MATSATI.com Ministry

I received Tim Hegg's news letter this morning and at the end of the news letter he included the article titled "The Hope of the Gospel" (Some thoughts from the director), you can read the article, it is located here.  While reading this article, all I can say is "PRAISE THE LORD!"  How refreshing it was to read this article that speaks of the truth of all of Scripture an Savlation.  In the Torah movement communities today, the message of the gospel that is revealed to us in the pages of scripture is under attack.  Torah observance is being taught out of balance and scripture is taken out of context to support this out of balance doctrine that is being taught.  Tim's article falls right in line on how I understand the Torah and the role/place of Torah in our lives today.  I wrote a few comments discussing Matthew 7:21-23 in a previous blog post http://www.matsati.com/bblog2/client/index.cfm/2011/11/4/Do-you-have-it-right-on-the-inside, Tim's comments saying "the word "know" in the phrase "I never knew you" has covenant in mind, the sovereign work of God by which He draws us to Himself and forms a covenant relationship with us" is absolutely correct.  Tim goes on to sayand I quote:

The life of righteousness which characterizes those of true saving faith is not the means of being accepted by the Father. Rather, the life of righteousness lived out by faith is the fruit which results from the divine initiative to bring to life the soul that was dead in sin, to infuse that soul with a heart that yearns for a close, covenant relationship with God, and lives to please Him by sanctifying His Name in the world. Simply put, we "know" Him because He first "knew" us. And it is His "knowing us" that empowers us to "do the will of the Father."

Saving faith involves having a love for God and being lead in love that is based in the covenant relationship with the Lord.  It is in God knowing us that empowers us to "do the will of the Father" as Tim writes; the questions I ask is "do you know God" in the way that He wants you to know Him?  Judgement over salvation of those who do not observe all of Torah has led many people to hold murderous thoughts in their hearts towards our Christian brethren.  Hating our brothers and sisters in Christ is the same as regarding iniquity in our hearts (Tehilim / Psalms 66:18) and becomes the very thing that Matthew 7:21-23 is speaking of being a "worker of lawlessness."  How is a person conformed unto the likeness of Yeshua if one keeps murder close to ones heart?  With this in mind, it is easy to understand the most important phrase Yeshua says is "I never knew you" because this is certainly not how we are to remain in Him.  Can we say that we are really "in Him" (Yeshua) and be so angry with people?  Tim writes the truth saying: "The "hope of the Gospel" is the assurance that what God has said is true, that the Good News is this: He has drawn us to Himself, forgiven our sins through the saving work of His Son, Yeshua, gifted us with faith to lay hold of that redemption, and promised that He would conform us to be like His Son."  Praise the Lord for such a wonderful salvation and thank You Lord for making salvation available to us in Your Son, Yeshua the Messiah! 

Remember when Gilad Shalit was released from 5 years of captivity by Hamas recently?  A recent news report states that "Shas Minister Meshulam Nahari says formerly captive soldier should have gone to synagogue to pray on first Saturday after his return" essentially slamming him for going to the beach instead of the synagogue on their first shabbat after being released.  A friend of mine pointed this news article out to me saying "one of the things that crossed my mind was that this man has no right to judge Gilad.  Gilad may have already given his thanks to God in the privacy of his home for example."  If you do not know, there is a lot of harassment in Israel, other countries, and especially on the internet by the orthodox community against those who believe Yeshua is the Messiah questioning one's Jewishness.  The question of identity as a Jewish person.  A lot of nastiness goes on online under the idea that one is doing service to God who align themselves with people, groups, or extremists orthodox groups such as Yad Lachim as an example.  There were quite a few comments on the news article located here: http://www.ynetnews.com/articles/0,7340,L-4143329,00.html one person commented saying:

Why don't the rabbis leave this boy alone? Only HaShem knows his heart and he probably prayed more in Gaza than all the rabbis in Israel. His relationship to his Creator is none of Yosef or Nahari's business. HaShem is looking for a personal relationship not some man made religious experience to please everyone watching.

Personally, I believe this is a form of terrorism.  When I read the article and after discussing this with a few friends online, I thought on how the people who terrorize others in this way are living in complete lawlessness.  They may not break man's law, and they may keep the Torah command like observing the Shabbat and going to Synagogue, but they have complete and utter lawlessness in their hearts in the vile thoughts and actions towards others.  Especially hating another human being like what is done with Gilad.  Like this person who comments on the article said, we dont know how he (Gilad) has thanked God for his deliverance.  Yeshua said that if you hate your brother you have committed murder in your heart (Matthew 5:21-23).  I believe that even just thinking in our hearts someone is stupid or dumb, God sees and is disappointed, and we violate the Torah command (Leviticus 19:17).  Recently I have been thinking a lot about this.  I have caught myself and it has been pointed out by others that I am very judgmental.  Personally I didn't think that I am but as I prayed about it and thought on these things, the Lord has led me to realize that I really am.  Every day I would think in my head that someone was stupid, driving down the road calling someone an idiot for driving too fast or cutting me off, or maybe at work if someone rubs me the wrong way, etc.  My oh my I did not realize how messed up I really am.  I cant even get it right on the inside not to mention everything on the outside.   I pray and seek the Lord to help me to stop being this way in my heart.  I have gotten in such a habit of doing these things, "hateful thoughts" and regarding the way I think as meaningless when I think harshly about others on this or that issue.  The scriptures say that God desires mercy rather than sacrifice, and justice and righteousness rather than an offering (Proverbs 21:3).  In my own heart I have been merciless and not had thoughts in righteousness and justice.  When we stand before God as it says in Matthew 7:21-25, these scriptures really take on a new meaning when Yeshua says "I never knew you, depart from me you working of lawlessness."  How merciless and laweless I have been in my own heart towards others when I make a judgement in my heart.  Is being a "worker of lawlessness" a function of how we think in our hearts because this is who we are and what motivates us in life?  These people like the Shas Minister Meshulam Nahari or in Israel, or on the internet who openly harass others, who openly make a show of who they are on the inside, we can pray for them because certainly they need Yeshua to make peace in their hearts.  But if we really step back and examine ourselves, we are just as bad before God.  These are the things I have been thinking about recently, the last few weeks.  We truly have to rely upon the Lord God Almighty for everything, and hope and pray for His mercy and grace.  I thank the Lord that He sent Yeshua to make atonement for me and my sins.  I am also thankful that Yeshua came and talked about these things, such as the hateful thoughts in our hearts (Matthew 5:21-23 which is commentary on Leviticus 19:17 "Do not hate your brother in your heart. ...")  ... We are so lucky today with all that we have and all of scripture to know God, to know His Messiah, and to know true peace with the Lord ...  It says in Scripture to pray for the peace of Jerusalem (Psalms 122:6), as we pray for peace, pray also that men will find true peace starting with God's Messiah Yeshua, because until we get the inside right before God, it will be impossible to get it right on the outside.  But not only that, when we stand before God one day, will He say "Well done good and faithful servant" or will He say Depart from me you working of lawlessness?"   This is a serious issue and definitely something to think about and consider very carefully!

