December 6, 2014 Shabbat Bible Study

December 6, 2014 Shabbat Bible Study

©2014 Mark Pitrone and Fulfilling Torah Ministries

Vayikra/Leviticus 15:1-33, [No Prophet], Tehillim/Psalm 80, Philippians 3:1-21


Lev.15.1-4 – The Torah for today is a subject of some delicacy, and the KJV does a good job of circumlocuting ‘the issue’. The only time up to now the KJV used the word issue is in Lev.12, speaking of the end of the issue of blood for the post-partum woman. So the law of first mention would tell us that an issue is from the central region of the body, unless otherwise specified.

The man with the issue is unclean [tamei]. These verses discuss what constitutes an issue from a man. As a woman with the issue after bearing a child is unclean for a specific length of time, so is the man with the issue. An issue is any fluid that is released involuntarily from the body. What we’re dealing with here is a ‘running issue’, one that is fairly continuous but may be off and on with some regularity. This implies an internal infection or malady, and is symbolic of what issues forth from sin in the life of the believer. The reason for the law of the unclean spoken of here is to keep the infection (and the sin it represents) from spreading to the camp in general. The man and all his belongings on which he has lain or sat are quarantined from the rest of the camp. The camp is supposed to be set-apart to Y’hovah, and the unclean [tamei] persons needed to be separated from them against the chance that they would be infected or made unclean.

vv.5-10 – Anyone who helped to remove the man and his stuff from the camp became unclean until evening, assuming the man helping washed himself thoroughly after his contact with the unclean man or thing. One was not made unclean by touching the clothing of the dead body, but was defiled by touching the clothing of the person with an issue. Why? I think[1] this is because death, in and of itself, is not contagious, while the underlying cause of the issue might be. The symbolism here is that the sin of even one man in the camp affected everyone he came in contact with (death did not, necessarily), which is the reason for removing the guy in the first place. The effect of the sin may have been negligible at first, but the longer left unrepented of the greater the effect could become.

That is exactly what happened in the Western European church, including (or especially) in America. The longer we allow(ed) sin in our midst, the greater the effect on society as a whole, until we’ve reaped our present state of degeneracy. In the name of PC ‘tolerance’, we allow such wickedness as adultery, sodomy and abortion and Yah will have to judge this nation or issue a formal apology to Sodom and Gomorrah. America has a running issue, which we need to call to its attention and offer to help stanch or her blood will be on our hands:

Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: [3] If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; [4] Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. [5] He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. [6] But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.

   [7] So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. [8] When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. [9] Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul. [10] Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? [11] Say unto them, As I live, saith Adonai Y’hovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? (Ezekiel 33:2-11)  


It’s passed time for us to awaken from our slumber and warn our nation. The people in general will not like it, and they probably will not heed the warning, but every man that Yah can use us to turn from wickedness or to influence toward repentance and trust in Yeshua will be one more brother in the Kingdom and one less soul hellbent for destruction. And then the blood of those we were supposed to warn will not be on our hands. So, America, are you listening? “As I live, says my Master, Y’hovah, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn you, turn America from your evil ways; for why will you die, America?”   Q&C


Vv.11-12 – The wording in 11 is somewhat ambiguous, and could be taken 2 ways: 1). To merely touch a defiled man did not transfer the defilement. If one washed before doing anything else, he was still clean; 2) If the unclean man washed his hands before touching another, his defilement was not transferred. I think this may be the origin for those signs we see in restaurant rest rooms, ‘employees MUST wash hands before returning to work.’

Any thing the unclean touches becomes unclean, even the vessels from which he eats or drinks. An earthen vessel is porous and may retain bacteria or viruses in the pores, and so had to be broken before anyone else used it. A wooden vessel would probably have been painted or sealed with a sealant before use. All one needed to do with them was wash them. The breaking of the earthen vessel hints at the death of Yeshua’s body for our sins. As the earthen pot took on the man’s defilement and was broken, so Yeshua took our sins on himself and suffered their punishment for us.

Vv.13-15 – When the issue was healed, the man had to wait 7 days to be sure that it was completely healed. Then on the 8th day (a New Beginning), he would take 2 pigeons or turtledoves to the priest as a sin and burnt offering, just like the woman would after her post-partum issue (Lev.12). I think that, like the woman with the 12-year issue in Matt and Mark’s gospels, the length of the uncleanness would inspire greater gratitude and care to remain clean. There was no need for a lamb or goat in this instance. Why? That wasn’t a rhetorical question. I haven’t the slightest idea why. The woman who bore a son was to bring a lamb (if she could afford to do so) for a burnt offering. Was it assumed that the one with the issue was not wealthy enough to offer a lamb? Was even a wealthy man with an issue cut off from his wealth or business while in quarantine?

