Pharisees – The Core of the Bible

Keeping the commands of God over our traditions and impulses

Observing, guarding, and watching the covenant and commands of God is as much a responsibility of God’s people today as it ever has been.

Core of the Bible podcast #95 – Keeping the commands of God over our traditions and impulses

Today we will be looking at the core Bible principle of vigilance. Keeping the covenant and commands of God requires multi-faceted vigilance, as cultural influx that negates or destroys the foundations of God’s word is as rampant today as it has been since ancient times.

The Bible is filled with admonitions to keep the covenant or to keep the commands of God. We read about it so often that we may sometimes gloss over the significance of what it means to keep the words of God.

Psalm 119:57, 60, 63 – Yahweh is my portion; I promise to keep your words. … I hasten and do not delay to keep your commandments. … I am a companion of all who fear you, of those who keep your precepts.

God had conveyed many specific directives to the ancient Israelites through Moses, including this necessity to keep his commands.

Exodus 19:5 – “Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples…”

In this passage, God made it clear that those who obey him by keeping his covenant would be his people. The word we translate as keep or to keep in English comes from the Hebrew root word shamar which at its most rudimentary level means to observe and watch. In its primary sense, it means to heed, pay attention to, or observe (in practice) the covenant and the commands of God. This is the generally accepted meaning when it is used.

However, it also means to guard, preserve, or protect. This is a huge concept in Hebrew thought as it relates to the commands of God. Based on passages like Exodus 19:5 that we just reviewed, both the ancient and modern Israelites have understood themselves to be the receivers of God’s wisdom above all other nations in the world. As such, it was their responsibility to preserve his words through oral traditions and written records. Thankfully for all believers today, it was due to this dutiful caretaking of God’s words that we even have a Bible today.

But over the centuries some of the caretakers of the written records had taken this instruction to the extreme by making additional traditions and rules which were intended to guard the Torah even further, to prevent people from violating the original commands. The original intent of creating these extra rules may have been sincere enough, but soon the traditions and rules became equivalent, or even superior to, the original command of Yahweh and they ended up elevating the man-made traditions above the word of God itself. By the days of Yeshua, there were so many rules and regulations about the rules and regulations of God that it had become a hot mess of traditions mixed over the top of the original commands of God.

According to rabbinical lore, the motivation behind these Jewish traditions and rules was to “build a fence” around the Torah by designating specific actions as a way of protecting people from violating the actual commands of God. This is known as halakha, or the way to walk. These are the religious rules, sometimes called the Oral Law, that rabbinical thinkers and teachers have provided over the centuries. Since approximately 200 A.D, these oral teachings have been summarily encapsulated in the body of Jewish literature known as the Talmud.

To be fair, Jewish thought distinguishes between explicit commands and those derived from rabbinical teaching in the Talmud. For example, the command to observe the Sabbath is explicit right in the text of Exodus:

Exodus 20:8-10 – “Remember the Sabbath day, to keep it holy: You are to labor six days and do all your work, but the seventh day is a Sabbath to Yahweh your God. You must not do any work – you, your son or daughter, your male or female servant, your livestock, or the resident alien who is within your city gates.”

As we can see, the command to observe the Sabbath clearly involves not doing any work on that day. But in Jewish practice, there is also a “fence” command that the rabbis have created to where even holding a tool is against the Torah. It does not say that in the scriptural text, but the logic is that if you are forbidden from holding a tool, you are less likely to accidentally break the command of not working on the Sabbath.

In orthodox circles, both the text of Torah and the principles of halakha in the Talmud are considered legally binding in matters of practice. This Sabbath command is only one example of thousands of added commands to the Torah that orthodox Jews were and are expected to observe. So it can be seen that the original “guarding” of God’s word, the keeping of the commands, had eventually become corrupted into a convoluted system of man-made traditions and rules, even by the days of Yeshua. In fact, Yeshua famously chastised the religious leaders of his day for this very thing:

Mark 7:8-13 – “…you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.” He said to them, “Full well do you reject the commandment of God, that you may keep your tradition. For Moses said, ‘Honor your father and your mother;’ and, ‘He who speaks evil of father or mother, let him be put to death.’ But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban, that is to say, given to God;”‘ then you no longer allow him to do anything for his father or his mother, making void the word of God by your tradition, which you have handed down. You do many things like this.”

In this example, rather than taking care of parents as Torah commands, the rabbinical halakha allowed that same potential care of mother and father to be considered an offering to God; a loophole to release people from taking care of their parents yet still appearing as pious and observant. These various interpretations of the commands led to many differing opinions and loopholes in the Torah that were (and still are) argued over and debated in the synagogues and among the people. Yeshua is recorded as exposing these fence commands as being too strict and derailing the original intent of the Torah in the first place.

However, in his own teaching and doctrine, Yeshua is recorded as having established his own type of halakha in regards to the Torah. For example, in the Sermon on the Mount, Yeshua speaks about at least two of the Ten Commandments (the explicit commands of God) and expresses a specific halakha for each.

Matthew 5:21-22 – “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the Gehenna of fire.

Matthew 5:27-28 – “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

Here we can see how Yeshua takes the base, textual commands of Yahweh and defines a specific halakha or “fence” command for each. To avoid breaking the commandment against murder, one must control their anger. To avoid adultery, one must control their attention and desires. But notice the difference between the halakha of the Jewish authorities and Yeshua: the Jews focused on specific actions to prevent breaking the commands; Yeshua focused on specific attitudes of the heart from which would flow the correct actions and the true keeping of the Torah commands. Rather than constantly having to remember a bunch of man-made rules to avoid breaking the Torah, Yeshua taught that a right heart will by default keep Yahweh’s commands perfectly.

This is the good news of the New Covenant theology of Yeshua and the Kingdom of God! It is the fulfillment of the aspirations of all of the old prophets who foretold that Israel would receive a new heart that would be obedient to the Torah.

Jeremiah 31:33 – For this is the covenant that I will make with the house of Israel after those days, declares Yahweh: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.

Ezekiel 36:26-27 – And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.

The New Covenant is based on the Spirit of God dwelling among his people and causing their hearts to be changed to follow his Torah because it will be internalized, “written on their hearts.” With their hearts made righteous, his people would then by default accomplish his will and be the light to the nations that they have always been destined to be. This is why Yeshua told Nicodemus that he must be “born again” to see the Kingdom of God; an act of creation as decisive and real as physical birth. Those who receive the teaching of Yeshua and the commands of God are re-created into new beings with new hearts that produce new actions, actions that honor God and keep his Word.

