Thursday, March 15, 2018

A mini-teaching on 2 Corinthians 4

Many of the New Testament passages are used by Christians to show that Torah was “abolished at the cross”; and by Jewish “counter-missionaries” and their adherents to “prove” that the New Testament is full of myths and anti-Torah rhetoric, and that Y’shua couldn’t possibly be the Messiah.

However, when read in context, we can see that the Apostles constantly referred to YHWH’s Torah (Divine Instruction in Righteousness without which we would have NO blueprint for moral, holy living).

Take, for instance, the entire chapter of 2 Corinthians 4, which reveals Paul’s love for YHWH, Y’shua and Torah!

2 Corinthians 4: 1. Therefore, we are not weary in this ministry which we have received according to the mercies that have been upon us: 2. But we have renounced the concealments of dishonor, and we walk not in craftiness, nor do we treat the Word of Elohim deceitfully; but by the manifestation[1] of the truth we exhibit ourselves to all the consciences of men before Elohim. (AENT)

NOTE 1: The word here for “manifestation” – galiyota – also means “revelation.” Furthermore, it is from the root of this word that we get the name “Galeela.

2 Corinthians 4: 3. And if our Good News is veiled, it is veiled to them that perish; 4. To them whose minds the god of this world has blinded, in order that they might not believe, or else the light[2] of the Flame (Good News)[3] of the glory of the Mashiyach (who is the likeness of Elohim)[4] should dawn upon them. 5. For it is not ourselves that we preach, but the Mashiyach, Y’shua our Master;[5] and, as to ourselves, that we are your servants for Y’shua’ sake. (AENT)

NOTE 2: An Aramaic wordplay between “blinded” (aeor) and “light” in Hebrew (aur), which can also become the Aramaic word for “Torah,” i.e. aurayta, since Torah certifies the Good News. Also, in mystical thinking when the aleph is replaced by an ayin (as in the word for blind), even though both have a potential silent or “A” sound, the ayin is said to drain power; so from light to blindness.

NOTE 3: Or, flame, which given the imagery in the previous verse may be a better reading.

NOTE 4: [Damota d’Alaha = likeness of Elohim. This is an interesting word choice because damota denotes likeness but not equivalence. As in the book of Hebrews the earthly Temple vessels are representative of the heavenly; in this case Y’shua is the human face of YHWH. However, Hebrews 1:3 also tells us that Y’shua is “the radiance of His glory” – with a synonym to damota, tzemya – “and the exact representation (tzelma) of His (YHWH’s) nature.”

Tzelma is a much closer idea of the spiritual blueprint of man, which is also the reflection of YHWH. It is not representative like damota, but is almost like reflection in the sense of a cloned image that is the image itself. The word “copy” should be avoided as that would denote two natures of YHWH, which is not supported in the Peshitta text.

NOTE 5: Just as Y’shua spoke in his Father’s Name, so does Paul speak in the name of Y’shua Mashiyach. Paul’s authority was not on the basis of his own name. Neither was Paul given any authority to do away with Torah; this is simply a Pagan or Hellenistic ideology that is projected upon Paul.

2 Corinthians 4: 6. Because Elohim, who commanded the light to arise from darkness, has Himself shined in our hearts, that we might be illuminated with the knowledge of the glory of Elohim on the face of Y’shua the Mashiyach.[6] (AENT)

NOTE 6: This verse strengthens the idea that the glory of Elohim is “reflected” in Y’shua’s face.

2 Corinthians 4: 7. But we have this treasure in an earthen vessel that the excellence of the power might be from Elohim, and not from us. 8. And in every thing we are oppressed, but not suffocated; we are corrected, but not condemned; 9. We are persecuted, but not forsaken; we are prostrated, but not perish. 10. For we bear in our body, at all times, the dying of Y’shua; that the life also of Y’shua might be manifested in our body. 11. For if we are delivered over alive to death, for Y’shua’s sake, even so also will the life of Y’shua be manifested in this our mortal body.

12. Now therefore, in us death is active, but in you, life. 13. Having therefore the same spirit of faith, (as it is written, I believed, therefore also have I spoken,) we also believe, and therefore speak; 14. Knowing that He, who resurrected our Master Y’shua, will also resurrect us by Y’shua, and will receive us, with you, to himself. 15. For all things are for your sakes, that while grace abounds by means of many, thanksgiving may abound to the glory of Elohim.

16. For this cause we do not faint; for though our outward man perish, yet the inner (man) is renovated day by day. 17. For the affliction of the present time, though very small and light, prepares for us great glory, without end, for ever and ever; 18. While we look not at these seen things, but at those not seen; for these seen things are temporary, but those not seen are eternal. (AENT)

To reiterate:  Paul’s teachings didn’t “abolish” one yud or stroke from the Torah!  He constantly spoke in the name of Y’shua Mashiyach; never in his own name. As a mere human, Paul didn’t have the right to teach anything except what YHWH commanded and what Y’shua taught.  It is mere  Pagan or Hellenistic ideology to suggest that Paul enlightened us to believe in the erroneous “Jesus plus nothing” theology.

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