Vv.16-18 – Here’s a subject that is really delicate for a male to discuss. The translators did their best circumlocution here. The subject is lying with a woman in an unmarried state and/or spontaneous or nocturnal emission. It would make a man unclean until evening, as well as the woman who shared his bed. It does not say his wife, but “the woman also with whom the man shall lie” shall be unclean until evening. She may be a concubine or a prostitute or some other woman not his wife. This cannot be speaking of the marriage bed, which we see in Heb.13.4 is undefiled.

Hebrews 13:4 (KJV)

   Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers Elohim will judge.

Deut. 23:10-11 (KJV)

   If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp: [11] But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again.

This is a test of a man’s character, in that he would have to separate himself from the camp, which might necessitate his revealing the reason to someone. But if he were to go secretly into battle in the defiled state he could jeopardize the entire army. And a battle could erupt at any time in the wilderness.

I think that De.23.11 gives us the formula for cleansing oneself at the end of the day. ‘When evening comes, he shall wash himself and be clean when the sun is down.’ Wash at evening offering time and be clean at sundown.   Q&C


Vv.19-24 – A woman’s issue has to include blood to be defiling. This has to do mainly with niddah. Other than that, the deal is the same as the man’s issue. Whoever touches or is touched by the unclean is defiled [tamei], whatever the person sits or lays upon is unclean [tamei] and will render anyone touching it [tamei] unclean. The remedy to the uncleanness by touching the unclean person is the same, wash at twilight [evening offering time] and be clean at dark. The niddah does not defile the woman in itself, as she has no choice in the matter. The reason it defiles her is that the blood is a result of Adam’s sin. There was no blood shed before Adam’s sin.

Nice circumlocution in v.24, huh? So the man who gets ‘her flowers’ upon him becomes unclean for 7 days from ‘the point of infraction’, to use a ‘guy’ [football] term, not from the beginning of her niddah. HIS bed then becomes defiled. Do you suppose there’s a reason for this? If I may think out loud for a minute; What was the reason behind the woman’s uncleanness for the 7 days of her niddah and the 7 days following? Practically, there were 2 purposes in this: 1) to ensure that the issue was really over; 2) to bring her to her most fertile time of month. Y’hovah wanted to bless Yisrael beyond her due, and children are a blessing from Yah. How would you arrive at this blessing quicker than forbidding the marriage act for the 1st 14 days of the woman’s cycle (at least) and making the 15th through 18th days the most fertile time of her cycle? You may see that this was alluded to in the time of Yeshua’s burial – into the ground ‘between the evenings’ of the 14th of Aviv and raised between the evenings of the 17th.

Vv. 25-33 – Here is the scripture that appertained to the woman in Matt. with the 12-year issue of blood. As long as she had an issue of blood (her flowers – KJV), she remained unclean. 12 years without the camp would do funny things to you, I reckon. Everything on which she sat or lay down upon would be [tamei] unclean, and would make anyone who touched it unclean. She HAD to be put outside the camp to protect the rest of the people. The cleansing process for touching her or her stuff was simple enough, the same as the others mentioned today, but one would be forced to stay without the camp until evening, as well.

But once the issue is stanched, she had to remain without the camp for 7 extra days, to ascertain that the issue was truly healed. On the 8th day, there would be a New Beginning. The offering is the same as for the man with the issue, 2 pigeons for a sin and a burnt offering. Lambs need not apply.

v.31 says that the reason for the separation of the unclean from among the congregation, or rather the congregation from the unclean, was to protect the people from defiling the tabernacle where Yah’s Panai [presence] appeared and being wiped out for it. These issues were only as a result of Adam’s sin that Yah would have to punish with its wages (Rom.6.23a).

Leviticus 15 is arranged as a chiasmus (parallel statements, inverted order): they ascend from abnormal to marital, then descend to abnormal.

Introduction: discharge is unclean (v.1-2)

    Abnormal male discharge (v.3-15)

        Normal male discharge (v.16-17)

            Marital relations (v.18, both male and female)

        Normal female discharge (v.19-24)

    Abnormal female discharge (v.25-30)

Conclusion: keep separate from uncleanness (v.31-33)[2]

Purification time:

    evening after 7th day mikvah

    evening after mikvah

    evening after mikvah

    evening after 7th day mikvah

    evening after 7th day mikvah

I do not agree with the commentary here, but the construction was interesting to me and so I offer it here for your interest. Q&C


Psalm 80.1-6 – Also offered for your interest, Shoshannim-eduth means ‘lily or trumpet of witness’. The Psalmist praises the Shepherd of Yisrael for leading Yoseph like a flock. This shepherd lives between the cheruvim. Who is this shepherd?

