. Strange Fire, by John MacArthur, Nelson Books, Nashville, Tennessee, 2013, pages 121.

321. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 69.

322. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 172-178.

323. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 78.

333. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 429.

334. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 183-185.

335.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 140-141.

336. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 196-198.

337. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 148.

338. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 201-202.

339. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 157.

340. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 202-203.

341.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 789.

342.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 211-212.

343.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 429.

344. Romans: Be Right, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1977, page 154.

345. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 212-217.

346.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 430.

347. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 218-227.

348. Ibid, pages 229-230.

349. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 241-253.

350.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 430.

351. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 255-269.

352. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 162.

353. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages277-278.

354.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 434.

355. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 280.

356. Ibid, page 280.

357. www.MessianicGentiles.com.

358. The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 212.

359. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 281.

360.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 212.

361.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 434-435.

362.The Epistle to the Romans, by Douglas Moo, Eerdmans Publishing Company, Grand Rapids, Michigan, 1996, page 843.

363.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 212.

364. Ibid, pages 213-214.

365. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 90.

366.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 163-164.

367. Ibid, page 231-232.

368.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 435.

369. Ibid, pages 435-436.

370. Matthew 16-23, by John MacArthur, Moody Press, Chicago, IL, 1988, pages 120-122.

371. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 296-297.

372.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 164.

373. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 300.

374. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 95.

375.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 225.

376. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 303-304.

377.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 149.

378.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 436-437.

379.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 156.

380. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 312-313.

381.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 152.

382. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 314.

383. Ibid, page 315.

384.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 230.

385. The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 56.

386.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 437.

387.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 496.

388.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 231.

389. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 324.

390. Ibid, pages 337-338.

391. Ibid, pages 344-345.

392.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1629.

393. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 348-349.

394.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 498.

395. Life Lessons from Romans, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 103.

396.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, pages 498-499.

397. Roman Catholicism, by Loraine Boettner, The Presbyterian and Reformed Publishing Company, Phillipsburg, New Jersey, 1962, 104 to 122.

398. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 358-359.

399. Ibid, pages 360-362.

400. Ibid, pages 364-365.

401. Ibid, pages 366-368.

402.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, pages 251-252.

403. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, page 368.

404.The Book of Romans, the Smart Guide to the Bible, by Gib Martin and Larry Roberts, Thomas Nelson Publishers, Nashville, Tennessee, page 252.

405. Barclay, William, Letters to the Romans, Westminster Press, Philadelphia, Penn, 1957, page 237.

406.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 440.

407. Romans 9-16, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1994, pages 370-371.

408. Ibid, pages 371-376.

409. Ibid, pages 377-379.

410. Ibid, pages 381-389.

David Mack2024-05-14T17:28:17+00:000 Comments

Dr – A Final Warning 16: 17-27

A Final Warning
16: 17-27

A final warning DIG: How do false teachers create divisions within the church? What are some of the teachings that are dividing the Church today? How do you work for balance between the desire for unity and the desire to maintain truth? How does the book end?

REFLECT: What kind of a heart do you have? How can a thankful heart make your life more peaceful? What have you learned through the book of Romans that has been particularly helpful to you? How will you begin, or continue, to practice these truths in your life?

Be wise concerning good, but innocent concerning evil, and as harmless as doves.

Paul could not resist giving a final warning about wolves in sheep’s clothing (see the commentary on Jude, to see link click Ah – Godless People Have Secretly Slipped In Among You). Godly love does not rejoice in unrighteousness (First Corinthians 13:6 NASB). It is the nature of love to warn against harm to those whom it loves. And the greatest harm against believers is that which undermines God’s truth in which they live. Love is ready to forgive all wrongs, but it does not condone or ignore evil, especially in the Church. Paul, therefore, found it necessary to give us a caution into his greetings of love.

I urge you, brothers, to watch out for those who cause divisions by either looking down upon or judging (14:3), or by opposing the sound doctrine set forth by Paul in this book. And put snares alongside the teaching in which you have been trained – keep away from them (16:17).

The mature believer is to watch out for those who cause divisions. Paul is not talking about what today is often referred to as a “witch hunt,” an effort to find fault without any substance. Nor is he talking about legalistic and often mean-spirited and unloving “litmus tests” for an orthodoxy that is even more rigid than Scripture. The right response of believers to false teachers is not debate or dialogue. We are to keep away from them, to reject what they teach and to protect fellow believers, especially new converts and the immature, from being deceived, confused and misled. Yeshua Himself repeatedly warned the apostles against false teachers and prophets. In the Sermon on the Mount, He said: Beware of the false prophets! They come to you wearing sheep’s clothing, but underneath they are hungry wolves! You will recognize them by their fruit. Can people pick grapes from thorn bushes, or figs from thistles (Matthew 7:15-16)?

Paul gives us two reasons for turning away from false teachers: For men like these are not serving our Lord the Messiah but their own belly; by smooth talk and flattery they deceive the innocent (16:18). No matter how seemingly sincere and caring false teachers may appear to be, they are never genuinely concerned for the cause of Messiah or for His Church. They are driven by self-interest and self-gratification – sometimes for fame, sometimes for power, but always for financial gain, and frequently for all those reasons. These men are filthy spots at your festive gatherings meant to foster love; they share your meals without a qualm, while caring only for themselves. They are waterless clouds carried along by the winds; trees without fruit even in autumn, and doubly dead because they have been uprooted; savage sea-waves heaving forth their shameful deeds like foam; wandering stars for whom the blackest darkness has been reserved forever (Jude 12-13).⁴⁰⁸

But, in spite of his warnings, the apostle affirmed his confidence in them: For everyone has heard about your obedience; therefore, I rejoice over you. The best protection against falsehood is obeying to God’s Word, just as the best protection against sin is holding on to His righteousness. Yet, knowing that even the most faithful believers can fall prey to Satan’s traps, Paul added: However, I want you to be wise concerning good, but innocent concerning evil, and as harmless as doves (Matthew 10:16). Paul assures faithful believers that they can look forward to the day when their spiritual warfare will be over. And God, the source of shalom, will soon crush the Adversary under your feet (see the commentary on Genesis Be – He Will Crush Your Head, and You Will Strike His Heel).

Now Paul gives a second short benediction (see 15:33 for the first one). The grace of our Lord Yeshua be with you (16:19-20). It’s as if Paul is saying, “I know, that even with your faithful obedience, you will need ADONAI’s continuing grace to direct and strengthen you. You need His grace to recognize false teachers. You need His grace to give you comfort and patience when you are attacked by the devil, while he is still in power over the world.

Dear Heavenly Father, Praise and Thanks for Your grace which always goes with Your children! How wonderful that no matter where in this world your child goes- You go with him and so does your grace. For God Himself has said, “I will never leave you or forsake you,” (Hebrews 13:5b-c). Praise You for how greatly You love all Your children. Praise that that all who love You are in Messiah. It is like being in an airplane – can’t get to a far-away destination without knowing about the plane, nor can we get to heaven without knowing about Yeshua. We have to enter the plane and be “In the plane” to go to a far-away destination. Praise you dear Father for putting all who love You “In Messiah!”

What riches you give to all who are “In Messiah.” He chose us in the Messiah before the foundation of the world, to be holy and blameless before Him in love . . . In Him we have redemption through His blood – the removal of trespasses – in keeping with the richness of His grace . . . He is the guarantee of our inheritance, until the redemption of His possession – to His glorious praise! . . . After you heard the message of truth – the Good News of your salvation – and when you put your trust in Him, you were sealed with the promised Ruach Ha’Kodesh . . . And He raised us up with Him and seated us with Him in the heavenly places in Messiah Yeshua . . . In Him the whole building, being fitted together, is growing into a holy temple for the Lord. In Him, you also are being built together into God’s dwelling place in the Ruach (Ephesians 1:4, 7, 14, 13 and 2:6, 21-22). In Yeshua’s holy name and power of His resurrection. Amen

Then Paul sends greetings to the church in Rome on behalf of his companions in ministry, presumably men known by some of the believers in that city. Timothy, my fellow-worker and protege, sends greetings to you, and so does Lucius, most likely the apostle used another form of Luke, who wrote the Gospel that bears his name, and was a frequent traveling companion of Paul (Acts 16:11 and 21:1-8). Paul refers to Jason and Sosipater as my relatives, or fellow Jews (16:21). One of the first converts in Thessalonica was named Jason and apparently hosted Paul in his home for a short while before the believers there sent Paul and Silas to Berea for their safety (Acts 17:5-10). We learn from Acts 20:4-6 that a man from Berea named Sopater (a shortened form of Sosipater) was among the companions of Paul who met him at Troas after he left Ephesus. Sopater doubtless was among the Jews in Berea who were more noble-minded than those in Thessalonica, for they received the Word with great eagerness, examining the Scriptures daily, to see whether these things [that Paul was teaching] were so, and was among the many of them [who] believed (Acts 17:10-12 NASB).

I, Tertius, Paul’s secretary, the one writing down this letter, greet you in the Lord (16:22). Just as Phoebe had the great privilege of delivering the book of Romans, Tertius had the great privilege of writing it for Paul.

My host Gaius, in whose home the whole congregation meets, greets you. Because the book of Romans was written in Corinth, this Gaius almost certainly was among the many believers who came to faith as a result of Paul’s ministry there, and was one of the two men in that church whom Paul had immersed personally (First Corinthians 1:14). He is generally thought to be Titius Justus, a God-fearer whose house was next door to the synagogue (Acts 18:7), and whose full name would have been Gaius Titius Justus. Erastus was the city treasurer of Corinth and therefore a man of prominence and high political office. Quartus was the last of Paul’s companions on whose behalf he sent greetings. He is identified only as the brother, which means that he was a brother in Messiah (16:23).⁴⁰⁹

Verse 24 is not found in the earliest Greek manuscripts of the book of Romans. That is understandable, because the final three verses below form a longer, more explicit benediction, to which verse 24 adds nothing and seems a bit out of place. But the sentiment is fully consistent with the rest of Paul’s gracious epilogue: The grace of our Lord Yeshua the Messiah be with you all.

The book of Romans ends with a beautiful doxology, praising God for what He has done through His Son Yeshua Messiah. Doxologies are found throughout Scripture. Sometimes a writer is overwhelmed with gratitude that he breaks into inspired praise to ADONAI for His goodness and grace. That is especially evident in the Psalms, the hymnbook of ancient Isra’el. The 150 psalms are divided into five sections, generally referred to as books. Although praises to YHVH are found throughout the Psalms, each of the five books ends with a special doxology. The B’rit Chadashah is full of doxologies. At the birth of Yeshua, the angel and a vast army from heaven were praising God, singing: In the highest heaven, glory to God (Luke 2:13-14)! When Messiah made His triumphal entry into Jerusalem, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, saying, “Blessed is the King who comes in the name of the Lord; peace in heaven and glory in the highest (Luke 19:37-38)!

There is a remarkable relationship between these last several verses of Romans and the first eleven. In 16:25 Paul speaks of God, who can strengthen you, and in 1:11 he tells his readers that he longs to see them, so that he might share with them some spiritual gift that would make them stronger. In 16:25 he speaks of my Good News, and in 1:1 of the Good News of God. In 16:2 Paul speaks of the secret truth which is the proclamation of Yeshua the Messiah, kept hidden in silence for ages and ages, and in 1:2 of the Good News which He promised in advance. In 16:25 he speaks of the proclamation of Yeshua Messiah, and in 1:3 concerning His Son. In 16:26 Paul speaks of the Good News being manifested through prophetic writings, and in 1:2 he speaks of the Good News being seen in advance through His prophets. In 16:26 Paul speaks of the Good News communicated to all the Gentiles to promote in them trust-grounded obedience, and in 1:5 of promoting trust-grounded obedience among all the Gentiles.

Now to God, who can strengthen you, according to my Good News (see As – Paul’s Gospel). The unbeliever has no certainty about YHVH or His Word or the way of salvation. The majority of mankind does not even have an interest in finding the true God. They are perfectly satisfied with the religion they have inherited or been exposed to, or else have no concern about life after death at all. Even those who attempt to find the LORD on their own, searching and discernment are always learning and never able to come to the knowledge of the truth (Second Timothy 3:7 NASB). But through the Good News, ADONAI can strengthen the minds and hearts of believers in the truth, to settle us, to ground us, and make us firm in Him (16:25a). No one but a believer can be certain about YHVH, certain about His truth, certain about His standards of righteousness, certain of His love and care, or certain about being with Him throughout all eternity (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer).

The Gospel that strengthens us and proclaims Yeshua Messiah is also in harmony with the revelation of the mystery (Greek: musterion, meaning some spiritual truth that was once hidden but now is revealed) which has been kept hidden in silence for ages and ages (16:25b). In First Corinthians, Paul uses the term in a general sense, speaking of the apostles and prophets in the B’rit Chadashah, such as himself, Apollos, and Peter as trustees of God’s secret truths (First Corinthians 4:1). That is, they were bringing new revelation hidden from past ages (Ephesians 3:9; Colossians 1:25-26).

But the mystery that is manifested now had been predicted through veiled prophetic writings, in keeping with the command of God the Eternal, and communicated to all the Gentiles to promote in them trust-grounded obedience (16:26). Through Isaiah, ADONAI promised that My Righteous Servant will make many righteous; it is for their sins that He suffers (Isaiah 53:11). Jeremiah foretold: Here, the days are coming,” says ADONAI, “when I will make a New Covenant with the house of Isra’el and with the house of Y’hudah . . . I will put my Torah within them and write it on their hearts; I will be their God, and they will be my people (Jeremiah 31:31 and 33). Through Ezeki’el, Ha’Shem said: And I will give them unity of heart. “I will put a new spirit among you.” I will remove from their bodies the hearts of stone and give them hearts of flesh (Ezeki’el 11:19).

The Jews had always believed that such prophecies only applied to them, as the chosen people of God. As Peter explains: The prophets, who prophesied about this gift of deliverance that was meant for you, pondered and inquired diligently about it. They were trying to find out the time and circumstances to which the Spirit of the Messiah in them was referring in predicting the Messiah’s sufferings and the glorious things to follow (First Peter 1:10-11). Even to God’s inspired prophets in Dispensation of the Torah (see the commentary on Exodus Da – The Dispensation of the Torah), the full meaning of their prophecies was a mystery. This is called “progressive revelation,” slowly revealing God’s plan.