The other definition of keeping as it relates to the covenant and commandments is to watch. Watching implies an alertness, being aware of surroundings, looking for any holes in the perimeter defenses to maintain the security of what is being guarded. This is the level of vigilance necessary to make sure that what God has provided is not being diminished by outside influence.

This is probably the most under utilized aspect within the concept of keeping the covenant and commands. Cultural influx of worldly ideals is and has been the biggest adversary to the people of God over the centuries. Living in an environment with a constant stream of values that negate or destroys the foundations of God’s word is as rampant today as it always has been. Unfortunately, with our Western worldview, the current efforts of God’s people to prop up defenses for God’s Word is many times based on arguments regarding literal interpretations of biblical events rather than standing firm on the text with literary defenses. In discussions today, we waste time trying to set historical dates and evidences for things like Noah’s flood or the age of the earth which only cause further debate and strife, both within and without the kingdom.

If we would instead recognize and defend the literary nature of the Bible and recognize the intent of the stories and what they are trying to teach rather than when they physically occurred, we would go much further in honoring God’s purpose in having an eternal record of those things. Don’t misunderstand, it’s not that I don’t believe those events occurred within history, it’s just that the biblical record is not a newspaper account that can be completely catalogued and charted in the realm of scientific study; it has never been intended to be such a record as that. And when believers attempt to become scientific about the Biblical accounts of various things that were never intended to be viewed in that fashion, they end up dishonoring the very One they are intending to honor, much like the Pharisaical leaders of Yeshua’s day.

We have to remember that the ancient Hebrew mindset was more symbolic and figurative than literal when it came to relating their events and history. Because of this, we must exercise care in our determination of historical events, common phrases that were used for familiar items and processes for them, and spiritual experiences that conveyed God’s truth in symbolic fashion. Just like the Pharisees of old, we can become so consumed with the minutiae of the letter of the Word that we miss the spiritual meaning of what it actually means.

There are also different emphases when it comes to being vigilant and watching as related in the teachings of Yeshua and his disciples. Some of the watching involves care in what type of teaching you expose yourself to:

Mark 8:15 – And [Yeshua] cautioned them, saying, “Watch out; beware of the leaven of the Pharisees and the leaven of Herod.”

This would indicate a measure of discernment that would be needed in the information being received both from religious and political authorities. Another type of watching comes from vigilance with our own actions, to ensure we are not carried away by worldly desires.

Galatians 6:1 – Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.

2 John 1:8 – Watch yourselves, so that you may not lose what we have worked for, but may win a full reward.

Another type of watching involves the care of God’s leaders among his people, to be diligent in ensuring that those who have been given into their care are properly provided for so that the people can effectively serve God.

Hebrews 13:17 – Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

In our practice of watching carefully over God’s Word, ourselves, and each other, we must ensure that our vigilance in keeping his Word centers on honoring God, not on our personal theories about God or our personal traditions beyond what the text really says. The stories and message of the Bible are all meant to express the reality of God’s Kingdom, and his faithfulness with his people, reassuring us that God is the Creator of all and that he always does what he says. If this is the case, and we are to be his children, then we should also always do what we say so we can honor and represent him faithfully in all things.

Observing, guarding, and watching the covenant and commands of God is as much a responsibility of God’s people today as it ever has been. As we remain faithful to the intent and the spirit of his word, not just the letter of the law or loyalty to our religious traditions, we can guarantee a fulfilling future for our descendants whom God will draw to himself and his Kingdom in ages to come.

If you enjoy these articles, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.

Now also on YouTube, find us at: Core of the Bible on YouTube.

Questions or comments? Feel free to email me at coreofthebible@gmail.com.

Following our God of compassion

God honors those who seek him with their whole heart. Perhaps so should we.

Being a believer in the God of the Bible presents a primary challenge that has eluded the Body of Messiah over the centuries since he walked this earth: unity. Those who claim to believe in Messiah and abide within the dictates of the Bible have been marginalized in society, and yet splintered and at war with each other at times.

Our struggles among ourselves are typically centered on issues of doctrine: what is considered orthodoxy and what is considered heretical. This is nothing new, as the Bible is filled with examples of individuals and groups who have separated and fought with each other within the overall Hebraic worldview and the Judaic roots of our faith.

In the days of Yeshua and the early believers, there were many factions of the faith, notably between the Samaritans and the Jews of Judea. When Yeshua met the woman at the well, she stated one of those doctrinal differences evident at that time:

John 4:20 – “Our fathers worshiped on this mountain, but you Jews say that the place to worship is in Jerusalem.”

Additionally, famous within the “orthodox” Judaism of the day, another difference was demonstrated by the beliefs of the Sadducees and Pharisees. The apostle Paul even used these differences in a ploy to defend himself before their tribunal.

Acts 23:6-8 – When Paul realized that one part of them were Sadducees and the other part were Pharisees, he cried out in the Sanhedrin, “Brothers, I am a Pharisee, a son of Pharisees. I am being judged because of the hope of the resurrection of the dead! ” When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. For the Sadducees say there is no resurrection, and neither angel nor spirit, but the Pharisees affirm them all.

Paul repeatedly urged for unity and oneness among the faithful congregations to who he wrote his epistles:

Ephesians 4:1-4 – Therefore I, the prisoner in Yahweh, urge you to live worthy of the calling you have received, with all humility and gentleness, with patience, bearing with one another in love, making every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit – just as you were called to one hope at your calling –
Colossians 3:12-15 – Therefore, as God’s chosen ones, holy and dearly loved, put on compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another if anyone has a grievance against another. Just as Yahweh has forgiven you, so you are also to forgive. Above all, put on love, which is the perfect bond of unity. And let the peace of Messiah, to which you were also called in one body, rule your hearts. And be thankful.

So why is this so hard to achieve? How is it that those who claim to believe in Messiah are still so fractured and splintered among thousands of denominations today? I suggest it may have to do largely with a lack of compassion. In recently reading a section of Israel’s history, I was struck by one sentiment that was expressed by the writer of 2 Chronicles in relation to the following of the Torah.

2 Chronicles 30:16-20 – [The priests] stood at their prescribed posts, according to the law of Moses, the man of God. The priests splattered the blood received from the Levites, for there were many in the assembly who had not consecrated themselves, and so the Levites were in charge of slaughtering the Passover lambs for every unclean person to consecrate the lambs to Yahweh. A large number of the people – many from Ephraim, Manasseh, Issachar, and Zebulun – were ritually unclean, yet they had eaten the Passover contrary to what was written. But Hezekiah had interceded for them, saying, “May the good Yahweh provide atonement on behalf of whoever sets his whole heart on seeking God, Yahweh, the God of his ancestors, even though not according to the purification rules of the sanctuary.” So Yahweh heard Hezekiah and healed the people.