Psalm 23:1 (KJV) Y’hovah is my shepherd; I shall not want.

Eccles. 12:11-14 (KJV) The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. [12] And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. [13] Let us hear the conclusion of the whole matter: Fear Elohe, and keep his commandments: for this is the whole duty of man. [14] For Elohe shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

Jeremiah 31:10 (KJV) Hear the word of Y’hovah, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.

Ezekiel 34:12 (KJV) As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.

Ezekiel 34:23 (KJV) And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.

Zech. 13:7 (KJV) Awake, O sword, against my shepherd, and against the man that is my fellow, saith Y’hovah Tsavaoth: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.

Matthew 9:36 (KJV) But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.

John 10:2 (KJV) But he that entereth in by the door is the shepherd of the sheep.

John 10:11-12 (KJV) I am the good shepherd: the good shepherd giveth his life for the sheep. [12] But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

John 10:14 (KJV) I am the good shepherd, and know my sheep, and am known of mine.

John 10:16 (KJV) And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

In v.2, we see a strange grouping. I understand Ephraim and Manasshe being together in Yoseph, since they were his sons, but why is BenYamin included? OOoo! OOoo! Pick me!! In Numbers 2.18-24, we find the answer. On the west side of the camp in the wilderness one would find the camp of Ephraim, and flanking him were Manasshe on the one side and BenYamin on the other. Ephraim’s oth, or sign, was ‘the archer’ according to Bob Wadsworth of Biblical Astronomy. The order in which they would leave camp was Judah’s camp, then Reuben’s camp, then the Tabernacle and all the Levites, then Ephraim’s camp and then Dan’s camp. So when the Tabernacle went forward, Ephraim was right behind it. Just like it says in Psalm 80. And for whom did the Shepherd come?

Jeremiah 50:6 (KJV) My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their restingplace.

Matthew 10:6 (KJV) But go rather to the lost sheep of the house of Israel.

Matthew 15:24 (KJV) But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

The house of Yisrael = the lost sheep, is often called Yoseph and generally refers to the 10 northern tribes, the kingdom of Yisrael. Y’hovah ‘stirring up his strength before Ephraim’ points to the end of days, just before he returns to restore the Kingdom to Ya’acov. He’s on his white horse, awaiting orders from Avinu. He is gathering his sheep.

In v.3, the Psalmist asks Elohim to turn us to him again, and let his face shine on us, as in the days of old.

Psalm 85:4 (KJV) Turn us, O Elohim of our salvation, and cause thine anger toward us to cease.

Lament. 5:21 (KJV) Turn thou us unto thee, O Lord, and we shall be turned; renew our days as of old.

The psalmist asks in vv.4-6 how long it will be that Yah allows us to be rebellious. Our prayers are vain when we are in sin and we can’t overcome anything. He seems to know that the rebellion in us is insurmountable and the enemies of Yah just laugh us to scorn without his grace and power to live Torah. Only by his grace can we overcome his enemies. And they are HIS enemies, not really ours.   Q&C


In vv.7-13 the psalmist once again asks to be turned, this time by Elohim Tsavaoth. He’s growing ever more specific as to the object of the request. It was Elohim Tsavaoth who brought Yisrael out of Egypt, prepared the promised land by casting Canaan out and planted Yisrael there, giving it deep roots. The vine grew so large that it cast a shadow over the hills and its branches were like cedar trees. He gave Yisrael the entire promised land from Nile to Euphrates, but then allowed the pagan nations to punish her for her unbelief.

Vv.14-18 has the psalmist asking for deliverance by the same right hand of the same Elohim Tsavaoth who brought them out of Egypt. He calls El’s attention to the plight of Yisrael, the vine that HE had planted was burned and cut upon by the heathen round about, and asks that Yah return them to himself. He asks that Elohim Tsavaoth place his hand on the ‘man of his right hand’ (Yeshua) and that he quicken Yisrael so they could call on the Name of Y’hovah.

1 Cor. 12:3 (KJV) Wherefore I give you to understand, that no man speaking by the Spirit of Elohim calleth Yeshua accursed: and that no man can say that Yeshua is Y’hovah, but by the Ruach haKodesh.