Blessings in Yeshua the Messiah!

MATSATI

The question occasionally comes up "Does Elohim refer to more than one in the Hebrew Bible?"  The root of the question comes from sefer Bereshit / Genesis 1:26  which says Then God said, "Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth." (NASB)  The question relates to who it is that God is referring to when he says "Let Us" make man in "Our image."  The Hebrew Scripture says: וַיֹּאמֶר אֱלֹהִים נַעֲשֶֹה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל-הָאָרֶץ וּבְכָל-הָרֶמֶשֹ הָרֹמֵשֹ עַל-הָאָרֶץ:  The Hebrew text uses the pronominal suffixes "נו" on the words בְּצַלְמֵנוּ כִּדְמוּתֵנוּ  meaning "in our image like us."  Christians have typically argued that Elohim is plural for El meaning God and thus proves that God is three the Father, the Son and the Ruach HaKodesh (Holy Spirit).  This kind of reasoning is what I call "poor exegetical technique" since an entire doctrine on the trinity is made and summed up based on one word (Elohim).  Now, looking at rabbinic commentary from Rabbi Shlomo ben Yitzchak (Rashi) we read:  

רש״י בראשית פרק א

כו)   נעשה אדם. עִנְוְתָנוּתוֹ של הקב״ה למדנו מכאן, לפי שהאדם הוא בדמות המלאכים ויתקנאו בו, לפיכך נמלך בהן, וכשהוא דן את המלכים הוא נמלך בפמליא שלו, שכן מצינו באחאב, שאמר לו מיכה ראיתי את ה׳ יושב על כסאו וכל צבא השמים עומדים עליו מימינו ומשמאלו, וכי יש ימין ושמאל לפניו, אלא אלו מיימינים לִזְכוּת ואלו משמאילים לחובה, וכן בגזירת עירין פתגמא ת ובמאמר קדישין שְׁאֵלְתָא, אף כאן בפמליא שלו נטל רשות, אמר להם יש בעליונים כדמותי, אם אין כדמותי בתחתונים הרי יש קנאה במעשה בראשית:  נעשה אדם. אף על פי שלא סייעוהו ביצירתו, ויש מקום למינים לרדות, לא נמנע הכתוב מללמד דרך ארץ ומדת ענוה, שיהא הגדול נמלך ונוטל רשות מן הקטן, א ואם כתב אעשה אדם, לא למדנו שהיה מדבר עם בית דינו, אלא עם עצמו, ותשובתו ב כתובה בצדו, ויברא את האדם, ולא כתיב ויבראו: בצלמנו. בדפוס ג שלנו: כדמותנו. להבין ד ולהשכיל: וירדו בדגת הים. יש בלשון הזה לשון רידוי ה ולשון ירידה, זכה רודה  בחיות ובהמות, לא זכה, נעשה ירוד לפניהם והחיה מושלת בו

Here, I quote all of Rashi's statements on Bereshit / Genesis 1:26.  Rashis states שהאדם הוא בדמות המלאכים saying"that man he is in the form of angels."  Based on the Rabbinic commentary from Rash, God (Elohim) was speaking to the angels and that man was thus created in the form of the angels.  Note, Rashi's justification is based on statements from other sources in the Tanach, the prophet Micah saw the Lord sitting on his throne and all the host of heaven standing on his left and right (שאמר לו מיכה ראיתי את ה׳ יושב על כסאו וכל צבא השמים עומדים עליו מימינו ומשמאלו ).  Therefore, Judaism, at least from Rashi's perspective, claims the angels had a part in this creative process, that it is in their image God made man.  So, who is right and how are we to understand why Elohim is written in the plural form?

According to Williams Hebrew Syntax, 3rd Edition, University of Toronto Press, Scholarly Publishing Division, 264 pages, the plural form of the Hebrew word is used to indicate simple plurality such as "king" (מלכים), composition such as "silver" (כספים), "firewood" (עצים), to indicate natural products in an unnatural or manufactured state like "barley" grain (שעורים), to indicate extension when a object consists of separate parts such as "youth" with respect to time (נעורים), and "shed blood" (דמים), to indicate abstract ideas like "faithfulness" (מאמינים), "virginity" (בתולים), "atonement" (כפרים), and finally to indicate respect "God" (אלוהים), Lord "Adonim" (אדונים), and "king" (מלכים).  Our understanding on these plural uses of the Hebrew words come from the analysis of the Hebrew sentence, context and syntax that these plural forms produce a singular meaning because the attributive adjectives and verbs that go with the plural form are written in the singular form and not the plural form.  In the Hebrew Scriptures, Elohim in its plural form is the plural of respect, plural of majesty, plural of potentiality, or plural of eminence.  Elohim therefore refers to "one God" and is used to show the complete majesty and magnificence of God and His holiness.  This is how we understand God to be "one God" being spelled in the plural form Elohim.  When understanding the trinity or the godhead (the Father, Son, and Ruach) we can not and should not justify our belief based upon one word.  We absolutely must understand who God is based on all of scripture and not from the one word (Elohim).  So, anyone who uses the one word Elohim to substantiate their case for the trinity are using a very  poor exegetical technique (bad exegesis).  When we take all of Scripture into consideration, we know that God the Father sits upon the throne in Heaven.  The Word of God proceeds from the Father, and the Ruach (Spirit of God) proceeds from the Father.  Therefore, the Son (the Word of God), and the Ruach (Spirit) could not exist without the Father, this is how we know God to be one according to Devarim / Deuteronomy 6:4 and remain consistent with scripture on who God is.  Yeshua is the Word of God become flesh (John 1:1-14) and the Ruach HaKodesh (Holy Spirit) is the Spirit of God who comes to make His dwelling place in our bodies (1 Corinthians).  The main point for this short article is this, we absolutely must take all of scripture into account when trying to understand who God is, what His will is for our lives, and how we are to live our lives for Him.  We should not and cannot use one word to base our theological beliefs upon.  This is a very dangerous thing and can lead to deception and the development of tradtion and doctrine of men that stands against the truth of God found in the Word of God.