The people had failed to obey every little detail of the Torah in relation to the purification rite, but Hezekiah recognized that their hearts were in the right place, and they were acting with the best of intentions, so he interceded for them. And the text says that God heard that prayer and healed or reconciled the people to himself.

Perhaps if, like Hezekiah, we did less judgment and more intercession on behalf of those whose doctrine may not line up 100% with our own, we may provide more occasions for oneness and unity as believers in the one God of the Bible. This is due to the fact that intercession on behalf of others stems from a heart of compassion, and compassion and mercy are the defining characteristics of Yahweh himself.

Exodus 34:6 – Yahweh passed in front of [Moses] and proclaimed: Yahweh – Yahweh is a compassionate and gracious God, slow to anger and abounding in faithful love and truth,

When we exhibit compassion towards all others, not just in the context of helping the downtrodden and poor of society but extending compassion towards others who believe in the Bible but still may not agree with us, we open up opportunities for communication and dialogue, dialogue that can enlighten and enrich. Perhaps we can ask God for hearts like Priscila and Aquila.

Acts 18:24-26 – Now a Jew named Apollos, a native Alexandrian, an eloquent man who was competent in the use of the Scriptures, arrived in Ephesus. He had been instructed in the way of Yahweh; and being fervent in spirit, he was speaking and teaching accurately about Yeshua, although he knew only John’s baptism. He began to speak boldly in the synagogue. After Priscilla and Aquila heard him, they took him aside and explained the way of God to him more accurately.

Recognizing that Apollos’ heart was in the right place, Priscilla and Aquila were moved to openly discuss doctrine with Apollos to help him understand “the way of God more accurately.” Of course, we all may think we have the most accurate understanding of God’s word. But if we are truly humble and realize that none of us have all the answers, we should keep at least a small door open to improving our own understanding of God’s word “more accurately.” Perhaps, when we focus less on the letter of the law and more on the hearts that are truly seeking the God of the Bible, we may be more successful in attuning ourselves to that same passion and building bridges to unity in the process.

If you enjoy these daily articles, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.

Now also on YouTube, find us at: Core of the Bible on YouTube.

Questions or comments? Feel free to email me at coreofthebible@gmail.com.

How we can sanctify ourselves for God’s use in any situation

When we refine ourselves in God’s Word, we can continually prepare ourselves to be the most useful to him.

Core of the Bible podcast #82 – How we can sanctify ourselves for God’s use in any situation

Today we will be looking at the topic of holiness or sanctification, and how our ongoing commitment to God’s word distinguishes us beyond just participating in God’s Kingdom in ways that are more beneficial for God’s overall purposes.

Paul wrote to Timothy:

2 Timothy 2:20-21 – “In a large house there are dishes and bowls of all kinds: some are made of silver and gold, others of wood and clay; some are for special occasions, others for ordinary use. Those who make themselves clean from these things will be used for special purposes, because they are dedicated and useful to their Master, ready to be used for every good deed.”

Holiness is about being sanctified or set apart for God’s specific purposes. In the example that Paul uses here with Timothy, there is also an ongoing refinement that is similar to recognizing the differences between ordinary plates for everyday use and fine china that would be used for special occasions. There is a cleansing or refining process that he mentions: “those who make themselves clean.”

So, let’s take a closer look at this process of sanctification or being set apart. Sanctification is clearly a process that God performs by calling people to himself but is also partly a process that we are responsible for, as well, as we walk in the way that he has called us to.

To help break this down a little further, I’d like to focus on these two aspects in separate sections; the first part of the equation is God’s calling and setting apart his own for himself. The second part is how we continue that process of sanctification as we live out our lives within the Kingdom.

I believe this first part can best be illustrated by reviewing a parable of Yeshua in which he outlines this process of God calling a people to himself. Now, the context of Yeshua’s parable appears to have been given in the house of one of the Pharisees, who had invited many individuals to a banquet at his home.

Luke 14:1 – “One Sabbath, when he went in to eat at the house of one of the leading Pharisees, they were watching him closely.”

When Yeshua then sees how those who were invited chose the best seats, he taught them with a parable on humility.

Luke 14:7 – “He told a parable to those who were invited, when he noticed how they would choose the best places for themselves.”

This parable is summarized in the following verses:

Luke 14:10-11 – “But when you are invited, go and recline in the lowest place, so that when the one who invited you comes, he will say to you, ‘Friend, move up higher.’ You will then be honored in the presence of all the other guests. “For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”

So this lesson in humility spurred on a further conversation, as he then received a question from one of those at the table:

Luke 14:15 – “When one of those who reclined at the table with him heard these things, he said to him, ‘Blessed is the one who will eat bread in the kingdom of God!'”

At this point, Yeshua spoke to the group in another parable, the parable of the wedding banquet. It appears to have been one of the central teachings of Yeshua as it is also recorded in a parallel passage in Matthew 22. Here is Matthew’s version regarding who is called.

Matthew 22:1-3 – “Once more Yeshua spoke to them in parables: ‘The kingdom of heaven is like a king who gave a wedding banquet for his son. He sent his servants to summon [call] those invited to the banquet, but they didn’t want to come.'”

This parable, which as we shall see is also a prophecy, neatly outlines the institution of the Kingdom of God at Messiah’s coming. Those who were invited to the banquet were the Jews, and yet most of them refused to recognize him as their Messiah.

Matthew 22:4-6 – “Again, he sent out other servants and said, ‘Tell those who are invited: See, I’ve prepared my dinner; my oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.’ “But they paid no attention and went away, one to his own farm, another to his business, while the rest seized his servants, mistreated them, and killed them.”

This illustrates the period of persecution that was unleashed upon the believers in the first century. Yeshua had warned the religious leaders that they would do these horrendous things, and he also had prepared his followers that this will be done to them.

Matthew 23:34 – “This is why I am sending you [religious leaders] prophets, sages, and scribes. Some of them you will kill and crucify, and some of them you will flog in your synagogues and pursue from town to town.”

Matthew 24:9 – “Then they will hand you [you followers of mine] over to be persecuted, and they will kill you. You will be hated by all nations because of my name.”

So this parable can be shown to be more than just an illustration of a spiritual truth, but of a coming outworking of God’s purposes, as well. In a declaration of finality, Yeshua then explains the response of the king to those who had refused his call.

Matthew 22:7 – “The king was enraged, and he sent out his troops, killed those murderers, and burned down their city.”

This was the same prophetic foresight that Yeshua predicted in another context.

Luke 21:20 – “When you see Jerusalem surrounded by armies, then recognize that its desolation has come near.”

