JEWISH APOSTLE PAUL
One Torah, Many People
IN THIS LECTURE: 1. A Novel Teaching 2. Terms and Meanings 3. Torah for Israel and Sojourners 4. Torah for Everyone
A Novel Teaching
As an educated Jew Paul valued diversity. He recognized different gifts and callings. He believed that unity was possible even for people who were very different. 4 For just as we have many members in one body and all the members do not have the same function, 5 so we, who are many, are one body in Christ, and individually members one of another. 6 Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly... (Rom 12: 4-6)
There is new teaching which has surfaced in the last couple of decades. Knowingly or unintentionally it erases the distinction of functional categories outlined in Torah and in NT. Namely the distinction between Israel and the Sojourners. The teaching is frequently called one law because its proponents assert that there should be one law for the native Israelite and for the Sojourner, just as Torah says. And by one law the followers of this teaching understand that Sojourners are responsible to keep the same exact laws as Israelites are.
If an alien sojourns with you, or one who may be among you throughout your generations, and he wishes to make an offering by fire, as a soothing aroma to the LORD, just as you do so he shall do. 15 As for the assembly, there shall be one statute for you and for the alien who sojourns with you, a perpetual statute throughout your generations; as you are, so shall the alien be before the LORD. 16 There is to be one law and one ordinance for you and for the alien who sojourns with you. (Num. 15:14 16)
The priest shall make atonement before the LORD for the person who goes astray when he sins unintentionally, making atonement for him that he may be forgiven. 29 You shall have one law for him who does anything unintentionally, for him who is native among the sons of Israel and for the alien who sojourns among them. 30 But the person who does anything defiantly, whether he is native or an alien, that one is blaspheming the LORD; and that person shall be cut off from among his people. (Num. 15:28 30)
The Torah talks about an alien ג ר who sojourns with Israel - a (ger) Sojourner Verse 15 says there shall be one statue (chukah achat) for ח ק ה א ח ת Israelite and for Sojourner. And verse 16 says one law and one ת ור ה א ח ת ומ ש פ ט ordinance (torah achat umishpat א ח ד echad) for Israel and for Sojourner. In vss. 29-30 the atonement is brought for both native Israelite and Sojourner. It seems straightforward the same rules and laws for both.
This new teaching has become popular because of a new social and spiritual reality. Today there is surge of non-jews exploring the spirituality of Torah and rethinking their Christian theology in light of their rediscovery. This awakening is wonderful, but just as Christians of previous generations the adherents of this new teaching are dismissing the collective wisdom of Jewish people who have been pondering these Torah passages for thousands of years.
Curiously, Jewish interpreters have not come up with such novel interpretation in prior centuries. And there are good reasons why. This new interpretation ignores functional categories. If Torah indeed taught this idea even in some unclear way there would certainly be several views in Jewish community about this matter. Jews disagree a lot with each other. But somehow both, traditional Jews as well as main Messianic Jewish organizations all agree that Torah does not really teach this.
Adam and Eve were united as a ב ש ר family. God them called them (basar echad) one flesh, but א ח ד they still had different responsibilities before God. Unity is not uniformity or sameness. Just like ב ש ר א ח ד (basar ת ור ה echad) one flesh, there is (torah achat) one instruction or א ח ת one law. Adam and Chava are one but men and women are not the same. Torah applies differently to each functional category. The one law for the Israelite and for Sojourner does not mean what that both groups have identical responsibilities to Torah.
Interpretation of biblical texts can be a tricky and complicated task. Most common mistake many Bible readers make is ignorance of context. Understanding anything outside of natural and specific context typically leads to erroneous interpretation. Second common error is improperly identifying the central idea of the passage. Misidentifying the authorial intent, the purpose the genre, or the function of the text will lead to confusion.
The third common mistake is to assume that texts of the same topic can be grouped together with other texts. While the topic and even key words can be the same, the point the text wishes to make can be completely different. Fourth mistake is reliance on translations and ignorance of the original language. This is a substantial barrier to proper understanding. Sometimes the original text says something very different from the way it was translated and the readers are sidetracked in their understanding.
The fifth mistake is confusion with original terminology. If one does not understand the terms precisely the risk is the misunderstanding of the overall idea. The sixth typical error is assumption that the words used centuries ago mean exactly the same as how we use them today. But languages never stand still and the same word can change its meaning in the span of only one generation. What if were to dig deeper and look into some of these matters? Would the text we read still say the same?
