It happened again. I allowed a measuring spoon to fall into the garbage disposal and it got bent out of shape. When my husband said, “Sweetie, again?” I got bent out of shape. Not my intention, for sure, but as they say, “The road to hell is paved with good intentions.”
This time, though, I immediately went to God in prayer. In my spirit, I groaned, why am I so easily offended? I want to flow in Your love, and an easily offended spirit isn’t there.
“It is not rude; it is not self-seeking, it is not provoked [nor overly sensitive and easily angered]; it does not take into account a wrong endured.” (1 Corinthians 13:5 AMP)
We know that “the love chapter” in 1st Corinthians tells us that love is not easily offended. The Greek word for “offended” is παροξύνω (pronounced paroxynō), and means easily provoked to anger, irritated, or offended.
So how does the Tanach (Old Testament) treat this idea?
Proverbs 17:9 is translated “He who covers an offense promotes love; But he who repeats a matter separates best friends.” However, the word used here is not “offense,” but “transgression.”
Proverbs 19:11 says this: “The discretion of a man makes him slow to anger. It is his glory to overlook an offense.” Again, the word translated “offense” is “transgression.”
Only twice in the Tanach does the word מִכְשׁוֹל appear, meaning “offense.” The most well-known passage is in Isaiah 8:14, where the Messiah is called a “rock of offense.”
The same idea, “rock of offense” (σκάνδαλον), in the New Covenant is pronounced “skandalon” and is where we get the English word “scandal.” And what is this scandal? It is that Jews and Gentiles have equality in that they must both approach the Messiah in faith. Works won’t work, so to speak.
To the Jews, who for thousands of years thought that they would be accepted by God based on their own righteousness via their righteous deeds, being put on a par with “unrighteous Gentiles” insofar as their acceptability to God was indeed an offense!
So, to conclude, we should recognize that giving offense or receiving offense is a matter of great seriousness as it is seen as transgression. We can only by God’s grace walk in the kind of love that does not give or receive offense.
And together, we are all on the same footing. Let us not stumble over the truth.
“The LORD bless you and keep you: The LORD make his face to shine upon you and be gracious to you: The LORD lift up his countenance upon you, and give you peace.” (Numbers 6:24-26 RSV)
To understand this very special blessing, for which God Himself chose the wording, we must look at the language it was written in. We must take on the mindset of the Ancient Hebrew people and see the meaning of the words from their viewpoint. And when we do, you will see that English doesn’t come even close to the magnificence of this amazing grace.
So from an Hebraic perspective, it would be better translated:
YHVH will kneel before you,* giving you gifts, and He will guard you, hedging you about with His protection. YHVH will illuminate you with the entirety of His being, bringing order where disorder was, and He will be your comfort and provide for all your needs.YHVH will lift up His wholeness of being upon you and He will set in place everything to make you whole and complete. * figuratively speaking
In our weekly Havdalah meeting, our Messianic congregation receives the Aaronic blessing as given by one of our pastors or our cantor/rabbi. This is allowed because Yeshua has made us a kingdom of priests and kings to His Father (Revelation 1:6). Therefore, not only can we receive the blessing, but as priests we can speak it over others as well.
“And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” Genesis 1:26
In what way are we made in God’s image, after His likeness?
The word in Hebrew for image is צֶלֶם (tse-lem). It is from an unused root meaning “to shade.” Figuratively, it means a representative figure. We are to represent Him on this Earth. In the Ancient Near East in Moses’ time (remember he wrote the Torah which contains this verse), an image was believed to bear the essence of the thing it represented. We are to bear God’s essence! If you live in Texas, as I do, you are meant to carry His essence in Texas. If you live in Singapore, you are meant to carry it in Singapore.
God is not repeating Himself when He says “after our likeness.” That’s a different word: דְּמוּת (de-muth). It means—in some way—a similitude. Another word for similitude or likeness is equivalence. Obviously, we are not equal to God in every respect, but if you look at the very next words, you can see how we are equivalent: we have dominion. By giving us dominion over the earth, we have become like God. He has total dominion, but we have limited dominion.
We resemble God in the way that the moon resembles the sun. The moon is a light in the sky because the sun is shining. We have dominion, but it is a reflected dominion, the way the moon is a reflected light. Without the sun, the moon would be just a dead rock whirling around in space. Without God, our dominion would have no foundation to draw upon.
“Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.” — Exodus 20:8-11
When God created all that exists, He did it in six days. Yet He didn’t finish until the end of the seventh day. Why was that? Because God wanted man to remember all that He had done and to rest on the seventh day. Imagine. God made man on the sixth day and the first thing He had him do was rest!
There are numerous reasons for the keeping the Sabbath holy (set apart and sanctified to God) and we benefit from every one of them. But to me, the most important one is because it is holy; God made it so.
The time we spend resting on the Sabbath rejuvenates us for the rest of the week. It’s similar to the tithe. God can do more with 90% of your income when you give the first 10% to Him first than you can do with 100% of your money. The Sabbath is time taken out of our 168 hours—24 hours set aside to receive a gift of time. The tithe given in joy to God reaps rewards, and the Sabbath kept with joy reaps rewards, too.
The Sabbath is meant to be a gift. It is not something that should make us chafe, impatiently waiting so that we can get back to what we’re about.
And speaking of that, there is a difference between work that is not allowed on the weekly Sabbath and work that is not allowed on the other Sabbaths and feasts days of the Lord. On the weekly Sabbath, we are to do no labor. That word in Hebrew is melakha (מְלָאכָה), which refers to all forms of human activity that is work.
The work not allowed on the feast days and other Sabbaths is called avodah (עֲבֹדָה), which means any work that is part of your normal labor. My pastor, who is Jewish, likes to mow his lawn on the Sabbath. It is relaxing to him, and he doesn’t do it during the other six days of the week.
Did you realize that most people who say they keep the Ten Commandments rarely remember the Sabbath? For some reason, modern man has simply cut the fourth commandment out. But really, a precious few also keep the first three commandments, either. If you’re not keeping the Sabbath, have you made an idol out of your work? Are you looking to “make a name for yourself” (a graven image)? Are you by not keeping the Sabbath yet calling yourself by His name taking the Lord’s name “in vain”? Leave me a comment and tell me what you think and why.
Our Hebrew word for today is קֹרְבָּן (korban), which occurs in the Bible with the following translations: offering (68x), oblation (12x), offered (1x), sacrifice (1x).
The korban was presented as a remedy for the guilt of sin. But sin itself has many different translations. It occurs 448 times in 389 verses in the KJV. Translated as trespass, it occurs 82 times in 73 verses. Transgression occurs 51 times in 50 verses, iniquity occurs 278 times in 262 verses.
Then there are offerings, קָרְבָּן. Although translated as a sacrificial present, there was an elaborate system of offerings to deal with sin in the Hebrew scriptures, but just one in the New Testament. That one, of course, was the ultimate sacrificial offering made by God Himself, in the person of Yeshua ben haElohim (Jesus the Son of God).
Let’s look first at the differences among the translations for sin.
The result of continuous, unrepentant sin is a reprobate mind. Here is how reprobate is defined:
a depraved, unprincipled, or wicked person: a drunken reprobate.
a person rejected by God and beyond hope of salvation.
morally depraved; unprincipled; bad.
rejected by God and beyond hope of salvation.
verb (used with object), rep·ro·bat·ed, rep·ro·bat·ing.
to disapprove, condemn, or censure.
(of God) to reject (a person), as for sin; exclude from the number of the elect or from salvation.
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Now let’s look at the different kinds of offerings.
Colossians 1:19– 20
In Him, all the fullness of God was pleased to dwell, and through Him to reconcile to Himself all things, whether on earth or in heaven, making peace by the blood of His cross.
Christ’s Sacrifice Once for All (Hebrews 10:1-10)
The law is only a shadow of the good things that are coming—not the realities themselves. For this reason, it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins. It is impossible for the blood of bulls and goats to take away sins.
Therefore, when Christ came into the world, he said:
“Sacrifice and offering you did not desire, but a body you prepared for me; with burnt offerings and sin offerings you were not pleased. Then I said, ‘Here I am—it is written about me in the scroll— I have come to do your will, my God.’”a]
First he said, “Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them”—though they were offered in accordance with the law. Then he said, “Here I am, I have come to do your will.” He sets aside the first to establish the second. And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.