Don’t Lose Heart

In 2 Corinthians 4:7-10, the apostle Paul writes, “But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.  We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.”

The apostle encourages us as to this transformation by pressing, further exhorting us, “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day” (2 Cor. 4:16). How are we conformed to the image of Messiah (Ro. 8:28-29)? Pressed: crowded, pressed as grapes, tribulated; but not crushed, not caught in the narrow place (Egypt). Perplexed: no way out, to be at a loss, but not in despair, not utterly lost. Persecuted: put to flight, pursued, but not forsaken or abandoned. Struck down: thrown to the ground, but not destroyed, perishing, ruined.

Here is Paul’s “this but not this”: we are pressed, perplexed, persecuted, stuck down, yet we are not lodged in a narrow place, utterly lost, abandoned, or perishing in this condition. Rather, we are “carrying around” (2 Cor. 4:10) the death of Messiah, in our bodies (the witness of His death) in order that the witness of His life be also in us. Paul urges us to trust in the Father, Who raised Messiah from the dead, in order that “the grace that is spreading through more and more people may cause thanksgiving to overflow – to the glory of God” (2 Cor. 4:15).

Still, this pressing, perplexing, persecuting, cast down position may at times cause us to doubt, to even wonder in doubt, whether we have been cut off from Messiah. Paul writes to those being renewed in Messiah (Ro. 8:30), “Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? … But in all these things we are more than conquerors through Him who loved us. For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, nor height nor depth, nor any other created thing will be able to separate us form the love of God that is in Messiah Yeshua our Lord” (Ro. 8:35, 37-39).

Twice in 2 Corinthians 4, Paul writes, “We do not lose heart,” Why? “We have received mercy.” The mercy of Messiah. The stamp of God’s righteousness (justification), and the seal of the Holy Spirit on us (sanctification) sets everything of this world against us. The Good News of salvation by grace through faith in Messiah Yeshua (Eph. 2:8), brings the pressing of sins gravity into our lives; even as the hand of God reforms this clay.

James exhorts us to “count it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance” (Jas. 1:2-3). Peter writes, “By faith, you are being protected by God’s power for a salvation ready to be revealed in the last time. You rejoice in this greatly, even though now for a little while, if necessary, you have been distressed by various trials. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua” (1 Pet. 1:5-7).

Both James and Peter speak about the joy of experiencing “various trial” that produce endurance, revealing the substance of our faith. Various trials, in the Greek is ποικίλος/poikilos/various, meaning “many colored trials.” How do we understand this? In 1 Peter 4:10, he writes, “As each one has received a gift, use it to serve one another, as good stewards of the many-sided grace of God.”

Those who have received a “charis,” a gift, are to use it to the benefit and blessing of the other, because you have received of the “many colored grace” of God. Peter writes of the “many colored trials” (1 Pet. 1:6), then he writes of the “many colored grace” of God. As Paul warned us, we will be “crowded” by tribulation appearing in many ways, coming from all sides; but as Peter wrote equal to, and greater than the broad spectrum of trials, fiery though they be, God’s grace is greater, and is also “coming from all sides.” Why do we not lose heart? His grace.

Grace begins the faith life, as we are saved by grace through faith. Grace is with us on the journey. Grace is with us as we enter eternity. Where is His grace working in your life today? Will you take hold of His grace today? His grace is where He is, and He is right here as our Emmanuel, Yeshua/Jesus.

Faith, “for we walk by faith and not by sight” as we journey to the unseen things, is the disciplined action that hangs the body on what the mind has agreed to and what the heart has responded to; by the grace – the favor shown us undeserved – of God reaches to rescue the ungodly, holding them justified in the blood of His Son, unto eternal rest. The trials we face today are not unto eternity; rather, they are displaying the radiance of His manifold grace overcoming the manifold trails and temptations of sin. His grace lights the door of escape: Yeshua.

The tribulation in our lives will produce fruit for endurance, and by His grace working in us, a track record of His faithfulness. Paul says, “do not lose heart,” and what he is saying is “do not lose faith.” If you are in Messiah, the broad spectrum of trials will press in, as death believes it is victorious; but the broad spectrum of the grace of God is bearing witness to the victory of Messiah, and our position, in Him, as more than conquerors.

