A Warning from Kepha - PDF

A Warning from Kepha 2Kepha 3.10-17 In recent years there has been much debate about Sha’ul’s letters contained in the Second Writings, which are also known as the “new” testament. Many have given more credence to Sha’ul’s writings than to YH’VH Elohim’s commandments and Messiah Y’shua’s teachings. His teachings have become the foundation for many believers, but is Sha’ul the ultimate authority in Scripture or are some of his writings questionable in light of the Torah1, as Kepha warned? Kepha’s2 second letter was written “to those who have obtained a belief as precious as ours by the righteousness of our Elohim and Savior ‫יהושע‬3 Messiah.” 2Kepha1.1 This included all of the Messiah’s followers, including gentiles who had grafted into Yisra’el.Romans 11.17. As Kepha closed this letter he encouraged Messiah’s followers, telling them: 10But the day of YH’VH shall come as a thief in the night, in which the heavens shall pass away with a great noise, and the elements shall melt with intense heat, and the earth and the works that are in it shall be burned up. 11Seeing all these are to be destroyed in this way, what kind of people ought you to be in set-apart behavior and reverence, 12looking for and hastening the coming of the day of Elohim, through which the heavens shall be destroyed, being set on fire, and the elements melt with intense heat! 13But according to His promise we wait for a renewed heavens and a renewed earthYeshayahu 65:17 in which righteousness dwells. 14So then, beloved ones, looking forward to this, do your utmost to be found by Him in peace, spotless and blameless, 15aand reckon the patience of our Master as deliverance, as also our beloved brother Sha’ul wrote to you, according to the wisdom given to him, 16as also in all his letters, speaking in them concerning these matters, in which some are hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the other Scriptures. 17You, then, beloved ones, being forewarned, watch, lest you also fall from your own steadfastness, being led away with the delusion of the lawless.2Kepha 3.10-17 Realizing the temptations and trials all Messiah’s followers face in this world,Yn. 16.33 Kepha urged His followers to keep their eyes on the rewards awaiting them as they await His return. His return will usher in the renewed heavens and a renewed earth in which righteousness will dwell. He encouraged them to do their utmost to be found by Messiah in peace, spotless and blameless upon Messiah’s return. This admonition that applies to our generation as we also await Messiah’s return. Kepha was concerned that Sha’ul’s letters contained teachings that could lead some of Messiah Y’shua’s followers astray from YH’VH Elohim’s commandments by the The first five books of Scripture Shimon Kepha, also known as the Apostle Peter in most English translations 3 ‫ יהושע‬- Hebrew name of Y’hoshua, our Messiah. Also referred to as Y’shua (Aramaic) and Jesus in English translations 1 2 1 A Warning from Kepha 2Kepha 3.10-17 “delusion of the lawless”. The dictionary defines “delusion” as a false belief or judgment held by people despite incontrovertible evidence to the contrary. In the context of Kepha’s letter, the delusion of lawlessness refers to the erroneous belief that the Torah, or at least some of the commandments, had been changed or annulled. Those believing the Torah, or even parts of it, were no longer valid were deemed lawless; they had been deluded into believing a falsehood, a lie. Kepha’s use of the words “peace”, “spotless” and “blameless” support this concept because all three of these words refer to keeping and guarding YH’VH Elohim’s commandments. In Yochanan 16.33, the Messiah said, “These words I have spoken to you, that in Me you might have peace. In the world you have pressure, but take courage, I have overcome the world”. A person continuing to live in sin cannot find the peace in Messiah Y’shua desires for His followers. 