This actually did occur within that generation, as the city of Jerusalem was burned down and the temple was destroyed, just as Yeshua had predicted.

Now the completion of the parable is summarized succinctly by Luke in his gospel:

Luke 14:21-24 – “…Then in anger, the master of the house told his servant, ‘Go out quickly into the streets and alleys of the city, and bring in here the poor, maimed, blind, and lame.’ ” ‘Master,’ the servant said, ‘what you ordered has been done, and there’s still room.’ Then the master told the servant, ‘Go out into the highways and hedges and make them come in, so that my house may be filled. For I tell you, not one of those people who were invited will enjoy my banquet.’ “

This was an indication that the call of God had to be extended to the Jews first, but when they refused to come, the call or invitation then went out to whomsoever would come.

Peter had proclaimed this same message to the religious leaders in Jerusalem.

Acts 3:13, 15, 25-26 – “The God of Abraham, Isaac, and Jacob, the God of our ancestors, has glorified his servant Yeshua, whom you handed over and denied before Pilate, though he had decided to release him. … You killed the source of life, whom God raised from the dead; we are witnesses of this. … You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, And all the families of the earth will be blessed through your offspring. God raised up his servant and sent him first to you to bless you by turning each of you from your evil ways.”

Paul reiterated this principle that was also used on his missionary journeys prior to the destruction of Jerusalem. He would visit a city and first present the kingdom message to the Jews, and then to a wider audience, whoever would listen.

Acts 13:45-48 – “But when the Jews saw the crowds, they were filled with jealousy and began to contradict what Paul was saying, insulting him. Paul and Barnabas boldly replied, ‘It was necessary that the word of God be spoken to you first. Since you reject it and judge yourselves unworthy of eternal life, we are turning to the Gentiles. For this is what Yahweh has commanded us: “I have made you a light for the Gentiles to bring salvation to the end of the earth.”‘ When the Gentiles heard this, they rejoiced and honored the word of Yahweh, and all who had been appointed to eternal life believed.”

Paul also taught the universality of the gospel of the Kingdom message to the Roman congregation.

Romans 1:16 – For I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, and also to the Greek.

The call or invitation of God was to become universal once the Jews had had an opportunity to respond first; if they rejected it, God would reach out to whoever would listen and believe. In the grandest sense, this opportunity of the Jews to respond to God’s mercy was demonstrated to have been completed once the destruction of Jerusalem had occurred. From that point on, all who would then hear with “ears to hear” would then be invited and called into the Kingdom.

In a moment, we will look more closely at how this calling is worked out in the life of a believer once they have responded favorably to God’s invitation.

So with the completion of the call of God going out specifically to his people of that day and age, the Jews, God’s call then moves into a universal sphere of all who will listen to the good news of the gospel of the Kingdom. This is why Paul and the early believers were so anxious to ensure as many as people as possible could hear and understand the gospel message.

Romans 10:14-15 – “How, then, can they call on him they have not believed in? And how can they believe without hearing about him? And how can they hear without a preacher? And how can they preach unless they are sent? As it is written: How beautiful are the feet of those who bring good news.”

Once a person has responded to the call of God, God then sets them apart, or sanctifies them by placing them within the body of believers who make up the Kingdom of God.

Ephesians 2:10 – “God has made us what we are. He has created us in Messiah Yeshua to live lives filled with good works that he has prepared for us to do.”

According to Paul, believers are “created in Messiah Yeshua.” This demonstrates how one becomes initially set apart by believing in Messiah; when that occurs, there is a “new creation” that takes place.

2 Corinthians 5:16-17 – “From now on, then, we do not know anyone from a worldly perspective. Even if we have known Messiah from a worldly perspective, yet now we no longer know him in this way. Therefore, if anyone is in Messiah, he is a new creation; the old has passed away, and see, the new has come!”

One becomes born again or born from above, and a new life in a new environment begins. The old worldly perspective no longer applies; all things are made new for the believer.

Additionally, one cannot be a believer without being “in him.” One can say they believe in God and be attached to any religious expression in the world, but one cannot be a believer in the God of the Bible without believing in Yeshua as the Messiah, the one sent by God to free people from bondage to sin.

Okay, now, so far, I realize we have traveled a lot of Scriptural miles today and covered some far-ranging concepts in the process, but let’s return back to the starting point of Paul’s original illustration of dishes and bowls in the large house.

Paul tells Timothy that “In a large house there are dishes and bowls of all kinds…” The “large house” can be viewed as the Kingdom of God. Paul is not here discussing the condition of the world at large, but the conditions that exist among God’s own people. At this point, God has sanctified and set apart those who have responded to his call, as we have seen, and the large house can be viewed as where all the activity of the Kingdom takes place.

But now, Paul begins to make a distinction between that which is everyday from that which is special, and he intimates it is a process initiated by the believer by saying, “those who make themselves clean from these things will be used for special purposes…”

Not to belabor the illustration, but there appear to be distinctions of sanctification among believers as well. This is not outside the bounds of Scriptural precedent, either.

For example, the Levites were all priests, but the sons of Aaron held specific duties within the overall priesthood. In another example, Yeshua had twelve disciples, but we find Peter, James, and John as a kind of “inner circle” of the disciples, whom Paul semi-sarcastically refers to as “pillars of the faith.”

Galatians 2:9 – “When James, Peter, and John – those recognized as pillars – acknowledged the grace that had been given to me, they gave the right hand of fellowship to me and Barnabas, agreeing that we should go to the Gentiles and they to the circumcised.”

So once we are made pure by the act of God sanctifying us, we have a need to remain pure because of our ongoing association with the world and its influences. The psalmist also ponders this idea of keeping one’s way pure.

Psalm 119:9 – “How can a young man keep his way pure? By living according to your word.”

In an overall sense, God has set us apart by drawing us to faith in Messiah so that we may do the good things he has prepared for us to do, according to his word. But by continuing to sharpen our obedience to God’s word, we also distinguish ourselves from those in God’s household who are content to remain simply with their sanctification from the world.

In Paul’s example, these are the plates used for ordinary purposes, for the basics of eating and drinking, for the rough and tumble of everyday existence. These are the plates and bowls that have chips and cracks, that have rough edges, blemishes and marks from use. They are serviceable in the uses they are designed for, but they all carry evidence of that use, and are not as likely to be used for special occasions.

By contrast, the gold and silver plates and cups are those which would be used for specific events that are noteworthy: the holiday gatherings with friends and family, or the formal dinners with respected individuals and guests. Paul is implying that, apart from God’s sanctification from the rest of the world, believers can “cleanse themselves” further from rough, ordinary use into something that is more useful to God in special ways. But this has to be an intentional purpose on their part, something that is chosen to do by disciplining themselves in his word to create and maintain the luster and polish required of the fine china.