Tehilim / Psalms 25

1 Unto thee, O LORD, do I lift up my soul. 2 O my God, I trust in thee let me not be ashamed, let not mine enemies triumph over me. 3 Yea, let none that wait on thee be ashamed let them be ashamed which transgress without cause. 4 Shew me thy ways, O LORD; teach me thy paths. 5 Lead me in thy truth, and teach me for thou art the God of my salvation; on thee do I wait all the day. 6 Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old. 7 Remember not the sins of my youth, nor my transgressions according to thy mercy remember thou me for thy goodness' sake, O LORD. 8 Good and upright is the LORD therefore will he teach sinners in the way. 9 The meek will he guide in judgment and the meek will he teach his way. 10 All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies. 11 For thy name's sake, O LORD, pardon mine iniquity; for it is great. 12 What man is he that feareth the LORD? him shall he teach in the way that he shall choose. 13 His soul shall dwell at ease; and his seed shall inherit the earth. 14 The secret of the LORD is with them that fear him; and he will shew them his covenant. 15 Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net. 16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted. 17 The troubles of my heart are enlarged O bring thou me out of my distresses. 18 Look upon mine affliction and my pain; and forgive all my sins. 19 Consider mine enemies; for they are many; and they hate me with cruel hatred. 20 O keep my soul, and deliver me let me not be ashamed; for I put my trust in thee. 21 Let integrity and uprightness preserve me; for I wait on thee. 22 Redeem Israel, O God, out of all his troubles. (KJV)

I was reading through Tehilim / Psalms 25 this morning and a portion of the text caught my eye.  David said "Sod Adonai liyreayv u'vriyto lehodiyam" which says "The secret of the Lord is with them that fear Him, and he will show them His covenant."  (25:14)  I found this verse interesting because it suggests that there is something that is made known to those who fear the Lord and who put their trust in Him.  See how the secret of the Lord is tied into the covenant that He will reveal to those who fear him, this brought to mind my faith in God.  In the beginning of my relationship with the Lord, I stepped out in faith, confessing my sins, believing what Yeshua had done, laying down his life for mine and that God raised him from the dead bodily to live forever.  When I placed my faith in God, and in the way He has provided for my salvation, God revealed to me and continues to reveal to me at greater and greater depths His character, who He is, that He exists, and that He has a purpose for my life.  The truth of the covenant that He has made in you and I with Himself in Yeshua the Messiah, has been and continues to be revealed to us by His spirit the Ruach HaKodesh (Holy Spirit).  This means that if we want to understand who God is, understand that He is the author of life, the creator God, then one must first step out in faith and believe that God exists (Ivrit / Hebrews 11:1-6) and that Yeshua is His Messiah, Savior, and King.  It isn't until we step out in faith that we will be able to understand who God is, how much he loves us, and even for understanding scripture and the purpose that he has for us in our lives.  If you are having trouble believing and understanding the Scriptures, what might be missing is you need to first give your life over to Him.

Come and say the following prayer with me:

Heavenly Father, today I give my life to you. I believe that Yeshua laid down his life for me. I confess my sins, please have mercy on me a sinner. I believe that you raised Yeshua from the dead and that He lives today. Please send me your Holy Spirit. Help me to understand your words in the Bible and help me to understand what your plan is for my life. Thank you for loving me and providing me a way to be forgiven. I give you the glory, the honor, and the praise. In Yeshua's name I pray. Amen!

     Recently, while reading through my Bible about the story of the woman with the issue of blood that Yeshua healed, in Luke 8:34-48, there was something about the Hebrew text that caught my attention. Luke 8:43 says that no man could heal her. The Hebrew word “marpe” from the root word “to heal” (רפא) is used here to indicate that the woman went to earthly physicians but could not be cured of her illness. As the story goes, the woman approached Yeshua from behind and touched his clothing and was healed. Yeshua immediately felt power leave him to heal the woman. Finding the woman that had been healed, Yeshua said “be of good cheer my daughter, your faith has healed you, go in peace” (Luke 8:48). What caught my attention is the word Yeshua used to describe the woman’s healing. Yeshua uses the word “hoshiyah” from the Hebrew word for saved (נושׁע) to describe the manner in which the woman was healed. The reason this caught my attention is that by the use of two different words there must be two different words occurring in the Greek text. In addition to this, note that a connection has been made between faith “emunah” and salvation “hoshiyah.” According to Yeshua, the woman’s faith resulted in her deliverance from the bondage of her illness; as a result Yeshua used the correct Hebrew word to explain what had happened to her. I also found it interesting to consider that the act of God’s salvation, the process of being saved by faith, and the forgiveness of sins, there is accompanied the healing of the body.

     Investigating this further, I looked at the New International Version (NIV), Young’s Literal Translation (YLT), New American Standard Bible (NASB), and the King James Version (KJV) to see how the English translators chose to translate these verses.