JEWISH APOSTLE PAUL
Terms and Meanings
Before looking deeper into Torah, it is prudent to sort through the original language terminology related to Israelites and other people. 1. First concept is א ז ר ח (ezrach) native Israelite This broad term included all Israelites and divided them into many categories: sons of Aaron (cohanim) sons of Levi (leviim), and members of 11 other tribes (yisrael). This term included prophets, kings, farmers and craftsmen, soldiers and scribes, parents and children and etc.
2. The second important term in Torah is ג וי (goi) member of the nations (non-israelite). But besides two main groups there were many people in between these two categories. And Torah has special terms for them. 3. The third category Torah mentions is נ כ ר י (nochri) or (ben nechar) a ב ן נ כ ר foreigner or an outsider. It is similar to the word ז ר (zar) an alien but a little different.
Nochri were residents of other lands, foreign visitors among Israelites, merchants who passed through, temporary foreign workers, contractors of all sorts. Nochri had no tangible ties to Israelites, no ties to the land of Israel, no ties to Israel s worship. They had to obey the laws of the land because they were present there, but did not have to express any devotion to Israel s God.
4. The fourth category is ג ר (ger) sojourner, settler or resident alien. There were also goim nations but different from other foreigners. They lived among Israelites permanently. Their relationship with Israelites was much closer. Some were servants, others were poor who came under the protection of Israel. Some were relatives through intermarriage, some were conquered locals, others were migrants who settled in Israel for one or another reason.
The ג ר ים (gerim) were neighbors who lived besides Israelites and as such had protections of Israelite laws. As permanent residents they had to follow many rules that visitors and non-resident aliens were not expected to follow. There is another term - ג ר ת וש ב (ger toshav) or sometimes simply.( toshav ) ת וש ב There seems to be ג ר only a slight difference from (ger). The ת וש ב (toshav) was a recent settler who was required to keep only the most basic rules.
In English many terms like alien foreigner, sojourner and stranger may seem synonymous and very unclear. But there are substantial differences how all goim nations or non-israelites are treated in Torah. The most interesting category in this case is ג ר ים (gerim) since the claim is that they have identical obligations as Israelites. In study of sojourners must take into account that these terms changed their meaning over the centuries of use.
When Hebrew Bible was translated into Greek (2 nd century BCE) the term the term ג ר (ger) was rendered in LXX sometimes as πάροικος (paroikos) and at other times as προσήλυτος (proselutos). And so in the Second Temple period the term ג ר (ger) began to mean something more than a mere sojourner or a resident alien. By the 1 st century CE the term προσήλυτος (proselutos) acquired a meaning of convert or proselyte. Torah would have called such person a circumcised ger who is technically an Israelite.
When one encounters Jewish literature of the Second Temple period and later Rabbinic literature there is some fluidity in how these terms are used. In Talmud Ger Toshav is a settler who is obligated only to keep the 7 laws of Noah. Rabbis had a special term of their own - Ger Tzedek which they understood as a righteous convert or a proselyte, a Ger who was circumcised. A non-israelite who became an Israelite.
What is the definition of a ג ר ת וש ב - resident proselyte? It is any that has taken upon himself, in the presence of three faithful observers of the law, not to worship an idol, the words of R. Meir. And sages say, It is any that has taken upon himself the seven religious obligations that the children of Noah took upon themselves. (Babylonian Talmud, Avodah Zara 64b)
R. Ishmael said, Great is (the precept) of Circumcision, since thirteen covenants were made thereon. R. Jose said, Circumcision is a great precept, for it overrides (the severity of) the Sabbath R. Nehemiah said, great is (the precept of) circumcision, since it supersedes the laws of leprosy. Rabbi said, great is circumcision, for (notwithstanding) all the precepts which Abraham fulfilled he was not designated perfect until he circumcised himself, as it is written, walk before me, and be thou perfect (Mishnah, Nedarim 13b)
According to Talmud thirteen covenants were based on circumcision. Circumcision was greater than the Sabbath since it had to be performed even on the Sabbath. In Rabbinic theology Abraham was made perfect by circumcision. The Sages have concluded that both the circumcision and immersion in water were necessary to become a proper proselyte. (Yevamot 46a-46b, Avoda Zarah 59a) But all other non-jews who sought to be righteous should follow the 7 law of Noah.
Besides Proselytes who became Jews though conversion there was another group of non-jews who drew close to Israel with yet another name. They attended synagogues, voluntarily followed on many Jewish customs, but they did not become converts. These righteous Gentiles were called: σεβόμενοι τὸν θεόν (sebomenoi ton Theon) and φοβούμενοι τὸν θεόν (fobumenoi ton Theon) which literary means - God-fearers. And the NT uses this terminology as well.