When the psalmist asked that Yisrael be quickened, he was asking that they be born again. The natural man has natural life, but the man who is born again has had his human spirit quickened. He HAS life. Death for him will be a seamless change from this life to the life to come.

V.19 has the 3rd request that Yisrael be turned by the power of Y’hovah Elohim Tsavaoth. Have you noticed that there was a progression in the psalmist’s requests for shuv or turning. First he asked the Elohim who delivered them to turn Yisrael. Then he asked Elohim Tsavaoth who planted them to turn Yisrael. And finally, after the request that Yisrael be quickened so they could call on his Name, he calls on his Name, Y’hovah Elohim Tsavaoth to turn them to himself. The progression is ever more specific, ever more powerful, ever more personal, ever more intimate in nature. The psalmist went from intellectual knowledge to intimate knowledge of the Creator of the universe in just 17 verses. He went from just a guy to the bride of Y’hovah, to whom Shlomo’s Song is written.   Q&C


Phillipians 3 – Sha’ul says writing the same instructions are not grievous, nor are they a bother to him, because he knows how badly the young believers need the exhortation. The greek word translated ‘safe’ is asphales – from the negative prefix a + sphallo = w/o fail. He wanted to make sure they would not fail in their walks with Y’hovah. He goes on to repeat what they’ve already heard a number of times before; beware dogs (gentile unbelievers), beware workers of iniquity (antinomians), beware those who would have you mutilate yourselves. The operative words here are concision and circumcision. In my western gentile mind I always thought these were 2 ways to say the same thing. But on further review I call the play differently. Concision = katatome – that is, to cut down or off. Circumcision = peritome – or cut around. I don’t believe that the concision would actually cut off that which the circumcision would cut around. I believe their reliance on the works of the Oral Law would ‘cut off’ the new believer from his reliance on Y’hovah Yeshua’s gift to them. Hence the warning to beware the katatome. Contrary to popular western gentile opinion, this does not rescind or devalue the circumcision of the flesh. That is an important act of obedience, which, like the obedience of mikvah baptism, is NOT NECESSARY to justification or salvation. It IS however a test of one’s willingness to obey, ASSUMING IT’S NEVER BEEN DONE BEFORE. The concision would have even those who had been circumcised go through the ordeal again(?), to ensure obedience to their precise prescription of righteousness, a prescription issued by Nikolaitan frauds who would have proselytes hold to their traditions above the written Torah.

Sha’ul as much as endorses circumcision when he says, “We are the circumcision”. I think he refers to the same circumcision that Abba wants in us, the circumcision of our hearts.

Deut. 10:16 (KJV) Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

Deut. 30:6 (KJV) And Y’hovah Elohecha will circumcise thine heart, and the heart of thy seed, to love Y’hovah Elohecha with all thine heart, and with all thy soul, that thou mayest live.

Jeremiah 4:4 (KJV) Circumcise yourselves to Y’hovah, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

Ezekiel 44:9 (KJV) Thus saith Adonai Y’hovah; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel.

Romans 2:29 (KJV) But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of Elohim.

Col. 2:11 (KJV) In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Moshiach:

Y’hovah Yeshua is a lot more concerned about your heart attitude than the outward sign of obedience. Circumcision of the flesh profits nothing in your standing with Messiah. Your heart is what really matters. Circumcision of the heart will manifest itself in us by our willing submission to our respective heads. In Eph.5.21 we are told to submit ourselves ‘one to another’, NOT, as the spurious new translations say, ‘to one another’. Where is the order if we are to submit to each other, regardless our scriptural head? Our submission is to our head. Headship is defined in Eph.5. Fathers are to submit to Messiah, wives to their OWN husbands, children to their parents, all as Yeshua is submitted to Avinu. ‘As’ = in like manner. If we are submitted to our head, as Yeshua is submitted to Abba, we are circumcised in heart. Does this negate the outward sign of circumcision of the flesh? That Ezekiel passage would argue against it. It deals with the Kingdom Temple sanctuary. A priest in the Kingdom MUST be circumcised in the heart and in the flesh. Is it your heart’s desire to serve in the Kingdom sanctuary? You need to be circumcised.   Q&C


Vv.4-11 – Sha’ul’s credentials are impressive. After telling his audience not to put confidence in the flesh, he lists all those things by which the Pharisees had confidence; his birth in Israel, lawful circumcision, standing in the community and before Torah and his zeal for the Oral Law. He says that he is blameless before Torah. Blameless isn’t innocent. There are a few people who are blameless, even though they transgressed Torah. Here are a few;

Matthew 12:5 (KJV) Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?

