Feast of Tabernacles 2025: Comparing 1 Cor 8-10 and Avodah Zarah

 At the Feast of Tabernacles, we look forward to the time when all nations worship the true God, as pictured in Zechariah 14.  

In the first century the Gospel began to be proclaimed to the nations, an effort that eventually will lead to the fulfillment of Zechariah 14.  Former pagans who joined the Christian movement faced some big challenges negotiating the polytheistic environment of the Greco-Roman world.  Here their Jewish brethren in the Diaspora could provide help based on generations of experience.  We see the apostle Paul providing this kind of help in his epistles---for example, in 1 Corinthians 8 and 10.  

In a lecture at Church of the Messiah on October 11, 2025, Kyle Kettering explained that the guidance Paul gave to his congregations has important parallels with the cases discussed in tractate Avodah Zarah ("works of idolaters") in the Mishnah, Tosefta, and Talmuds.  This is not surprising, since Paul 

• was a Pharisee (not an "ex-Pharisee"), as we see in Acts 23:6;
• was a follower of the Torah, as in Acts 18:8; 21:21-24;
• was a teacher of Torah principles.

Both Paul and Avodah Zarah took into account three considerations in navigating the idol-saturated world of the Roman Empire:

1. How a particular thing appeared to others.
2. The significance given to the thing in its setting.
3. How a particular thing was being used.

In regard to appearances, one case discussed by the rabbis involves a coin that is lying on the ground in front of an idol shrine.  Is it OK to pick up the coin?  The sages say no in a situation where doing so would make it appear that one is worshiping the god of the shrine.  Similarly, Paul in 1 Corinthians 8 says that meat that has been offered to an idol should not be eaten if this action would do spiritual harm to a brother---e.g., a Gentile believer who is still struggling with whether to continue in pagan practices that previously were part of his life.  

1 Thessalonians 5:22 as it is translated in the KJV ("abstain from all appearance of evil") may be relevant here, although there is some question about the meaning of this verse.  For example, ESV has "abstain from every form of evil."   

Significance given to an object arose, for example, in the question of the possible use of stones that had been part of an image of a god.  Are these stones still being seen and treated as representing the god?   If so, they should not be reused.  If not, it is OK to recycle them for another purpose. 

The question about how a thing was being used arose, for example, in the question of whether one should go to a Roman bathhouse in which there were idolatrous images.  In one famous ruling, Rabban Gamaliel II said that it was not a problem to go to a bathhouse in which there was an image of Aphrodite.  Gamaliel reasoned that people went to a bathhouse to bathe, not to worship idols.   The idol at the bathhouse was just a decoration, not an object of worship. 

Kyle gave some current examples in which these principles can be applied.  For example, the image on a Starbucks cup is not a part of pagan worship, so there is no reason to abstain from Starbucks coffee.  Similarly, there is no reason to avoid the use of Christmas trees; the people who use them do not do so to follow a false god.  There is no reason to worry about the origins or past use of the "Star of David;" the current intended use of the star has nothing to do with paganism. 

Seder 72: 2 Cor 8-9---Paul's Collection for the Saints in Judea

 In 2 Corinthians 8 and 9, Paul writes about the collection that he has been organizing for the Jewish Christians in Jerusalem.  Commentator David Garland explains that this collection was important to Paul for several reasons:

1.   The saints in Jerusalem were in need, and helping the poor was a value that he wanted to both practice and teach his congregations to practice (Ro 12:13).
2. Paul believed it was fitting for Gentile Christians to show appreciation to their Jewish brethren.  "For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings" (Ro 15:27).  
3. Paul hoped that the collection would promote greater unity between Jewish and Gentile Christians and would help the Jewish Christians to accept the Gentile believers as brethren 
4. Paul saw this collection as a fulfillment of prophecies that picture the nations bringing their wealth to Jerusalem (e.g., Isa 60:5-7; Zec 14:14).

What was important to Paul was not the amounts donated, but the spirit in which the donations were made.  By giving to those in need, Christians follow the selfless example of Jesus  (2 Co 8:9).  

Seder 92: Psalm 99---Yahweh Rules all Nations from Zion

 A major theme in Psalms 93-100 is God's rule over all the earth.  We see this theme in Psalm 99, which begins, "The Lord reigns; let the peoples tremble!"  