This is not to be a point of disagreement or schism within the body as if some are “more spiritual” than others, but only a distinction of growth, learning, and application. After all, an acorn is not yet an oak tree, but it contains within it every aspect of the mighty oak. Small seedlings may have sprouted, but they have not yet achieved the heights of the mature oak tree. In this sense, all of us “former acorns” are in various stages of our spiritual development within the Kingdom of God, and we need to support and encourage one another along the way, so that every believer grows to their fullest potential in the time given to us.

Ephesians 4:1-3 – “Therefore I, the prisoner in the Lord, urge you to live worthy of the calling you have received, with all humility and gentleness, with patience, bearing with one another in love, making every effort to keep the unity of the Spirit through the bond of peace.”

The context of the passage with the dishes, plates, and cups helps us frame a reference for this concept of living worthy of the calling, as Paul had just mentioned it to Timothy a few verses earlier.

2 Timothy 2:15 – “Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth.”

This is the same principle that he goes into further detail with the believers in Ephesus, encouraging them to make intentional choices and effort in living the new life, as he puts it, in the “putting on of the new man” or the new self.

Ephesians 4:17-24 – “Therefore, I say this and testify in the Lord: You should no longer live as the Gentiles live, in the futility of their thoughts. They are darkened in their understanding, excluded from the life of God, because of the ignorance that is in them and because of the hardness of their hearts. They became callous and gave themselves over to promiscuity for the practice of every kind of impurity with a desire for more and more. But that is not how you came to know Messiah, assuming you heard about him and were taught by him, as the truth is in Yeshua, to take off your former way of life, the old self that is corrupted by deceitful desires, to be renewed in the spirit of your minds, and to put on the new self, the one created according to God’s likeness in righteousness and purity of the truth.”

The making of the effort to present ourselves unashamedly to God demonstrates our willingness to manifest the great gifts that God has given us. Of course, God can use any vessel for his purpose, fine china or regular plates, but the fine china is designed for the most special of occasions to bear the finest foods. If this is the case, why shouldn’t we seek to improve the opportunities for God to use us by setting ourselves apart in ways that allow him to use us in any situation that he sees fit?

Let me hasten to add this is not in any way a justification for some who would try to intentionally set themselves above others just for the purpose of being considered better or more valuable to God than other believers. If this is the case, then Yeshua’s parable on humility has lost its footing. Instead, we should seek to continually sanctify ourselves not for our glory but for God’s. In this way, we can continually prepare ourselves to be the most useful to him and provide him the greatest amount of “special dishes” to use as he sets the banquet wide for any and all to come to him.

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The fruitfulness of honesty

Believers should be instinctively practicing truth and honesty in all that they do and teach.

Matthew 22:16: “The [Pharisees] sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in truth, no matter whom you teach, for you aren’t partial to anyone.”

The Pharisees were constantly challenging Yeshua in every aspect of his teaching. This false flattery, although stating the truth about who he was, nonetheless did not deceive Yeshua about their intent. He could easily relate their feigned praise in the vein of enemies of old.

Psalm 5:9: “For there is no faithfulness in their mouth. Their heart is destruction. Their throat is an open tomb. They flatter with their tongue.”
Proverbs 29:5: “A man who flatters his neighbor spreads a net for his feet.”

We know this was their intent, as the introduction to the passage relates it to us:

Matthew 22:15: “Then the Pharisees went and took counsel how they might entrap him in his talk.”

Even though they intended this flattery as a means have ensnaring Yeshua in his words, it still speaks to the common opinion of his teaching. He was regarded by those who heard him as an honest teacher, rightly explaining the things of God.

John 10:40-42: “He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. Many came to him. They said, “John indeed did no sign, but everything that John said about this man is true.” Many believed in him there.”

As a true teacher of the wisdom of God, Yeshua stood apart from hypocrisy and vanity of the religious leaders of the day. He demonstrated the truth of his words by living out the principles he taught. This is the characteristic of fruitfulness that all who are truly seeking Yahweh will produce.

Luke 8:11,15: “Now the parable is this: The seed is the word of God. … That [which fell] in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and produces fruit with patience.”

Those who would follow Jesus and become teachers in the early messianic movement also abided by the same principles of truth and honesty in their teaching. This is how the kingdom of God spread so rapidly among those who were hungry for the truth.

2 Corinthians 4:2: “But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.”

Truth and honesty are the characteristics of every believer, and should be evident in the teachings of those who seek to magnify God and honor his name. Recognizing this truth and honesty is a safeguard against those who seek to flatter and entrap with convoluted theology and tradition-based doctrine. We should always be seeking the pure milk of the word that thoroughly nourishes the thirsty soul.

1 Peter 2:1-2: “Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, as newborn babies, long for the pure milk of the Word, that with it you may grow…”

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The surpassing righteousness of love

The truly righteous actions can’t be legislated.

Matthew 5:20 – “For I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will never get into the kingdom of heaven.”

Many of the scribes and the Pharisees were famous for abiding by the letter of the law in scrutinizing detail, yet they were guilty of disobeying the spirit of it.

Matthew 23:23 – “Woe to you, scribes and Pharisees, hypocrites! You pay a tenth of mint, dill, and cumin, and yet you have neglected the more important matters of the law – justice, mercy, and faithfulness. These things should have been done without neglecting the others.”

They had become examples of legalistic rule-following; outwardly appearing to obey the law when in their hearts they were just as wicked as the vilest law-breakers whom they would condemn. Yeshua continually called them out for their hypocrisy, and this is what enraged them against him.

For Yeshua, outward actions should stem from the sincerity of the heart; it is not possible to make the heart right just by conducting some outward ritual. This is why it is impossible to legislate morality; it must be something that springs from a place of inward purity, not just outward conformity.

Not every Pharisee or scribe was wicked, and many ultimately came to faith in Messiah among the early believers, albeit struggling to understand how the law would apply to believers in Messiah, as is demonstrated in Acts 15. However, for Yeshua, of primary concern was regenerative work of God’s Spirit on the heart.

John 3:6-8 – “Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit. “Do not be amazed that I told you that you must be born again. “The wind blows where it pleases, and you hear its sound, but you don’t know where it comes from or where it is going. So it is with everyone born of the Spirit.”

When the heart is right, the actions will be right. The righteousness of the scribes and Pharisees can only be surpassed when the actions that conform to the Word of God are sincere with no agenda or motivation for self-aggrandizement.