Maranatha. Shalom.   

Mourning in Hope

Life, whether we want to think about it or not, is walked out in a valley overshadowed by death (Ps. 23:4). How so? I do not mean this to be melancholic, but the longer you live, the more acquainted you become with death. I remember the first time that death came into my awareness when I was maybe four or five years old and I was told that my great-grandmother had passed away. I am not sure I understood what was told to me, but I remember weeping nonetheless. Now, I know why we weep, and how important it is to mourn. 

That valley can become evident suddenly, without warning; or, it may be a longer journey of goodbye. Yet, in the midst of that valley, David reminds us, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me.” You, O Lord, are with us even when death overshadows us. 

Every week our congregation says a corporate prayer called the Mourners Kaddish, or just the Kaddish (קדיש). It is a prayer sanctifying the name of the Lord even in our times of sorrow. But more personally, when we are mourning among others, in community, there is someone beside us to say “Amen,” especially when we cannot. As Paul encourages: “Rejoice with those who rejoice, weep with those who weep” (Ro. 12:15).

In this week’s Torah portion called רְאֵה/Re’eh, Behold, we find a very short word of direction in times of mourning. In Deuteronomy 14:1-2 we read: 

“You are the sons of the Lord your God. You shall not cut yourselves or make any baldness on your foreheads for the dead. For you are a people holy to the Lord your God, and the Lord has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.” 

This direction in mourning is nearly unnoticeable: “you shall not make any baldness on your foreheads for the dead.” Why? Not simply to avoid the practice of other people groups, but because of what is put on the forehead, on that very spot: God’s Promises. 

Most people have seen pictures of תְּפִילִּין/Tefillin, or phylacteries, but have limited understanding of what they are for. The command for תְּפִילִּין/Tefillin is found in Exodus 13:9; 13:16; Deuteronomy 6:8; and 11:18. These four paragraphs are written on parchments inserted into the תְּפִילִּין/Tefillin. Deuteronomy 6:4-9 explains, the Word is to be applied to the head and the hand in order to demonstrate the love of God with all our heart, mind/soul, and strength. So they are placed on the arm adjacent to the heart and on the head above the brain to demonstrate that with our heart and mind we are willing to serve to the Lord.

Rather than marring the flesh while in mourning, we apply the promises of God to our life as His sons and daughters, as death for us has lost its sting.

The Apostle Paul encourages, “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope” (1 Thess. 4:13). In Messiah, we do not mourn as those who have no hope. We mourn, yes; but we are not without hope. Mourning is not sinful, and neither is it a symptom of weak faith. It is a time to recognize loss, and to allow others in to say “Amen.” We do not mourn as one without hope, why? Paul continues: 

“For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep” (1 Thess. 4:14). There is the hope that we find only in Messiah, as Paul writes, “remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (Eph. 2:12). 

Yeshua/Jesus, the Word and Promise of the Lord made flesh grieved, not so that we would not have to, but for us to know that we are permitted to. Still, our grief is informed by the Gospel. We do not mar the flesh in sorrow. We mourn in the sure and certain hope of the Resurrection. Mourning in hope directs us away from death, to life eternal, with His promises applied to our hearts and minds, remembering:

“He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Rev. 21:4). 

Maranatha. Shalom. 

Believing the Sent One

I’ve never been so aware of my feet, my legs, my hips, my back, alright most of my body, as I’ve been since developing issues with my knees. Suddenly, those little things that I took for granted, like walking, getting dressed, sitting, standing, etc., became points of potential pain or even danger. By necessity I now carefully consider movement that was once second nature; yet, in this slowing, we might say, I have become more attentive to those “little things” overlooked before.

In this week’s Torah portion called עֵקֶב/Eikev, (Deut. 7:12-11:25) sometimes translated as because, if or wherefore, Moses calls Israel to faithfulness as they prepare to enter the Promised Land. With the difficulties before them, they need to remember the faithfulness of the covenant Lord, and in that remembrance, walk faithfully before Him regardless of the perceived obstacles along the way.

