Ephesians 4
Witness reconciliation throughout the Bible: H3722 kaphar--to cover, purge, make an atonement, make reconciliation
2 Corinthians 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
Torah: Leviticus 6:30, 8:15
Prophets: Ezekiel 45:15, 45:17, 45:20; Daniel 9:24
Writings: 2 Chronicles 29:24
Hebrews 2:17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
Ephesians 4:23 And be renewed in the spirit of your mind
Ephesians 5:2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savor.
Unlike the former understanding we have had with repentance. Asking for forgiveness of past sins. We learned a deeper meaning Hebraically on Teshuvah, meaning to turn to others and to The Most High.
Zachariah 1:3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.
Picture a about face movement. Demonstrated in a offence to someone whom we have hurt or have been hurt from. You turn away from them in a ambivalent manner. Being in a indifferent state of mind. As we do to The Most High when we turn from following His commandments.
Can we truly say that if we practice Ambivalence, we are truly walking in the love of Abba? The Torah stands on two important principles. That expounds all commands.
1. To love God with all your heart and soul
2. To Love your neighbor as yourself.
Those are the greatest command of the Kingdom we profess to live by.
Galatians 5:14-15 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. 15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
1 Timothy 1:5-7 5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 6 From which some having swerved have turned aside unto vain jangling; 7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
Reconciliation is not only necessary but is commanded.
Matthew 5:22-26 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
According to Hebraic traditions these are the following steps. To Reconciliation and Teshuvah.
Steps of Teshuvah:
Prophets: Ezekiel 45:15, 45:17, 45:20; Daniel 9:24
Writings: 2 Chronicles 29:24
Hebrews 2:17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
Ephesians 5:2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savor.
Unlike the former understanding we have had with repentance. Asking for forgiveness of past sins. We learned a deeper meaning Hebraically on Teshuvah, meaning to turn to others and to The Most High.
Zachariah 1:3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.
Picture a about face movement. Demonstrated in a offence to someone whom we have hurt or have been hurt from. You turn away from them in a ambivalent manner. Being in a indifferent state of mind. As we do to The Most High when we turn from following His commandments.
Can we truly say that if we practice Ambivalence, we are truly walking in the love of Abba? The Torah stands on two important principles. That expounds all commands.
1. To love God with all your heart and soul
2. To Love your neighbor as yourself.
Those are the greatest command of the Kingdom we profess to live by.
Galatians 5:14-15 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. 15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
1 Timothy 1:5-7 5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 6 From which some having swerved have turned aside unto vain jangling; 7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
Reconciliation is not only necessary but is commanded.
Matthew 5:22-26 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
According to Hebraic traditions these are the following steps. To Reconciliation and Teshuvah.
Steps of Teshuvah:
1. We must recognize our sin as a sin (i.e., hakarat chata'ah [הַכָּרַת חַטָּאָה]). This comes from honest efforts at self-examination (i.e., cheshbon ha-nefesh [חֶשְׁבּוֹן הַנֶּפֶשׁ]) in light of God's revealed truth and by the voice of our own conscience (Acts 24:16, Rom. 2:5). Acknowledging the truth about our sin leads to confession (i.e., viduy[וִדּוּי]) - first inwardly to ourselves and then directly to God.
Act 24:16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.
Romans 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God
2. If we committed a sin against another person, we must confess our sin to that person and ask them for forgiveness. In Hebrew thought, only the offending party can set the wrong aright and only the offended party can forgo the debt of the sin (this is called mechilah [מְחִילָה]). This means, among other things, that our sin against another must be dealt with "independently" from our sins against God (see Matt. 5:23-24). The sages make this point when they say that "even Yom Kippur cannot atone for offenses against other people." If I offend someone, it is my responsibility to set the matters right (conversely, if someone has offended me, it is my responsibility to allow the offender to do teshuvah and correct the wrong done to me. The refusal to pardon another who sincerely asks is considered cruel). Hebrew tradition states that the offended person is not obligated to extend mechilah to the offender if he is insincere or if he has not taken concrete steps to demonstrate remorse for the offense.