As a result, when Ha’Shem first made His covenant with Abraham, the father of His chosen people Isra’el, He alluded to His offering of grace to the whole world. He told Abraham, “And by you all the families of the earth will be blessed” (Genesis 12:3b). When YHVH made the covenant with His people through Moshe at Mount Sinai, He said: And you will be a kingdom of cohanim for me, a nation set apart.’ These are the words you are to speak to the people of Isra’el” (Exodus 19:6). In other words, it was God’s plan all along that Isra’el, as a nation, was to be a priest, a mediator of God, for the rest of the Gentile world.

Through Isaiah, ADONAI told Isra’el that He not only had called her in righteousness, but that He had also made her as a covenant for the people, to be a light for the Gentile nations (Isaiah 42:6, 49:22, 54:3, 60:5, 62:2, 66:19). Speaking of the future Messiah, God predicted: I will also make You a light to the Gentile nations, so My salvation can spread to the ends of the earth (Isaiah 49:6), a passage that Paul and Barnabas quoted before a crowd of both Jews and Gentiles in Pisidian Antioch (Acts 13:46-47).

That is the truth Paul emphasizes in the book of Romans. YHVH made known the riches of his glory to those who are the objects of his mercy . . . not only from among the Jews but also from among the Gentiles?As indeed he says in Hoshea, “Those who were not My people I will call My people; her who was not loved I will call loved” (9:23-25). For the passage quoted says that everyone who rests his trust on him will not be humiliated. That means that there is no difference between Jew and Gentile – ADONAI is the same for everyone (10:11-12). Therefore, Paul crowns this marvelous letter with praise to the only wise God, the God of the Jews and the Gentiles, the God of all creation. It was through Yeshua the Messiah that YHVH revealed not only His grace but also His great wisdom. And so, to Him be the glory forever and ever! Amen (16:27).⁴¹⁰

David Mack2021-07-03T20:30:49+00:000 Comments

Dq – Some Friends to Greet 16: 13-16

Some Friends to Greet
16: 13-16

Some Friends to Greet DIG: Go through verses 1-16, listing all the things for which Paul commends these people. What does this show you about how we ought to measure a person’s success in life? Although Paul had never been to Rome, how aware was he of this church?

REFLECT: Who are some people you know whom you consider real servants of Messiah? What impresses you about them? Have you reached out to them lately? Why not do so now? How do you let your love show to believers and unbelievers, not merely in words, but actions?

Don’t let love be a mere outward show. Recoil from what is evil, and cling to what is good.

Paul continues his greetings. It’s as if he wants to make certain he doesn’t overlook anyone who has touched his life in a significant way. His love isn’t self-promoting, but thoughtful, genuine, and Messiah-oriented, for all of these people are ambassadors for Messiah. Their history is our history. They carried the banner of Messiah in their generation. They fulfilled the warnings of their teacher and friend, Paul, who taught: Don’t let love be a mere outward show. Recoil from what is evil, and cling to what is good. Love each other devotedly and with brotherly love; and set examples for each other in showing respect. Don’t be lazy when hard work is needed, but serve the Lord with spiritual fervor (12:9-11).⁴⁰²

Dear Heavenly Father, Praise You for how wise Your love is – loving good, and also wisely hating evil. In this day when everyone chooses what is his own truth and so supposedly sin/evil no longer exists – it is refreshing to see Your love which hates evil. You do not gloss over sin, nor ignore it – but You forgive sin when sinners repent. If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness (First John 1:9). Thank You for Your complete forgiveness to those who have a holy fear of You. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:11-12). Your love is so awesome to willingly plan to give Yeshua’s righteousness to those who love You. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). It is a joy to love and follow You! In Yeshua’s holy name and power of His resurrection. Amen

Greet Rufus, chosen by the Lord, an extraordinary believer in every sense of the word (16:13a). We learn from Mark’s Gospel, which was written around 58-59 AD from Rome after Paul wrote his letter to Rome in 57 AD from Corinth, that Simon of Cyrene, a city on the Mediterranean coast of North Africa, who was pressed into service by the soldiers to carry Yeshua’s cross (Mark 15:21). Only Mark mentions Simon’s sons, Alexander and Rufus, suggesting that they were known to the church in Rome.

Scholars therefore agree that the Rufus mentioned here by Paul was one of the sons of Simon the Cyrene, who may have been brought to saving faith through that contact with Yeshua on the way to Calvary (see the commentary on The Life of Christ, to see link click Ls – Then They Brought Jesus to Golgotha, the Place of the Skull). If so, he must have died before Paul’s letter to the Romans, or else he surely would have been greeted and commended by Paul. If Simon, the man privileged to have carried Yeshua’s cross and to have walked beside Him to Golgotha, had become a believer, he would have been among the most honored men in the early church. It is obvious that his wife, the mother of Rufus, believed and it seems safe to assume that Alexander likewise was saved, giving Mark the reason to mention him along with his brother. Alexander was either dead or did not live in Rome at the time, or else Paul would have greeted him also. And his mother, who has been a mother to me too (16:13b). Like many Jews saved at Shavu’ot (see the commentary on Acts An – Peter Speaks to the Shavu’ot Crowd), Simon and his family may have chosen to stay in Jerusalem and therefore had the opportunity to know and befriend Paul during his visits there.⁴⁰³

Paul makes no comment about Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers and sisters who are with them (16:14). The mention of the brothers and sisters who are with them indicates that the five men named here were leaders of one of the many assemblies of believers in Rome.

Paul’s greetings here were to another such congregation of believers, Philologus, Julia, Nereus and his sister, and Olympas, and all of God’s people who are with them (16:15). These were men and women who were obedient in planting seeds of faith that have been passed along one person at a time to the present day. If this is but a sampling of the early church, we can conclude that this church was distinguished by its faithful workers and their love for each other.⁴⁰⁴

The careful research of William Barclay sheds light on one of the people Paul mentions in this beautiful passage. About Nereus, Barclay writes: In 95 AD there happened an event that shocked Rome. Two of the most distinguished people in Rome were condemned for being believers of the Way (Acts 9:2). They were husband and wife. The husband was Flavius Clemens. He had been consul of Rome. The wife was Domatilla and she was of royal blood. She was the granddaughter of Vespasian, a former Emperor, and the niece of Domitian, the reigning Emperor. In fact, the two sons of Flavius Clemens and Domatilla had been designated Domitian’s successors in the imperial power. Flavius was executed and Domatilla was banished to the island of Pontia where “she [Domatilla] drew out a long martyrdom for the name of Christ.” And now the point – the name of the servant of Flavius and Domatilla was Nereus. Is it possible that Nereus the slave had something to do with making two believers of Flavius Clemens the ex-consul and Domitila the princess of royal blood? Maybe this is merely an idle speculation, for Nereus was a common name . . . but then again, it may be true.⁴⁰⁵

Greet one another with a holy kiss, which is a Middle-Eastern custom (First Corinthians 16:20; Second Corinthians 13:12; First Thessalonians 5:26; First Peter 5:14). In recent years hugging and holy kissing has come back in vogue in some other countries as well, after centuries of being out of fashion (a handshake is obviously a much weaker expression of body language). When between members of the opposite sex, care must be taken that it is a holy kiss and not an unholy one! More generally, in an age of transition when customs are changing, the principle of Chapter 14, not causing distress to another for whom Messiah died, applies here: those who experience discomfort from a given form of bodily expression should not be made to suffer it against their will.⁴⁰⁶

Finally, Paul said that all the Messiah’s congregations send their greetings to you, doubtless referring to all the congregations that he had recently visited (16:16). We know from the B’rit Chadashah that there were differences of opinions in the early Messianic Community, even among the most spiritual leaders, including the apostles. Even serious factionalism, such as that in the church at Corinth, was not unknown, but there were no denominations as we know of them today, no splinter groups within the body of orthodox believers. They all simply were Messiah’s congregations. Those believers, Jews and Gentiles, wealthy and poor, free and slave, famous and unknown, enjoyed in Messiah the depth of fellowship and partnership the world has no way of understanding.

But the world can observe it, and God’s people should give the world more opportunity to do so. Yeshua assured us: Everyone will know that you are my talmidim by the fact that you have love for each other (John 13:35). That love must be genuine and pure for it to strengthen the Church or to have an impact on the world. For that reason, Paul had earlier commanded: Don’t let love be a mere outward show. Recoil from what is evil, and cling to what is good. Love each other devotedly and with brotherly love; and set examples for each other in showing respect . . . Rejoice with those who rejoice, and weep with those who weep. Be sensitive to each other’s needs – don’t think yourselves better than others, but make humble people your friends. Don’t be conceited (12:9-10 and 15-16).

That kind of love characterized the church at Ephesus, of whom Paul wrote that he had heard about their trust in the Lord Yeshua and their love for all God’s people (Ephesians 1:15). Again, linking faith in Messiah with love for all God’s people, he told the Colossian believers: For we have heard of your trust in the Messiah Yeshua and of the love you have for all God’s people (Colossians 1:4). Finally, he would say to the church at Thessalonica: Concerning love for the brothers we do not need to write you, for you yourselves have been taught by God to love each other (First Thessalonians 4:9).⁴⁰⁷

David Mack2021-07-03T20:21:34+00:000 Comments

Dp – Servants of Messiah 16: 1-12

Servants of Messiah
16: 1-12

Servants of Messiah DIG: Why was Phoebe chosen to carry this only copy of this letter from Corinth to Rome? What kind of a woman was she? How were Priscilla and Aquilla involved in the church in Rome? How did Paul know them? How can Paul know such a socially wide range of people? What is the significance of so many personal greetings?

REFLECT: Who would you trust to carry something very valuable to a far away place? If you went out of town and wrote a letter to your place of worship, who would you greet and what would you say to them? If someone were to write a letter to your place of worship, what would it say about you? What would it mean to you to have your name on Paul’s list?

Paul was a friend maker as well as a soul winner. We are sheep, and sheep flock together.

Paul continues the personal epilogue that began in 15:14 and reveals still more of his inner thoughts and feelings, not so much as an apostle, but as a fellow servant of the Lord Yeshua Messiah. In 15:14-33 he focused on his relationship to the Lord in his ministry. In Chapter 16 he focuses on his relationship to other believers with whom he has been associated in one way or another in his ministry. He specifically identifies, and sometimes briefly comments about, those whom he felt the closest. He reveals his love for those fellow laborers for the Lord, his mutual accountability with them before God, his dependence on them for his own ministry, and for his own well-being. In many ways, this chapter reflects the personal and practical agape love he had beautifully described earlier (to see link click Dd – Walking in Love), and had portrayed in Chapter 13 of his first letter to the church at Corinth.³⁹⁸

Phoebe was Paul’s emissary to deliver this letter, so he wrote officially: I am introducing to you our sister Phoebe (art by Sarah Beth Baca: see more information on Links and Resources), a shammash (Greek: diakonon, meaning a servant, from which we get the word deaconess) of the congregation at Cenchrea, a seaport a few miles east of Corinth (16:1). There were, of course, no copiers or emails in those days, and even the simplest writing materials were very expensive. It is therefore highly unlikely that Paul, through the hand of Tertius (16:22), made more than one copy of this letter. Since Paul realized that it would be part of God’s written Word, he made certain that it would be entrusted to only the most reliable of persons. And, although ADONAI inspired no woman to write a part of Scripture, He used Phoebe to transport the first copy of this wonderful letter. She carried under the folds of her robe the bedrock of our theology. She is symbolic of those countless women of God who He has used and honored with great distinction to accomplish His divine plan.

Paul had sent the letter with Phoebe over the long and dangerous journey to Rome, so he said: Welcome her in the Lord, as God’s people should, and help her in whatever matter (Greek: pragmati, meaning business, or anything that was need to be done, from which we get the word pragmatic) she may have need; for she has been a big help to many people – including myself (16:2). So, Paul was not only giving Phoebe a letter of commendation as a faithful believer, but also giving a letter of reference, as it were, in regard to whatever business matter she had in Rome. That idea is reinforced by Paul’s speaking of her as a big help, which translates prostatitis, and was commonly used to signify a patron, a wealthy person who encouraged and financially supported an organization or cause, as in a patron of the arts. In other words, Phoebe was no ordinary helper, but one of high esteem and integrity and likely was a business woman of considerable wealth. She used her influence and her financial means, as well as her personal time and effort, as a servant of her Lord.

Paul continues his outpouring of love and affection for a host of beloved friends and fellow believers. Doubtless he could have included many more, but the ones he chose to acknowledge here were especially close and dear. As with his comments about Phoebe, he was not speaking as their authority so much as a friend in Messiah.

Give my greetings to Priscilla and Aquila, husband and wife who were Paul’s fellow workers for the Messiah Yeshua (16:3). They were not apostles or prophets but, nonetheless, were invaluable workers in the early Church. They had fled from Rome when all Jews were expelled by Emperor Claudias. It is possible that she was a Gentile, and perhaps a Roman citizen like Paul, and Aquila a Jew, but the expulsion would have applied to both of them, even if only one was Jewish. They were tent makers like Paul, who stayed in their home while he began his ministry in Corinth (Acts 18:1-3). Aquila and Priscilla later moved from Corinth to Ephesus with Paul and remained there (see the commentary on Acts Cf – Priscilla and Aquila Teach Apollos). They risked their necks to save my life. It is not known on what occasion they were at risk because of Paul. This may have happened during the disturbance in Ephesus (see the commentary on Acts Ch – Idol-Makers Start a Riot in Ephesus), since they hosted a congregation in their home there (Acts 19:10; First Corinthians 16:19), just as they did in Rome. Not only I thank them, but also all the Messianic communities among the Gentiles. When the ban against Jews was lifted, they had evidently returned to Rome and Paul said: And give my greetings to the congregation that meets in their house (16:4-5a).³⁹⁹

Give my greetings to my dear friend Epaenetus, who was the first person in the province of Asia, today referred to as Asia Minor, the general area of modern Turkey, to put his trust in the Messiah (16:5b). Because Paul speaks of this man so affectionately, it could well be that he not only won him to Messiah through his preaching, but also discipled him. Through the intervening years, Paul had evidently kept track of Epaenetus and was pleased to understand that he was now a part of the church at Rome.

Give my greetings to Miryam, Paul continues, who has worked very hard for you (16:6). We do not know where Mary came from, how or when she converted, or anything else about her except that she worked very hard for the church in Rome. The phrasing of this verse suggests that Miryam may not have known Paul personally and that he knew of her hard work from the reports of others, possibly Aquila and Priscilla. The context also suggests that she had ministered in the church at Rome for some time, and possibly was a founding member who had labored selflessly to establish the fellowship in the capital of the empire.