Luke 8:43-48
8:43 And a woman was there who had been subject to bleeding for twelve years, but no one could heal her. 8:44 She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped. 8:45 "Who touched me?" Jesus asked. When they all denied it, Peter said, "Master, the people are crowding and pressing against you." 8:46 But Jesus said, "Someone touched me; I know that power has gone out from me." 8:47 Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. 8:48 Then he said to her, "Daughter, your faith has healed you. Go in peace." (NIV)

Luke 8:43-48
8:43 and a woman, having an issue of blood for twelve years, who, having spent on physicians all her living, was not able to be healed by any, 8:44 having come near behind, touched the fringe of his garment, and presently the issue of her blood stood. 8:45 And Jesus said, `Who [is] it that touched me?' and all denying, Peter and those with him said, `Master, the multitudes press thee, and throng [thee], and thou dost say, Who [is] it that touched me!' 8:46 And Jesus said, `Some one did touch me, for I knew power having gone forth from me.' 8:47 And the woman, having seen that she was not hid, trembling, came, and having fallen before him, for what cause she touched him declared to him before all the people, and how she was healed presently; 8:48 and he said to her, `Take courage, daughter, thy faith hath saved thee, be going on to peace.' (YLT)

Luke 8:43-48
8:43 And a woman who had a hemorrhage for twelve years, and could not be healed by anyone, 8:44 came up behind Him and touched the fringe of His cloak, and immediately her hemorrhage stopped. 8:45 And Jesus said, ‘Who is the one who touched Me?’ And while they were all denying it, Peter said, ‘Master, the people are crowding and pressing in on You.’ 8:46 But Jesus said, ‘Someone did touch Me, for I was aware that power had gone out of Me.’ 8:47 When the woman saw that she had not escaped notice, she came trembling and fell down before Him, and declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. 8:48 And He said to her, ‘Daughter, your faith has made you well; go in peace.’ (NASB)

Luke 8:43-48
8:43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 8:44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. 8:45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? 8:46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 8:47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 8:48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. (KJV)

      The NIV translation has Yeshua saying that “your faith has healed you, go in peace.” The English translation does not convey the deeper spiritual meaning that can be extracted from the Hebrew text above, the connection between faith and salvation. The YLT translation is a better translation saying “thy faith hath saved thee, be going on to peace.” Both the NASB and KJV translations say that the woman’s faith has made her well or whole. Regardless of the variations amongst the English translations, the scriptures indicate that the healing of the woman was performed as a result of her faith touching Yeshua.

     The interesting point I wanted to make is the connection that is found between faith, salvation, and physical healing.  In the Scriptures, when one was saved spiritually there was a physical manifestation of healing that accompanied the saving faith.  Did you catch that? Healing faith is the same kind of faith as saving faith.  God is still in the buisness of saving souls by faith in Yeshua the Messiah, and if God is still in the buisness of saving souls shouldn't He still be in the buisness of healing our bodies?  God heals not only the hurting spirit but also our hurting physical bodies.  I want to encourage you to reach out to the Lord for healing, because God does heal.  The point is the kind of faith one needs is the same faith one has for believing that Yeshua laid his life down for for the forgiveness of sins.   Do you believe that Yeshua laid his life down for the forgiveness of your sins?  If you place your faith in Yeshua for the healing of your body, it will surely happen.

Below is a discussion email response I gave a while back on the topic of "Lucifer (Satan) and Judaism." A lot of times there appear to be a disconnection between what we have accepted traditionally as doctrine such as that in discussions with friends over the topic of demonology.  I tried to answer the question adequately.   I included a copy of the email that was sent to help the reader understand what questions were asked.

---

Shalom, Shalom!

My name is John and I'm a born again Christian of 44 years now.  I'm 51 years old and have a very deep love for the Nation of Israel.  I have a very dear friend who lives 15 minutes away from me, whom I give my scrap steel and iron to; I run a scrap metals business.  Hadar is from Israel and is a practicing Jew.  He does not recognize that Yeshua is the Messiah and for the life of me, I cannot get him to see this.

He has an advantage over me; he can read and write Hebrew and I cannot.  Here is my current question:

He claims that "Lucifer" in Isaiah 14: 12-14 is NOT the devil.  The King James Version makes it sound like it is Lucifer (the devil) being referred to here.   Hadar's English is not that good, so I'm not sure I'm understanding him correctly.  My Matthew Henry Commentary says that it is King Belshazzar of Babylon.  Can you PLEASE help me understand this passage correctly?

Hadar says Jews do not speak of the devil.  Is this correct also?

He wanted me to see if I could find a group of Messianic Jews in Halifax, where he happens to be at the moment until Friday.  If you get back to me soon, I will phone him with your comments and if you don't mind, give him your contact number also so he can meet you and others who believe in Yeshua.  I would love for him to meet Yeshua!!!

Being a Levy, he believes that he is going to be saved on his heritage alone; the Savior is not necessary...

Thank you, and many blessings be upon you and your nation!

John

Wilmot, Nova Scotia

PS:  A number of months ago, I was privileged to take in a seminar that was led by Joe Amaral who spends much time working among the Jewish people and teaches and lectures in Jewish customs and culture.  Maybe you've heard of him; I really appreciate his ministry!

            Before we begin, there are a couple things I want to comment on regarding what you said in your email.  Do not consider that your inability to read or write Hebrew is in any way a disadvantage.  There are many resources available to you such as “Strong’s Exhaustive Concordance of the Bible” by Dr. James Strong that can help you in your exegetical analysis and critical interpretation of the Holy Scriptures.  Also, remember faith is a gift from HaShem.  As disciples of Yeshua and servants of the Lord we reach out to others by the leading of the Ruach HaKodesh (The Holy Spirit).  It is by G-d’s leading us and subsequent calling those whom we are speaking to, to believe and be saved.  The processes of salvation and faith are both gifts of G-d and it doesn’t matter how much you try to convince someone to believe, salvation will come by faith in G-d’s timing.  Don’t be discouraged; just continue to reach out in love and to pray for your friend asking the Lord for His words of life that will speak to your friend’s heart and soul that would lead to life everlasting by faith in the shed blood of Yeshua the Messiah. 