Luke 1:5-6 (KJV) There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisheva. [6] And they were both righteous before Elohim, walking in all the commandments and ordinances of Y’hovah blameless.

1 Cor. 1:8 (KJV) Who shall also confirm you unto the end, that ye may be blameless in the day of our Master Yeshua haMoshiach.

Philip. 2:15 (KJV) That ye may be blameless and harmless, the sons of Elohim, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

1 Tim. 3:2 (KJV) A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

Since all have sinned, all are to be blamed. But the faith of Yeshua makes us blameless. Sha’ul, living in the Pharisee traditions before his repentance on the road to Damascus, was blameless before Torah in that he trusted in Yah’s promises and was therefore in compliance with the ordinances of the sacrifices for sin, shalom, hodu and etc. Only two other people are designated BY NAME as blameless in all of scripture – ZacharYah (remember Yah) and Elisheva (Elohim of the sevens [oath]), the parents of Yochanan the Immerser. They got it, they lived their names. This won’t sit well with our RC friends, who believe that Miriam, Yeshua’s mother, who rejoiced in Elohim her Saviour (Lk.1.47), was not just blameless, but SINLESS. May they repent of that blasphemy and fully trust in Yeshua’s finished work.

Sha’ul considered all the credentials as meaningless, the time spent acquiring them a total waste, comparing what he’d lost before men (his impeccable credentials) to that which was thrown to the dogs; table scraps at best when compared to the voluminous reward he’d get in the Kingdom, both in this life and in the one to come. Not that his education didn’t serve him and the cause of Messiah well, but that all that learning and zeal were worthless in regard to his own justification.

He was still observing Torah, as can be seen in v.11, where he says, “If by any means I might attain unto the resurrection of the dead.” One does not attain save by striving. He was still obeying the Commandments of Y’hovah Yeshua (Mat.7.24, Jn.14.15, 21, 15.10), which are none other than the Commandments of Sinai (Jms.4.12, Is.33.22).   Q&C


Vv.12-16 – Sha’ul uses a parallelism in v.12, ‘attained’ and ‘perfect’ are synonymous. He acknowledges his imperfection and inability to attain to the high calling, but that doesn’t keep him from striving for it – pressing toward the mark – just the same. He says in v.12 that he ‘follows after’. Follows after what or whom? That for which he is ‘apprehended of Messiah’. Apprehend is from greek katalambano, to hold down. So Sha’ul was working out his salvation by following after Yeshua as he followed after Torah. He knew he had yet to hold it down, having fallen short of the mark. But, knowing that his justification was not dependent on his performance, he decided to forget his past failures to measure up and strove to attain the high calling of Elohim in Messiah Yeshua. To what are we called? How about priesthood in the Kingdom? (Ex.19.6) How about marriage to the Creator of all there is? How about eternal life? Those are pretty nice things to which we’ve been called. They are worth apprehension, don’t you think? I like what Moshe Koniuchowski said in his commentary on this passage; “

Torah was never given to impart salvation, or an eternal right standing with Y’hovah. It was used to lead us to Moshiach, and now guides us by Moshiach, who alone imparts righteousness. Moshiach Yahshua uses Torah to guard us from being led astray.[3]

Vv.17-21 – Sha’ul gives a pretty gutsy call to his audience, “Follow me as I follow Messiah.” He was asking people to do what he did, as he strove to do what Yeshua did – obey Y’hovah Elohenu via submission to the Ruach haKodesh in his compliance to Torah. He uses the same term (skopeo) to refer to the mark of the prize of the high calling, as he does to point out who we are NOT to emulate and mark them and have nothing to do with them.

The enemies of the torture stake of Messiah mind earthly things. In v.15 we were supposed to be ‘like minded’ or ‘thus minded’, minding the same thing – sanctification after justification. Those who are after the flesh mind things of the flesh; ‘eat, drink, be merry, for tomorrow we die.’ They will reap as they’ve sown, eternal destruction of soul and body, and shame. But our ‘conversation’ is in heaven. Conversation = manner of life. If our manner of life is in heaven even as we live on earth, what will it be like after Yeshua changes our bodies to be just like his? Then we will have apprehended as we have been apprehended of Messiah. Perfectly. Q&C


End of Shabbat Bible Study


[1] An italicized I think denotes an educated guess. It could be wrong. But I don’t think so.

[2] From the website commentary for this Shabbat. I changed it somewhat to make it agree with scripture.

[3] Restoration Scriptures, ©2004, Your Arms to Yisrael, Rabbi Moshe Koniuchowski.

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