Studying like a Berean takes time... and one thing that I've learned over the years is not to rush through articles or books when I'm studying any aspect of the Word. Inevitably when I take on a new study, once I begin digging, I'll usually end up with more questions first, as my thoughts are stirred up, and then as I search out and ponder the answers, I'll find myself surrounded with numerous books, articles and Bibles as well as invaluable input from other like-minded Berean-type Believer friends whom I've consulted with questions concerning any given topic/issue...
And so it has gone for me in this last week as I've ventured into this particular study as well, which Julie is hosting here. Thus I'm still gathering my thoughts on the first three portions of the study, all of which I've now read, but am still holding up for analysis. So far, I've really appreciated the fact that doing this study has gotten me digging deeper, praying more specifically about some things and formulating more concretely what I believe. That is always good... and I just love when the Lord prompts me in a direction and I sense His gentle guidance as I go along.
I was glad when Julie announced that she'd slow down the pace a wee bit, as I would be pretty behind at this point if she hadn't, since when endeavoring to "study" an issue, I usually end up doing more than a simple read-through of any given materials... and right now I have a lot on my plate already. What can I say? I'm a slow eater in the physical realm as well... but I hear that's good for digestion anyways, and so I've resigned myself to the fact. And as much as I love my scholar's hat, there are quite a few others I must dawn every day as well, and so, I must allot my time wisely, which means putting away my books (which I could easily while away my days in) to get out the kids' books and study with them, or joining Chris when he says, "Let's watch a movie" or "Let's take the kids to the park", and then there's every Mom's never-ending nemesis... house cleaning and laundry, of course... in my case lately, piles of laundry, which I can tolerate covering the couch for a couple of days, but when the pile starts to encompass the floor around the couch, and I'm having to dig through it to find clean bibs for the spit-up queen, I must determine to set aside my reading- yet again (which have I mentioned, I much prefer?)... to take up the mundane. But like I said, I'm a slow one I guess anyways, and I digress. Okay, back to this here study...
First off, I'd like to throw out a disclaimer to anyone who may have jumped on board (or may be considering) this study per my invitation. I am not very familiar with the writers of this particular study, and therefore cannot stand by their teaching wholeheartedly at this point. Upon initially looking over the material purported to be covered in this study, my inclinations were that it would surly follow along the lines of what I've learned over the years concerning Hebraic roots studies, and would make an easy sort of introductory study for others, as well as review for myself, providing guidance for digging deeper into covenant theology and the Hebraic roots of our faith. So far, I'm thinking that maybe The Miracle of the Scarlet Thread, one of the books that I began with years ago, may be a better way to go for anyone interested in that focused goal for study. Mike and Sue do, however, recommend this other article, The Gospel of the Covenant is the Pilgrimage to Salvation, which I also just read this morning, to supplement this study.
As I'm reading the studies, I'm finding myself needing to look up Scriptures and then even reading some commentaries and referring to some other reference books I have here on hand for clarification here and there to truly approach this study as a Berean...
First of all, Mike and Sue, the authors of this study start off by telling us the purpose of their ministry, Restoration Ministries International, namely to provide awareness to the Church of "the Hebraic foundations of understanding and practice upon which the early Church was founded", by equipping God's people through the provision of "practical resources for God's people to live out His restorative truths to fulfill His purposes."
These are commendable goals, which I do share with the Dowgiewiczes. I also agree with their beginning premise that "Through these truths our Father is revealing the trust-based obedient lifestyle of our father Abraham."
By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, “In Isaac your seed shall be called,” concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.