            In order to examine the statement your friend posed about Yeshayahu / Isaiah 14:12-14 and to answer the question you asked will require more than simply looking at the Hebrew text in Yeshayahu / Isaiah.  Reading your friends claim demonstrates a number of deficiencies in his understanding.  This doesn’t draw into question his understanding of the Hebrew text, rather, he does not appear to have made a connection between the history and culture of the time which includes the use of the phrase “morning star” and its cultural religious background in astrology and the mythic religious cults of the day (i.e. Babylonian and Mesopotamian religious culture).  Furthermore, his statement that Jews do not speak of the devil or demons suggests that he is unaware of the doctrine of demonology that is extant in the Jewish literature such as the Talmud Bavli, the Midrashim, and the Zohar (Kabbalah), etc.  This means we have a lot of ground to cover in order to answer this question you have posed and to help your friend understand the origins on the interpretation of Yeshayahu / Isaiah 14:12-14 how it had come to refer to that of Lucifer (Satan).  To begin we need to try to understand that the concept of the devil was firmly established in the first century mindset of the Jewish people and in the later rabbinic literature (Talmud Bavli).  Then we can discuss how Yeshayahu / Isaiah 14:12-14 came to refer to Lucifer (Satan). 

The Devil and Demons in the First Century

             In order to understand the Jewish concept of the devil and demons in the first century we need to examine a first century text.  The Ketuvei Shelachim (Apostolic Writings) is a first century text; therefore, I have chosen a few selected verses to begin our critical analysis on this topic.  I want to look at the book of Matthew, chapter 12, verses 22-24.  I chose these verses because we find in the text Yeshua healing a man who was demon-possessed and as a result the Pharisees responded to the miracle of healing by saying that Yeshua healed by the power of “Beelzebul the ruler of demons.”  The purpose of this analysis will be to demonstrate that in the first century there was the belief that there is a “chief demon” that rules the other demons and the title of this chief demon is given “Beelzebul.”  (Note that Lucifer (Satan) is also understood as being a “chief demon.”)

Matthew 12:22-24

12:22 Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed him, so that the mute man spoke and saw.  12:23 All the crowds were amazed, and were saying, ‘This man cannot be the Son of David, can he?’  12:24 But when the Pharisees heard this  they said, ‘This man casts out demons only by Beelzebul the ruler of the demons.’ (NASB)

            In Matthew 12:22-24 we learn that demons have the power to cause serious physical maladies, in this case blindness and the inability to speak.  Matthew does not mention that the demon was “cast out” but simply states that the man was brought to Yeshua and that “He healed him.”  Since the blindness and the inability to speak were both the work of the demon, the exorcism of the demon and the healing of the man are synonymous.  It is interesting to note that the Greek text here does not say that the man was “demon-possessed,” but that he was “demonized” (daimonizomai).  The idea that a demon “indwells” a person is interpretive, not something that is explicitly demanded by the language of the Scriptures.  When Yeshua healed the man there is no doubt that the man had been healed since he immediately began speaking and it was evident that his sight had been restored.  Thus, as Yeshua performed miracles as a sign of His being the Messiah, they were obviously incontestable; the man had genuinely been healed.  As a result, the crowd was amazed and saying “This man cannot be the Son of David, can he?”  The miracle was a clear manifestation of Yeshua’s miraculous powers that engenders the crowd’s question.  At this point we find the concept of a “chief of demons” in the Pharisees response to the crowds that “This man casts out demons only by Beelzebul the ruler of the demons.” 

It appears from the text that the Pharisees responded to the crowds and not directly to Yeshua.  Their response suggests that the miracle Yeshua had performed could not be denied, the man had clearly been healed.  The purpose of the response was to keep the crowds from believing that Yeshua was in fact the promised Messiah.  The Greek opening “houtos” (“this”) is emphatic and implies contempt of Yeshua. 

Here the Pharisees ascribe Yeshua’s miraculous power to magic and the work of demonic powers.  Similarly, in Matthew 9:34, Yeshua is accused of being dependent upon the “ruler of demons” which is a reference to the chief of demons whom we know today as Lucifer (Satan).  This same accusation is made in our text but here the Pharisees added “Beelzebul.”  Note that in Mark 3:22 Yeshua is accused of “having Beelzebul” meaning that he possessed the powers of Beelzebul.  The Pharisees suggest that Yeshua casts out demons by the prince of the demons indicating that there is a “chief demon” that can command other demons.  The Pharisees called the head of the house Beelzebul. 

In regard to the name Beelzebul, there is a textual variant in the Greek manuscripts of the Ketuvei Shelachim.  Some manuscripts have “Beezeboul” while others have “Beelzeboul.”  The term Beelzeboul is based upon the Hebrew phrase ba’al zevuv, the pagan god of Ekron (see 2 Kings 1:3).  This was not actually the name given to the idol god, but the mocking name applied by the Hebrews which literally means “Lord of the flies” and is a play on the Hebrew phrase baal zevul meaning “Lord of dung.”  Note also that there is a rabbinic term, zevul meaning “temple,” that is sometimes applied to the temple in Jerusalem, and at other times to pagan temples in a mocking manner.  See the book titled “A Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi and Midrashic Literature” by Marcus Jastrow for further study on the Hebrew word zevul.

            In the apocrypha, the Testament of Solomon 6:1-2 states that Beelzebul is one that had been “the highest ranking angel in heaven” which would suggest an identification with Lucifer (Satan) as we understand it today.  Similarly, in the Armenian version of Revelation 12:9, the word “diabolos” (Devil) is translated as Beelzebul.  It is probable then that by the 1^st century, the Jewish community used the term “Beelzebul” as an alternate name to designate Lucifer (Satan) or perhaps some lesser but powerful demon. 

            Beelzebul, in Matthew 12:22-24, was most likely derived from a Jewish slur on the pagan “Baal” and was used to designate a chief demon or lesser but powerful demon.  The book of Jubilees 48:15 refers to “the prince mastema,” which most likely means “Satan,” while the Testament of Daniel declares “your prince is Satan.”  The Talmud Bavli Folio Pesachim 110a refers to “Ashmedai the king of demons.”  Ashmedai, Asmodai or Asmodeus according to Judaism is a semi-Biblical demon mostly known from the deuterocanonical Book of Tobit. The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon.  There are many variations for the spelling of this name: Asmodai/Asmodeus include Ashmadia, Ashmedai (Hebrew), Asmodaios-Ασμοδα?ος (Greek), Asmoday, Asmodée (French), Asmodee, Asmodei, Ashmodei, Ashmodai, Asmodeios, Asmodeo (Spanish and Italian, from a Latin declination), Asmodeu (Portuguese), Asmodeius, Asmodi, Chammaday, Chashmodai, Sidonay, Sydonai. 