4”For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Setapart Spirit, 5and have tasted the good Word of Elohim and the powers of the age to come, 6and fall away, to renew them again to repentance – having impaled for themselves the Son of Elohim again, and put Him to open shame.”Ivrim 6.4-6 Becoming spotless and blameless takes place through the process of t’shuvah, which is often translated as repentance. The Hebrew understanding, however, requires that a person acknowledge his sin, offer the required sacrifice (which is now through faith in Messiah Y’shua’s sacrifice), turning from that sin and returning to guarding and keeping YH’VH’s commandments. This is what makes a person spotless and blameless, which is also translated as “perfect” in the English text. In B’reshith 17.1, YH’VH appeared to Aḇram and said to him, “I am Ěl Shaddai – walk before Me and be perfect. The word “perfect” is from the Hebrew word tamim (‫ )תָמִֽים‬and means to be blameless. Being blameless should not be confused with being sinless. None of us can be completely sinless, but we can be blameless IF we repent and return to guarding YH’VH’s commandments. The Messiah repeated the command to be blameless or perfect to His followers, Therefore, be perfect, as your Father in the heavens is perfect.Matt. 5.48 The concept of being spotless is also tied closely to all sacrifices offered to YH’VH. He commanded the sacrifice to be spotless, or without defect. The word defect is also translated from tamim (‫)תָמִֽים‬. Messiah Y’shua is our spotless, unblemished sacrifice that atones for our sins. He was offered, as of a lamb unblemished and spotless,1Kepha 1.19 Being “grafted” into the Hebrew people, known as Yisra’el, and walking “spotless” and “blameless” through Messiah Y’shua’s sacrifice are common themes throughout Kepha’s letters. What makes this passage 2Kepha 3.14-16 stand out is Kepha’s warning in verses fifteen and sixteen, 15and reckon the patience of our Master as deliverance, as 2 A Warning from Kepha 2Kepha 3.10-17 also our beloved brother Sha’ul4 wrote to you, according to the wisdom given to him, 16as also in all his letters, speaking in them concerning these matters, in which some are hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the other Scriptures. Kepha’s concern for those he described as untaught and unstable was that they were twisting Sha’ul’s words to their own destruction, as they were doing other Scriptures as well. The reference to being untaught was about being untaught in the laws and ordinances of the Torah. Being unstable referred to not knowing or being unsure of how to correctly follow this new walk of faith as they grafted into Yisra’el. This was not meant to brand them as mentally unstable. It was what Sha’ul had written concerning these matters, being at peace, spotless and blameless, that had raised Kepha’s concerns and led to this unprecedented warning. Kepha is considered one of the leaders of the Messiah’s twelve talmidim5. Although Ya’akov, the Messiah’s brother, eventually became the recognized leader of the Messianic communities, Kepha remained an important leader and teacher. Despite his momentary denial of Messiah before His crucifixion, Y’shua later asked Kepha, “Do you love Me?” And he said to Him, “Master, You know all, You know that I love You.” ‫יהושע‬ said to him, “Feed My sheep.”John 21.17 Y’shua’s instruction for Kepha to “feed His sheep” demonstrates His faith in Kepha’s love and his ability to lead and teach His followers. Seeing the faith Messiah had in Kepha, shouldn’t Kepha’s warning concerning some of Sha’ul’s teaching be taken seriously? The Catholics believe that Messiah Y’shua appointed Kepha as their first “pope” and that all other “popes” are descended from him. Much of the foundation of Christianity is based on Sha’ul’s letters and teachings, so it is interesting to note that Kepha’s warning has received so little attention from Catholic or Christian leaders. A review of Sha’ul’s letters, as well as what Luqas wrote in his letters to Theophilos, reveals three different trends in Sha’ul’s teachings. 1. Some of Sha’ul’s teaching support keeping the commandments (laws) of the Torah 2. Other teachings appear to break some of YH’VH Elohim’s commandments, but, on further examination, do not 3. While some of what Sha’ul had to say clearly break YH’VH Elohim’s commandments. Among Sha’ul’s teachings that support guarding and keeping the commandments of Torah (YH’VH’s laws and ordinances) are: 4 5 Sha’ul was also known as Paul, see Acts 13.9 Talmidim (sing. talmid) were known as Taught-ones, apostles, disciples and emissaries as well. 3 A Warning from Kepha 2Kepha 3.10-17 • Acts 24.14: And this I confess to you, that according to the Way which they call a sect, so I worship the Elohim of my fathers believing all that has been written in the Torah and in the Prophets, • Romans 2.13: For not the hearers of the Torah are righteous in the sight of Elohim, but the doers of the Torah shall be declared right. • Romans 3.31: Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah. • Romans 7.12: So that the Torah truly is set-apart, and the command set-apart, and righteous, and good. • 1Timothy 1.8: And we know that the Torah is good if one uses it legitimately Some of Sha’ul’s writings seem to break the Torah’s