Greetings to Andronicus and his wife Junia, relatives of mine, probably meaning that they were fellow Messianic Jews. Paul must have felt a special bond in seeing his relatives in the flesh become brothers and sisters in Messiah. Besides being Paul’s relatives, these two believers were at some point in prison with him. Because Paul was so often in prison (Second Corinthians 11:23), their shared imprisonment could have been in any number of places. Because they were well known among the emissaries, we can be sure, like Paul, they were imprisoned because of their faith.

Because they came to trust in the Messiah before Paul did (16:7), it is quite possible that they had suffered persecution under Paul, whose great zeal against the church (Acts 8:1-3) would not have been diminished by their being his relatives. It is also possible that the prayers of Andronicus and Junia may have been instrumental in his eventual salvation. If those things were true, their reconciliation would have been all the more gratifying.

Dear Heavenly Father, How wonderful that You care so passionately for our families and relatives. We long for them to be filled with the peace you give Your children. Please work in the hearts of each of our relatives to the third and fourth generations, to come to see how wonderful You are and to be willing to accept You as their Lord and their Savior. May they realize how wonderful heaven will be with no worries or pain (Revelation 21:1-4) and may they turn in repentance from old sinful habits and run to You for help and guidance. Thank You for working in their lives by bringing them new friends who will encourage them to come to You and may You please fill even their sleeping thoughts with the sure hope of eternal peace and joy that You give to each of Your children. This world and its problems will soon be over but heaven’s joys are eternal! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). In your Holy Yeshua’s name and power of His resurrection. Amen

Greetings to Ampliatus, my dear friend in the Lord (16:8). We know from history and archaeology that Ampliatus was a common name for slaves. And because slaves were not allowed to bear the name of free men, this dear friend of Paul must have been, or possibly still was, a slave. Many slaves in the imperial households of that day had that name, and because Ampliatus was in Rome, it is conceivable that he was among the believers in Caesar’s household mentioned by Paul in his letter to the church at Philippi (Philippians 4:22).⁴⁰⁰

Greetings to Urbanus, our fellow worker for the Messiah, and to my dear friend Stachys (16:9). Urbanus was a common Roman name, suggesting that he may have been a Roman citizen. Unlike Urbanus, the name Stachys, which means ear of corn, was a Greek and uncommon. Since he is called Paul’s dear friend, he would have been closely associated with him, but we don’t know where or in what relationship. Many of those to whom Paul sent greetings were not outstanding leaders in the early Messianic Community. That fact reveals Paul’s deep and sincere love for fellow believers, no matter how little known they were or how seemingly insignificant their service was from a purely human perspective.

Greetings to Appeles, whose trust in the Messiah has been tested and proved (16:10a). We know nothing about Paul’s relationship with Appeles, and cannot be certain how the two were personally acquainted. But whether from his own experience with this man or from reliable reports from others, Paul recognized Appeles as being tested and proved in Messiah.

Greet those in the household of Aristobulus (10:b). Paul’s next greeting was to a group of believers whose names and numbers we do not know. Because he himself was not greeted, it seems certain that Aristobulus himself was not a believer. How many of his household were believers, and whether they were family members, servants, or both, we are not told. From his careful study of B’rit Chadashah times, noted biblical scholar J. B. Lightfoot suggests that Aristobulus may have been the brother of Herod Agrippa I (see the commentary on Acts Bl – Herod Agrippa Gets His Due). If so, he would have been a close ally of the Emperor Claudius. When Aristobulus died, his household – including his wife, children, slaves and possessions – would have become the property of the emperor, although they would still be referred to as the household of Aristobulus. It is therefore possible that this group of believers could have been a part of the imperial household.

Greet my relative, Herodion, and greet those of the household of Narcissus who are in the Lord (16:11). Herodion, therefore, would have been a Jew, as well as a spiritual brother in the Lord with Paul. As the name indicated, Herodion was related to the family of Herod in some way, and as a result, may have been associated with the household of Narcissus. Some scholars believe that Narcissus mentioned here was closely connected to the Emperor Claudius as his secretary. Because all contact with the emperor had to be channeled through the secretary, he became extremely wealthy through the many bribes he received for granting access to, or simply for corresponding with, the emperor. It is therefore possible that at least two households within the palace had believers in them. If so, those believers may have been among those of Caesar’s household who joined Paul, then imprisoned in Rome, in sending greetings to the church at Philippi (Philippians 4:22).

Greet Tryphaena and Tryphosa, possibly twin sisters, whose names mean delicate and dainty. Those words may have characterized their lives before salvation, but spiritually, there were women who were working hard for the Lord (16:12a).

Greet Persis, no doubt receiving her name from her native land of Persia. Not only was she the beloved, suggesting (by the definite article the) she was loved by everyone who knew her, but she was also one who had done a lot of hard work for the Lord (16:12b). Because the work of Tryphaena and Tryphosa is spoken of in the present tense and that of Persis in the past tense, it may have been that the first two were younger women and still active, and that Persis was an older woman who had already lived most of her productive years. But all three were noted for their work for and in the Lord.⁴⁰¹

David Mack2021-07-03T16:41:49+00:000 Comments

Do – The People God Uses 16: 1-27

The People God Uses
16: 1-27

The capital city of Rome was a magnet that drew people from all over the empire. In addition to Paul’s travels to many of the major population centers – Jerusalem, Syrian Antioch, Philippi, Athens, Corinth, and Ephesus – it brought him into contact with many believers within Roman society. This helps to explain the presence of Paul’s many friends in Rome, but his knowledge of their whereabouts remains a tribute to his deep concern for the people God uses.₃₉₆ While Paul mentions 27 people in the church at Rome, there is obviously one person missing: Peter. This begs the question, “Was Peter ever in Rome?”

According to Roman Catholic tradition, Peter was the first bishop of Rome. His pontificate supposedly lasted for twenty-five years until he was martyred in Rome in 67 AD. The remarkable thing, however, about Peter’s alleged reign as pope in Rome, is that the B’rit Chadashah does not say one single word about it. The word Rome appears only nine times in the Bible, and never is Kefa mentioned in connection with it. There is no mention to Rome in either of Peter’s letters. But Paul’s journey to Rome is recorded in great detail in Acts 27 and 28. In fact, there is no evidence in the B’rit Chadashah, nor any historical proof of any kind, that Peter was ever in Rome.

The most compelling reason for believing that Peter was never in Rome is found in Paul’s letter to the Romans. According to Roman Catholic tradition, Kefa reigned as pope in Rome from 42 to 67 AD. It is generally agreed that Paul’s letter to the church in Rome was written in the year 58 AD, at the very height of Peter’s alleged reign there. He did not address his letter to Peter, as he should have if he was pope, but to the believers in Rome. How strange for a missionary to write to a church and not mention its pastor! That would have been an inexcusable insult. What would we think of a missionary today who would dare to write a congregation in a distant city and without mentioning their pastor, tell them that he was anxious to go there so that he might bare some fruit among them even as he had seen in his own community (Romans 1:13), that he was anxious to instruct and strengthen them, and that he was anxious to preach the gospel there where it had not been preached before? How would the pastor feel if he knew that such greetings had been sent to 27 of his most prominent members, but not him? Would he stand for such unethical actions? Even more so the pope! If Peter had been ministering in the church at Rome for 16 years, why did Paul write to the people of the church in these words: I long to see you so that I may impart to you some spiritual gift to make you strong (Romans 1:11). Would that not be an insult to Kefa? Would it not be presumptuous for Paul to go over the head of the pope? And if Peter had been there for 16 years, why was it necessary for Paul to go there at all, especially since in his letter he says that he does not build on another’s foundation: it has always been my ambition to preach the Gospel where Christ was not known, so that I would not be building on someone else’s foundation (Romans 15:20).

And again, had Peter been pope in Rome prior to, or at the time Paul arrived there as a prisoner in 61 AD, Paul could not have failed to mention him, for in the letters written in Rome during his imprisonment – Ephesians, Philippians, Colossians and Philemon – he gives quite a list of his fellow-workers in Rome and Peter’s name is not among them. He spent two whole years there as a prisoner and welcomed all who came to see him (Acts 28:30). Nor does he mention Peter in his second letter to Timothy, which was written from Rome during his second imprisonment, in 67 AD, the year that Peter is alleged to have suffered martyrdom in Rome, and shortly before his own death (Second Timothy 4:6-8). He says that all his friends had abandoned him, and that only Luke was with him (Second Timothy 4:10-11). Where was Peter? If he was the pope in Rome when Paul was a prisoner, why did Peter not call on Paul and offer aid? What kind of spiritual leader would that be?

All of this makes it quite clear that Peter was never in Rome at all, even though the Vatican has publicly unveiled a handful of bone fragments purportedly belonging to him. Not one of the early church fathers gives any support to the belief that Peter was bishop in Rome until Jerome in the fifth century. Du Pin, a Roman Catholic historian, acknowledges “the primacy of Peter is not recorded by the early church writers, Justin Martyr (139 AD), Irenaeus (178 AD), Clement of Alexandria (190 AD), or others of the most ancient fathers.” Catholicism builds her foundation neither on biblical teaching, nor upon the facts of history, but like the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law), only on the unfounded traditions of men (Mark 7:8).³⁹⁷

David Mack2021-07-03T16:21:18+00:000 Comments

Dn – Paul’s Strategy for Success 15: 14-33

Paul’s Strategy for Success
15: 14-33

Paul’s strategy for success DIG: What were some things that God had accomplished through Paul’s life? Why did Paul prefer not to minister where others had already ministered? Why did Paul say the Gentiles of Macedonia and Achaia owed an offering to the Jewish believers in Jerusalem? Why do the Gentiles have a responsibility to share the Gospel with the Jews?

REFLECT: Jewish missions are primarily dependent on Gentile churches for their support. Does your church’s missions budget include money for Jewish missions (15:27)? If not, why not? What principles of evangelism from Paul’s life are you seeking to apply to your own life? What has helped you to share the Gospel with others? What has hindered you in sharing the Gospel? How can you overcome those obstacles? How does Paul’s example inspire you?

Unless we understand the distinctive ministry of Paul, we will not fully appreciate the message of the grace of ADONAI.

After completing the major doctrinal portion of his letter (1:18 to 15:13), Paul now begins what amounts to an epilogue. Though all of Paul’s letters have closing remarks, he devoted more space to the believers in Rome than any other. This was due, at least in part, to the fact that he had never visited the city and its churches, and to his desire to establish personal relationships with his readers. Another factor undoubtedly was his plan to visit Rome in the future. In writing to a group of people whom he had never met as a group, Paul showed admirable restraint in avoiding personal references to himself as an example (7:7-25), and his other personal remarks are few (1:8-16, 9:1-3, 10:1-2 and 11:1). Now as he closes his letter, he feels led to discuss his philosophy of ministry and his plans in light of it.

Paul’s reasons for writing his letter: Paul had never even visited this church, and then they received this lengthy, detailed, letter. He had demonstrated in Romans and elsewhere his ability to be straightforward, even almost blunt. But because he had spoken so forcefully, Paul did not want to jeopardize his relationship with them by seeming insensitive, presumptuous, or unloving. He wrote: Now I myself am convinced, my brothers, that you are full of goodness, maturity, and filled with knowledge and well able to counsel each other (15:14). So, if Paul did not have a low opinion of the believers in Rome, why did he write on such basic themes? He explained: But on some points, I have written you quite boldly (arising out of his apostolic authority in 1:1) by way of reminding you about them, because of the grace God has given me to be a servant of the Messiah Yeshua for the Gentiles (11:13), with the priestly duty of presenting the Good News of God, so that the Gentiles may be an acceptable offering, made holy by the Ruach Ha’Kodesh (15:15-16).

In union with the Messiah Yeshua, then, I have reason to be proud of my service to God; for I will not dare speak of anything except what the Messiah has accomplished through me to bring the Gentiles to obedience by my words of the preaching of the Good News, and deeds (15:17-18). All of the apostles, as ambassadors of Messiah, were authenticated by the miraculous signs they performed. A year earlier, Paul had written to the believers at Corinth: The things that prove I am an emissary – signs, wonders and miracles – were done in your presence (Second Corinthians 12:12a). Divine affirmation does not require signs, wonders and miracles. Much, perhaps most, of Paul’s own ministry was not affirmed in such dramatic ways. But the power of the Ruach Ha’Kodesh is always evidenced in some way when the Gospel is rightly proclaimed, even by the simplest and most uneducated person.

Before the canon of Scripture was closed at the end of the first century when John wrote the Revelation of Yeshua Messiah, YHVH often used signs, wonders and miracles to authenticate true teaching and preaching. The ministry of the apostles, especially in the earliest days of the Messianic Community, was accompanied by authenticating miracles.

Paul does not disobey his own injunction against boasting, because his boasting is never about himself, but about what the Messiah has accomplished. So, from Yerushalayim all the way to Illyricum (in the Roman Empire) a distance of 1,500 miles, I have fully proclaimed the Good News of the Messiah. I have always made it my ambition to proclaim the Good News where the Messiah was not yet known, so that I would not be building on someone else’s foundation. It was not that it was wrong to build on another’s foundation, because that process is part of God’s plan for establishing and maintaining His Body of Believers. But Paul was an evangelist. It is still ADONAI’s plan that some believers lay the foundation by bringing unbelievers to saving faith in Messiah (evangelists) and that others build up those converts by ministering God’s Word to them (Messianic rabbis and pastors). Quoting Isaiah 52:15, Paul declares: Those who have not been told about Him will see, and those who have not heard will understand (15:19-21). The context of that passage in Isaiah indicates that its primary reference is the Messiah’s Second Coming. But in its broadest application, it refers to the process of evangelism that begun in Paul’s day and will continue throughout the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace), until its ultimate fulfillment at Messiah’s return.³⁹⁰

Paul’s future plans: This is also why I have so often been prevented from visiting you because of the abundance of ministry he needed to do in other lands. But now, since there is no longer a place in these regions where he had been ministering, and since he had wanted for many years to come to Rome, he hoped to see the believers in Rome as he passed through on his way to Spain. Because the church in Rome was well established and mature, Paul probably did not anticipate staying there very long, but although his intended layover was to be brief, it was still of great importance to him. While visiting, he hoped to be helped (Greek: propempo, meaning to furnish an escort as well as supplies) on his way to Spain, after I have enjoyed your company awhile (15:22-24).