1 John 3:14, 16 – We know that we have passed from death to life because we love our brothers and sisters. The one who does not love remains in death. … This is how we have come to know love: He laid down his life for us. We should also lay down our lives for our brothers and sisters.

If our true motivation is love for others, not just rule following to make ourselves look good, then we can be confident that we are doing the right thing for the right reasons. When the Spirit of God is present in our lives, we can’t help but do things that benefit others, because God is love. And only when we act in truly loving ways towards others is when our righteousness surpasses that of the hypocrisy of the scribes and Pharisees. We can then see the kingdom, and others can see the kingdom in us. It is then that the kingdom of God is manifest in our lives.

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Faithful love for those who need it most

Putting aside our self-righteousness to share the good news of the kingdom.

Matthew 9:10-13 – While he was reclining at the table in the house, many tax collectors and sinners came to eat with Yeshua and his disciples. When the Pharisees saw this, they asked his disciples, “Why does your teacher eat with tax collectors and sinners? ” Now when he heard this, he said, “It is not those who are well who need a doctor, but those who are sick. “Go and learn what this means: I desire mercy and not sacrifice. For I didn’t come to call the righteous, but sinners.”

Clearly, Yeshua had a different view of those who were in need of hearing the good news of the kingdom, and who were also willing to listen. In his response, Yeshua tells the Pharisees to “go and learn what this means.” The “this” he speaks of here is a quote from Hosea 6.

Hosea 6:6 – For I desire faithful love and not sacrifice, the knowledge of God rather than burnt offerings.

In this passage of Hosea, God is expressing his frustration with all of the tribes, and how their passion for him was only as a “morning mist” or “a dew that vanishes.” Their constant rebellion was only ritual-deep; whenever they transgressed, they assumed all they would have to do was to present the appropriate offering to get back into God’s good graces. Yet God says that what he truly desires is mercy (faithful love) and the knowledge of God over any sacrifices and offerings.

Yeshua tells the Pharisees to “go and learn what this means.” They were just as guilty of the shallow, ritual-deep commitment to Yahweh, when he really desired them to share their knowledge of God and faithful love and mercy with those who were in need of it most.

True compassion or mercy is in sharing with those who have nothing for themselves, whether worldly goods or spiritual sophistication. The message of the kingdom of God is not for an elite population only but for all people everywhere. True compassion and mercy is in providing the thirsty the water they are looking for, the food they are hungry for, and the peace that they so desperately long for.

I believe the example of Yeshua cautions us from focusing so strongly on our personal righteousness before God that we exclude the very individuals he is wanting us to reach for him.

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An invisible, present kingdom and a future certainty

The good news of the kingdom is that it will reach its fulfillment when every heart is in alignment with the principles of the God of the universe.

Core of the Bible podcast #44 – An invisible, present kingdom and a future certainty

Today we will be exploring the topic of the Kingdom of God, and how it was established in the days of Yeshua, is present today, and how it will come to certain fulfillment over all the earth at some point in the future.

To understand this further, we can begin by looking at how Yeshua taught about the kingdom.

Luke 17:20-21 – When asked by the Pharisees when the kingdom of God would come, Yeshua replied, “The kingdom of God will not come with observable signs. Nor will people say, ‘Look, here it is,’ or ‘There it is.’ For you see, the kingdom of God is in your midst.”

All throughout his ministry, Yeshua spoke of the nearness of the kingdom. This nearness was to be demonstrated through healings and as a witness against those who would not believe.

Luke 10:9 – “Heal the sick who are there, and tell them, ‘The kingdom of God has come near you.’

Luke 10:11 – “‘We are wiping off even the dust of your town that clings to our feet as a witness against you. Know this for certain: The kingdom of God has come near.’

The nearness of the kingdom was also to be the motivation for repentance for his immediate audience.

Matthew 4:17 – From then on Jesus began to preach, “Repent, because the kingdom of heaven has come near.”

Therefore, in Yeshua’s teaching, the advent of the kingdom was to be evidenced through miraculous events that would be a witness to those seeing them, and a prompting of repentance for those who wished to be included within it.

In Luke 17, Yeshua is asked by the Pharisees when the kingdom would be established, and Yeshua has to doctrinally reset their expectations. He mentions it would not be something dramatic with an observable political program and a specific location, but was a present reality already changing hearts, minds, and bodies.

This mention of the nearness of the kingdom presents similar challenges even today. Most believers in our day have the same expectation as the Pharisees: that the Messiah of God will come to rule and reign over a physical kingdom, and all nations will be a witness to the power and majesty of God.

However, to hold this view misses the essence of what Yeshua was teaching: the kingdom is not the coming visible manifestation of a political entity, but is an invisible, living community made up of those with changed hearts of obedience toward God.

Commentators have split over the interpretation of the words expressing that the kingdom of God is “in your midst,” or “within/inside you” in verse 21. Even in English, we can sense the similarity of these meanings, and both present different shades of the reality of the kingdom as Yeshua describes it.

Some commentators have chosen to interpret the meaning as “within you,” pointing to the internal nature of being born from above, and how God desired to rule their hearts.

For example, Charles Ellicott had the following opinion:

“The marginal reading, “among you.” has been adopted, somewhat hastily, by most commentators. So taken. the words emphatically assert the actual presence of the Kingdom. It was already in the midst of them at the very time when they were asking when it would appear. The use of the Greek preposition is, however, all but decisive against this interpretation. It is employed for that which is “within,” as contrasted with that which is “without,” as in Matthew 23:26, and in the LXX. version for the “inward parts,” or spiritual nature of man, as contrasted with the outward, as in Psalm 103:1; Psalm 109:22; Isaiah 16:11.

Psalm 103:1 – My soul, bless the LORD, and all that is within me, bless his holy name.

Psalm 109:22 – For I am suffering and needy; my heart is wounded within me.

Isaiah 16:11 – Therefore I moan like the sound of a lyre for Moab, as does my innermost being for Kir-heres.

It was in that [inner] region, in the life which must be born again (John 3:3), that men were to look for the kingdom; and there, whether they accepted it or rejected it, they would find sufficient tokens of its power.”

Other modern commentators have sided with the “in your midst” interpretation citing the fact that the kingdom was already being manifested in that day as Yeshua ministered to the people of Israel.

Here is an example from the Pulpit Commentary:

“That kingdom will be marked out on no map, for, lo, it is even now in your midst. It may be asked – How “in your midst”? Scarcely not as Godet and Olshausen, following Chrysostom, think, “in your hearts.” The kingdom of God could not be said to be in the hearts of those Pharisees to whom the Master was especially directing his words of reply here. It should be rather understood “in the midst of your ranks;” so Meyer and Farrar and others interpret it, Luke 17:21″

With these differing opinions, Albert Barnes states what I believe is a reasonable balance between both positions.