commandments, but do not when interpreted correctly. • Colossians 2.16: Let no one therefore judge you in eating or in drinking, or in respect of a festival or a new moon or Sabbaths – At first glance Sha’ul seems to be saying that someone in covenant with YH’VH Elohim is no longer required to follow the dietary commandments or observe YH’VH’s appointed feasts and His Sabbaths. This is actually not what Sha’ul was teaching. Sha’ul was urging others to let no man judge them regarding these matters, because at the end of this age YH’VH will be our Judge and His judgment will be according His commandments in Torah. To quote Kepha in Acts 4.19, we must obey Elohim and not man. • Galatians 3.13: “Messiah redeemed us from the curse of the Torah, having become a curse for us – for it has been written, ‘Cursed is everyone who hangs upon a tree.’” The curse Sha’ul was referring to is found in V’yikra chapter twenty-six and he correctly taught that Messiah Y’shua redeemed us from the curse of the Torah. This can be misleading for those without a good foundation in Torah. The Torah itself is not a curse. The curse Sha’ul referred to is a result of breaking YH’VH Elohim’s commandments; it is part of the penalty for disobedience. However, once a person repents, the Messiah’s blood redeems him from the curse (but not necessarily the consequences of) the sins he committed. It did not and does not release a person from guarding the commandments of Torah. Quite the opposite, it requires we return to guarding and keeping them. In the Torah YH’VH clearly defined what is a sin for those in covenant with Him. In D’varim 4.2 and again in D’varim 12.32 He warned us not to add to or take away from His Word. In Mattityahu 5.19, the Messiah taught us “to keep even the least of His Father’s commandments and teach others to keep them”. Sins such as adultery, kidnapping, coveting, all forms of sexual immorality, robbery, eating what is unclean and so forth remain sins before YH’VH and Messiah despite what anyone chooses to 4 A Warning from Kepha 2Kepha 3.10-17 believe. The Torah is eternal, forever settled in the heavens;Thillim 119.89 therefore the only way sin could be abolished would be to do away with the Torah: as Sha’ul wrote, where there is no Torah there is no sin.Romans 5.13 Doing away with the eternal, perfect word of our Father is simply not possible. Even so, this has not stopped Catholicism, Christianity or Rabbinic Judaism from continuously attempting to change or do just do away with many of His commandments, so that those sins are no longer applicable. The question comes down to who a person chooses to believe: our Father and Creator and His Son or whichever religious leader they choose to follow. • Ephesians 2.15: Sha’ul states, “having abolished in His flesh the enmity – the torah of the commands in dogma – so as to create in Himself one renewed man from the two, thus making peace. Messiah abolished the the commands in dogma (man-made laws). These were the oral laws and traditions instituted by men that were and continue to be be taught as commandments given by YH’VH Elohim. Unfortunately there are teachings in Sha’ul’s letters that do violate some of YH’VH Elohim’s commandments; • Romans 7.6: But now we have been released from the Torah, having died to what we were held by, so that we should serve in newness of Spirit and not in oldness of letter. • Romans 2.28-29: For he is not a Yehuḏi who is so outwardly, neither is circumcision that which is outward in the flesh. But a Yehuḏi is he who is so inwardly, and circumcision is that of the heart, in Spirit, not literally, whose praise is not from men but from Elohim. In Torah we are commanded to circumcise both our heartsD’varim 10.16 and our flesh.V’yikra 12.3 • Galatians 5.2: See, I, Sha’ul, say to you that if you become circumcised, Messiah shall be of no use to you. In this passage Sha’ul is clearly acknowledging that his comments (I, Sha’ul say) regarding circumcision are his, not YH’VH’s or Messiah’s. Sha’ul offered his own opinion several times in his writings, such as in 1st Corinthians 1.6, 12, 25 and 40. Sadly, many religious teachers have given Sha’ul’s opinions the same authority as YH’VH’s commandments. • Galatians 5.18: But if you are led by the Spirit, you are not under Torah. YH’VH Elohim’s command not to add to or take away from His word is well worth repeating; Do not add to the Word which I command you, and do not take away from it, so as to guard the commands of YH’VH your Elohim which I am commanding you.D’varim 4.2;12.32 The Messiah confirmed His Father’s word stating, 17Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to complete. 