Dear Heavenly Father, Praise Your infinite wisdom! Praise You that Your love for each of Your children is a wise love which does not give in no matter how much the child pleads with You. You know what is best and you give what is best for each of Your children. For ADONAI Elohim is a sun and a shield. ADONAI gives grace and glory. No good thing will He withhold from those who walk uprightly (Psalms 84:12). Your answer to Your child’s prayer is like a stop light that sometimes gives a green Go – sometimes yellow -Wait, and sometimes a red Stop. In a similar way You sometimes say yes – Go, sometimes Wait, and sometimes No. It is wonderful that You are omniscient and know all about everything and all about each of Your children. Whenever I sit down or stand up, You know it. You discern my thinking from afar. You observe my journeying and my resting and You are familiar with all my ways. (Psalms 139:1-2). Love You! In Your Holy Son’s name and power of His resurrection. Amen

Spain included the city or region known in the TaNaKh as Tarshish, the place to which Jonah sought to flee (Jonah 1:3), and from which ships brought King Solomon’s gold and silver, ivory and apes and peacocks every three years (First Kings 10:22). Spain was on the far western side of the continent and had become a major center of commerce and culture, made accessible by way of the renowned Roman roads. Yet, Spain was not evangelized until the middle of the third century. It was therefore, quite understandable why Paul’s plan was to minister there. Making sensible and careful plans for serving God does not conflict with our reliance on His providence, and reliance on His providence does not excuse failure to plan.³⁹¹

Paul’s immediate plans: Remember, Paul was writing this letter from Corinth. He could have easily made the trip from Corinth to Rome in a relatively short amount of time. But before Paul would be free to go to Rome, much less Spain, it was necessary for him to go about a thousand miles in the opposite direction to Yerushalayim with aid for God’s people there. Macedonia and Achaia thought it would be good to make some contribution to the poor among God’s people in Yerushalayim (15:25-26). Years earlier, the leaders of the Jerusalem Messianic community had urged Paul to remember the poor (Galatians 2:10). He writes about the present collection on their behalf in First Corinthians 16:1-4 and Second Corinthians Chapters 8:1 to 9:15. So well did he succeed in obtaining Gentile charity toward the Jewish poor that he made this part of his message, and the gift was duly delivered in Acts 24:17-19.

They were pleased to do it (15:27a). Obedience in doing tzedakah (charity) should be with joy, for God loves a cheerful giver (Second Corinthians 9:7). Such charity reveals the fellowship between Messianic Jews and Gentile believers that Paul was anxious to instill in the church in Rome (11:11-32). For if the Gentiles have shared with the Jews in spiritual matters simply out of gratitude. Paul makes the same point in First Corinthians 9:11, “If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?” Romans 15:27b echoes this: For if Gentiles have shared with the Jews in spiritual matters, then the Gentiles clearly have a duty to help the Jews in material matters. The Word of God declares: For I am not ashamed of the Good News, since it is God’s powerful means of bringing salvation to everyone who keeps on trusting, to the Jew especially, but equally to the Gentile (Romans 1:16). Therefore, I encourage Gentile believers who believe in God’s Word to assist Messianic Jews and Jewish congregations, whether Messianic or not.³⁹²

The details of Paul’s plan: So, when I have finished this task and made certain that they have received this fruit, I will leave for Spain and visit you on my way there. Paul was overjoyed with the generous gift that he and the delegation from those Gentile churches were bringing to Jerusalem. The genuine love and gratitude of those Gentile representatives must have been expressed as they presented their offering to the suffering Jewish believers in Tzyion must have been extremely heartwarming. But after that task was completed, Paul was absolutely sure that he would make his way to Rome. And I know that when I come to you, it will be with the full measure of the Messiah’s blessings (15:28-29).

What is often referred to as the “health and wealth gospel” was the furthest thing from Paul’s mind. His obedience to Messiah cost him dearly in both of those areas. As a result of his service to Messiah, he suffered imprisonment, beatings, stonings, dangers from Gentiles as well as Jews, and a host of other hardships (Second Corinthians 11:23-27). But none of those outward problems could rob him of his inner blessing. To the contrary, he wrote: I want you to know that what has happened to me has helped in advancing the Good News. It has become clear to the whole palace and to everyone else that it is because of the Messiah that I am in chains. Also, my being in prison has given most of the brothers in the Lord confidence, so that they have become much more bold in speaking the word of God fearlessly . . . All that matters is that in every way . . . Messiah is being proclaimed; and in that I rejoice. Yes, and I will continue to rejoice (Philippians 1:12-14 and 18).³⁹³

Paul asks for their prayers: And now I urge you, brothers, by our Lord Yeshua the Messiah and by the love of the Spirit (the Ruach Ha’Kodesh loves us just as much as the Father and the Son), to join me in my struggle by praying to God on my behalf that I will be rescued from the unbelievers in Y’hudah. Paul was well aware of the problems that lay before him in Jerusalem (see the commentary on Acts, to see link click Cn – Paul’s Advice from Jacob and the Elders at Tziyon), and he was deeply concerned that the offering from the Gentile churches be delivered and distributed properly. If these objectives were accomplished, according to Paul, he could then say that his service for Yerushalayim will be acceptable to God’s people there.³⁹⁴ Then, if it is God’s will, I will come to you with joy and have a time of rest among you. The will of God, indeed, took him to Rome, but not to find joy and rest; but ultimately, to find martyrdom (see the commentary on Acts Dg – Paul’s Fourth Missionary Journey). Now may the God of shalom be with you all, that is, all the believers in Rome. Amen (15:30-33).

Life Lessons: We end this study on Paul’s letter to the church in Rome with a few recurring themes on our minds. How will we treat our neighbors? How will we love those who share our beliefs and those who do not? How will we speak and live out the gospel within the Church and the world? This letter invites us to return to it often for encouragement, direction, and challenge. It drives us to appreciate all that ADONAI has done for us. It reminds us that the more we learn to love God, the better we are equipped to love our neighbors.³⁹⁵

David Mack2021-07-03T16:10:37+00:000 Comments

Dm – Lifting Up Yeshua 15: 7-13

Lifting Up Yeshua
15: 7-13

Lifting up Yeshua DIG: Why does Paul address the Jews first here (Romans 1:61c)? The Gentiles were always a part of God’s plan. How do the quotes from verses 9-12 prove that point? Why is there no basis for Jewish and Gentile believers to be at odds with each other?

REFLECT: What have you done in the past six months that has led to peace and mutual understanding among the people where you worship? How many Jewish friends do you have? In what examples can you think of to show how you have grown spiritually in the past year?

It is your duty to learn how to love as God does, because God is love, and it honors Him.

Paul is not asking the believers in Rome to give anything more than what they themselves have received. They were recipients of Messiah’s unconditional love. Paul told them to show the same love to their fellow believers. So, welcome each other, both strong and weak believers, both Jews and Gentiles, just as the Messiah has welcomed you into God’s glory (15:7). He hoped that the message he had delivered would enable both the strong and weak believers to put aside their differences so they could follow the example set by Yeshua.

It is good for us to reflect on all that we have received from Messiah. We mocked Messiah with our sins, and He accepted us. With our sins we slapped Messiah in the face, and He turned to us His other cheek. Finally, our sins nailed Messiah to the cross, and what did He do in response? He asked God the Father to forgive us because we didn’t know what we were doing. Filled with such an abundance of love and forgiveness, do we have any excuse for failing to show love and forgiveness to those around us?³⁸⁴

We bring ADONAI glory by becoming more like Yeshua. Once we are born into God’s family, He wants us to grow into spiritual maturity. What does that look like? Spiritual maturity is becoming more like Yeshua in the way we think, feel, and act. The more you develop Messiah-like character, the more you will bring glory to YHVH. The Bible says: As the Spirit of the LORD works within us, we become more and more like Him and reflect His glory even more (Second Corinthians 3:18 NLT). God gave you a new life and a new nature when you accepted Yeshua as your Lord and Savior. Now, for the rest of your life on earth, God wants to continue the process of changing your character.³⁸⁵

Love and forgiveness is the means by which we were brought into one Body of Messiah. In verse 8 Paul emphasizes the Jews, and covers the period of the Gospels and Acts Chapters 1-7. Messiah’s ministry, with few exceptions, was limited to the Jews (Matthew 10:5-6, 15:24). For I say that the Messiah became a servant of the Jewish people (Genesis 12:3a). It is not true that Yeshua is the Christian Messiah, while the Jews wait for someone else. He is the Messiah of the Jews. If He is not the Jewish Messiah, the Christians have no Messiah. Paul focuses on two reasons for Yeshua becoming a servant of the Jewish people. First, in order to show God’s truthfulness and to show God’s mercy. As we have seen previously, both are certain (to see link click Cm – The Certainty of Redemption). Though one might question this because not all Jews have followed Yeshua, YHVH will make good His promises to the Patriarchs Abraham, Isaac and Jacob (11:28-29), and He will do this through His Servant of the Jewish people, Yeshua Messiah (15:8).³⁸⁶

And in verse 9 Paul emphasizes the Gentiles because that was the bottom line of the Abrahamic covenant (Genesis 12:3b), in order to show His mercy by causing the Gentiles to glorify God – as it is written in all four of the major sections of the Tanakh: From the Former Prophets (Second Samuel 22:50); from Moshe’s Torah (Deuteronomy 22:43); from the Writings (Psalm 117:1); and from the Latter Prophets (Isaiah 11:10).

A progression of thought can be traced through these four quotations. In the first, David praised God, “Because of this I will acknowledge you among the Gentiles and sing praise to your name” (Romans 15:9; Second Samuel 22:50; Psalm 18:49). In the second, Moshe encouraged the Gentiles to rejoice with His people (Romans 15:10; Deuteronomy 32:43). In the third the psalmist commanded the Gentiles to “Praise ADONAI, all Gentiles! Let all peoples praise him” (Romans 15:11; Psalm 117:1). And in the fourth, Isaiah predicted that the Gentiles would live under the rule of the root of Jesse (the Messiah) and they will put their hope in Him (Romans 15:12; Isaiah 11:10).³⁸⁷

Dear Loving Heavenly Father, Praise You for Your great love which planned from the beginning to include Gentiles along with Your first born, the Jews (Exodus 4:22), into Your new Body. For He is our shalom, the One who made the two into one. . . He did this in order to create within Himself one new man from the two groups, making shalom, and to reconcile both to God in one body through the cross . . . for through Him we both have access to the Father by the same Ruach. So, then you are no longer strangers and foreigners, but you are fellow citizens with God’s people and members of God’s household . . . (Ephesians 2:14a, 15b-17a, 18-19).

How awesome that You love those who love You, calling them Your children (John 1:12) and they are Your holy temple! In Him, you also are being built together into God’s dwelling place in the Ruach (Ephesians 2:22). What a joy that You accept Gentiles, not as foreigners a far off, but now in Messiah Yeshua, you who once were far off have been brought near by the blood of the Messiah (Ephesians 2:13). Amazing that you give Gentiles access to same Ruach and that You call them fellow citizens along with Jews who love and follow Yeshua as Lord; for through Him we both have access to the Father by the same Ruach. So, then you are no longer strangers and foreigners, but you are fellow citizens with God’s people and members of God’s household (Ephesians 2:18-19). You are such a wonderful Father! We love you always! In Yeshua’s holy name and power of His resurrection. Amen

The TaNaKh never presents the Gentiles as joint heirs together with Isra’el (Ephesians 3:6), but declares that they will be grafted in. The “partners” of the B’rit Chadashah are, in biblical terms, YHVH and Isra’el. Although not a formal partner of the New Covenant, the Gentiles in the Church “participate” when they make the Jewish Messiah, Yeshua, Lord of their lives (Ephesians 1:13-14). They also “participate” as a recipient of the promised Covenant blessings for Gentiles who have come through the Seed of Abraham, Yeshua Messiah. Therefore, “participation” would be a better term to use (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el: The Church’s Relationship to the B’rit Chadashah).

Keep in mind that the Gentile church was in its early stages. It began at Syrian Antioch (see the commentary on Acts Bj – The Church in Syrian Antioch) in 42 AD, and Paul’s letter to the Romans was written only about fifteen years later. A great deal of teaching and dialogue needed to take place so that both Jews and Gentiles would appreciate what ADONAI had accomplished with the breaking down of the middle wall of separation (see the commentary on Acts Cn – Paul’s Advice from Jacob and the Elders at Jerusalem). When Messiah came, two very different worlds were brought together. It is not surprising that the bulk of Paul’s letter to Rome was an effort to iron out the wrinkles of a union that, before Messiah, neither group ever dreamed was possible.

Paul’s call to be an apostle to the Gentiles (11:13b) involved giving the Gentiles a solid theological foundation. If we think of the early church as a ship floating aimlessly on the waters of ignorance and youth, Paul’s ministry was to steer the vessel of ignorance on a straight course to knowledge about ADONAI and ADONAI’s relationship with them.³⁸⁸

Therefore, in light of the magnificent, gracious, and sovereign plan of ADONAI – disclosed in part in His ancient revelation to Isra’el – Jews can have no grudge against Gentiles, because their calling, and their very purpose for existing, was to reach Gentiles for the glory of YHVH. And the Gentiles can have no grudge against Jews, because it was through the Jews that Ha’Shem brought them to salvation.

Paul closes this passage with a beautiful benediction of intercession for all the people of God, not mentioning Jew or Gentile, but addressing the entire, unified Body of Messiah. May God, the source of hope, fill you completely with joy and shalom as you continue trusting, so that by the power of the Ruach Ha’Kodesh you may overflow with hope (15:13). It expresses Paul’s deep desire for all believers to have total spiritual satisfaction in the Lord, lifting up Yeshua. It is essentially the same benediction with which Paul blessed the church at Philippi: Then God’s shalom, passing all understanding, will keep your hearts and minds safe in union with the Messiah Yeshua (Philippians 4:7). It is a prayer for satisfied souls in Messiah to know and experience the peace, the hope, the love, the victory, the joy, and the power of the indwelling Ruach Ha’Kodesh, who makes them one in Yeshua Messiah their Lord and Savior.³⁸⁹

David Mack2021-07-03T15:58:00+00:000 Comments

Fg – Abimelec dijo a Sara: Estoy dando a tu hermano mil piezas de plata 20: 16

Abimelec dijo a Sara: Estoy dando a tu hermano mil piezas de plata
20: 16

Abimelec dijo a Sara: Estoy dando a tu hermano mil piezas de plata ESCUDRIÑAR: ¿Por qué Dios hizo responsable del pecado a Abraham, y no a Sara? ¿Qué otros ejemplos de esto tenemos en las Escrituras? ¿Cuál es la diferencia entre la relación entre el marido y su esposa, y la responsabilidad del marido? ¿Qué regalo le dio Abimélec a Abraham? ¿Por qué se lo dio?