In Antioch it is not clear if non-jews who followed Paul were actual circumcised converts (proselytes) or God-fearers 42 As Paul and Barnabas were going out, the people kept begging that these things might be spoken to them the next Sabbath. 43 Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God. (Acts 13:42-43)
1 Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, 2 a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually. (Acts 10: 1-2) Cornelius was called a God-fearer. He was not circumcised. Peter used him as a proof (Acts 15) to argue that non-jews should not be required circumcision since the God s Spirit came upon Cornelius without it. There is no shortage of special terms for non-jews and they can be confusing.
JEWISH APOSTLE PAUL
Torah for Israel and Sojourners
43 The Lord said to Moses and Aaron, This is the ordinance of the Passover: no foreigner is to eat of it; 44 but every man s slave purchased with money, after you have circumcised him, then he may eat of it. 45 A sojourner or a hired servant shall not eat of it. 46 It is to be eaten in a single house; you are not to bring forth any of the flesh outside of the house, nor are you to break any bone of it. 47 All the congregation of Israel are to celebrate this. (Exodus 12: 48-49)
48 But if a stranger sojourns with you, and celebrates the Passover to the Lord, let all his males be circumcised, and then let him come near to celebrate it; and he shall be like a native of the land. But no uncircumcised person may eat of it. 49 The same law shall apply to the native as to the stranger who sojourns among you. (Exodus 12: 48-49)
ב ן נ כ ר it no foreigner is to eat of A sojourner or a hired ל א י אכ ל ב ו ת וש ב it servant shall not eat of But if a stranger ו ש כ יר ל א י אכ ל ב ו ו כ י י ג ור א ת ך ג ר - you sojourns with "and celebrates the Passover to the Lord, let all his males be circumcised... and he shall be like a native of the land - ו ה י ה כ א ז ר ח ה א ר ץ But no uncircumcised person may eat of it - The same law ו כ ל ע ר ל ל א י אכ ל ב ו shall apply to the native - ל א ז ר ח as to the stranger who sojourns among ו ל ג ר ה ג ר ב ת וכ כ ם you -
Torah says if foreskinned, ג ר ים (gerim) sojourners are prohibited from eating the Passover sacrifice (Ex 12:48). Is ג ר ים that the same law? The Torah for (gerim) was different. The warning here do not make exceptions! If you are not convinced, consider another text... An animal which is not slaughtered and dies of natural causes is prohibited as food to an Israelite. It could be given to a sojourner for food or sold to a foreigner. Is that an identical law? Hardly It s all there in Hebrew.
ר You shall not eat anything which dies of itself. You may give it to the ג (ger) sojourner who is in your town, so that he may נ כ ר י eat it, or you may sell it to a (nochri) foreigner, for you are a holy people to the Lord your God." (Deut. 14:21) This is a unique passage. Three groups of people appear in this one sentence. The terms used for both resident alien and non-resident aliens are used in the context of the same commandment. Three behaviors are described - all in the same sentence.
Passaged like these explain why the apostles in the 1 st century Jerusalem prescribed the rules of sojourners to non-jewish followers of Jesus. That is how they saw their status in Messiah. If they become circumcised they would be Israelites, otherwise they were ג ר ים (gerim) sojourners with Israel. Gerim lived in Israel for generations and were never obligated to become circumcised unless they intended to intermarry and fully dissolve within Israel. But Israelites were obligated.
The Sojourners were obligated to destroy their leaven during the feast of Unleavened Bread just as Israelites did. And they could not work on days of the festival designated as Sabbaths. Gerim could even bring an offering to the Lord by coming to God s Tent and giving it to the priest. But they could not eat Israelite communal or national sacrifices like corban pesach unless they first became circumcised. That s not the same law.
Gerim were given a choice to settle within the lands of any of the 12 tribes of Israel. Provided they complied with core rules they were to be given land by the tribe, so they could sojourn and provide for themselves. The tribes of Israel, however were limited by their ancestral lands and could not choose where they wanted to live and make their living. Again different rules An Israelite could not own another Israelite as a slave. It was forbidden. But a Ger could own an Israelite as a slave. That is not the same law.
An Israelite was allowed to own a Sojourner as a slave. But if he became circumcised he was immediately freed. That is not the same law either. The more various aspects of Torah are explored it becomes clear that as far as application of Torah was concerned Gerim were not in the same category as Israelites.