~Hebrews 11.17,19
Concerning our father Abraham, I would like to add something here that was not mentioned in this study, but which deeply moved me when I learned it years ago. The first mention of a "Hebrew" in the Bible is in Genesis 14.13, in reference to Abraham. It comes from the Hebrew root word abar, which means "to cross over", thus a Hebrew is one who has crossed over. And just as Abraham responded to God's calling him out, as he crossed over the river into the land which God was giving him, and then trusted and obediently responded to God's requirement that he lay his promised inheritance upon the altar, so too we as Believers in Yeshua/Jesus as our Messiah do respond in faith as we cross over spiritually from this world, into His Covenant (as did the Israelites as well, cross over the Jordan into their Promised Land), and then even physically as we learn to appreciate the many physical symbolisms of walking and living out obedience to His teachings (Torah).
Hebrew:
Derivation.
(1.) The name is derived, according to some, from Eber (Genesis 10:24), the ancestor of Abraham. The Hebrews are "sons of Eber" (10:21).
(2.) Others trace the name of a Hebrew root-word signifying "to pass over," and hence regard it as meaning "the man who passed over," viz., the Euphrates; or to the Hebrew word meaning "the region" or "country beyond," viz., the land of Chaldea. This latter view is preferred. It is the more probable origin of the designation given to Abraham coming among the Canaanites as a man from beyond the Euphrates (Genesis 14:13).
(3.) A third derivation of the word has been suggested, viz., that it is from the Hebrew word 'abhar, "to pass over," whence 'ebher, in the sense of a "sojourner" or "passer through" as distinct from a "settler" in the land, and thus applies to the condition of Abraham (Hebrews 11:13).
from Easton's Bible Dictionary
So, you see, in the truest sense of the word, we as Believers grafted into the true vine, we are Hebrews... I don't know about you, but that was a "wow" revelation for me.
As I've explained above, I am in total agreement with the premises and message of this first lesson, pretty basic stuff. I must say a big "Amen" to the statement made in Lesson #1, here on page 3,
It is vital that you embrace the Covenant relationship which Jesus has made possible. So many false, man-centered gospels have been developed in the past few centuries. Many today are embracing them to their eternal destruction. (see Matthew 7.21-23)
I did, however, notice something concerning this lesson that I would like to bring into question, and to make others doing this study aware of... Really, I am a bit surprised that no one else has yet seen nor brought it up. As I read under "Priority #1", there on p. 3 of the pdf document, where the Scripture John 7.38,39 is quoted and then used as proof text for the following paragraph/statement in paragraph 3, I noticed that it seemed a bit off, as if the Scripture were being taken out of context, as I understand it.
The problem though isn't in the point trying to be made, as I have learned through my own studies over the years how truly, as this study says, the "foundation for our salvation is found in the Older Testament, and made clear in the Newer Testament as a continuum." That's definitely true, like I said, no problem with the *message* being taught here, BUT what doesn't settle with me is the use of that particular Scripture from John to say so, as I don't think that's what it's saying at all... this is a Messianic Scripture, where as you may or may not know, Jesus is proclaiming that He is the Messiah during the Feast of Tabernacles, particularly during the water pouring ceremony.
John 7.37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
As Jamieson writes in his commentary concerning this Scripture:
37-39. the last day, that great day of the feast—the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Isa 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed—accompanied with sound of trumpets—that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood—On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching—"Jesus stood," probably in some elevated position.
and cried—as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!—What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea—in contrast with her hesitation to give Him the perishable water of Jacob's well—here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Isa 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
John 7.38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.
38. as the scripture hath said—These words belong to what follows (emphasis mine), "Out of his belly, as the scripture hath said, shall flow," &c. referring not to any particular passage, but to such as Isa 58:11; Joe 3:18; Zec 14:8; Eze 47:1-12; in most of which the idea is that of waters issuing from beneath the temple, to which our Lord compares Himself and those who believe in Him.
out of his belly—that is, his inner man, his soul, as in Pr 20:27.
rivers of living water—(See on [1801]Joh 4:13). It refers primarily to the copiousness, but indirectly also to the diffusiveness, of this living water to the good of others.