Dios hizo a Abraham responsable de lo que sucedió en la relación (haga clic en el enlace y vea Bf – Tu deseo será para tu marido y él te dominará). Es triste decir que la cuestión de los roles conyugales es una de las áreas más confusas para los creyentes de hoy. El principal problema, en mi opinión, es la confusión entre la relación del hombre con su mujer, y su responsabilidad con lo que sucede en el matrimonio.

Primero echemos un vistazo a la relación. La Biblia enseña claramente que los hombres y las mujeres son iguales socialmente, psicológicamente y espiritualmente. En otras palabras, son iguales en su relación uno con el otro. Dios nos creó como iguales (1:27-28), y nosotros somos uno, cuando nos casamos (2:24). Somos igualmente pecaminosos (Romanos 3:23) y salvos de la misma forma (Juan 1:12-13; II de Corintios 5:17; I Pedro 3:7). Los esposos y las esposas deben someterse el uno al otro sexualmente (I Corintios 7:2-5) y socialmente (Efesios 5:21). Por otra parte, la Biblia enseña que no habrá discriminación sexual (Gálatas 3:28). Hombres y mujeres son igualmente dependientes de Dios (I Corintios 11:11-12), aceptos igualmente como creyentes (Hechos 5:14), y colaboradores en los trabajos para Él (Romanos 16:1, 3-6; Filipenses 4:3).

La segunda área que la Biblia enseña es acerca de la responsabilidad marital. A pesar de que los hombres y las mujeres son iguales en su relación, en última instancia, Dios hace a los hombres responsables de lo que sucede en el matrimonio. A pesar de que Sara era una participante dispuesta, tanto Faraón (12:18) como Abimelec (20:9) hicieron a Abraham responsable. A Isaac, el hijo Abraham se lo hace responsable de su mentira acerca de Rebeca (26:9). Adán y Eva ambos comieron del árbol del conocimiento del bien y del mal; de hecho, Eva abrió el camino, pero Dios mantuvo a Adán como responsable (3:9). Este principio no sólo se enseña en el TANAJ, sino también en el Nuevo Pacto donde Pablo nos dice que a través de un solo hombre el pecado entró en el mundo (Romanos 5:12, 14, 17). La responsabilidad implica la rendición de cuentas y Dios hace responsables a Adán, Abraham e Isaac.

Pero Abimelec dijo a Sara: Fíjate, doy a tu hermano mil piezas de plata (20:16a BTX). Al decir a tu hermano en lugar de tu marido, la inocencia de Abimelec en el asunto se acentúa. Para poner esto en perspectiva, treinta piezas era el precio de un esclavo. Así que Abraham recibe una gran cantidad de dinero, además de los animales y los siervos de 20:14. Aunque el dinero fue dado a Abraham, como era la costumbre, el propósito del dinero fue para reivindicar a Sara. Abimelec continuo diciendo: que servirán de compensación por todo lo que te ha pasado; así quedarás vindicada ante todos los que están contigo (20:16b BTX Ver Ntd). Esto significa que los ojos de los conocidos de Sara estarán ciegos a lo que pasó y por lo tanto no iban a criticarla. En esencia, Abimelec dijo a Sara: a diferencia de Abraham, quedarás vindicada ante todos los que están contigo de todo lo que ha pasado (20:16).

NTd 20.16 La expresión Hebrea: velo de ojos. Es una expresión tipológica que en el campo jurídico conlleva la idea de que nadie se atrevería a pensar mal de ella, y su honor quedaría a salvo. (BTX)

PÁGINA SIGUIENTE: Dios sanó a Abimelec, y a su esposa y a sus siervas Fh
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Silvio Matus2021-09-04T13:04:58+00:000 Comments

Dl – Breaking Down Barriers 15: 4-6

Breaking Down Barriers
15: 4-6

Breaking down barriers DIG: Why is the TaNaKh important for believers today? How is it linked to the B’rit Chadashah? What does it mean for believers to have “the same attitude” toward one another? How are we to persevere? In whom do we place our hope?

REFLECT: Is there a relationship that needs to be restored in your life? What have you done in the past six months that has led to a spirit of hope and unity among your place of worship? Have you lost hope? The blessed hope is waiting with open arms to reassure you.

Everything written in the TaNaKh was written to teach us, so that we might have hope.

In a brief detour from his main argument, Paul reminds his readers that what he has just said about Psalm 69 is entirely appropriate (to see link click Dk – Building Up Others). For everything written in the TaNaKh was written to teach us, so that through perseverance and encouragement of the Scriptures we might have hope (15:4). This thought is the core of Paul’s ministry. Knowledge of the whole plan of God (Acts 20:27) was critical in Paul’s day, and today the TaNaKh is our blueprint for living (see the commentary on Exodus Dj – The Ten Commandments). The TaNaKh looks forward and the B’rit Chadashah looks back. Both are essential, and linked together so that one cannot be fully understood without the other.

Paul reminded the believers in Corinth that the events of the Exodus under Moses happened as examples for us, that we should not crave evil things, as they also craved . . . Now these things happened to them as an example, and they were written for our instruction, upon whom the end of the ages has come (First Corinthians 10:6 and 11).

Perseverance (Greek: hupomones, meaning to be patient, to endure under the pressures of life): Our part in this blessing is perseverance, which is closely related to patience. In regard to the Lord’s return, James warns us to be patient until the Lord returns. See how the farmer waits for the precious “fruit of the earth” – he is patient over it until it receives the fall and spring rains. You too, be patient: keep up your courage; for the Lord’s return is near (James 5:7-8). Like saving faith, perseverance is both commanded of us and given to us by God, as Paul assures us in 15:5 below. It is continuing faithfulness to the Lord regardless of all circumstances. Second Thessalonians 1:4 says that is faith that does not fail in all the persecutions and troubles you are going through. The clearest encouragement to persevere is given in Colossians 1:22-23a, “He has now reconciled in the Son’s physical body through His death; in order to present you holy and without defect or reproach before Himself – provided, of course, that you continue in your trusting, grounded and steady, and don’t let yourselves be moved away from the hope offered in the Good News you heard.”

Hope (Greek: elpida, meaning expectation, trust, confidence): Jeremiah speaks of ADONAI, the author of Scripture, as the hope of Isra’el, her Savior in time of trouble (Jeremiah 14:7a). The Psalmist repeatedly speaks of their hope in ADONAI. “My soul, why are you downcast? Why are you groaning inside me? Giving answer to his own question, he says, “Hope in God, since I will praise Him again for the salvation that comes with His presence” (Psalm 42:5). In the great chiastic Psalm 119 that so majestically glorifies God’s Word, the writer calls on the Lord to remember your promise to your servant, through which You have given me hope (Psalm 119:49), and pleads: Uphold me, as You promised; and I will live; don’t disappoint me in my hope (Psalm 119:116), and testifies: I wait longingly for ADONAI; I put my hope in His Word (Psalm 130:5).

Dear Heavenly Father, Praise You for Your love in giving us Your Word which is filled with so many great stories that help Your children grow strong in You. Thank You for the many stories of Israel’s great King David. The true stories encourage us when we are facing hard times to persevere and to trust in You as David trusted in You, even when being hunted down to be killed by King Saul. My soul, wait in stillness, only for God – from Him comes my salvation. He alone is my Rock and my salvation, my fortress – I will never be moved (Psalms 62:1-2). David shares how Adonai is my shepherd, I shall not want (Psalms 23:1).

There is a marvelous story of forgiveness even when the sin is great, but the person responds with repentance and seeking Your face. Be gracious to me, O God, according to Your mercy. According to Your great compassion blot out my transgressions. Wash me thoroughly from my iniquity and cleanse me from my sin (Psalms 51:1-2). You are our Mighty warrior-going to battle for us and our problem. Thus, ADONAI says to you, “Do not be afraid or be dismayed because of this . . . for the battle is not yours, but God’s” (Second Chronicles 20:15c).

Thank you for telling us of your wisdom in creation (Genesis 1) making a fire-breathing leviathan (dinosaur). Out of his mouth go flames, sparks of fire shoot out. Smoke pours from his nostrils, as a boiling pot over burning reeds. His breath sets coals ablaze and flames dart from his mouth (Job 41:19-21). Praise You for the many messages/parables your prophets/disciples wrote about how important and valuable it is to live as their most important treasure in life, as in the Pearl of Great Price parable. Again, the kingdom of heaven is like a merchant searching for fine pearls. Upon finding a pearl of great value, he went out and sold all that he had and bought it (Matthew 13:45-46). Praise You that You are King of Kings and Lord of Lords. He reduces princes to nothing. He makes the judges of the earth a confusion (Isaiah 40:23; Revelation 19).

Praise Your Word is a wonderful source of strength and great encouragement. Praise You that there is no need to worry. Consider the ravens. They do not sow or reap, they have no storeroom or barn, yet God feeds them. How much more valuable you are than birds! “And which of you by worrying can add a single hour to his life? So, if you cannot do even something very little, why do you worry about other things (Luke 12:24-26, Matthew 6:26-27)? When we place our hand in Yours, You are always there watching over us to love and to protect Your child. For God Himself has said, “I will never leave you or forsake you,” so that with confidence we say, “The Lord is my helper; I will not fear. What will man do to me” (Hebrews 13:5b-6)? We love You our Mighty and loving Father!

Your Word stands the test of time, for Your Word is eternal! The grass withers, the flower fades. But the word of our God stands forever” (Isaiah 40:8). Thank You for the joy of seeing Your love, comfort and protection when we read and study Your word. In Yeshua’s holy name and power of His resurrection. Amen

Paul reminded the Gentile believers in Ephesus that before their conversion they had no Messiah, and were estranged from the national life of Isra’el. You were foreigners to the covenants embodying God’s promise. You were in this world without hope and without God (Ephesians 2:12). From these passages and many others in the Bible, it is clear, as far as the believer’s hope is concerned, God and His Word are inseparable. We know that God’s Word, Yeshua Messiah . . . is our hope, our certain hope, which is appearing of the Sh’khinah of our great God and the appearing of our Deliverer (First Timothy 1:1; Titus 2:13).³⁸⁰

And may God, the source of encouragement and patience, give you the same attitude among yourselves as the Messiah Yeshua had (15:5). Relationships are always worth restoring. Because life is all about learning how to love, God wants us to value relationships and make the effort to maintain them instead of discarding them whenever there is a rift, a hurt, or a conflict. In fact, the Bible tells us that ADONAI has given us the ministry of restoring relationships (Second Corinthians 5:18). For this reason, a significant amount of the B’rit Chadashah is devoted to teaching us how to get along with one another. Paul wrote: If you’ve gotten anything at all out of following Messiah, if His love has made any difference in your life, if being in a community of the Spirit means anything to you . . . agree with each other, love each other, be deep-spirited friends (Philippians 2:1-2 The Message). Paul taught that our ability to get along with others is a mark of spiritual maturity.³⁸¹

So that with one accord and with one voice you may glorify the God and Father of our Lord Yeshua the Messiah (15:6). The ultimate purpose of the Body of Messiah, however, is not to please each other, as important as that is, but to please the Lord, both inwardly and outwardly, both individually and corporately. It is only when His people are in one accord and worship Him with one voice that they truly and fully glorify the God and Father of our Lord Yeshua the Messiah (15:6). Thus, Paul was emphasizing Yeshua’s deity. He is not an adopted son of God, as are those who believe in Him (Romans 8:14-17; Galatians 4:5; Ephesians 1:5). He is the unique and the Father’s only Son, full of grace and truth (John 1:14). He is the promised Messiah, and is our Lord, completely equal with God the Father in deity.³⁸²

The B’rit Chadashah repeatedly speaks of this unique and unfathomable relationship of God the Father and God the Son. Immediately after his greeting to the church at Ephesus, Paul declares: Praise be ADONAI, Father of our Lord Yeshua Messiah, who in the Messiah has blessed us with every spiritual blessing in heaven (Ephesians 1:3), and later on in that first chapter he speaks of the God of our Lord Yeshua Messiah, the glorious Father (Ephesians 1:17a ). In His letter to the church at Philippi, Paul prophecies that one day in honor of the name of Yeshua, every knee will bow – in heaven, on earth and under the earth – and every tongue will acknowledge that Yeshua Messiah is ADONAI, to the glory of God the Father (Philippians 2:10-11).

Through grace far beyond our comprehension, our Lord Yeshua Messiah prayed to His Father on our behalf, that they may all be one. Just as you, Father, are united with me and I with you, I pray that they may be united with us, so that the world may believe that you sent me. The glory which you have given to me, I have given to them; so that they may be one, just as we are one – I united with them and you with me, so that they may be completely one, and the world thus realize that you sent me, and that you have loved them just as you have loved me (John 17:21-23).³⁸³

David Mack2021-07-03T15:42:33+00:000 Comments

Dk – Building Up Others 15: 1-3

Building Up Others
15: 1-3

Building up others DIG: Why should the strong bear the shortcomings of the weak? Who is the example we are to follow? What can we do to please one another in view of these verses? What is the essential motivation for this life-style of putting others first?

REFLECT: As you’ve matured in the faith, how has your sensitivity to the consciences of other believers changed? Where do you draw the line on trying to please everyone? Do you admit your own mistakes or sin? How can confession be a powerful tool for reconciliation?

The basis for our fellowship is our relationship to God. We’re family.

ADONAI has always been deeply concerned about the unity of His people. By salvation, He has affected real spiritual oneness. He has created a commonness based on sharing the same eternal life. This should be our motivation for practical unity.

So, we who are strong have a duty to bear the weaknesses of those who are not strong, rather than please ourselves (15:1). It doesn’t mean to tolerate them; it means more than that. It means to make them your own. Identify with the weak believer and take his infirmities upon you. Scripture emphasizes both aspects. Speaking of the unified Body of Messiah in the Messianic Kingdom, Zephaniah 3:9 NASB says: I will give to the peoples purified lips, that all of them may call on the name of the Lord, to serve Him shoulder to shoulder, that is side-by-side, as brothers and sisters.³⁷⁶

Courtesy is respecting our differences, being considerate of each other’s feelings, and being patient with people who irritate us. The Bible says: Each of us should please his neighbors and act for their good, thus building them up, not to tear them down because of their weakness (15:2). The right use of our liberty in Messiah, which the strong believer understands and appreciates, often involves self-sacrifice. In every Messianic community and church there is always at least one “difficult” person (to be honest, usually more than one). These people may have emotional needs, deep insecurities, irritating mannerism, or poor social skills. But ADONAI put these people in our midst for both their benefit and ours. They are an opportunity for growth and a test of fellowship. Will we love them as brothers and sisters, and treat them with dignity?