“When an earthly prince visits different parts of his territories, he does it with pomp. His movements attract observation, and become the common topic of conversation. The inquiry is, Where is he? which way will he go? and it is a matter of important “news” to be able to say where he is. Jesus says that the Messiah would not come in that manner. It would not be with such pomp and public attention. It would be silent, obscure, and attracting comparatively little notice. Or the passage may have reference to the custom of the “pretended” Messiahs, who appeared in this manner. They said that in this place or in that, in this mountain or that desert, they would show signs that would convince the people that they were the Messiah. Compare the notes at Acts 5:36-37.

Acts 5:36-37 – “Some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men rallied to him. He was killed, and all his followers were dispersed and came to nothing. “After this man, Judas the Galilean rose up in the days of the census and attracted a following. He also perished, and all his followers were scattered.

“Is within you – This is capable of two interpretations.

1. The reign of God is “in the heart.” It does not come with pomp and splendor, like the reign of temporal kings, merely to control the external “actions” and strike the senses of people with awe, but it reigns in the heart by the law of God; it sets up its dominion over the passions, and brings every thought into captivity to the obedience of Christ.

2. It may mean the new dispensation is “even now among you.” The Messiah has come. John has ushered in the kingdom of God, and you are not to expect the appearance of the Messiah with great pomp and splendor, for he is now among you. Most critics at present incline to this latter interpretation. The ancient versions chiefly follow the former.”

To my way of thinking, there exists a difference of meaning because both interpretations have merit. Both present the obvious truth that Yeshua was making with the Pharisees: whether internal to each individual or already present in their midst, either way, the coming of the kingdom has nothing to do with the setting up of a visible organization or entity ruling over the entire earth, and this is what they were hoping for a messiah to come and do.

—-

How like the Pharisaical expectation is the modern expectation of a returning Messiah to defeat all of the enemies of God and to physically rule and reign from a physical throne in the physical city of Jerusalem. To hold to this view is to disregard passages speaking of the spiritual nature of the New Jerusalem to to which we are called, not the physical location.

For example, after recounting the dramatic appearance of the revelation of God at Mt. Sinai, the writer to the Hebrews says this:

Hebrews 12:22-24 – Instead, you have come to Mount Zion, to the city of the living God (the heavenly Jerusalem), to myriads of angels, a festive gathering, to the assembly of the firstborn whose names have been written in heaven, to a Judge, who is God of all, to the spirits of righteous people made perfect, and to Yeshua, the mediator of a new covenant, and to the sprinkled blood, which says better things than the blood of Abel.

This is the “city” that we have been called to!

The apostle Paul, contrasting fleshly Israel with God’s true spiritual people, writes:

Galatians 4:26 – But the Jerusalem above [that is, the heavenly or spiritual Jerusalem] is free, and she is our mother.

Unfortunately, it appears that Christians today have fallen into the same false hope of the religious elite of Yeshua’s day, and misunderstand his purpose and goal for God’s people. The kingdom of God was established by Yeshua and continues to grow to this day.

That the kingdom of God has already been established during the lifetime of Yeshua and the disciples is a fact that is borne out by several historical factors that are brought out within the Word of God.

One of the most foundational aspects is the fulfilled prophecy of Daniel’s interpretation of Nebuchadnezzar’s dream.

In Daniel 2, the king Nebuchadnezzar of Babylon had a dream that he did not understand, in which he saw an image made of various metals: gold, silver, bronze, and iron mixed with clay. Daniel interprets each of those metals to be representative of various empires that would be established from his days forward into their future.

Almost all commentators agree the final kingdom of iron mixed with clay was the Roman empire. Daniel predicts that the kingdom of God, an eternal kingdom, would be set up or established “in the days of those kings.”

Daniel 2:44 – “In the days of those kings, the God of the heavens will set up a kingdom that will never be destroyed, and this kingdom will not be left to another people. It will crush all these kingdoms and bring them to an end, but will itself endure forever.

Whatever eternal kingdom God was establishing would therefore have to be established prior to the demise of the final earthly empire of the vision: the Roman empire.

If Yeshua was successful in establishing the kingdom of God “in the days” of the Roman empire, then this prophetic vision has been fulfilled, at least to its establishment in time. The fullness of its fulfilment, the crushing and ending of all other kingdoms, is still in process.

Other indications that the kingdom was established in that first century timeframe was that Yeshua provides some timing markers within various teachings.

For example,

Matthew 11:12 – “From the days of John the Baptist until now, the kingdom of heaven has been suffering violence, and the violent have been seizing it by force.

Yeshua is here indicating that the kingdom of God had been in the process of being established since the preaching of John the baptizer which preceded even his own ministry.

In another place, Yeshua says to his detractors:

Matthew 12:28 – “If I drive out demons by the Spirit of God, then the kingdom of God has come upon you.

Essentially, Yeshua is saying that if miraculous healings are taking place by God’s Spirit working through me, these things are outward evidence that the kingdom of God is being established.

Matthew 16:28 – “Truly I tell you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”

Most clearly, Yeshua made reference to the fact that the kingdom would be firmly established within the physical lifetime of some of his disciples.

Based on these various indicators, I believe that the kingdom was being established internally within the hearts of God’s people during the life and ministry of John the baptizer and Yeshua. This invisible kingdom of God ruling hearts was being evidenced by the outward workings of extraordinary miracles of conversions and healings.

After the death and resurrection of Yeshua, the disciples carried the gospel message of this kingdom to the scattered tribes of Israel among the nations. The culmination of the establishment of the eternal kingdom was finalized at the destruction of Jerusalem, when the old system of Judaic sacrifice, symbolized by the temple, was destroyed and eradicated forever, never to be rebuilt.

Because the eternal kingdom was to be established “in the days of those kings,” there would be no end to it. It would continue to grow until it filled the earth.

This is where I believe we are now in the biblical timeline of events. God’s kingdom has been firmly established two millennia ago, and has been growing and spreading, ebbing and flowing like a rising tide throughout the world during each successive generation.

Yeshua told a parable of the kingdom expressing how the kingdom would grow over time, not be established in an instant.

Matthew 13:31-32 – “The kingdom of heaven is like a mustard seed that a man took and sowed in his field. “It’s the smallest of all the seeds, but when grown, it’s taller than the garden plants and becomes a tree, so that the birds of the sky come and nest in its branches.”