18For truly, I say to you, till the heaven and the earth to pass away, one yod or one tittle shall by no means pass from the Torah till all be done. 19Whoever, then, breaks one of the least of these commands, and teaches men so, shall be called least in the reign of the heavens; but whoever does and teaches them, he shall be called great in the 5 A Warning from Kepha 2Kepha 3.10-17 reign of the heavens.Matt.5.17-19 In Luqas 16.17, Luqas wrote the Messiah also taught, And it is easier for the heaven and the earth to pass away than for one tittle of the Torah to fall. These excerpts from Sha’ul’s writings support Kepha’s concerns and that Kepha’s words of caution should not be taken lightly. This also raises other questions about Sha’ul. Was he truly a devout Pharisee? Was he zealous for Elohim? Was he a student of of Gamli’el the Elder, instructed in the exactness of the Torah? To understand Sha’ul, we need to delve a little deeper into the spiritual leadership in Yisra’el at that time. There were two powerful groups among the Hebrew people during Sha’ul’s lifetime and both had a direct influence on his life: the Sadducees and the Pharisees. In the Torah, YH’VH Elohim appointed Mosheh’s older brother Aharon as the Kohen Gadol, the High Priest, for all of Yisra’el. The position of High Priest was a lifetime appointment and all High Priests had to be direct descendants of Aharon.Sh’mot 29.44 This changed with the Roman occupation when the Roman authorities declared they would assume the responsibility of appointing the “chief priests” for the Jews. Under their rule the chief priests were no longer required to be direct descendants of Aharon and their appointments were not for their lifetime. It was also not uncommon for these appointments to go to the “highest bidder”. In Yisra’el at that time the Sadducees were led by a Roman appointed chief priest. They controlled the Temple, its services and the priesthood. They did not ascribe any legitimacy to the oral laws, they didn’t believe in the resurrection, and were known to be friendly, if not supportive, of the Romans. This all but assured the selection of a chief priest would always come from among the Sadducees. In turn, the Sadducees realized that if the Jewish people ever rose up against the Romans, they would lose their lofty positions, which helps explaintheir fear of Messiah Y’shua and thus their desire to have Him killed. • Mattityahu 20.18-19: “See, we are going up to Yerushalayim, and the Son of Aḏam shall be delivered up to the chief priests and to the scribes. And they shall condemn Him to death, 19and deliver Him to the nations to mock and to flog and to impale. And the third day He shall be raised.” • Mattityahu 26.14-15: Then one of the twelve, called Yehuḏah from Qerioth, went to the chief priests, 15and said, “What would you give me to deliver Him to you?” And they counted out to him thirty pieces of silver. Zekaryah 11:12 • Mattityahu 27.12: And as He was accused by the chief priests and the elders, He answered not. 6 A Warning from Kepha 2Kepha 3.10-17 • Marqos 11.18: And the scribes and the chief priests heard it and they were seeking how to destroy Him, for they feared Him, because all the crowd was astonish • Luqas 22.2: And the chief priests and the scribes were seeking how to kill Him, for they feared the people. • Yochanan 19.6: So when the chief priests and officers saw Him, they shouted, saying, “Impale! Impale!” Pilate said to them, “You take Him and impale Him, for I find no guilt in Him.” With the destruction of the Temple in 70 CE the Sadducees were no longer in control and soon faded into history. The second group was the Pharisees. They were considered experts on the Torah (Written Law) as well as the Oral Laws. The Oral Laws were man-made laws and traditions. By the time of the Messiah’s brith, these Oral laws and traditions had superseded the Written Laws of YH’VH Elohim and were considered “the law of the land” in Yisra’el. The Pharisees had oversight of the synagogues, which was the origin of Rabbinic Judaism. During the time of Messiah Y’shua and His talmidim, they were led by the renowned Rabbi Gamli’el the Elder. The Second Writings6 offer some evidence that under his leadership most the Pharisees were more lenient, and possibly even supportive, of the Talmidim.7 Luqas wrote a good deal about Sha’ul in his two letters to Theophilos.Luqas 1.1-3 & Acts 1.1 According to Luqas, Paul was born Tarsus, in the Roman province of Cilcia. This was the basis of Sha’ul’s claim to having been born a Roman citizen.Acts 22.8 Even though he was born in Cilcia, Sha’ul stated he was brought