In a family, acceptance isn’t based on how smart or beautiful or talented we are. It’s based on the fact that we belong to each other. We defend and protect family. A family member may be a little goofy, but he’s one of us. In the same way, the Bible says: Love each other devotedly and with brotherly [and sisterly] love; and set examples for each other in showing respect (12:10). The truth is, we all have quirks and annoying traits. But community has nothing to do with compatibility. The basis for our fellowship is our relationship to God. We’re family.³⁷⁷

Dear Loving Heavenly Father, Praise You for Your infinity wise wisdom which not only rescued us from sin, but also gives everyone a family of love! How wonderful that when a person chooses to love and to follow You as their Lord and Savior, You make them Your child. But whoever did receive Him, those trusting in his name, to these He gave the right to become children of God (John 1:12). Thank You for the great joy of a spiritual family!

It is such a wonderful blessing to have spiritual brothers and sisters with whom we can praise and worship You. Please give each new believer, a brother/sister to encourage them and a son/daughter that they can guide to grow deep roots in your loving care. Much love to You, my Father! You are so awesome that when we trust in You – we will never be put to shame. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says “Whoever trusts in Him will not be put to shame” (Romans 10:9-11). What a wonderful Father You are! Thank You for giving each one who trusts in you a family! In the Holy name of Your son Yeshua and the power of His resurrection. Amen

It is a sacrifice to patiently absorb the anger of others, especially if it’s unfounded. But remember, this is what Yeshua did for you. He endured unfounded, malicious anger in order to save you. For even the Messiah did not please Himself. The attitude of Messiah was not to please Himself. It is the attitude Paul goes on to explain in his letter to the Philippian church. During Yeshua’s incarnation: Though he was in the form of God, He did not regard equality with God something to be possessed by force. On the contrary, He emptied Himself, in that He took the form of a slave by becoming like human beings are. And when He appeared as a human being, He humbled Himself still more by becoming obedient even to death – death on a stake as a criminal (Philippians 2:6-8)! Despite His perfectly righteous and sinless life, Yeshua could say with David, but with infinitely greater significance: The insults of those insulting You (God the Father) fell on Me (God the Son) (Romans 15:3; Psalm 69:9).

Had Yeshua wanted to please Himself instead of His Father, He would not have divested Himself of His Sh’khinah glory and become a man, certainly not a bond-Servant. Yet, with great longing He prayed: Now, Father, glorify Me along with Yourself. Give Me the same Sh’khinah glory I had with You before the world existed (John 17:5). Moments before He was arrested in the Garden of Gethsemane, He pleaded: My Father, if possible, let this cup pass from Me, referring to His taking the sins of the world upon Himself by His crucifixion. But He had not come to the earth to please Himself, and therefore He added: Yet – not what I want, but what You want (Matthew 26:39)!

Psalm 69:9, cited above, is also prophetic and Messianic throughout. It is the third most frequently quoted Psalm in the B’rit Chadashah (Matthew 27:34 and 48; Mark 15:35; Luke 23:36; John 2:17 and 15:25; Acts 1:20; Revelation 3:5 and 16:1). In the original, a persecuted servant of YHVH is addressing YHVH; in the present context that Servant is seen as Yeshua the Messiah. Because zeal for Your house is eating Me up; and on Me are falling the insults of those insulting You (Psalm 69:9). Here, Paul sees a hint about Yeshua. This shows one of the ways in which everything written in the past was written to teach us (15:4), where “us” notably includes Gentile believers, even though the Torah was not originally written for them (First Corinthians 10:5-11 and First Timothy 3:16).

Christian seminarians sometimes joke about “sermons based on Leviticus,” implying that they consider much of the TaNaKh boring, with little to say to Christians. If more Christians were familiar with Jewish literature, they would recognize how rich Leviticus is for everyone. Also, many Christians go even further and simply discard the entire TaNaKh in favor of the New Covenant. They are not overt about it. Instead, they acknowledge verbally that the “Old Testament” is inspired by God, but in practice, they ignore it. Is this statement to harsh? When was the last time your pastor did a sermon series on the TaNaKh? No wonder Jews often regard the TaNaKh as “the Jewish Bible,” and the New Covenant as “the Christian Bible.” Christians have fostered that impression by their own attitudes and behavior!

Christians who value the B’rit Chadashah more than the TaNaKh not only show unstated disdain for Paul’s teaching and ignore the example of himself, the other authors of the B’rit Chadashah and Yeshua; but they also deprive themselves of the encouragement, comfort and good counsel that the TaNaKh offers in helping believers patiently to hold on to their hope of complete salvation as spelled out earlier in Romans 8:17-30. Also, they are the ones most likely to fall prey to antisemitism in the Church (Replacement Theology), since they remove themselves from three-quarters of God’s inspired Word, which give the fundamental and unshakable ground for their identifying with the Jews as God’s people. Gentile believers’ identification with, and service to, the Jews, the pupil of His eye (Deuteronomy 32:10; Psalm 17:8; Proverbs 7:2; Zechariah 2:8), which is a major theme of this section (15:7-33).³⁷⁸

But in addition to the prophetic application, these verses also have a personal application for us today. If you are serious about restoring a relationship, you should begin with admitting your own mistakes or sin. Messiah said it’s the way to see things more clearly: First, take the splinter out of your own eye; then you will see clearly, so that you can remove the splinter from your brother’s eye (Matthew 7:5). Since we all have blind spots, you may need to ask a third party to help you evaluate your own actions before meeting with the person with whom you have a conflict. Also ask God to show you how much of the problem is your fault.

Confession is a powerful tool for reconciliation. Often the way we handle a conflict creates a bigger hurt than the original problem itself. When you begin by humbly admitting your mistakes, it defuses the other person’s anger and disarms their attack because they were probably expecting you to be defensive. Don’t make excuses or shift the blame; just honestly own up any part you have played in the conflict. Accept responsibility for your mistakes and ask for forgiveness.³⁷⁹

David Mack2021-07-03T14:27:46+00:000 Comments

Dj – Kiddush Ha’Shem 15: 1-13

Kiddush Ha’Shem
Sanctifying God’s Name
15: 1-13

The theme of unity looms large in the early part of this chapter with parallel themes of encouragement and endurance. Paul demonstrates that unity between the strong and the weak, between Messianic Jews and Gentiles, can be achieved in and through Yeshua Messiah. However, there can be no unity as long as believers cling to attitudes that cause tension. Paul reminds all the believers in the church at Rome that Yeshua was One who chose NOT to have His own way, though He could have, but chose to serve those around Him. Messiah is our example of how to nurture unity and peace. Paul also lifts up the Scriptures as a source of encouragement and hope for the believing community. The last part of the chapter focuses on personal matters that Paul believes are of interest to the church at Rome.³⁷⁵

David Mack2021-07-03T14:21:02+00:000 Comments

Di – Messianic Principles 14: 10-23

Messianic Principles
14: 10-23

Messianic principles DIG: In what way will we have to give an account of ourselves to God? What four things happen instantly when we judge another believer? Instead of judging other believers, what should we be doing? What should we do if we disagree over matters of conscience? What does Paul mean by the word “stumble?” How might some believers be stumbling blocks to other believers? What will a life of self-centeredness cost believers?

REFLECT: When has your freedom in Messiah been a stumbling block to someone else? In your opinion, what are some issues that are just not worth fighting over? What beliefs are you not willing to compromise? As you’ve matured in the faith, how has your sensitivity to the consciences of other believers changed? When should believers defer to a fellow believer’s beliefs? Why is it more important to maintain unity than to maintain your personal “rights?”

Paul is writing to a mixed congregation of Jewish and Gentile believers in Rome under the inspiration of the Ruach Ha’Kodesh, instructing them how to get along with each other in the same Body of Messiah. They don’t have the freedom in Messiah to judge each other.

Throughout the book of Romans, Paul has delivered a fountain of pithy and practical guidelines for spiritual living. His counsel has alternated between choices and actions by individuals on the one hand, and the wellbeing of the Body of Messiah on the other. He celebrates freedom in Messiah, but also cautions against a tendency to make freedom the end in itself rather than a means to an end. In this passage, Paul reiterates that the freedom we have in Messiah is not a license to do anything we want, but an encouragement to always consider what is best for others.³⁶⁵

Do not judge your brother: It’s always easier to stand on the sidelines and take shots at those who are serving than it is to get involved and make a contribution. God warns us over and over not to criticize, compare, or judge each other. You then, why do you pass judgment on your “stronger” brother? Or why do you look down on your “weaker” brother (14:10a)? When you criticize what another believer is doing in faith and from sincere conviction, you are interfering with God’s business. For all of us will stand before God’s judgment seat (14:10b). Whenever I judge another believer, four things happen instantly: I lose fellowship with God, I expose my own pride and insecurity, I set myself up to be judged by Ha’Shem, and I harm the fellowship where I worship. A critical spirit is a costly vice.³⁶⁶

Then Paul reinforces his argument for believer’s judgment with a quotation from Isaiah 45:23, “As I live, says ADONAI, every knee will bend before me, and every tongue will publicly acknowledge God” (14:11). Yeshua Messiah alone will judge all mankind. The Father judges no one, but has entrusted all judgment to the Son (John 5:23). And ADONAI alone will save all the earth. Thus, while bending the knee may be the act of a condemned criminal, it is also that of a pardoned sinner!

At the end of your life on earth you will stand before YHVH, and He is going to evaluate how well you served others with your life. So then, every one of us will have to give an account of Himself to God (14:12). Think about the implications of that. One day Ha’Shem will compare how much time and energy we spend on ourselves compared with what we invested in serving others. At that point, all of our excuses for self-centeredness will sound pretty pathetic, “I was too busy,” or “I had my own goals” or “I was preoccupied with working, having fun, or preparing for retirement.” To all those excuses, God will respond, “Sorry, wrong answer. I created, saved, called and commanded you to live a life of service. What part did you not understand? God will pour out His anger and wrath on those who live for themselves (2:8 NLT). But for believers, it will mean a loss of eternal rewards (see the commentary on Revelation, to see link click Cc – For We Must All Appear Before the Judgment Seat of Christ).³⁶⁷

Therefore, let’s stop passing judgment on each other in these areas of personal conscience! Instead, make this one judgment. Instead, make this one judgment, “Do not to put a stumbling block or a snare in a brother’s way” (14:13). It is the unloving attitude of contemptuous superiority by strong believers and the equally unloving attitude of self-righteousness by weak believers by which we judge each other. From Paul’s day to ours, those wrongful judgments have been major causes of disrespect, disharmony, and disunity in the Universal Church made up of Jews and Gentiles (Ephesians 2:14). The strong brother is permitted to do anything he wishes in these amoral areas, with the exception of stumbling his weaker brother. He can choose not to use his freedom in Messiah to do so.

The teaching of this verse, which expresses the central of this chapter, is a midrash on Leviticus 19:14, which says: You are not to place a stumbling block before the blind, or, more generally, you are not to bring cruel intended harm upon someone who is helpless. The rabbis interpreted “blind” metaphorically to mean those unlearned in Torah (Sifra to Leviticus 19:14, Bava Metzia 75b, ‘Avodah Zarah 21b-22a). This meaning for “blind” would include both those whom Paul calls weak in faith, and those whom he considers strong in faith, but inclined to pride; until their attitudes change both are relatively helpless, and it is wrong to cause them to commit sin, either in fact or in their own opinion. The inspired authors of the B’rit Chadashah echo the same sentiment (James 4:11-12 and 5:9; Ephesians 4:29; Matthew 5:9).³⁶⁸

Dear Heavenly Father, I look up to You with wonder and awe of Your deep love expressed in undying chesed kindness. Yeshua died as the sacrificial lamb (John 1:29) in our place (Leviticus 1:4, Second Corinthians 5:21). You put the sins of Your children as far as the east is from the west. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:11-12). When I consider the vastness of the universe in which our tiny blue planet spins its existence, I am humbled at Your wonderfully complex and expansive sovereignty. You who are the mighty creator, the King of Kings and Lord of Lords could easily come down harshly on anyone who is weak – but Your love continues to call them to strength in Your truth and You model kindness and patience. May we follow Your path of mercy to all. May we love and pray for them. Thank You for being such a wonderful Father. In Yeshua’s holy name and power of His resurrection. Amen

Nothing is unclean in itself: I know – that is, I have been persuaded by the Lord Yeshua the Messiah – that nothing is unclean in itself. But if a person considers something unclean, then for him it is unclean (14:14). Paul is certainly not saying, “Anything goes!” His remark here has nothing to do with human behavior, but with tum’ah, or ritual uncleanness. It is not surprising that Paul, having alluded to Leviticus 19 in the previous verse, a chapter full of commandments about ritual uncleanness, continues with a principle on that subject. It is, nevertheless, a surprising conclusion for a Jewish scholar who sat at the feet of Rabban Gamali’el to reach; indeed, he had to be persuaded by the Lord Yeshua the Messiah Himself. For the concept of ritual uncleanness permeates not only the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law), one whose six major divisions has “Ritual Uncleanness” as its central topic, but also the Torah of Moshe itself, mainly Leviticus 11-17.

The Bible does not always explain why some things are pure and others not. Hygiene is not the issue; for if it were, there would be no reason to exclude Gentiles from the application of these mitzvot. And the rabbis do not speculate much on the reasons. Since the mitzvot of ritual purity apply only to Jews, the statement that nothing is unclean in itself should be enough to free any Gentile whose conscience still bothers him in regard to such matters. As for Jews, even in rabbinic Judaism, most of the purity mitzvot have generally fallen into disuse (see Encyclopedia Judaica 14:1412).³⁶⁹

When the stronger believer insists on exercising his freedom to eat certain food, distressing the weaker believer, the stronger believer violates the cardinal virtue of love. And if your “weaker” brother is being upset by the food you eat, your life is no longer one of love. The eating of the stronger believer, coupled with his attitude of superiority and scorn toward those who think differently, can pressure his weaker brother into eating something that he isn’t fully convinced about in his own mind (14:5b), thus, violating his own conscience.