This parable is a metaphor for how the kingdom would grow over time, like any other living thing God has created. But even as it grows, the kingdom is being manifested every day in the lives of believers through their changed hearts, minds, and bodies. As we learn and place God’s commands within our hearts by faith, we then begin to express outward actions in accordance with his will by that same faith. Those outward actions then influence the individuals around us as an outward demonstration of the inward reality of the invisible kingdom, and the outward reality of the kingdom adds another branch, another area for animals to metaphorically enjoy its shade and perch within its protective covering.

The good news of the kingdom is that it will reach its fulfillment when every heart is in alignment with the principles of the God of the universe. The prophetic certainty is that it will take place, we just don’t know when. Since it has already been going on for over two thousand years, we need to understand the full growth and maturity of the tree in Yeshua’s parable may still not happen for hundreds or possibly even thousands of years. This may sound foreign to modern evangelical ears, but this is the pattern and projection of God’s Word and sure prophecy regarding his kingdom on this earth. Two thousand years in light of an eternal kingdom is only the beginning.

This should not be a cause for dismay, but one of energizing hope for the future of all people, and for our participation in being co-laborers with God in bringing this to pass! Our role is to faithfully pass that baton to each successive generation, and it will all be fulfilled in God’s perfect timing and within his purpose. Each heart won with the gospel or good news of the eternal, invisible kingdom is another place where God’s kingdom is established. It is promised to continue to grow until God is “all in all,” (1 Cor. 15:28). In that day, there will be no need for a physical representative kingdom, because God will be ruling every heart as he intended from the beginning, and all the world will culminate in manifesting his glory and majesty.

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God evaluates the heart, but our deeds broadcast what’s in there

The deeds reveal what is truly in the heart.

Every way of a man is right in his own eyes, but Yahweh weighs the hearts.
Proverbs 21:2

Most people in our Western culture who have any ideas about God will typically have the understanding that God knows everything about everybody, including internal thoughts. According to popular perception, the God of the Bible is all about judgment and motives.

This kind of understanding in Western culture is driven by the way God is depicted in the Bible, and Proverbs 21:2 is one of those that highlights that characteristic of God. A parallel passage in the Proverbs is consistent with this as well.

All a man’s ways are pure in his own eyes, but his motives are weighed out by the LORD.
Proverbs 16:2

But what is less recognized by the general population is the connection between the heart and actions. While most people are of the opinion that God is some sort of cosmic Santa Claus, just knowing good people from bad people, he really doesn’t have to go that far into an individual’s psyche to know what they think, because their actions bear out what’s in their heart.

For example, when Yeshua was confronting the Pharisees regarding their love of money and earthly wealth, he let them know how God’s perspective varied greatly from their own.

So He said to them, “You are the ones who justify yourselves before men, but God knows your hearts. For what is prized among men is detestable before God.
Luke 16:15

God (or anyone, for that matter) can know what’s in someone’s heart because of what they value. What the Pharisees prized (wealth) was detestable to God, especially in light of the fact that they were supposed to be the shepherds of his people. It’s not that God hates money, it’s just that he has revealed that when money is valued above one’s dedication to God, it has become an idol, and he detests idolatry in any form.

But the key takeaway was that their hearts were revealed by their actions.

If you say, “Behold, we did not know about this,” does not He who weighs hearts consider it? Does not the One who guards your life know? Will He not repay a man according to his deeds?
Proverbs 24:12

Even back here in Proverbs, we can see how the weighing of hearts is connected to an evaluation of someone’s deeds. The deeds reveal what is truly in the heart. This is also evident in the prophecies of Jeremiah.

I, Yahweh, search minds and test hearts. I will reward each person for what he has done. I will reward him for the results of his actions.
Jeremiah 17:10

While God can certainly know what’s in our hearts, he typically does not need to look much further than our actions to know what resides there. Unless what we believe lines up with what he teaches us through his Word, our lives will likely bear out the errors of our own thinking, what we think is “right in our own eyes.” Integrity is ensuring that our hearts and our actions are working together to fulfill the righteous purposes and will of God.

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To be vigilant against deception one must know both the Bible and the teacher

There are two parts to vigilance in our understanding of the faith: thoroughly knowing the torah or instruction of God and knowing from whom the Word is being taught.

…evil men and impostors will go on from bad to worse, deceivers and deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it.
2 Timothy 3:13-14

Paul is emphatic with his protoge Timothy, and is cautioning him in being fully aware of the deceivers who were infiltrating the ranks of the fledgling Messianic Kingdom movement. Paul emphasizes that the deceivers would make themselves known not just by their teaching, but by their lifestyles and their actions.

For [these] men will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, inhuman, implacable, slanderers, profligates, fierce, haters of good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, holding the form of religion but denying the power of it. Avoid such people.
2 Timothy 3:2-5

These were the corrupt Jews who were coming against the teachings of the Messiah and the apostolic communities that were growing amidst the synagogues of the first century. One has only to read the denunciations or “woes” of Yeshua against these individuals to know who they were.

Matthew 23:15, 23, 27 Woe to you, scribes and Pharisees, hypocrites! for you traverse sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves. …
“Woe to you, scribes and Pharisees, hypocrites! for you tithe mint and dill and cummin, and have neglected the weightier matters of the law, justice and mercy and faith; these you ought to have done, without neglecting the others. …
“Woe to you, scribes and Pharisees, hypocrites! for you are like whitewashed tombs, which outwardly appear beautiful, but within they are full of dead men’s bones and all uncleanness.
Luke 11:42-43, 46, 52 “But woe to you Pharisees! for you tithe mint and rue and every herb, and neglect justice and the love of God; these you ought to have done, without neglecting the others. Woe to you Pharisees! for you love the best seat in the synagogues and salutations in the market places. …
And he said, “Woe to you scribes also! for you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. …
Woe to you scribes! for you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering.”

They were hypocrites; they had “the form of religion but were denying its power” as Paul writes. As a contrast to this corruption, Paul instructs Timothy to look at the example of his own life and conduct.

Now you have observed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions, my sufferings, what befell me at Antioch, at Ico’nium, and at Lystra, what persecutions I endured; yet from them all the Lord rescued me. … But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.
2 Timothy 3:10-11, 14-15

There are two parts to vigilance in our understanding of the faith: thoroughly knowing the torah or instruction of God and knowing from whom the Word is being taught. If you are not aware of the actual lifestyles and practices of your teachers, you must exercise caution in what they are promoting. However, the complement to that is, if you are thoroughly familiar with the Scriptures (and I mean the Scriptures, not just what a certain denomination teaches about the Scriptures), then you will have balance in being able to accurately evaluate anyone’s representation of the Word of God.

If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive here. Questions or comments? Feel free to email me directly at coreofthebible@gmail.