PAUL’S GREATEST MISSION TRIP:
HIS FIVE-YEAR EFFORT FOR THE COLLECTION FOR THE JEWISH BROTHERS IN JERUSALEM
(This is an excerpt from what we hope to produce as an e-book titled “The Truth About Tithing and Giving for Christians”)
Romans 15:27 –
An extremely extremely very “key” verse! Lest we forget as we mentioned Phpn. above we would be remiss if we did not quickly point out the other verses from Paul’s encouragement and thank you to those who were the most supportive of him materially, spiritually and personally. (again, Phpn. 4:3, 4:10; cf. Acts 16:14-15, Phpn. 4:16-18; Phpn. 4:1).
In Phpn. 4:3 Paul mentions not once but twice in KG, significantly the idea of “gathered together in fellowship” (KG “sun” “soon” not “sun”) regarding those assisting him. The first use is with two women who apparently had gotten into a disagreement but had been “gathered together in fellowship” in helping their Jewish brother Paul spread the Gospel. Paul then goes on to mention “with also Clement and of, specifically referring to the rest gathered together in fellowship workers in association with me.”
Paul’s KG is striking. He first uses an “absolutely” specific form of “gathered together in fellowship workers” KG “sunergon” (genitive). Translated variously as “co-workers” or “fellow workers” Paul again uses the “sun” prefix which means more deeply “with” with (no pun intended) the idea of “gathered together in fellowship”. This form is used rather than the more common word “meta” meaning “with” with the idea of fellowship. Paul does use “meta” “with” regarding these two women “meta” “with in fellowship” also Clement, etc.
However, Paul uses the prefix “gathered together in fellowship with” when it comes to his Gentiles assisting him. Further, Greek grammars (cf. Daniel Green’s “Greek Grammar Beyond The Basics” Zondervan, a standard evangelical seminary text) defines Paul’s specific (genitive) form as that “of association”.
In short, those helping Paul in Paul’s words are not “co-workers” as though this is “ministry by committee”. The Gentile brother or sister is “in association with” Paul. Further in examining this in the RCS as a whole, this is consistently how Paul expresses it. Unlike today, nowhere does the RCS see the Gentile with the lead role or the Jewish brother having to be “approved” by Gentile leadership according to post-Biblical post “Re-form” standards.
As one Gentile brother put it well, “it is a partnership in which the Jewish brother is the senior partner”. What does any of this have to do with “tithing and giving”? Here is the “key”; Paul ends Phpn. 4:3 after referring to the “gathered together in fellowship workers in association with me” with “on ta anomata en biblo zoes” “as very specifically referring to the names (of them), located in (the) book of life”.
Paul puts this – those whose names are in the Book of Life – last in Phpn 4:3 for emphasis. Even later in his career and even after what Paul said earlier in Phpn. 3:5-7 Paul draws very directly on a very Pharisee idea based on the Torah.
That is, whether one’s name is written in the Book of Life. This was in Paul’s time and very much in Judaism today, a prominent, very prominent belief – idea. It is based on Moshe’s saying to the LORD in Ex. 32:32 that if the LORD is going to wipe out the Israelites over the Golden Calf, if the LORD will “lift up – bear their collective sin – “falling short, moral failure, pulling away from the fire of the LORD” – but if in an encompassing way, not, blot me out (it is imperative I beg, plead, beseech, pray, have some doubt), from your Book that “positively going forward and summing everything up”, You have written”.
We should note that this very Torah based idea first put here in Ex. 32:32 is exactly the idea Yochanon draws directly from in Rev. 20 and the Books of Judgment being thrown open!
Is there anywhere – anywhere in the entire Bible – that Gentile “tithing” to Gentile leadership-based enterprises is what secures the individual Gentile’s name in the Book of Life? Anywhere in Scripture?
If so, where? Lest we forget Mashiach says to his beloved taught ones not that they should rejoice because of the power they can exercise but because their names are “written in the Heavens” Lk. 10:20. Luke’s KG rendering “en tois ouranois” literally “in the Heavens” reflects Yeshua’s Hebraic original, as “Heaven”in both Hebrew and Aramaic is plural. Cf. Paul in 2 Cor. 12:3 “tritou oruanon” “third Heaven”.