up in Yerushalayim at the feet of Gamli’el the ElderActs 22.3 and was a Pharisee and the son of a Pharisee.Acts 23.6 Gamli’el the Elder, the leader of the Pharisees, was the son of Simeon ben Hillel and grandson of the great Jewish teacher Hillel the Elder. He is considered one of the greatest teachers in all of Jewish history: Since Rabban Gamaliel the Elder died, there has been no more reverence for the law - and purity and piety died out at the same time8. As student of Gamli’el, Sha’ul boasted that he had been instructed in the exactness of the Torah and was zealous for Elohim.Acts 22.3. Gamli’el held a very high position on the Sanhedrin9 as demonstrated by the respect he was shown by the members of the Sanhedrin regarding his treatment of Kepha and the other talmidim in Acts chapters four and five. It demonstrates the leniency the Pharisees often displayed to the Talmidim. the Second Writings are also referred to as the “new” testament talmidim (talmid, sing) was a student of Messiah Y’shua. They are also referred to as disciples, emissaries or apostles. 8 Mishnah, Sotah 9.15 9 The Sanhedrin was the highest Jewish court in Yisra’el. 6 7 7 A Warning from Kepha 2Kepha 3.10-17 The incident regarding Gamli’el and the Talmidim is found in Acts chapter five. Kepha and the others had been brought before the Sanhedrin after earlier being warned in Acts 4.18 “not to teach or even speak the Name of Y’shua”. They had ignored their demand and continued the work Messiah Y’shua had passed on to them. This drew the ire and jealousy of the chief priests and those with him (most, if not all, were Sadducees). They recognized that the teachings and miraculous works being performed by the Talmidim were producing an increasing number of followers. They were also concerned the increasing numbers of Messiah Y’shua’s followers was drawing the attention of the Romans. This led them to order the arrest of Kepha and the others arrested and thrown into a public jail (a prison). Notice that these actions were undertaken by the Sadducees, not the Pharisees. The night Kepha and the others were arrested a Messenger of YH’VH came, opened the prison doors and instructed the Talmidim to go to the Set-apart Place and speak to the people all the words of this life.Acts 5.20 Since the talmidim were not priests, the laws in Torah would not have allowed them to enter into the Set-apart Place (the Holy Place in the Temple), so they would have taught in the area before the Set-apart Place that was reserved for the men of Yisra’el. When the chief priest and the Sadducees called the Sanhedrin together the next morning, they (and the guards) were puzzled to discover their prisoners were no longer in the prison, even though the prison doors were still locked. As they were questioning how this could have happened, it was reported that the Talmidim were back before the Set-apart Place, continuing to teach and proclaim Y'shua. The captain and officers of the guard were again sent to arrest Kepha and the others, but were afraid to use force against them lest the people rise up and stone them.Acts 5.26 Kepha and the others surrendered peacefully and were brought back before the Sanhedrin so their “trial” could begin. The Roman-appointed chief priest demanded to know why Kepha and the others had disobeyed their orders and were continuing to teach in Y'shua’s name thereby filling Yerushalayim with their teachings and intending to bring the blood of this man upon them.Acts 9.58 When Kepha replied, we have to obey Elohim rather than men10, those hearing him were cut to their heart and took counsel to kill them.”Acts 5.33 This did not please the Pharisees on the Sanhedrin, especially Gamli’el, the renowned and highly respected Torah teacher. He stood and ordered the Talmidim to be put outside while he spoke. The fact that his “order” was followed without dissent is evidence of Gamli’el’s high position on the court. Once the Talmidim were removed, Gamli’el warned the members of the Sanhedrin to take heed what they intended to do 10 see 4.19 as well 8 A Warning from Kepha 2Kepha 3.10-17 to Kepha and the others. He reminded them that other men had risen up in the past claiming to be somebody and had led others astray, but their attempts had come to naught. Gamli’el concluded by counseling the other members, 38And now I say to you, stay away from these men and leave them alone, because if this plan or this work is of men, it shall be overthrown, 39but if it is of Elohim, you are unable to overthrow it, lest you even be found to fight against Elohim. 