In Genesis 15:6 we read concerning Avraham:
“And he believed in YHWH, and He counted it to him for righteousness.”
The official Targum to this verse paraphrases:
“And he believed in the Word (Memra) of YHWH. And He counted it to him for righteousness.”
(Gen. 15:6 Targum Onkelos)
And Targum Psedo-Jonathan has:
“And he believed in YHWH, and had faith in the Word (Memra) of YHWH, and He reckoned it to him for righteousness.”
(Gen. 15:6 Targum Pseudo-Jonathan)
Of course we know that the Torah is the Word of YHWH (Is. 1:10; 2:3) and of course we know that Messiah is the incarnation of the Word (Jn. 1:1-3, 14; Rev. 19:13), a point which the first century Alexandrian Jew Philo of Alexandria also makes when he writes:
“The head of all things is the eternal Word (Logos) of the eternal God, under which, as if it were his feet or other limbs, is placed the whole world, over which He passes and firmly stands. Now it is not because Messiah is Lord that He passes and sits over the whole world, for His seat with His Father and God but because for its perfect fullness the world is in need of the care and superintendence of the best ordered dispensation, and for its own complete piety, of the Divine Word (Logos), just as living creatures (need) a head, without which it is impossible to live.”
(Q&A on Exodus, II, 117)
Philo of Alexandria made a very interesting comment about this verse (Gen. 15:6):
“It is best, therefore, to trust in God, and not in uncertain reasoning, or unsure conjectures. "Abraham trusted in the Lord, and it was counted to him for Righteousness” (Gen. 15:6) And Moses governed the people, being testified to that he was faithful with his whole house. But if we distrust our own reason (LOGOS, Word), we shall prepare and build ourselves a city of the mind which will destroy the truth.”
(Philo of Alexandria; Allegorical Interpretation, III, 228)
Although Philo’s native language was Greek and the Septuagint was his Bible, he was clearly aware, directly or indirectly, of the reading of the Targums to this verse, or at least a general tradition that in this verse Avraham’s faith is in the “Word” (Aramaic: Memra; Greek Logos).
Philo is telling us that the “Word” is also “reason” or “logic” (our English word “Logic” is actually derived from the Greek word LOGOS).
Our faith in Torah is rooted in Logic, and one important aspect of the Word is rational thought, logic. Philo is telling is that Avrham’s faith was also rooted in logic, it was faith in the Word… faith in rational thought.
Philo warns us that if we cast rational thought aside, we will find ourselves not having faith in YHWH but instead creating subjective constructs of our own imagination.
Remember, Avrham’s faith was a rational, logical faith. Avraham’s faith was faith in the Word.
Now let us look at Exodus 12:43-49:
And YHWH said unto Moshe and Aharon: 'This is the ordinance of the Pesach: there shall no alien eat thereof;
but every man's servant that is bought for money, when you have circumcised him, then shall he eat thereof.
A sojourner and a hired servant shall not eat thereof.
In one house shall it be eaten; you shall not carry forth aught of the flesh abroad out of the house; neither shall you break a bone thereof.
All the assembly of Yisra’el shall keep it.
And when a stranger shall sojourn with you, and will keep the Pesach to YHWH, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.
One Torah shall be to him that is homeborn, and unto the stranger that sojourns among you.'
(Ex. 12:43-49 HRV)
Now there are a number of things we can learn from this passage:
1. All the "Assembly" of Israel must eat the Passover.
2. No uncircumcised male can eat the Passover.
From these two facts we may conclude that:
If all the Assembly eat the Passover,
and if no uncircumcised males eat the Passover,
then no uncircumcised males are part of the Assembly.
This is an inescapable categorical proposition drawn from the plain statements in Exodus 12:43-49.
Now from Acts 15 we also know that one does not have to be circumcised to be saved. Thus we can add another fact to our reasoning:
3. Some uncircumcised males are saved.
Now if no uncircumcised males are part of the Assembly, and if some uncircumcised males are saved, Then some saved persons are not part of the Assembly.
Again this is an inescapable categorical proposition draws from the facts plainly laid out in Ex. 12:43-49 and Acts 15.
There are in fact some saved persons who are not part of the Assembly of Israel.
Therefore being "saved" and being part of the "Assembly of Israel" are not the same thing.
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