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MOSHIACH'S LETTER THROUGH THE SHLIACH SHA'UL TO TIMOTIYOS (I)
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First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.
MOSHIACH'S LETTER THROUGH THE SHLIACH SHA'UL TO TIMOTIYOS (I)
One of the worst heresies of all time is called clericalism, the
lie that only paid clergy behind professional pulpits can preach.
This book says there will be a great apostasy
(with many clergy possibly involved in it).
The Biblical prophet Yoel (Joel) said that in the end-times your
ordinary sons and daughters would preach and prophecy (Yoel
(Joel) 2:28). However, another (and wholly opposite) heresy is
anticlericalism, the opposition to clerical authority, the total
revolt of the laity or the secular spokespeople that says, in
effect, there is no valid authority invested in ordained
minsters. The Epistles (I and II Timothy and Titus) are a
canonical handbook to guard against various expressions of
anticlericalism and other heresies. Shliach Sha'ul wrote these
letters to strengthen the authority of those who must preserve
the purity of the teaching of the Shluchim as it is committed to
"faithful men who can teach others also" (II Tim. 2:2). There
must be an ordained ministry and the I-II Tim-Tit Epistles lets
us make no mistake about that.
However, liberal scholars have used a circular argument to try to
prove that these letters aren't genuine and that Shliach Sha'ul
didn't write them. Their argument goes in this circle: the real
Shliach Sha'ul wrote Romans and Galatians and a few other
letters; the I-II Tim-Tit Epistles don't sound like Romans and
Galatians; the author of the I-II Tim-Tit Epistles can't be the
real Shliach Sha'ul.
There is close agreement of wording between Acts 20:17-38 and II
Timothy 4:6-8 and 3:11. So Shliach Sha'ul, as Luke records him,
can in fact sound like he sounds in the I-II Tim-Tit Epistles.
The notes on Acts already have made the points for dating the
book of Acts extremely close to the time II Timothy was written,
if not the same time. Shliach Sha'ul might have said in II Tim.
4:11, "Only Luke is with me (writing the book of Acts)." The
notes on Acts show that Acts is an expansion of Rav Sha'ul's
legal brief built around the legal precedents of Rav Sha'ul's
encounters with Roman officials throughout the Empire. Acts
attempts to make the case (while it fleshes out the story of the
acts of the Ruach Hakodesh in fulfilling the Great Comminion)
that Rav Sha'ul's faith was not a calculated attempt to undermine
or threaten the government of Rome. Rather, what Shliach Sha'ul
taught from Jerusalem to Rome is the true, legal (according to
Roman law) religion of the Jews embracing the whole world, and
unbelieving Jews should not be listened to by the Romans judging
Shliach Sha'ul. So there is ample proof in Acts and the epistles
themselves to prove that Shliach Sha'ul is the author or the I-II
The difference in Rav Sha'ul's vocabulary in the I-II Tim-Tit
Epistles is due to the fact the Shliach Sha'ul is now an old man.
He is not babying carnal new believers with a mother's gentleness
but rather, with time running out on his ministry, Shliach Sha'ul
is giving blunt orders to those who will have to continue
preaching "the Besuras Hageulah that was entrusted" to this man
marked for martyrdom, Shliach Sha'ul (1:11). The year is probably
about 63 C.E. Shliach Sha'ul has just been released from his
first Roman imprisonment. Timothy is a man in his middle thirties
and Shliach Sha'ul is in his sixties. In the letter to the
Philippians (Phil. 1:26), a letter Shliach Sha'ul wrote during
his first Roman imprisonment, Shliach Sha'ul indicated he would
visit the Philippian congregation again if he were released. This
is apparently the vicinity where he is now, in Macedonia (modern
nothern Greece), and has sent this letter called I Timothy to
Timothy in Ephesus. Timothy is to be Rav Sha'ul's senior emissary
of Moshiach's shlichut on the field of Asia Minor (what is today
modern Turkey) and Shliach Sha'ul has delegated to him the
responsibility of overseeing the planting of new congregations
and the appointing of new congregational leaders in the area.