The existence of the “king of demons” or “chief of demons” in the Talmudic literature indicates that the belief in a “chief demon” such as Lucifer (Satan) is not restricted to Christianity alone.  The accusation that was made against Yeshua that he practiced magical arts (by demonic influence) is therefore early.  In fact, this same charge is found today in the rabbinic literature against Yeshua in the Talmud Bavli Folio Sanhedrin 43a, 67a, and Shabbat 104b.  To claim that the Jewish people do not talk about the devil clearly indicates that your friend does not fully understand the extant nature of demonology that is found in the rabbinic literature.  Thus, from our discussion above, we have established that there was a doctrine on demonology that existed in the first century and in Judaism today. 

In addition to this consider a scripture verse from the Torah.  The Torah says that making an offering to idols is synonymous with offering sacrifices to devils in Vayikra / Leviticus 17:7.  Don’t believe Vayikra / Leviticus 17:7 is an example from the Torah on the existence of demons/devils?  I suggest having a look at Rabbi Shlomo ben Yitzchak (Rashi) commentary on that particular verse.  Rashi considers the sacrificing to idols as that of making an offering to devils.  Note also the reference made to the Midrashic Halachah on Vayikra / Leviticus called Toras Kohanim in reference to verse 17:7 in Rashi’s commentary. Having the evidence for the doctrine of demonology in the Torah, in the Ketuvei Shelachim, and in the Rabbinic literature, can your friend honestly suggest that the devil is a non-Jewish concept?  If your friend hears or reads this commentary and continues to believe that demons (the devil) are not a Jewish concept, then he has an agenda to discredit your faith rather than a willingness to learn.  Let’s now move on to a discussion on Yeshayahu / Isaiah 14.

How Yeshayahu / Isaiah 14:12-14 come to refer to Lucifer (Satan). 

            Now that we have established that there existed the concept of a “chief of demons” in Judaism within the first century and even today, the approach I want to take for analyzing Yeshayahu / Isaiah 14:12-14 is to examine a text that brings us closer to the time of the writing of the book of Yeshayahu / Isaiah.  According to the beginning of the book of Isaiah, counting from the fourth year before Uzziah's death (B.C. 762) to the last year of Hezekiah (B.C. 698), Isaiah’s ministry extended over a period of sixty-four years. We need to find a text that brings us close to the time of 698 BCE.  The Scriptural text I want to look at is the Septuagint (LXX).  The LXX is a Greek translation of the Tanach that was translated in stages between the 3^rd and 1^st centuries BCE in Alexandria.  It is the oldest of several ancient translations of the Hebrew Bible into Greek.  The word “septuaginta” means “seventy” in Latin and derives from a tradition that seventy-two Jewish scholars (seventy being the nearest round number) translated the Torah from Hebrew into Greek for Ptolemy II in Philadelphus 285-246 BCE.  So, to begin let’s look at the Greek LXX and the KJV together. 

            The Greek word “heosphoros” found here in Yeshayahu / Isaiah 14:12 is also found in Yoav / Job 11:17 in the LXX.  It is also used in the Greek LXX text of Tehilim / Psalms 110:3.  In these texts we find the KJV is translated using the Latin word “Lucifer.”  The Latin word “Lucifer” is used to translated the Greek “heosphoros” in Yeshayahu / Isaiah 14:12 Yoav / Job 11:17, and Tehilim / Psalms 110:3.  Note though that in the KJV the English translation uses “morning star” for the latter reference. 

Various Greek authors have also used the word heosphoros in reference to the planet Venus for astrological purposes.  The ancients also applied the “sobriquet” or “morning star” and sometimes “evening star” to the planet Venus because it reaches its maximum brightness shortly before sunrise and shortly after sunset.  (see the Greek texts, Odes Pinar, the Illiad, and Hippias Major, Hippias Minor, Ion, Menexenus, Cleitophon, Timaeus, Critias, Minos, Epinomis, 98e of Plato.  These Greek authors use heosphoros as a reference to the planet Venus which is also known as the “morning star.” 

The Talmud Bavli applies Yeshayahu / Isaiah 14:12 to Nebuchadnezzar of Babylon in Tractate Shabbat, Folio 149b.  In the Targumim, the Targum Jonathan for 14:12 we find:     

The Aramaic phrase “kekokav nagha” means “as the star of the morning” or “morning star” which again is a likely reference to the planet Venus.  Thus, in summary of these texts we have examined, the LXX and the Targum Jonathan, the word “Lucifer” exists in the KJV as a result of the transliteration of the Latin in the Latin Vulgate of Yeshayahu / Isaiah 14:12.  It is interesting to note that in the translation of the Hebrew Scriptures by the seventy Jewish scholars they chose to translate the Hebrew using the word Lucifer.  This is interesting since the Latin Vulgate is a 5^th century text that was made by Pope Damasus I in 382 CE.  There is a 500-to-600 year difference between the textual translations.  This establishes that in the 3^rd to 1^st century BCE, the morning star was referred too as Lucifer and/or Venus.  Next, let’s look at the Hebrew text.

            A copy of the Hebrew from the Masoretic text is shown below.

            The circled text says “helel ben shachar” which means “shining one, son of the morning” Taking a strict exegesis of the text, the prophet Yeshayahu / Isaiah is denouncing the King of Babylon so to give credit to your friend he is correct in a non-Midrashic sense.  One of the principles in biblical hermeneutics is to use all of Scripture in the development and study of theories of the interpretation and understanding of the biblical texts.  In a Midrashic sense, this text here alludes to the “chief demon” (Lucifer/Satan) figuratively.  A Midrash is a method of exegetical exposition, interpretation, or commentary treating of the scriptures.  We find the term most often in the Jewish expository literature which are divided into two classes (i) Halachah dealing with legal and ritual maters, and (ii) Haggadah, writings on any other theme, generally dealing with traditions, stories, legends, allegories, and history.  Here, Yeshayahu / Isaiah 14:12 falls under the Haggadah classification in a Midrashic sense as a reference to the fallen one, Satan, Lucifer, etc.  The Midrash on the interpretation of the verse is strengthened by the words Yeshua said when the seventy returned with joy explaining how the devils are subject to them through the name of Yeshua in Luke 10:17-22.       