JEWISH APOSTLE PAUL
Torah For Everyone
There is one Torah. But it always applied differently to different people, always depending on the functional categories to which they belonged. And this does not undermine the unity or oneness of Torah. Different applications have nothing to do with being better or more privileged or less privileged, or second class. It has to do with functional categories that Torah itself outlines.
The sons of Aaron in Israel, for example, had responsibilities that all other sons of Levi were not allowed to usurp. The Levites got to do things which regular Israelites have no right to do. There are special rules for kings in Torah. There are special rules for free Israelites and different expectations of slaves. Foreign slaves are in different category according to Torah, unless they become spouses to Israelites or become circumcised. Then their category changes.
Paul wrote to Timothy about persevering persecutions and continuing in godly life. He said, "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work. (2 Tim 3:16-17) By Scripture Paul means the Hebrew Bible, not NT. There was no other Scripture in the 1 st century. The wisdom of God s word is profitable to everyone to a Jew and to non-jew!
The most obscure commandments of Torah, and even those that seem to have outlived themselves can be applied to most modern societies in principle. The form may have changed but the principles Torah teaches have not. Take commandments about tzitzit, about peyot for example? Can they be followed in principle and not in form? Of course. Take cleansing sacrifices. Can they be observed without slaughtering animals? If you understand them, they can.
For Israel Torah is very concrete and very specific. It is a covenant, an obligation with tangible penalties and consequences It is a national constitution. That is why the sages of Israel debated the smallest matters of Torah for so many generations. The words have to be fully understood if we are to keep them. If Israel rejects Torah and neglects it, the order God established in this world breaks down. That is why it is a covenant which Israel is not allowed to neglect.
For the rest of the word, whose fathers did not stand at the foot of Mt. Sinai who do not live in Israel, Torah is not a constitution, not an actual law, but rather wisdom from Hashem. If this wisdom is applied to their lives it always brings spiritual blessings. In Israel a priest is required to marry a virgin (Lev. 21:14, Ezek. 44:22). A nonpriest can chose to adopt this standard, but that would not make him a priest. Adopting this standard is completely voluntary. God s standard for marriages of non-priests does not change and there are no reward for this choice.
Observing the principles of Israel s Torah does not make a member of the nations an Israelite. It may bring them closer to God, but only physically joining the people of Israel make one an Israelite. Functional categories remain. Being an Israelite does not make one a better human or a more worthy worshiper before God. Torah can teach godly life to everyone. God loves everyone! We are all his children. Only he assigns different callings to different children even within the nation of Israel.
Paul taught Corinthians that there is one body and there are many members. (1 Cor 12:12-31) These members are united but they all have different functions. He taught this idea as it specifically related to the spiritual gifts, because Corinthians thought that some gifts were better or of higher prestige than others. This is normal to for a class-focused worldview where prestige, privilege and competition are the norm. But Israel was organized not by social classes but by functional categories.
In 1 Cor 12 Paul used the analogy of human body to help former pagans understand how functional categories (spiritual callings or gifts) work in unity. Diversity does not mean some are more or less important. Unity can coexist with diversity and equality does not mean sameness. One body part is not better or more privileged or more important than another body part.
There are always men and women, parents and children soldiers and mothers, craftsmen and farmers, teachers and students. There is no superiority in any of the functional categories. God created male and female. Different but equally wonderful. Some Corinthians mistakenly thought that equality is sameness. Which is why Paul asked them, If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? (1 Cor 12:17).
God created a certain natural order in his world. There are some functional categories which God himself ordained. People of Israel is one such category. God took old Aramean, some barren women and created Israel out of them. For his purposes God allowed Israel to be slaves in Egypt, yet he brought them out and intentionally set Israel apart from the rest of nations (Lev 20:26). The Lord clearly articulated his desire about Israel being not like all the other nations (Lev 18:24, Deut. 12:29-21).
In Christian theology this is called election. In Torah God calls this purposeful separation holiness. God shaped and molded Israel s culture and used Torah to preserve those values for many generations. When we negate the categories God created we erase the distinction which God created on purpose. Israel was created and separated from all other nations for a reason.
Just like the body of Christ in 1 Cor. 12 is one, ע ם י ש ר א ל (am Israel) is one nation, united together, but made up of groups of people which do not have identical callings, functions and responsibilities before the Lord. There is one Torah. Torah is for everyone, but it is not the same for everyone, not in Five Books of Moses, not in the Prophets and not in New Testament. Erasing distinctions and usurping someone else's calling is not working towards unity in diversity. That is not Torah.
JEWISH APOSTLE PAUL