I Tim. 1:3 warns Timothy, as Rav Sha'ul's associate, to stay in
Ephesus and insist that the Brit Chadasha kehillah leaders not
teach any strange or different doctrine. Today there are those
who teach all manner of novel doctrines virtually unknown in the
history of Brit Chadasha kehillah dogma or in sound exegesis
(partial-rapture theory, secret coming of Moshiach theory, etc)
and demand that everyone agree with them (despite I Thes
4:16-17 etc.) or be branded as heterodox or liberal. Shliach
Sha'ul warned Timothy not to tolerate this kind of thing. All
teaching must be exegetically controlled by the inerrant Bible.
Sound teachers are to scrupluously avoid empty speculations and
theories (1:4,6) of this kind and to stick to the sober Word of
G-d and not go beyond what is written (I Cor. 4:6). The Besuras
Hageulah must be preserved in its Biblical purity and without the
accumulated oral tradition (Mark 7:9) that denominations tend to
generate more profusely the older they get.
The law was never intended for those who are led by the Ruach
Hakodesh in the age of the Ruach Hakodesh at the time of the
Moshiach's inauguration of the Brit Chadasha (Gal. 5:18; Titus
1:15; Heb. 8:13). The law was intended for those who live
according to the old sinful nature, and need to be convicted of
sin and brought to the Moshiach to receive a new nature and the
gift of the Ruach Hakodesh. But the ignorant, who presume to be
doctors of the law but don't know whet they are talking about,
don't understand this and put people under all kinds of legalisms
instead of teaching them about the new birth (see I Tim. 1:6-11
and Galatians 4 and Romans 7 and 8).
Shliach Sha'ul knows that his life as a Brit Chadasha
kehillah-murdering blasphemer (made into a world-famous Shliach
and prophet) shows the grace of G-d in Moshiach Yehoshua the
Moshiach "exceedingly" (1:14). Yet Shliach Sha'ul also knows that
he did these things in ignorance (see I Tim. 1:13 and Luke
23:34), and not as a knowing Esau (who knew what he was denying
but thought incorrectly that he could get it back in easier times
--Hebrews 12:16-17) or a knowing Judas (who actually shared the
L-rd's ministry--Acts 1:17). The Scripture warns that if anyone
tastes of the knowledge of heaven and yet knowingly becomes an
apostate, for such a person it is impossible to lead him or her
to be renewed a second time (Hebrews 6:4-8). Let this be a
warning to any in the faith who think they can do what Judas did
in bringing the police against the brethren and yet be forgiven
like Shliach Sha'ul, who also brought the police against the
brethren. There very definitely is something called apostasy.
This doctrine of apostasy must be taught to all who claim to be
believers. The cowardly apostates who try to gain their lives
instead of enduring to the end will lose their lives and not
inherit the Kingdom of G-d (Rev. 21:8; Mark 8:35; Mat. 24:13).
Shliach Kefa was tempted in this area but repented. Apostasy is a
dangerous possibility not to be dismissed by any antinomian
doctrine of eternal security, though warnings about apostasy (see
Heb. 6:4-12) should not exclude the doctrine of assurance (see
I Yochanan 5:13). Note: the doctrine of assurance should not be
contaminated with any Pelagian notion that man, by his own sheer
will power and without the help of G-d, can save himself from
apostasy or Gehinnom or anything else.
Chapter 2 (see also 4:13) tells Timothy how to conduct public
services. Shliach Sha'ul of course intends the missions
congregational leaders to study this and not just Timothy. Notice
public prayer meeting, proper attire, and proper order between
the sexes with the husband being respected by his wife are all
emphasized. Shliach Sha'ul knew that prayerlessness, scorn,
disrepect, and Edenic revolt were always shimmering just below
the surface, ready to erupt in human hearts.
Ch. 2:5 is very important. Only the Word of G-d mediates
salvation, and the Word of G-d incarnated himself only once and
only in one man, Moshiach Yehoshua. There is absolutely no other
man or no other name or no other way to G-d but by him.