Do not, by your eating habits, destroy (Greek: apollumi, meaning to cause pain or grief) someone for whom the Messiah died (14:15)! In the same way your Father in heaven is not willing that any of these little ones should perish (Matthew 18:14). Although perish (Greek: apollumi) normally carries the ideal of total destruction or even death, it sometimes, as here, refers to ruin or loss that is not permanent. When Jesus speaks of perishing, He relates it to sanctification, or our spiritual growth as believers over the course of our lives. Messiah doesn’t want us to be spiritually wounded, even for a little while. When we fall into sin it destroys our usefulness to Him, to the Church, and it weakens our right relationship with Him and other believers. For one believer to wound another believer is to attack the will of ADONAI and oppose Him. The Lord actively seeks the spiritual well-being of all His children, and we should do no less.³⁷⁰

It is possible to so abuse our liberty in Messiah in regard to fellow believers that we create conflicts within the Universal Church that give the world cause to criticize and condemn those who claim to hold brotherly love in such high esteem. Therefore, Paul says: Do not let what you know to be good, that one need not be in bondage to rules about food, be spoken of as bad, as a result of your flaunting your freedom to eat what you want (14:16). Although it brings much blessing and enjoyment to those who understand and exercise it properly, our liberty in Messiah is not simply for our own benefit and certainly not for our selfish use. It is a gracious gift from YHVH and a wonderfully good thing. But like any other divine blessing, it can be misused in ways that are outside of, and often contrary to, God’s purposes.

Here is a good example. A strong and a weak believer sometimes would go to dinner at the house of an unbelieving Gentile. When the host served the meal, he might mention that the meat had been used in a pagan sacrifice. The weak believer would be immediately disturbed and tell the other believer that he could not, in all good conscience, eat such meat. Out of love for his weaker brother, the strong believer would join in refusing to eat the meat, understanding that it is better to offend an unbeliever than a fellow believer. Although that unusual and selfless act of love might temporarily offend the unbelieving host, it might also be used by the Ruach to show the depth of God’s love and draw the unbeliever to the gospel.

Likewise, many Messianic believers, because they had been raised kosher, could not bring themselves to eat meat that still contained blood, nor could they eat an animal that had been strangled. When a weak Messianic believer found himself at a meal where such meat was being served, any stronger believer present, Messianic or Gentile, should, out of love for his brother, also refuse to eat it. Such careful exercise of freedom in Messiah is vital to the unity of the Body of Messiah and our witness before, and to, the unbelieving world. Giving up our freedom is a small price to pay for the sake of both believers and potential believers for the Kingdom of God is not eating and drinking, but righteousness, shalom and joy in the Ruach Ha’Kodesh. Anyone who serves the Messiah in this fashion both pleases God and wins the approval of other people (14:17-18).³⁷¹

Do not tear down God’s work: The Bible calls Satan the accuser of our brothers (Revelation 12:10). It’s the devil’s job to blame, complain, and criticize members of God’s family. Anytime we do the same, we are being tricked into doing the Adversary’s work for him. Remember, other believers, no matter how much you disagree with them, are not the real enemy. Any time spent comparing or criticizing other believers is time that should have been spent on building up the unity of our fellowship. So then, let us pursue the things that make for shalom and mutual upbuilding (14:19).³⁷²

Don’t tear down God’s work for the sake of food. For everything created by God is good, and nothing received with thanksgiving needs to be rejected, because the Word of God and prayer make it holy (First Timothy 4:4). The B’rit Chadashah does not make pork or ham kosher, but it allows the freedom to eat non-kosher ham, for example. True enough, all things are clean and good in themselves (14:14 and 16). The danger is that, when they are exercised selfishly and carelessly by strong believers, those very blessings can become evil for anybody by his eating to cause your brother to stumble (14:20).

What is good is not to use our freedom in Messiah to eat meat or drink wine or do anything that causes your brother to stumble by doing something contrary to his own conscience (14:21). The pleasure of eating or drinking offensive food or drink, or the pleasure of doing anything else our liberty allows us to do, is absolutely insignificant compared to the spiritual warfare of a brother or sister in Messiah. It is worse than insignificant. It actually becomes sinful if it might cause another believer, for whom Messiah died, to stumble.³⁷³

The belief you hold about such things, keep between yourself and God. Happy is the person who is free of self-condemnation when he approves of something! Compared with the Talmud, “It was taught: If there are things which are allowed but which some treat as prohibited, you must not permit them in their practice” (N’darim 15a). But the doubter, or the weak believer, comes under condemnation if he eats, because his action is not based on trust. And anything not based on trust is a sin (14:22-23). One could call this the principle saying of the B’rit Chadashah thinking and behavior.

Paul forces us to ask which is more important: getting our own way . . . or living God’s way? The cultural landscape changes constantly, but the underlying ones remain the same. Will we let ADONAI help us love one another despite our tendencies not to do so? Will we make freedom mean simply pursuing our desires or a means to pursue the desires of YHVH? Ultimately, we must recognize Messiah’s is Lord even over our freedom.³⁷⁴

David Mack2021-07-03T14:11:46+00:000 Comments

Dh – B’rit Chadashah Priorities 14: 5-9

B’rit Chadashah Priorities
14: 5-9

B’rit Chadashah priorities DIG: The debate that Paul mentions in the passage over eating food offered to idols may not seem relevant today. But what timeless truths can be found in his words as it relates to doing anything that could cause another person to stumble?

REFLECT: How tolerant are you of other people’s weaknesses that are matters of conscience? Have you been hurt by unscriptural standards? How so? What standards or practices in your place of worship are traditional, but not necessarily scriptural?

Shabbat is Shabbat and kosher and kosher, but you are free to worship on any day of the week or eat anything you want. Don’t judge people if they don’t meet up to your standards. While we don’t have the right to judge, everyone will give an account to Messiah.

Paul continues to explain how people of different opinions or preferences can still live in harmony with one another. He knows how important it is to have harmonious relationships within the family of God. Paul knows that disunity is the surest way to destroy the work of YHVH. So, he addresses sacred days and eating meat, the subjects that were important to his readers, and urged each person to seek the will of ADONAI earnestly for themselves.³⁵⁸

Whether weak or strong (to see link click Dg – Torah Questions), a sincere believer feels free or not free to do certain things out of the same motive: to please ADONAI. Neither one is more or less spiritual or because of his convictions about issues of conscience. Being strong in this sense is not synonymous with being spiritual and being weak is not synonymous with being carnal. The problem in the church at Rome, as in many churches since that day, was that some believers of both persuasions thought themselves to be more spiritual and the others to be more carnal. Paul’s whole motive in these verses was to expose and get rid of those false, divisive, and destructive notions.³⁵⁹

Freedom in Messiah regarding days of worship: One person (the weak) considers some days more holy than others, while someone else (the strong) regards them as being all alike (14:5a). The reference is not specifically to Jewish holidays but to any day that any believer might have come to regard as especially holy. Therefore, the weak here are not specifically Jewish believers, but any believer who is attached to particular calendar observances.

What is important is for each to be fully convinced in his own mind (14:5b). In this context mind obviously includes the heart and conscience, our deepest convictions and motives. That is an amazing statement because we are seeing a lot of flexibility from a pretty orthodox rabbi. Paul tells them to learn to live with whatever they are fully convinced is true, but not to be the judge of those who disagree. The grace of ADONAI freed Paul to accept the differences between fellow believers without doing harm to the Word of God. And that was the lesson that both Jew and Gentile in the church at Rome had to learn if harmony was to exist between them.³⁶⁰

This principle for dealing with doctrinal and practical disputes applies to matters about which the Bible is indifferent and must be balanced against Second Timothy 3:16, “All Scripture is God-breathed and is valuable for teaching and truth, convicting of sin, correcting faults and training in right living.” Where Scripture gives a clear word, personal opinion must give way. But where the Word of God is subject to various interpretations, let each be persuaded in his own mind while at the same time loving each other devotedly and with brotherly [and sisterly] love; and set examples for each other in showing respect (12:10).³⁶¹

He who observes a day as special does so to honor the Lord. Likewise, the weaker abstainer abstains to honor the Lord, and he too gives thanks to God (14:6). By citing examples of the behavior of both, Paul makes it clear that his argument applies to both the strong believer and the weak believer. They are both motivated in their respective practices by a desire to glorify the Lord.³⁶²

To the Colossian church Paul wrote: So, don’t let anyone pass judgment on you in connection with eating and drinking, or in regard to a Jewish festival or Rosh Hodesh or Shabbat. These are a shadow of things that are coming, but the body is of the Messiah (Colossians 2:16-17). Here again, we find Paul pointing to Messiah, whose coming caused a shift from the thinking during the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of the Torah), to the thinking during the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace). If the believers in the church at Rome were successful at making that shift, they would leave their worthless legalism behind.³⁶³

Freedom in Messiah regarding which foods we eat: Also, the stronger believer who eats anything, eats to honor the Lord, since he gives thanks to God. But for that very reason, he has a greater responsibility because he has a more mature understanding of the Word. Paul, therefore, sternly warns the strong believer: Watch out that your mastery of the situation does not become a stumbling block to the weak. You have this “knowledge”; but suppose someone with a weak conscience sees you sitting, eating a meal in the temple of an idol. Won’t he be built up wrongly to eat this food which has been sacrificed to idols?Thus, by your “knowledge” this weak person is destroyed, this brother for whom the Messiah died; and so, when you sin against the brothers by wounding their conscience when it is weak, you are sinning against the Messiah! Speaking for himself, he continues: To sum up, if food will be a snare for my brother, I will never eat meat again, lest I cause my brother to sin (First Corinthians 8:9-13).

For none of us lives only in relation to himself, and none of us dies only in relation to himself; for if we live, we live in relation to the Lord; and if we die, we die in relation to the Lord. What we do for other believers, we do not only for their sakes, but for the Lord’s sake, because whether we live or die, we belong to the Lord (14:7-8)

Paul is still concerned with the spirit of judgment that existed in the church at Rome, and continues to discuss it with them. He has let them know that both groups will answer to YHVH one day? Indeed, it was for this very reason that the Messiah died and came back to life, so that he might be Lord of both the dead and the living (14:9). There is a huge difference between discerning what is right and wrong for oneself, and imposing those standards on others. It is Yeshua’s responsibility to be our judge: The Father does not judge anyone but has entrusted all judgment to the Son (John 5:22). Our Lord’s death and resurrection makes Him both the Lord of the dead and the living. His qualifications are impeccable and eternal. Messiah is God’s measuring rod. Paul says to all believers, “How do you measure up? Are you really qualified to be a judge?”

As we grow in grace and in the knowledge of Messiah, we will discover from time to time that we need to reevaluate our position. We need to be humble when such times come because we serve One who is in infinite love, knowledge, wisdom, and holiness. He demands growth.³⁶⁴

Dear Heavenly Father, Praise You for wisely rewarding and judging not based on outward observance of some law or rule, nor on if they say You are Lord. What You see as important is if their heart attitude says that You are their Lord. How good it is that You see the thoughts and intentions of the heart and that is what You based Your judgements on. Not everyone who says to Me, “Lord, Lord!” will enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me on that day, “Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?” Then I will declare to them, “I never knew you. Get away from Me, you workers of lawlessness” (Matthew 7:21-23)!

You are so good to Your children. You graciously give the huge gift of eternal life to those who love and follow You. For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God (Ephesians 2:8). You also put the sins of Your children as far as the east is from the west. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:11-12). To top it off, Your fantastic love gives Your children Messiah’s righteousness (Second Corinthians 5:21) which allows Your children entrance into your holy heaven where they will live with You in eternal peace and joy forever. Do not let your heart be troubled. Trust in God; trust also in Me. In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you? If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:1-3). It is a joy to serve You from a loving heart. In Yeshua’s name and power of His resurrection. Amen

David Mack2021-07-03T13:55:18+00:000 Comments

Dg – Torah Questions 14: 1-4

Torah Questions
14: 1-4

Torah questions DIG: What issues were causing the disunity in the church at Rome? Who was the stronger and who was the weaker? What might be an issue in your place of worship today? What is the “One Law” movement? Why does it threaten Jewish distinctiveness? But what about Gentiles who sense they are called by God to worship in Jewish ways?

REFLECT: How “weak” or “strong” are you in the faith? In what areas are you “weak” or “strong?” Why? Which issues of conscience is your place of worship dealing with? How do you personally deal with people who are causing disunity in your place of worship? What principle should guide us when we are dealing with differences of conscience?

We can have different opinions, but we shouldn’t be judging each other on issues of conscience; however, Isra’el’s national identity must be preserved.

The issue in this passage does not come from the behavior it teaches, but from identifying precisely who are the “strong” and “weak,” and drawing out the implications for each. The weak are believers, either Gentile or Jewish, who have not yet grown sufficiently in their faith to have abstained from various practices and calendar observations. Their behavior is irrational and emotional, linked to psychological needs, social pressures, superstition, or it may be simply a matter of habit. This is why Paul calls them weak.

Dear Kind Heavenly Father, Praise You for Your love that took our punishment on the cross and then gave us Your righteousness so we could live with You in your holy heaven. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Praise You for giving those who love and follow You the gift of being Your children. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12).

Praise You for being such a kind and patient Father! When Your child is being tested and needs wisdom on what to do, You never yell at him or scold him– instead You invite him to come to You to ask You for wisdom and You promise to give it. But if any of you lacks wisdom, let him ask of God, who gives to all without hesitation and without reproach; and it will be given to him (James 1:5). Praise You for your example of chesed loving kindness. Praise You for always being with Your child; always being by his side ready to help. You are Awesome! In Yeshua’s holy name and power of His resurrection. Amen

The principle: Now as for a person whose trust is weak, welcome him – but not to get into arguments over rabbinic opinions, or halakhah (14:1). Halakhah are rules governing Jewish life and come from the Hebrew root to walk. The rabbis used the term to refer to the legal way to walk out the commandments of the Torah. It can also refer to the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law). A single halakhah is a specific ruling given regarding a particular issue, the halakhah being the ruling accepted and observed by the Jewish community. Conflict is usually a sign that the focus has been shifted to areas of conscience. When we focus on personalities, preferences, interpretations, styles, or methods, division always happens.³⁵² We need to stay away from stupid and ignorant controversies – you know that they lead to fights (Second Timothy 2:23).