Their names are there not because of the power given over to them to exercise but because Mashiach not only chose them, they were “on the path of” the Mashiach – as imperfect as they were. They were on the path of Yeshua Hamashiach – not believers in a de-Hebraicized de-Judaized Greco-Roman English language “JC”.
In short we must, please allow us to reiterate, that Paul in Phpn. 4:3 refers to those whose association was with him – not their Building or their “denomination” or their subscription to the tenets of a denominational Board of Directors.
If one is going to freely “tithe”, where Biblically would it go? By what association would one more likely see one’s name in the Book of Life?
What of those who have the opportunity to help their Jewish brother and choose deliberately, or have been made “numb” to him or her, or worse – choose deliberately to do nothing or bypass the Jewish brother for the Building?
Will your denominational “positions” override your actions – or lack thereof? Is the highest form of love of the LORD and his Mashiach Yeshua to love the LORD, love “JC” and be what the Torah calls “gavah” (cf. Gen. 6:17) “numb” to one’s brethren – especially one’s Jewish brethren?
What answer will be given regarding Rom. 15:27 and the “sarkikois” literally “fleshly” “ophelo” “obligation” of Gentile to Jew; because everything spiritually the Gentile has, everything “pneumatikois” “spiritually”, one received from whom?
Which “Re-former” or denominational Board of Directors was at the Mount of Transfiguration with the Mashiach Lk. 9:27-33? How many of the books of the Bible were written by the Board of Directors of a North American denomination or the trustees of a seminary?
Which “Re-formers” were eyewitnesses of the seminal event of Western Tradition – the Resurrection? Cf. 1 Cor 15:1-11. Which charismatic personality today has the weight of the Jewish Biblical figures whose visions or visit in Heaven are recorded in Scripture?
In short, some “key” questions regarding Rom. 15:27:
- To whom is the “ophelo” “owe, ought to, obligation”?
- Why has one never heard of this – and has probably missed it even if having read it?
- Why does Paul not once but twice use 2 different forms of “ophelo” “obligation, owe, ought to, monetary obligation, debt”? Significantly Paul uses the KG both for ethical-moral obligation and that of monetary obligation.
- Is there anywhere Paul – or anyone else – uses “obligation” regarding Gentile to Gentile enterprise except to love your neighbor as Paul cites from the Torah from Lev. 19:18 in Rom. 13:8-10? (Cf. also Gal 5:13-14!).
In Paul’s KG text of Rom. 15:27 Paul does not speak of there being any question as to what the Gentile received and from whom. Paul does not use “ean” indicating there is possibility or some doubt. Technically it is “second” or “fourth” condition; meaning “if there’s a possibility or probability of rain today I cannot mow my lawn”.
Paul uses what is called “first condition” “ei” meaning “in fact”. That is “if in fact” not “if but with some doubt”. In other words, “if, that is in fact if it rains I cannot mow my lawn”. This leaves no doubt.
In short Paul asserts as a certainty not a probability – possibility or some doubt, specifically – not vaguely – spiritually “autwn” (genitive). That is, “of them” that is of the Jews, that the Gentiles received from.
In short in Rom. 15:27 in the context of Rom. 15:25-28 and the universal “Big Picture” Collection Paul has spent the last few years laboring to have gathered for him and completed (cf. 2 Cor. 8:7, v. 11) Paul makes it clear who receives from whom.
As a quick note Paul uses “nuni” “right now” not just “now” which would be “nun”, in 2 Cor. 8:11. The Corinthians have dragged their feet and lagged in ardor to complete not just a collection but a form of ministry 2 Cor. 8:4-5 and especially 2 Cor. 9:12. It is ministry by elevating the physical, that is the material means that Corinth was blessed with, to a spiritual and higher level, by ministering spiritually to their Jewish brothers through the use of the Corinthians’ material goods.
The “key” is not at all to merely provide material relief to the Jewish brothers in Jerusalem but is a physical means to a spiritual end; Jew-Gentile brought together!
In Rom 15:27 Paul makes it clear “kai opheiletai eisin autwn” (genitive not accusative). “And owe – obligation are (KG “eisin”) of them”. That is, the Gentile of the Jewish brother. Paul then goes on to state “for in fact” (KG “ei gar”) specifically referring to the spiritual of them, and (come to a) share, deep fellowship, in common, partnership!