I Tim. 4:1 speaks of the apostasy Shliach Sha'ul earlier alluded
to in II Thes. 2:3. This is the great repudiation of the inerrant
Bible both inside and outside the Brit Chadasha kehillah at the
end of the age to set the stage for the appearing of the
Shliach Sha'ul tells Timothy to watch both what he preaches and
how he practices it (4:16).
Ch. 5:19 should be taken (along with Matthew 18:15-18) as an
important guide for Brit Chadasha kehillah discipline. If someone
aspires to have authority over believers to build them up in the
faith, that person should be accountable for his teaching and be
subject to Scripturally defined discipline for way wardness in
the faith (5:19). The gift of prophecy is needed in the Brit
Chadasha kehillah. This entails recognizing G-d's appointment
(s'micha) to ordained ministry of certain persons (see 4:14).
The warnings (3:6 and 5:22) about giving too much authority too
quickly to novices are well taken in Brit Chadasha kehillah
planting. Because novices are so inexperienced and spiritually
immature, it is unwise for them to allow themselves to be thrust
forward so much. There are plenty of warnings in the Scripture
about laying hands too suddenly on youthful and ambitious men who
are prone to be pushy, double-tongued, and clique-creating
politicians. The more mature men must walk a line between
discouraging them and keeping them in check. However, many
plodding emissaries of Moshiach's shlichut err in the opposite
direction, taking far too long to end their paternalism.
If this letter is read again carefully, it is very obvious that
the strident and unspiritual kind of irreverent "intellectualism"
in many religious colleges and seminaries is forbidden and sinful
in ministry formation and causes people to err concerning the
faith (6:21). This is also true of those empty babblers who pride
themselves in their "gnosis" (knowledge) about law and oral
tradition and various merely human teachings and speculations.
G-d wills that all men should be saved (I Tim. 1:16, 2:4; II Tim.
2:25-26; 4:17). Having said all this about the ordained ministry,
something more needs to be said about the ministry of all
believers. Exodus 19:6; Isaiah 61:6; I Shliach Kefa 2:5; Rev.
1:6; 20:6 proclaim that we are all ministers and II Cor.5:10 says
we will all be quickly called to account for our ministries. Col.
4:17 says. "See to it that you fulfill your ministry." There is a
functional distinction in the Bible between laity and ordained
leadership, but nothing like the elitist Protestant and
sacerdotal Roman Catholic views. The overseer is "G-d's
inspector" and such a person is himself subject to inspection,
which means Brit Chadasha kehillah-recognized appointment
(s'micha). However, it should be remembered that the ministry of
Moshiach Yehoshua began at his tevilah. So, in the kehunah of all
believers, at least some pre-tevilah Bible instruction before
Moshiach's tevilah is as essential for the believer as some sort
of Bible training is for overseers.
Concerning the place of women in the L-rd's house, let the
following apply to men and women equally. Beware of mixing any
male-female sensuality in your service to the Holy One, for such
indulgence is in reality a syncretistic Baalish cult inveighed
against in II Shliach Kefa and Yehuda in the Brit Chadasha
Scriptures and in Hosea and elsewhere in the Tanakh. This means
you can't serve G-d and the sex g-d Baal. You may be able to
excuse yourself with an easy conscience but G-d won't.
Therefore, never "minister" to a person of the opposite sex
alone, unless you want a sterile ministry with no one coming to
salvation, the reproach of the brethren and outsiders, and the
pangs of inevitable divine retribution (if you want to think up
evil to do, G-d can and will out-think you and bring it back on
your head--see Micah 2:2-3). Yehoshua sent people out 2 by 2, and
Shliach Sha'ul wanted spiritually mature women to minister to
women--see Titus 2:3-4. He would not permit a female individual
to teach or have authority over a male individual (I Tim. 2:12),
or a single man to teach a single woman alone, and in the name of
the L-rd he demanded that a man and a woman avoid the appearance
of evil (I Thes. 5:22), which means not being alone together, and
men treating women like sisters in absolute purity (I Tim. 5:2).
We are to watch our life and doctrine closely (I Tim. 4:16) if we
desire to save ourselves and others. We are to walk carefully
with our G-d (Micah 6:8).