40And they heeded his advice, and having called for the emissaries, beating them, they commanded that they should not speak in the Name of Y'shua, and let them go.Acts 5.38-40 This incident shows that much of the animosity and fear the Talmidim faced was not primarily from the Pharisees, but from the Sadducees. Everyone on the council - the chief priests, scribes, Pharisees and Sadducees - heeded Gamli’el’s warning to leave Kepha and the others alone - everyone that is except Sha’ul, Gamli’el’s student. The raises questions about Sha’ul’s claim to be “a zealous Pharisee and a student of Gamli’el”.Acts 22.3 Rather than leave the talmidim and the Messiah’s followers alone, he chose to persecute them. To go against one’s rabbi, especially a rabbi such as Gamli’el, was unheard of in the Hebrew culture. A student of a rabbi did his best to imitate his teacher in every way possible. This included dressing as his rabbi dressed, eating what he ate, teaching as he taught and so forth. A student simply did not go against his rabbi but instead strived to be like him. In fact, the same is true in Yisra’el today. Sha’ul never denied his desire to persecute the Messiah’s followers. He himself declared he persecuted this Way to the death, binding and delivering up into prisons both men and women, as also the high priest bears me witness, and all the eldership, from whom I also received letters to the brothers, and went to Damascus to bring in chains even those who were there to Yerushalayim to be punished.11 Again, note that it was not the Pharisees who issued Sha’ul the letters of authority, it was the chief priest and the Sadducees. Sha’ul joined with the chief priests and gave his approval to have Stephen stoned to death. He even admitted he was the one who watched over the men’s coats as they stoned Stephen.Acts 7.58-8.1 Since it was Sha’ul who had asked for the letters allowing him prosecute and arrest the Messiah’s followers, Sha’ul himself would have led the accusations against Stephen. This brings into question Sha’ul’s claim to have been instructed in the exactness of the TorahActs 22.3 or demonstrates his willingness to ignore YH’VH’s commandments. In the Torah, YH’VH requires the hand of the accuser or accusers to be the first to cast the stones,D’varim 13.9 not stand by and watch others cast them. 11 Acts 22.4-5 9 A Warning from Kepha 2Kepha 3.10-17 Sha’ul’s decision to ignore the instructions of Gamli’el and join with the Sadducees in order to persecute the Messiah Y’shua’s followers are not the actions of a Pharisee and a son of a Pharisee. They are certainly not the actions a student of Gamli’el would have taken. As a Pharisee, Sha’ul would have been ostracized by the Pharisees for ignoring Gamli’el’s warning. Additionally, the hard matters in Sha’ul’s letters that went against YH’VH’s commandments which some were twisting to their own destruction does not sound like something a man “who had been instructed in the exactness of the Torah and who was zealous for Elohim” would have written. And yet, Kepha’s warning regarding Sha’ul’s letters has largely been ignored generation after generation. Why? Researching Kepha’s warning also uncovers another incident that raises questions about the Pharisees relationship with the talmidim and Messiah’s other followers. In his book, The Messianic Hope, Michael Rydelnik, compares an exchange between Messiah Y’shua and a scribe in the book of Marqos to the same incident recorded in Mattityahu. Marqos is considered to the oldest of the for gospels, with Mattityahu being written a few years later. Marqos 12.28-34: 28And one of the scribes12 coming near, hearing them reasoning together, knowing that He had answered them well, asked Him, “Which is the first command of all?” 29And ‫( יהושע‬Y'shua’s name in Hebrew) answered him, “The first of all the commands is, ‘Hear, O Yisra’ěl, YH’VH our Elohim, YH’VH is one.13 30‘And you shall love YH’VH your Elohim with all your heart, and with all your being, and with all your mind, and with all your strength.’14 This is the first command. 31And the second, like it, is this, ‘You shall love your neighbor as yourself.’15 There is no other command greater than these.” 32And the scribe said to Him, “Well said, Teacher. You have spoken the truth, for there is one Elohim, and there is no other besides Him.16 33And to love Him with all the heart, and with all the understanding, and with all the being, and with all the strength, and to love one’s neighbor as oneself, is more than all the ascending offerings and offerings.” 