But in this lesson, they've left the comma out of the Scripture -after me, before "as the Scripture said", and that comma is there in every version of this Scripture that I've checked, and it's important, as its absence completely changes the meaning, naturally. See here. From lesson #1, p.3: "Jesus makes clear how you can enter into this Covenant: "Whoever trust in me as the Scripture has said, streams of living water will flow from within him..."
But what the Scripture actually says is:
"He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.”
Notice the COMMA, because it changes the meaning completely. I'm not sure why they would do this (omit the comma), except to use the Scripture to prove their point, but that's just wrong imho- obviously- and even unneccessary since there's plenty of other proof texts for that premise anyways. And I don't want to be petty, and wouldn't bring it up except that I feel obligated to do so since I have already committed myself to this study, and after consulting two trusted people have been told that I should throw my misgivings out here into the blogosphere for others to consider as well. So, why am I the only one who's even seeing it and am I missing something?
Those words, by the omission of that comma, are made to belong to "Whoever trusts in me"... they have it written in the study as "Whoever trusts in me as the Scripture has said, streams of living water will flow from within him." And then they go on about how only Scripture in existence then was the Old Testament -granted, of course, but I don't think Jesus was specifying as to "how" to believe on or trust in Him here, His point was that for "whoever trusts in Him", then *comma*, "AS SCRIPTURE HAS SAID, streams of living water will flow" versus believing on HIM as Scripture has said... am I making sense here?
Then they go so far as to say (on the same page), that based on that (their) interpretation of this Scripture (which I didn't find in any other commentary I checked, and I checked a few) that "You can recognize deceptive gospels because they omit the covenant stipulations Jesus speaks of in John 7:38,39" What?! What covenant stipulations? But they're making reference to the previous inference they drew that we should "trust as the Scripture has said" (without the comma, which- did I mention- is there in my Bible). I'm not seeing that He's laid any covenental stipulations per say out there... but they're saying that the covenant stipulations are to "trust in Me as the Scripture has said"... I don't see any, besides the trusting part. And as far as I can tell, they've put the emphasis in the wrong place and therefore have interpreted that very important Scripture all out of whack, which is SO ironic since this very Scripture points SO vividly to Jesus's Jewishness and recognition of the Hebraic temple ceremonies of the day as He proclaimed Himself to be the Jewish Messiah, through reference to the Hebraic customs and writings of the day. And besides, in my humble opinion, that seems to be a bit simplistic of a statement to be made anyways, concerning how to recognize deceptive gospels. So, what gives?
Then again, as far as I can tell, reference is again made to this faulty interpretation of this particular Scripture (John 7.38-39) on page 15, paragraph 8, of the article they refer readers to, The Gospel of the Covenant is the Pilgrimage to Salvation. It says, "To be 'born again' was to trust in Jesus 'as the Scripture has said' - as Abraham trusted." To read a wonderfully insightful little Hebraic commentary piece on Jesus's conversation with Nicodemus (Nakdimon in Hebrew) concerning being "born again", click here.
As I said, I have now read the study up through Lesson three, and have quite a few more thoughts that I'd like to share, but I'm finding myself short of time, so please bear with me as I trail behind everyone else. Now that I got that awkward bit of discrepancy out of the way and off my chest, I feel like I can move on. 
There's also a lot of good stuff here, and I hate to come out all contrary to begin with, but I must share honestly here with what I perceived, the good and the bad.
Another quote that I would like to "Amen":
So much of Christendom today "outsources" wives and children for others to teach. This was never God's intent, and violates so much of His Word pertaining to the relational intimacy of the home and parental influence in spiritual growth.
And then, from page 4, also of Lesson 1:
Nor should other people or programs compensate for your shortcomings in this responsiblity.
And, that's all for now, since I must attend to other things around here, and have already spent quite a few hours on this today alone. I do have so much more to share though, as my thoughts have been running every which way and many intriguing points brought up that I would like to expound upon, but it will be as I find time... and I am determined to fold that laundry and cook meals for the family first.
Blessings and Shalom to you all~
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