One reason why single men and women are not sent alone to the
foreign mission field by many foreign mission boards is precisely
this problem, for loneliness in a strange land and romantic
temptations with the nationals can destroy ministry and invite
scandal. Single foreign emissaries of Moshiach's shlichut need
the gift of celibacy which includes the emotional strength to
cope with loneliness and the wisdom to minister to people in
appropriate settings (that is, with the help of additional
disciples and married couples, etc).
One thing we are seeing a lot of in this wicked world is engaged
couples taking many appearance liberties because they are almost
married. This also is very dangerous and can throw a stain on a
marriage even before it begins. Flee (run for your life) from the
lusts of youth (II Tim. 2:22)! Expressing physical affection for
the opposite sex (even your spouse) in the house of G-d is not
ON THE ORDINATION OF WOMEN
Read II Chron. 34:22. Shliach Sha'ul would not contradict the
Tanakh and must not be interpreted in such a way that makes him
do so. I Tim. 2:12 can not be interpreted in such a way as to
contradict II Chr. 34:22. Neither should be the case with I Tim.
3 and Titus 1. A piece of paper is worthless if the person, male
or female, doesn't have the gift that Huldah was given by G-d;
and their must be some way to authorize and de-authorize or
defrock those who prove unworthy of messianic ministry.
Satan has more than half (there are more women than men and women
live longer) of the L-rd's work force lolling on Brit Chadasha
kehillah pews because of the twin lies that only professionals
(clericalism) and men (male chauvinism) can preach and all
preaching must supposedly be done (by men) in the sacred shrine
called the Brit Chadasha kehillah building. The Brit Chadasha
Scriptures knows nothing about any such thing as a Brit Chadasha
kehillah building and women are some of the most effective
workers in the Brit Chadasha Scriptures.
Why are not the Huldahs, the prophetesses (look at Yoel 2:28
"your sons and daughters will prophesy"), the lady preachers
preaching everywhere? Everywhere there are people waiting to hear
a preacher: the hospital rooms where the dying are going to
Gehinnom without a witness, the nursing homes, the school yards
(with young girls and others loitering with the devil), the
business world. Lady, why are you not preaching? Why are you
yourself loitering when you could be prophesying? Do you think
Moshiach Yehoshua will accept your excuse that you listened to
men and not to G-d when he tells you to preach and they tell you
Why are you not preaching to the conscience with one goal for all
the people that you preach to: a permanent g-dly turn-around in
ON THE DUTIES OF A MASHGIACH RUCHANI
In summary, leading a congregation is done by many types of
mesharetim (messianic ministers). Some are more
administrator-teachers, some are more outreach
minister-counsellors, etc. G-d can use any combination of
gift-mix in the congregational leader he calls.
A local congregational leader must never see calling on
first-time visitors as so much busy work to be farmed out to
somebody else. He may have others help him but if the visitor
cards are a drag on his time, then we can expect paper shuffling
and pulpiteering from such a man, but not a growing Brit Chadasha
kehillah. This is true in the same way that the following example
is true. A preacher who brings in people to help him serve the
preaching needs of the Brit Chadasha kehillah is one thing;
someone who thinks preaching is a drag on his time and hires out
the pulpit speakers because he would rather be doing something
else than preaching is no congregational leader. Likewise a man
who doesn't go after sheep and potential sheep is no
congregational leader. This sheep-searching heart-occupation of a
congregational leader cannot be hired out. Also the one who does
it is the one who receives a congregational leader's salary,
though laymen may assist him.
Shliach Sha'ul told congregational leader Timothy, "Do the work
of an kiruv outreach minister." Moshiach Yehoshua told
congregational leader Shliach Kefa to go and seek his sheep and
feed them. Congregational leading is not standing on a stage and
giving a homily and shuffling paper in one's office. The work of
going after the sheep is the thing the congregational leader must
lead the flock in and this means taking them and doing it, not
merely exhorting them. Laymen know when the congregational
leader's heart is not in something, and you cannot get anyone to
do what you do not want to do as a congregational leader.
G-d calls congregational leaders and they feed his sheep and go
and find the lost sheep and the L-rd provides their salaries
through the sheep. Their work cannot be hired out or farmed out.
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