Yeshua states that “I beheld Satan as lightning fall from heaven.”  This Midrash is a combination of concepts that are derived from the text of the Ketuvei Shelachim and from tradition and may be explained in the following way. 

The Greek “diabolos” which is translated literally as “devil” translates in Hebrew as “Satan” which means “adversary, opponent, rebel, or deceiver.”  In Yeshayahu / Isaiah 14:11-15, between the lines of a taunt against the king of Babylon, can be read the downfall of a creature who was once both powerful and beautiful but who in pride rebelled against G-d and came to oppose him.  Ezekiel 28:11-19 is very similar.  On the other hand, Yoav / Job 1-2 is explicit in showing Satan as the opponent of both G-d and man.  In Bereshit / Genesis 3 as the serpent he tempts Adam and Chavah (Eve) to disobey G-d; the way the text is written, equating the Adversary with the serpent is clear.  Hitgalut / Revelation 12:9, speaks of “that ancient serpent, also known as the Devil and Satan (the Adversary), the deceiver of the whole world.”  Lucifer (Satan) is a created being, in no way equal to his Creator; yet he is the background source of all sin, evil, and opposition to G-d.  The book of Yoav / Job teaches that the reason why an omnipotent and good G-d permits such opposition is a mystery, but that G-d remains in perfect and unthreatened control.  This we see most clearly in Yoav / Job 40-41, where the “Behemoth” and “Leviathan” are seen to be stand-ins for the Adversary, because when G-d challenges Job to deal with them he repents “in dust and ashes (see Yoav / Job 42:6).  Both the Tanach and the Ketuvei Shelachim take for granted the existence of a supernatural realm of good, obedient angels who serve G-d and evil rebellious angels (demons) who serve the Adversary. 

According to the Scriptures, G-d the source of shalom will soon crush the Adversary, the ultimate source of all opposition to G-d, under our feet.  This imagery draws on Bereshit / Genesis 3:15; and many other scriptures throughout the Tanach and the Ketuvei Shelachim.  Note also a Jewish work written around 108 BCE, titled The Testament of Levi 18:12:

The Testament of Levi 18:12

“And Beliar [a variant of B’liya’al, another name for Satan, as at 2C 6:15] will be bound by him [the “new priest” that the Lord will raise up, 18:2], and he will give power to his children to tread on evil spirits.”

There are many books written on this topic, what I have put together here is only a fraction of what you could find if you took the time to look without the presumption that personal opinion supersedes taking the time to discover the truth.

Conclusion

            While discussing with an unbeliever and especially one who portends to know more than he really does, one may become confused, discouraged, alarmed and even angered.  That kind of a response is very easy and understandable.  Some people reinterpret scripture on less than solid ground and wrestle texts out of their contexts to fit their agenda.  While not in any way impugning your friend’s good intentions or bad intentions, he needs to realize that he also should not take for granted that personal opinion can provide a complete picture of the Tanach, the Ketuvei Shelachim, and that of the Rabbinic literature.  In situations like this there is the necessity to follow the pattern of the Bereans, who having heard the message of the Apostles, went back to the Scriptures to prove whether what they were being taught was worthy of acceptance.  In this current controversy between you and your friend, this Berean method requires more than simply studying the Biblical texts but also surveying and analyzing the extra biblical texts from the Apocrypha and the Rabbinic literature in order to obtain a clearer picture.  In the Hebrew text in Yeshayahu / Isaiah 14:12, the words for “light bearer” is translated in latin as “Lucifer.”  These terms Lucifer, “light bearer,” “morning star,” and the planet Venus all have implications in astrology and originate out of Babylon, which, quite coincidentally is found within the verses denouncing the King of Babylon.  The word Lucifer was the direct translation of the Septuagint Greek heosphoros, ("dawn-bearer"); (cf. Greek phosphoros, "light-bearer") and the Hebrew Helel, ("Bright one") and I believe is a reference to the “chief demon” that fell from heaven because of his pride.  In addition to this it does appear from the Apostolic Scriptures that Yeshua believed the same when He said “I beheld Satan fall as lightning from heaven.”  I have to say from a Midrashic sense the interpretation of these verses as detailing the rebellion and fall of Lucifer from heaven is valid and accurately portrayed according to the Christian tradition.  I shouldn’t have to remind your friend that Judaism is full of Midrashic writings that deal with traditions, stories, legends, allegories, and history.  There is more to the interpretation of these verses (Yeshayahu / Isaiah 14:12) as referring to the fallen angel Satan than a casual reading and personal opinion.  As a matter of fact, on the topic of Judaism and Midrashim, there are quite a number of Midrashim that utilize the Gematria to kabbalistically interpret the Hebrew scriptures by computing the numeric values of words from the constituent letters that are very sketchy.  The use of the Gematria to weave together stories that link various portions of text in peculiar ways is nothing new to Judaism.  I propose that the true reason your friend objects to the Lucifer and fallen angel interpretation of the Isaiah is because of his objections to Yeshua being the Messiah.  I hope this commentary helps.  Take care friend.

 

After the death, burial, and bodily resurrection of Yeshua, the disciples became disheartened, and turned back to their previous occupation fishing. While fishing Yeshua stood upon the sea shore, Peter realizing that it was the Lord, jumped into the sea and swam to shore. While eating, Yeshua asked Peter  "do you love me more than these other things?"  in John 21:15. Today, when we gather together as a body of believers, have you noticed that most of the activity of gathering is done so by focusing on "each other?" Having love for one another is very important (see John 13:34-35) however, is fellowship alone good enough?  Gatherings, meetings, special speakers and special music are all good: but are those things enough? Did you know that in a praise and worship service it is possible to sing "about" Yeshua but not truly worship Yeshua? Similarly with preaching and teaching, it is possible to talk "about" Yeshua but yet not truly meet Yeshua in the spirit of the word. This is also possible in prayer while speaking with God "about" our "needs and desires" but not actually communing with God and with Yeshua.