The application: One person who has the faith/trust/belief that will allow him to eat anything, obviously refers to the stronger, more mature believer who understands and exercises his freedom in Messiah. The Gospel of the B’rit Chadashah includes no dietary restrictions, Mosaic or otherwise. In his first letter to Timothy, Paul wrote: The Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, men who forbid marriage and advocate abstaining from foods, which God has created to be gratefully shared in by those who believe and know the truth (First Timothy 4:13).

Several years after he began his apostolic ministry, Peter was still afraid to eat animals that were not kosher. It took three repeated declarations by the Lord in a vision to convince Peter to stop treating as unclean what God has made clean (Acts 10:15-16). The greater teaching of the vision was that Peter was not to call any person [that is, Gentiles] common or unclean (Acts 10:28).

But some Gentile believers, like some Jews, were troubled by eating certain foods, but for different reasons. Because of idolatry and immorality related to their former religions, they could not bring themselves to eat meat, or any other food, that had been used as an offering to a pagan deity. Like Peter, they were still spiritually weak in regard to such things. As a result, some Jewish and Gentile believers would eat only vegetables (14:2), taking no chance of eating meat they considered defiled by idols. Paul is not proposing that the Jewish dietary mitzvot have been abolished. The issue here is vegetarianism, not kosher halakhah.³⁵³

The one who eats anything must not look down on the “weaker” [believer] who abstains; and the abstainer must not pass judgment on the [believer] who eats anything, because God has accepted him (14:3). Paul chooses his words carefully in order to pinpoint the sin of each. The one who eats anything might take pride in having thought the matter through and freed himself from his fears and compulsions, and might look down on his “weaker” brother in the faith. But the abstainer is more likely to develop a “holier-than-thou” attitude and pass judgment on his brother as “careless.”³⁵⁴

The freedom in Messiah: The second reason every believer should accept every other believer is that the Lord sustains us all. A believer who is “strong” about matters that are not doctrinal or moral, and that are neither commanded nor forbidden in Scripture, is just as much in need of God’s strength as the who is “weak.” We are all weak in the sense that everything good and righteous we possess is a gift from God, never a product of our own wisdom or efforts.

But the remaining influence of the flesh often tempts liberated believers to think legalists are so rigid and self-righteous that they sacrifice not only much personal joy, but also limit their effectiveness to the Lord. On the other hand, the same fleshly influence tempts legalists to believe that liberated believers are self-centered and loose-living, and therefore, cannot serve the Lord effectively.³⁵⁵

Being well aware of those tendencies, Paul confronted both groups with the stinging rhetorical question: Who are you to pass judgment on someone else’s servant? It is before his own Master, namely , namely Yeshua Messiah, that each believer will stand or fall; and the fact is that every believer will stand, because the Lord is able to make him stand (14:4). Earlier in the letter, Paul posed a similar rhetorical question: So, who will bring a charge against God’s chosen people? He asks: Certainly not God – He is the one who causes them to be considered righteous!Who punishes them? Certainly not the Messiah Yeshua, who died and – more than that – has been raised, is at the right hand of God and is actually pleading on our behalf (8:33-34)! For I am convinced that neither death nor life, neither angels nor other heavenly rulers, neither what exists nor what is coming, neither powers above nor powers below, nor any other created thing will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord (8:38-39).

Yeshua Himself assures those who belong to Him: My sheep listen to my voice, I recognize them, they follow me, and I give them eternal life. They will absolutely never be destroyed, and no one will snatch them from my hands (John 10:27-28). The closing benediction of Jude’s brief letter reflects that promise, reminding believers of the one who can keep you from falling and set you without defect and full of joy in the presence of His Sh’khinah (Jude 24). Truly, the Lord sustains His own.³⁵⁶

Torah Questions: The Psalmist of Isra’el implores Ha’Shem, “Open my eyes, so that I will see wonders from your Torah” (Ps 119:18). Is this a prayer that Gentiles can pray? Or can only Jewish people speak these words? I believe that Gentiles can, and should, pray this prayer with devotion. This is because the Torah is relevant to Gentiles. Many sections of the Torah are not directly applicable to Gentiles (just as there are many sections of the Torah that are not directly applicable to men), but there are hundreds of other commandments that are directly applicable. There are at least twenty purposes of the Torah. They include:

To serve as the foundational revelation of God
To remind us of God’s love, grace and power seen in acts of creation and redemption
To teach us how to love God and our neighbor
To teach us how to worship God
To establish the oneness and sovereignty of God
To teach us to be holy as God is holy
To point out sin so that we might repent to God
To train us to exercise faith in God
To train us to be obedient to God
To reveal the heart and priorities of God
To reveal the wisdom and knowledge of God
To train us to meditate on the Word of God
To establish the order of God’s creation
To uphold God’s standards of justice and compassion in society
To draw the nations to God
To foster unity among God’s people
To give our children a heritage from the Lord
To point us to Messiah and His death, resurrection and return
To prepare Isra’el to fulfill God’s calling
To preserve Isra’el as a distinct nation by God’s design

The Torah serves all of these purposes and most of them are directly applicable to Gentiles. A Gentile’s love for Torah commandments should include, above all, a commitment to Torah ethics. These are centered on the Shema – love for God and love for neighbor.

But Gentiles do not have a covenantal responsibility to keep those aspects of Torah that were given by God to serve as “boundary markers of identity” for the Jewish people. This relates to the last point on our list of purposes of the Torah – to preserve Isra’el as a distinct nation by God’s design. Consider that if all Gentile Christians lived as Jews. The Jewish people would cease to exist as a certain people who keep themselves separate; their customs are different from those of all other people (Esther 3:8). Certainly, it is not God’s will for the Jewish people to cease to exist!

Stated another way, the God of Isra’el is a God who loves diversity and we see this diversity reflected in the order of creation. Consider the different kinds of plants and trees, birds and animals, and their many colors. Humanity is divided into male and female, Isra’el and the nations. The biblical model from beginning to end is that the kingdom of God is a table fellowship of Jews (in all their diversity) and Gentiles (in all their diversity) whose relationship with one another is supposed to be characterized by interdependence and mutual blessing.

Those who teach that all Gentile Christians are supposed to live like Jews by embracing Jewish “boundary markers of identity” have embraced a teaching that Paul condemns in his letter to the Galatians, referring to its adherents as those who pervert the Gospel of Messiah (Galatians 1:7). The modern day expression of this teaching is the “One Law” or “Hebrew Roots” movement. This movement is toxic for the following reasons: (1) It preaches a different gospel (Galatians 1:6) by claiming that Gentile Christians have to live like Jews in order to be faithful to God; (2) It is anti-Jewish because it opposes Jewish distinctiveness; (3) It is anti-Christian because it opposes Gentile Christian distinctiveness and claims that the Church is apostate if it does not live out Isra’el’s way of life; (4) It causes division in Messianic synagogues and Christian churches; (5) It is energized by a critical spirit and a gnostic-like quest for secret knowledge; (6) It is based on pseudo-scholarship; (7) It leads to weirdness and strange teachings, for example, Gentiles dressed up as Orthodox Jews, the belief that all Christians are members of the lost tribes of Isra’el, the view that Paul is a false apostle, rejection of the divinity of Yeshua or the triune nature of God, and so on.

One Law, or Hebrew Roots Doctrine (see the commentary on Galatians Ak – The Hebrew Roots Movement: A Different Gospel): One Law doctrine is based on the idea that everybody everywhere ought to be keeping the Torah given to the Jews at Sinai. In their view, the Torah wasn’t intended just for Isra’el, but for everyone. Moreover, neither the coming of Messiah, nor the atonement provided in the New Covenant changes anything in terms of what they see as the universal human need to relate to God through mitzvot of the Torah. Accordingly, One Law teachers, as embodied today in the Hebrew Roots movement, are highly critical of what they see as the historical error of the Gentile Church in not keeping “the laws” which God gave to Moses and Isra’el at Mount Sinai. Of particular concern to them seem to be “the laws” pertaining to Shabbat and festival observance, as well as the dietary commandments. Those Gentile Christians who don’t necessarily see the need to follow such “laws” are considered as “pagans.”

One Law doctrine holds that the true “Hebrew roots” of the faith are to be found in keeping all 613 commandments of the Torah given to Moses given at Mt. Sinai. Their mission, as it seems, is to promote observance of “the law” as the means of restoring the body of Messiah to the supposed true Hebrew roots of the faith, which are to be found in the Sinai covenant. This mission takes on particular urgency in the end-times. One Law proponents advocate, therefore, the urgent need for all Gentile believers to depart from “paganism,” and to return in zeal to the “true Hebrew roots” of their faith, which is supposedly to be found in the legal observance of the Torah. In recent years, they have bombarded the internet with their teachings. Some of them are very savvy when it comes to this.

The Issue: Followers of “One Law, One People” movement insist that everybody ought to be Torah observant. Since everybody does not keep the Torah, they typically see their Torah observance as some kind of evidence of their chosen-ness. They believe they have special knowledge like the Gnostics, whose writings flourished among certain Christian groups until about the second century, when the Fathers of the early church denounced it as heresy. However, the “One Law” doctrine is causing just as much trouble today as the Gnostic doctrine did in the early Church. Not only does it breed a sense of legalistic pride, but there are deeper concerns. Almost inevitably, “One Law, One People” teaching is associated with the idea that people who keep the Torah given to Isra’el actually ARE Isra’el. This idea is usually advanced by myths about the “lost tribes.” The followers of “One Law” typically begin to identify Isra’el in Bible prophecy as somehow pertaining to them. Most of them think of themselves as belonging to the northern kingdom of Isra’el, as represented in the prophecy of the two “sticks” referenced in Ezeki’el 37. Thus, they see Torah observance as their duty as members of “the people Isra’el.”

The question of Isra’el identity always seems to be related to this doctrine of One Law. Thus, not only is it wrong on its face, theologically, but it is deeply and intimately intertwined with Replacement Theology. Obsession with the Torah, and with Isra’el identity, has caused many Hebrew Roots groups to take on the external look and feel of being Jewish. In Hebrew Roots conferences and in local congregational groups, for example, it is commonplace to hold meetings on Shabbat and during the Levitical feasts. In their meetings, they typically employ traditional articles of Jewish worship like davidic dancing, Jewish liturgical prayers, and shofar- blowing. It is common for people to be wearing kippot and tzitzit, using Hebrew slogans on their banners, displaying the magen David, and even participating in Torah processions. It’s not an intrinsically bad thing to use Jewish symbolism and expression by Gentiles. However, such usage by legalistic, Gentile groups, many of whom think they are the true Israelites, and who are often critical and divisive toward the Gentile church, can cause much offense and/or confusion in both the Jewish and Christian community. Both the Jewish and Christian communities may not be able to see the distinction between the Messianic Jewish community and the Hebrew Roots camp. Due to their external appearance, and the imitation of Jewish expression, there is potential that the practices and beliefs of these Hebrew Roots groups could wrongfully be attributed to Messianic Jews.

But what about Gentiles who sense they are called by God to worship in Jewish ways? Gentiles who are called by God to be members of Messianic Jewish congregations are called to embrace the lifestyle of these synagogues, not as Messianic Jews but as Gentile followers of the Messiah. They are Gentiles who practice Messianic Judaism, or, Messianic Gentiles. So, one the one hand, “calling” is the operative term here since most Gentiles are not called to join Messianic synagogues and live out Jewish lifestyle. But on the other hand, Gentile Christian churches are not violating God’s will if they do not keep the Sabbath on the seventh day, observe the Jewish festivals, and so on. The Gentile wing of the Church should appreciate its Jewish origins, its Jewish Scriptures, its Jew-Gentile identity and its Jewish Messiah, but the Gentile wing of the Church should not be viewed as deficient if it does not follow distinctly Jewish customs.³⁵⁷

At the end of the book of Ezeki’el, the prophet speaks of life during the Messianic Kingdom (Ezeki’el Chapters 40-48). He tells us that not only will the Promised Land be divided as an inheritance for each of the twelve tribes, but there will be also be Gentiles involved in the inheritance as well. He says: You are to distribute this land among yourselves according to the tribes of Isra’el. You are to allot it as an inheritance for yourselves and for the [Gentiles] who have settled among you and who have children. You are to consider them as native-born Israelites; along with you that are to be allotted an inheritance among the tribes of Isra’el (Ezeki’el 47:21-22). What a wonderful thought – that there will be a remnant from among the Gentile nations who will so desire to be identified with Isra’el that the God of Isra’el will even grant them a physical inheritance within the Land of Isra’el.

David Mack2021-07-03T13:36:14+00:000 Comments

12 Next

Blessed Is the One Who Enlarges Gad 33: 20-21

May Joseph’s Land be Blessed by ADONAI 33: 13-17

El pan de Aser es sustancioso, y él dará deleites al rey 49: 20

Los reyes de Edom 36: 31-39

Los hijos de Seír el hurrita 36: 20-30

Bibliography

End Notes

I. The Universal Need of Mankind

II. The Universal Solution: Justification

III. The Universal Analogies

IV. The Spiritual Battle

V. The Centrality of Isra’el in the Plan of ADONAI

VI. The Mercies of ADONAI

A Final Warning 16: 17-27

Some Friends to Greet 16: 13-16

Servants of Messiah 16: 1-12

The People God Uses 16: 1-27

Paul’s Strategy for Success 15: 14-33

Lifting Up Yeshua 15: 7-13

Abimelec dijo a Sara: Estoy dando a tu hermano mil piezas de plata 20: 16

Breaking Down Barriers 15: 4-6

Building Up Others 15: 1-3

Kiddush Ha’Shem Sanctifying God’s Name 15: 1-13

Messianic Principles 14: 10-23

B’rit Chadashah Priorities 14: 5-9

Torah Questions 14: 1-4

Blessed Is the One Who Enlarges Gad
33: 20-21

May Joseph’s Land be Blessed by ADONAI
33: 13-17

El pan de Aser es sustancioso, y él dará deleites al rey
49: 20

Los reyes de Edom
36: 31-39

Los hijos de Seír el hurrita
36: 20-30

A Final Warning
16: 17-27

Some Friends to Greet
16: 13-16

Servants of Messiah
16: 1-12

The People God Uses
16: 1-27

Paul’s Strategy for Success
15: 14-33

Lifting Up Yeshua
15: 7-13

Abimelec dijo a Sara: Estoy dando a tu hermano mil piezas de plata
20: 16

Breaking Down Barriers
15: 4-6

Building Up Others
15: 1-3

Kiddush Ha’Shem
Sanctifying God’s Name
15: 1-13

Messianic Principles
14: 10-23

B’rit Chadashah Priorities
14: 5-9

Torah Questions
14: 1-4