Paul says it should be noted, that it is “of them” that is, the Jewish brothers that in fact the Gentiles had their koinonia their “in common deep sharing” with. We should note that Paul does not say that the Jew happened merely historically to be “first”.
Significantly Paul’s use of a “key” form (genitive) indicates here “possession of” and “source of”; that is, it is “of them”. Not merely or only to them, the Jewish brothers spiritually but “of them” (or, if genitive of association, it is with them).
Further the historical-cultural context seems to be as James Dunn in his highly regarded 2 volume commentary in the Word Series, and others, give as the historical-cultural background to Romans. In short, that steadfast Jews went from Rome to Jerusalem as the LORD instructed 3 times a year; cf. Acts 2:5. These Torah observant God-fearing Jews learn of Mashiach Yeshua while in Jerusalem and return to Rome.
Roman historical sources state – it should be noted – not “those Christians” or “those Jewish Christians” an anachronistic revisionist term in fact never used by the first Jewish brothers about themselves – that “the Jews set the city on fire over this man Chretus” – (that is, the Mashiach Yeshua).
Nero boots all the Jews – including the Jews who 2 decades after Yeshua are still seen as Jews – and always are Biblically – out of Rome. This is the second time in 20 years Jews are kicked out of Rome.
In the intervening six-year period, which is correlated by Acts 18:1-2 v. 2 as commentators point out, the Gentile brothers have grown numerically superior to the number of absent Jewish brothers. The Gentile, previously not only outnumbered but totally spiritually dependent on the Jewish brother, has had 6 years to now “do their own thing their own way” sans the presence of the Jewish brothers.
The Jews including the Jewish brothers return to Rome – but on shaky political ground. In the intervening six years the Gentile has become full of himself as Paul’s uses of “kauxe” “boast” in Romans attest. Cf. especially please Rom. 11:18.
In short the Gentile has made a mistake in Rome that continued throughout history – and still exists too much in the Body today. That is, of confusing numerical superiority with or as though it is indicative of some sort of “spiritual superiority”.
Paul deals with this very specifically in Rom. 11:17-24! There is no doubt who the “graftee” into the olive root of the Jewish People is – the individual Gentile. In short for here the original Roman Gentile hearers of Romans heard Paul very significantly in KG switch from “you-plural” in Rom. 11:1-16, to “you-singular” in Rom. 11:17-24.
In short Paul, though he generally addresses followers collectively – using “you – plural” more than “you – singular” i.e. the individual, in Rom. 11:17-24 switches to address the individual Gentile follower.
In short: Paul is not speaking of olive tree “theology”; he has to deal with the “exceptionalism attitude” of the Gentile. It should be noted that in Romans this is far before Western Tradition, post-Biblical historical “triumphalism”, about its own Self.
In Rom. 15:25-28 Paul returns to the Collection, his urgency in completing it as we wrote of above, and, that the Gentile is indebted to the Jewish brothers, Rom. 15:27.
In Rom. 15:27 Paul in the middle of the verse puts an emphasis on the “ophelo” the obligation, “ophelousin kai en tois sarkikois leitoursesai autois”, “obligation – owe – ought to also in specifically referring to the fleshly (translated “materially”) (to) minister (to) them”. “Them” is the Jewish brothers and Jews, specifically in Jerusalem and Israel because of their serious financial need.
We should note that Paul puts “to them” last for emphasis. It is no afterthought or mere parenthetical idea. Paul speaks literally that “fleshly” is the obligation. This is no “theological position” the Gentile is “passive” about. There is a real material obligation. However, it affords and provides the Gentile not merely to fulfill an obligation – it affords and provides through elevating the material, to use it for ministry to whom everything the Gentile has spiritually, the LORD, the Mashiach, and the Ruach Hakodesh brings through the Jewish brothers!
Paul’s second use of a form of “obligation – owe” is not a noun but is active. Again, Paul does not speak of any “theoretical idea” or “conceptual debt” but an action he expects the Gentle to act on – now.
Further, we would be totally remiss if we did not point out that Paul’s Gentile audience heard two different forms of the “opheilo” “obligation”. The first is that the Gentiles own this debt – obligation (KG “opheiletai”). The second slightly different word of the same root involves also an obligation in a moral sense.