Matthew 5:23-24 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
3. We must cease from the sin (azivat ha-chet). It is generally regarded that those who refuse to stop sinning are not being sincere in their expression of teshuvah. Of course, we might struggle with addictions and compulsive behaviors, and it is our responsibility to get help with these issues for healing to take place. If another person, however, sincerely asks us for mechilah -- even if they've harmed us "seventy times seven times" -- we are nonetheless obligated to forgive them (see Matt. 18:21-22). In other words, we are responsible to stop our own sinning -- yet we are responsible to extend forgiveness to those who repeatedly sin against us.
Matthew 18:21-22 21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
4. We must show remorse and regret for the sin (i.e., charatah [חֲרָטָה]). This is an emotional response in light of the harm our actions have caused others and ourselves. This is an entirely subjective matter between your heart and God, though genuinely expressing remorse may help in the reconciliation process with others.
5. We must resolve to live in a new way(kabbalah al ha-atid) by choosing to refrain from the sinful action in the future. Again, this involves the intent of the heart and inner resolution -- and therefore is a matter between you and God alone. Promising to others that you will change is a dubious practice.
As we meditate this weekend leading up to Rosh Hashanah. Let us not be found wanting and hardhearted towards on another. If there is offence in your hearts please forgive. If you have wronged your brethren irregardless of the circumstances. For give, don’t stand in the seat of judgment or be found judged by the Judge. Who has forgiven all who comes broken and contrite and brings swift measure for what was measured out.
My honest prayer is reconciliation and true teshuvah that we all be found in excellence to what we profess.
Act 24:16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.
Romans 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God
2. If we committed a sin against another person, we must confess our sin to that person and ask them for forgiveness. In Hebrew thought, only the offending party can set the wrong aright and only the offended party can forgo the debt of the sin (this is called mechilah [מְחִילָה]). This means, among other things, that our sin against another must be dealt with "independently" from our sins against God (see Matt. 5:23-24). The sages make this point when they say that "even Yom Kippur cannot atone for offenses against other people." If I offend someone, it is my responsibility to set the matters right (conversely, if someone has offended me, it is my responsibility to allow the offender to do teshuvah and correct the wrong done to me. The refusal to pardon another who sincerely asks is considered cruel). Hebrew tradition states that the offended person is not obligated to extend mechilah to the offender if he is insincere or if he has not taken concrete steps to demonstrate remorse for the offense.
Matthew 5:23-24 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
3. We must cease from the sin (azivat ha-chet). It is generally regarded that those who refuse to stop sinning are not being sincere in their expression of teshuvah. Of course, we might struggle with addictions and compulsive behaviors, and it is our responsibility to get help with these issues for healing to take place. If another person, however, sincerely asks us for mechilah -- even if they've harmed us "seventy times seven times" -- we are nonetheless obligated to forgive them (see Matt. 18:21-22). In other words, we are responsible to stop our own sinning -- yet we are responsible to extend forgiveness to those who repeatedly sin against us.
Matthew 18:21-22 21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
4. We must show remorse and regret for the sin (i.e., charatah [חֲרָטָה]). This is an emotional response in light of the harm our actions have caused others and ourselves. This is an entirely subjective matter between your heart and God, though genuinely expressing remorse may help in the reconciliation process with others.
5. We must resolve to live in a new way(kabbalah al ha-atid) by choosing to refrain from the sinful action in the future. Again, this involves the intent of the heart and inner resolution -- and therefore is a matter between you and God alone. Promising to others that you will change is a dubious practice.
As we meditate this weekend leading up to Rosh Hashanah. Let us not be found wanting and hardhearted towards on another. If there is offence in your hearts please forgive. If you have wronged your brethren irregardless of the circumstances. For give, don’t stand in the seat of judgment or be found judged by the Judge. Who has forgiven all who comes broken and contrite and brings swift measure for what was measured out.
My honest prayer is reconciliation and true teshuvah that we all be found in excellence to what we profess.
Shema Selah this is not a mere request but a instruction from on high from the Most High--His words are to steer and direct our lives!! Facebook LIVE video!! https://scontent.fapa1-1.fna.fbcdn.net/v/t42.9040-29/10000000_270741833439949_5002991164391948288_n.mp4?efg=eyJybHIiOjE1MDAsInJsYSI6NDA5NiwidmVuY29kZV90YWciOiJzZCJ9&rl=1500&vabr=571&oh=b43fb1247b660720478c8b5b8d09062a&oe=59BBFD0E