34And when ‫( יהושע‬Y’hoshua/Y’shua) saw that he answered wisely, He said to him, “You are not far from the reign of Elohim.” And after that no one was bold enough to question Him. 12 a scribe was a man learned in the law from among the Pharisees 13 D’varim 6.4 14 D’varim 6.5 15 V’yikra 19.18 16 D’varim 4.35 10 A Warning from Kepha 2Kepha 3.10-17 Now compare this same incident in Mattityahu 22.34-40: 34But the Pharisees, having heard that He had silenced the Sadducees, were gathered together, 35and one of them, one learned in the Torah, did question, trying Him, and saying, 36Teacher, which is the great command in the Torah?” 37And ‫ יהושע‬said to him, “ ‘You shall love YH’VH your Elohim with all your heart, and with all your being, and with all your mind.’ 38This is the first and great command. 39And the second is like it, ‘You shall love your neighbor as yourself.’ 40On these two commands hang all the Torah and the Prophets.” Marqos didn’t mention the scribe was a Pharisee and in his account the exchange between Messiah Y’shua and the scribe was very amicable. The scribe had listened as Messiah Y’shua answered questions from people and then declared Y’shua had “answered well”. When he asked which was the greatest command of all, the Messiah responded with the two greatest commandments to which the scribe replied, “Well said, Teacher, You have spoken the truth!” Mattityahu’s account presents a far less amicable exchange. In this account the scribe is identified as a Pharisee, one learned in the Torah, but unlike Marqos’s account, there is no report of the scribe listening to Messiah answering the people questions or acknowledging “He had answered well”. Instead, Mattityahu wrote the purpose of the Pharisee’s questions was to try Y’shua, evidently hoping to find some falsehood in His teachings. Although Messiah responded with the same answers as in Marqos’ account, Mattityahu doesn’t give the scribe’s favorable responses to Y'shua. Why does Mattityahu’s account present a much less amicable relationship between the Pharisees and Messiah Y’shua than Marqos? Is it possible that Mattityahu’s account was abridged years after it was written to present the Pharisees in an unfavorable light? We no longer have access to the original letters in the Second Writings, so the questions concerning Sha’ul and the accounts such as those found in Marqos and Mattityahu remain. Are Sha’ul’s letters in the Second Writings accurate translations of his original letters? If so, why did Sha’ul ignore the Gamli’el’s decision regarding the Talmidim and work so closely with the Sadducees who called for the Messiah’s crucifixion and then authorized Sha’ul to persecute His followers? Why did Sha’ul write that we are released from the Torah, that if one is circumcised the Messiah is of no use to us when YH’VH Elohim commanded us to be circumcised in heart and flesh? How can one be led by the Spirit of Elohim but ignore both the Written and the Living Word of Elohim? IF they aren’t accurate translations of his original letters, why did Kepha feel the need to issue his warning about Sha’ul’s letters regarding being a peace, spotless and blameless as we await the Messiah’s return? Kepha was a man who knew the cost of following Messiah, the shame of denying knowing Him and the deep, unfathomable peace of His forgiveness. He knew firsthand 11 A Warning from Kepha 2Kepha 3.10-17 the Messiah’s love. His warning about Sha’ul's writings came from a deep, abiding love for those coming to Messiah Y’shua and not from envy or an attempt to discredit Sha’ul. His concern was for those who were twisting Sha’ul’s words to their own destruction. Given what the Second Writings reveal about Sha’ul and his letters, Kepha’s issuing such a warning against a brother was certainly needed, it was necessary. It is a shame that it has been ignored for so long by so many. For me, I can only join with Kepha in encouraging you to reckon the patience of our Master as deliverance, as also our beloved brother Sha’ul wrote to you, according to the wisdom given to him, as also in all his letters, speaking in them concerning these matters, in which some are hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the other Scriptures. Don’t be led astray by the delusion of lawlessness. Guarding the commandments of YH’VH Elohim and having the same belief as Messiah Y’shua17 is the foundation of walking in Covenant with YH’VH. It should be the foundation of every follower and every believer of Messiah Y’shua. Take the time to rethink Kepha’s warning and re-evaluate where you stand in light of YH’VH Elohim’s Word and Messiah’s teachings. Do your utmost to present yourself approved to Elohim, a worker who does not need to be ashamed, rightly handling the Word of Truth.18 17 Rev. 14.12 18 2Timothy 2.15 12