Again, this is not “mere material debt, pay it off and be done with it”. It is “owned” by the Gentiles and they have a real moral obligation to materially pay it. This is also another way the Gentile has shared, had a “koinonia”, as above, from and with the Jew. Paul it should be noted nowhere – nowhere – speaks of the Gentiles collectively or individually receiving of the spiritual things from and of the Gentiles. We will list all 46 of the various uses of “obligation” from our KG concordance. Why? So that the individual can look for themselves and measure if what they hear is actually in the RCS. (We will list these at the end).
The “key” question for the Gentile follower is: “why have I heard so much about “obligation” to “tithe – give” to the Building etc. – yet heard nothing about this Collection” that Paul spent five years taking up?”
“Why is there no verse speaking of Gentile Western Tradition and its Buildings and my “obligation” – yet Paul uses 2 forms of “obligation” in Rom. 15:27 – and my ethical-moral and material obligation to my Jewish brothers”?
What is the God-loving, God-fearing well-intended follower of Yeshua having robbed and stolen from them – but more importantly stolen from the Body of Mashiach?
In other words, “what opportunity to “fill full” voluntarily without haranguing and without guilt and shame, a moral obligation for what is received? What opportunity to do so not because of what the Self gets out of it, but as a form of ministry? What koinonia opportunity is sadly lost because the material-spiritual connectedness and blessing is siphoned off to where it was not intended, and with a result that far far too many who truly love the LORD, are left feeling guilty over their tithing-giving?
John Stott is as traditional theologically as it gets. The commentator and author was named one of the top 25 most influential evangelicals in the world.
In his introduction to his commentary on Romans Stott defends the traditional view of Paul’s thrust and emphasis in Romans. Stott is very strident and deliberate in criticizing contemporary views of Romans in which Romans is not about Paul being “the first author of the Institutes” but primarily Jew-Gentile not “JC” and “the individual’s sin”.
Stott criticized the highly regarded late scholar Krister Stendahl for citing Rom. 9-11 rather than 4-8 as Paul’s focus and motivation in writing Romans.
Stott on Rom. 15:27, to paraphrase, says that the Gentile Christian owes the Jew – and always will. Stott’s comment is striking; Paul’s KG is not that of a “continuous process”. Paul’s KG is also not a “one-time action regardless of time” called the “aorist” tense. Paul’s KG however in his second use of “moral obligation – owed” is not “pray about it”. It is not “think about it”. It is not “maybe, perhaps a possibility in the future”.
It is a present imperative active; meaning “do it now!”. The form is that the hearers should do so as the speaker (here Paul) makes his assertion. Not “please, maybe” which would be completely different in KG (subjunctive). It is “do it now!”.
In Rom. 11:17-18, a few chapters earlier, Paul addressed the individual Gentile follower in that they were grafted into “of the richness of the fatness of the olive root”. The whole idea is totally Hebraic. That is, as we have repeatedly repeated, a physical metaphor to illuminate a great spiritual truth.
Paul’s KG repetition of “of” (called a “genitive string”) is Hebraic thinking expressed in KG.
Paul in Rom. 15:25-28 as earlier in Rom. 15 returns to the universal “Big Picture” of Jew – Gentile. Paul – Paul – sees going 2,000 miles according to scholars, out of his way to first to go to Jerusalem then – after – he hopes to pass through Rome to Spain. Spain was end of the Earth to the West to Paul. Have you heard of this being done in this order – rather than “the ends of the Earth first and Jerusalem last – if not at all”?
How does “missions” as traditionally and typically done with funds raised accordingly compare to Paul’s model?
Rom. 15:28
The question is again raised, what is Paul’s emphasis and priority – Spain, the “end of the Earth (West) or Jerusalem”? It must be noted that Paul is not in any way going to Jerusalem on the basis of a modern-day Western missions’ trip. That cannot be brought to attention enough!
The all too real material need then for the Jewish brothers in Jerusalem, as today, provided a basis for the real need – the spiritual reconciliation of Gentile brother with Jewish brother.
Paul about a year or so earlier, roughly 54-55 YY (year of Yeshua) gives us the “Big Picture” at the end of 2 Cor. 9 that concludes not two verses but two chapters – chapters – about the Corinthians need to finish what they had promised regarding the Collection, for the Jew and Jewish brothers.
More to follow