Still the word עֵקֶב/Eikev that opens the portion troubles some commentators, as we read:

וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ

“And because you listen to these rules and keep and do them, the Lord your God will keep with you the covenant and the steadfast love that he swore to your fathers” (Deut. 7:12).

The word עֵקֶב/Eikev is not often used in the Torah, or the entire Hebrew Bible for that matter, so its usage here by Moses seems deliberate. Rashi translates this first clause, “And it will be because of your listening to these ordinances …” He explains that Israel must heed even the small commandments that people often trample “with his heels” by not heeding them seriously. He is reminding the reader of the root meaning of עֵקֶב/Eikev, as “heel” or the bottom of the foot. Other rabbinic commentators, such as Ibn Ezra and Ramban, offer different or even harmonizing opinions to Rashi. Yet, Rashi seems to be pointing the reader to the first usage of the root word עָקֵב/ʿāqēḇ in the Bible, in Genesis 3:15, regarding the Seed of the woman:

  הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב

 “He shall bruise your head, and you shall bruise His heel.”

The head of the נָחָשׁ/nāḥāš, the whisper/serpent, is laid low to the ground to where the promised Seed will walk. While the serpent can bruise the heel of the promised One, the promised One will trample upon his head. Moses seems to be reminding Israel to not trample underfoot the commandments of the Lord, do not trample upon His faithfulness; rather, respond faithfully. Sadly, time and again, they did. The serpent brought low those who were called to soar. It is easy to walk over or upon those “little things” that seem low or unimportant. Trampling upon, not the head of the serpent, but the Word of God, or as Messiah said, “making void the Word of God” (Mk. 7:13).

When we trample upon or mishandle God’s Word, we find ourselves in the domain of the serpent. Now, dear reader, I am not suggesting a works-based righteousness. Rather, I am asking us to be attentive. We will, even in our saved and renewed lives of imputed righteousness, make mistakes and sin. We do not glory in that, or use it as an excuse, but we remember, even in those moments, the grace by which we have been saved. We, in Messiah, are washed anew by His grace and mercy when we confess our sins (1 Jn. 1:8-10). But what happens when we identify with Christ, but continue in sin, or, heaven forbid, become dismissive of sin entirely?

The author of Hebrews explains succinctly, “How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?” (Heb. 10:29). We “trample underfoot” the Son of God, the Word made flesh (Jn. 1:14) when we fall for the schemes of the enemy (Eph. 6:11) and believe the whisper over the Word of God (Gen. 3:1).

In his commentary, Rashi was reminding his readers to pay attention to what Messiah Yeshua/Jesus calls “least of these commandments” (Matt. 5:19), the ones that to us seem unimportant, even as Yeshua does. How can we understand the “least” today? Honestly, it probably depends on the individual and their specific emphasis. This is why we must be in His Word, in community, and in discipling relationships. We need brothers and sisters who can see our blind spots, and gently restore us (Jas. 5:19-20). The promise connected to Deuteronomy 7:12 is found in verse 7:13: the promise of His love, His blessing, His increase of womb, produce, orchard, flocks, and herds, etc.

The Lord calls Israel to abide in Him, even as Messiah said, “I am the vine; you are the branches. Whoever abides in Me and I in him, he it is that bears much fruit, for apart from Me you can do nothing” (Jn.15:5; cf. Jn. 14:15; 15:8-10, 16). Let us not neglect or trample underfoot so great a salvation (Heb. 2:3). He has bruised the head of the enemy, and the Holy Spirit silences the voice of the whisper leading us along in Yeshua’s victory.

Over this past year I have been reminded daily of Jacob/יַעֲקֹב, whose name comes from the same root family of heel or עָקֵב/ʿāqēḇ words. Jacob attempted to overreach or grab the heel of Esau, and he became a schemer and subject to a schemers reward. Yet, when he trusted the Lord for his life and blessing, he overcame. The heart of all this is to believe in the One the Lord sent to bruise the head of the enemy, as Messiah said, “This is the work of God, that you believe in Him whom He sent” (Jn. 6:29); and in doing so, we will not trample upon the Word of God, rather, we bruise the schemes of the enemy doing those “least” commands for the benefit and blessing of the “least of these My brethren” (Matt. 25:40).  

Maranatha. Shalom.