When we come into a relationship with the Lord by faith, our lives begin to change, it is this change that draws a distinction between those who are only going through the motions and those who are spiritually growing closer to the Lord. Our faith in Yeshua (Jesus) is all about change; God has taken us out of this world, and created in us a new heart, restoring our spirit (this is how we are created new), one that is in fellowship with God. So, if we are born again in Yeshua (Jesus), and serving a Holy God; shouldnt we be fighting for truth and for Holiness in our daily lives? Shouldn't we be trying to spend as much time with the Lord as possible on a daily basis in prayer?  How about studying God's Word?  The next time you attend a service, sing praise to the Lord, or approach the Lord in prayer, evaluate your life, ask the question "have I grown closer to the Lord lately" or "have I reached a spiritual stagnant point in my life?"  The spiritual stagnation could be the result of approaching God with a focus on ourselves in contrast to our drawing near to simply draw near and dwell in God's presence. If you need a spiritual jumpstart today, you can begin by drawing near to the Lord for the sole purpose of drawing near to the Lord.  By doing this it is possible to bring Glory to God in a new and intimate way.

Recently, while listening to the mid-week Torah study on September 1, 2010, I saw some comments that were made during the study that bring into question the Messianic Movement and the motivation behind those who are part of the Messinaic Movement.  The topic is on the Torah, Messianics, and the Christian church.  I posted a portion of the conversation (shown below) so that you could see what is being typed into the chatroom.  

Chat History from Sept. 1, 2010

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[20:19:22] inSpeak: MrKit has joined the room
[20:20:31] RebAvner: Shalom Kit - This is a LIVE teaching by MRav Yosef Boleware of Cong. Beit Lechem in Jackson, Mississippi
[20:21:04] MrKit: is this a member congregation?
[20:21:20] RebAvner: yes
[20:21:25] MrKit: ok
[20:21:29] RebAvner: member of CTOMC
[20:21:56] MrKit: obviously that is what I meant by the question.
[20:22:29] RebAvner: in fact, Rav Yosef is on the CTOMC Beit Din
[20:23:13] MrKit: good. I like to know a little about the teachers I hear.
[20:23:39] RebAvner: If you have any questions, type them in the text area and Rav Yosef will answer you
[20:30:36] inSpeak: sasa88 has joined the room
[20:30:44] inSpeak: sasa88 has left the room
[20:36:08] MrKit: What is our responsibility/relationship to be with those who claim to be believers and yet teach that Torah is done away with?
[20:39:42] Cheri_4Yeshua: sometimes going to their "things" will get them to Torah, the Lord's modim
[20:40:07] MrKit: Is the Baptist my "brother/" is the non-Messianic my "brother/" that's what I mean.
[20:42:54] Messiah_msgr: is there a difference between the greek Jesus and Hebrew Yeshua? Are they different people?
[20:43:22] MrKit: 2
[20:43:25] Messiah_msgr: i know the origins of "Jesus" name vs Yeshua
[20:46:00] Cheri_4Yeshua: yet these very same christians who thinl Torah is "working" for salvation, go absolutely crazy over whether women should or should not teach, the divorce issue, whether to immerse or mot to immerse, etc, all those things are also "works"....???
[20:46:25] Messiah_msgr: and working on Sunday, the Lord's Day
[20:46:46] Cheri_4Yeshua: yet we get called Judaiers, jew-wannabes, and those are the nice names lol
[20:47:33] Cheri_4Yeshua: that's right

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The question is raised about the relationship/responsibility a person has with regards to those who say that "The Torah is done away with."  Another question is asked whether a baptist or a non-messianic is to be considered our brothers and sisters in Yeshua.  Based upon the conversation, others have as difficult a time understanding ones relationship with others who place their faith in Yeshua by asking whether there is a difference between the "Greek Jesus" and the "Hebrew Yeshua" and whether they are different people?  Arguements are made to justify the position of observing the Torah by abstracting a parallel between the Christian church on the isues of (i) divorce, (ii) baptism (imersion or no imersion), and (iii) whether to work on sunday or not. 

Over the years, these questions and more have been raised time and time again.  The attitude here is one of pride, pride on the obserbance of the Torah over against those who do not observe the Torah.  Yeshua said:

John 13:34-35
13:34 ‘A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.  13:35 ‘By this all men will know that you are My disciples, if you have love for one another.’ (NASB)

I have to ask this question with respect to what Yeshua taught us concerning this conversation.  Where is the love?  Do you see the attitude of pride and resentment towards Christian believers?  I certainly do and I am ashamed to say that I am a Messianic believer along side of the people who have this kind of attitude. 

We can teach at length what the scriptures say, from the Hebrew and Greek texts and provide historical along with logical reasons why the Torah is God's way of living for believers but we can not force it upon those who believe the Torah is passed away because of Yeshua.  I believe everyone who believes by faith in Yeshua alone for their salvation is saved by His blood and are also my brother or my sister.  There is no doubt with respect to what the Scriptures state about this fact.  Observing the Torah does not save one from their sins because the Torah apart from Yeshua is a road that leads to hell. The central problem here is that Messianic congregations have missed the mark of the Torah.  All of the Torah points to Yeshua the Messiah and yet Yeshua has taken second place in most Messianic congregations.  The Torah is elevated over top of the teachings of Yeshua and what is worse, Rabbinic interpretation and the Talmud are heralded as important aspects for our faith as messianics.  This placing of Yeshua in second place is the reason why the Messianic congregations show no growth.  In addition to that, in the last 4 years of my involvement in the Messianic Movement I have never once heard of one soul that was saved.  I have never heard a praise report on one person placing their faith in Yeshua for their salvation, out of a messianic congregation.  This is a serious issue with the Messianic movement.  It appears that the return to the Torah is not accompanied by a fire and love for Yeshua, our neighbors, and the salvation of the lost soul. 

So, what is our responsibility/relationship to those who say the Torah is passed away?  Our responsibility is to love them as Yeshua has loved us and stop the pride and arogance that is so prevalent amongst Messianic believers.  It is time to wake up!  Yeshua needs to take first place in our hearts and lives.  If Yeshua isnt in first place something is seriously wrong and it is time to re-evaluate your faith, your salvation, and all that you believe according to the Scriptures.