A midrash on this verse observes that when Israel is in exile, the nations are calm and self-satisfied; but when Israel is restored, the nations tremble.  The implication is that this verse points toward a future time when Israel is restored and Yahweh rules all the earth from Zion---see verse 2.  

Verse 1 continues, "He sits enthroned upon the cherubim; let the earth quake!"  The imagery of the earth quaking reminds us, for example, of Zech 14:1-9, a prophecy of God's intervention to rule the earth.  

Under God's rule, righteousness, justice, and peace are established---v 4.  We are reminded of Isa 2:1-4, for example. 

The proper response of all people to the rule of the holy mighty God is worship and praise.  God's people are to lead the way in doing this (vv 5,9).

God's rule has been good for Israel.  He revealed his Torah to them (v 7), and responded to the prayers of his servants (v 6).  He rules with both mercy and justice (v 8), as described in Ex 34:6-7. 

Seder 52: Exod 11-12---Departing with Treasure

 After nine plagues Egypt was reeling, but Pharaoh still pretended to himself that he was in control.  He threatened Moses when Moses would not agree to his demands, as if somehow Moses were his real problem (Exod 10:28-29).  

Moses announced that there would be one more plague.  At midnight God would kill all of the firstborn of people and livestock in Egypt, and then Egypt would beg the Israelites to leave (Exod 11;4-8).  

In preparation for leaving, the Israelites were to ask the Egyptians for their silver and gold jewelry, and for clothing.  Israel would then leave Egypt with great wealth.  This is a detail that the Bible mentions several times.  It was even prophesied to Abraham generations earlier.  (Gen 15:14; Exod 3:21-22; 11:2-3; 12:35-36)

Scholars refer to this event as the "despoliation of Egypt".  Why was it important?  There are several lessons that we can learn from it. 

1.   God is in control of history and keeps his promises (Gen 15:14; Exod 12:35-36).
2.   God is a God of justice.  The Egyptians had exploited the Israelites as slaves and were required to pay wages or reparations at the end.
3.   God was also requiring Eygpt to keep the Torah, which specifies that masters should provide servants with some financial help when they set them free (Deut 15:2-4).  
4.   God is consistent.  There is a pattern here.  Abram left Egypt with wealth (Gen 12-13).  Jacob left Laban with wealth (Gen 31:17-19).  The Philistines returned the ark of the covenant with golden treasure (1 Sam 6:8,11).  When Jews return from exile in Babylon, King Cyrus gives them gold and silver vessels that Nebuchadnezzar had taken from the Temple in Jerusalem (Ezra 1:7-11).  Finally, the prophets envision a future exodus from exile when those who afflict Israel "shall become plunder for those who served them " (Zech 2:9: 14:4).  

In a sermon on Seder 52 at Church of the Messiah on April 17, 2021, Kyle Kettering observed that the real treasure leaving Egypt were the people from Israel and the nations (Exod 12:37-38).  God's purpose is to use Israel to bring blessing to all nations, and the Exodus is one step in that program.  

A further step occurred at the Cross.  Kyle made a connection between Exod 11:1 and Jesus' statement on the Cross:  "It is finished" (John 19:30)  Since the time of Jesus, God has been claiming treasures from the nations for himself.  They leave slavery behind.  

As Paul envisioned it, the time had come for the nations to come to God.  They were not to convert to Judaism, but to walk alongside the Jews in following God.  This has been happening ever since.

Seder 44: Gen 50---The Deaths of Jacob and Joseph

 So great was the respect of the Egyptians for Joseph and his family that they embalmed Jacob's body and mourned his death for 70 days (Gen 50:1-3).   God had promised to make Abraham's name great (Gen 12:2), and we see here further fulfillment of this promise.  

Even so, Joseph's request that he go to Canaan to bury his father was a sensitive one (vv 4-6).  Some interpreters--e.g., Rashi---have proposed that Jacob had Joseph swear to take his body to Machpelah (Gen 47:31)  in order to give Joseph more leverage with Pharaoh.  It has also been proposed that this request caused the Egyptians to begin to question the loyalties of Joseph and his family, a first step toward the enslavement that came later.  The request reminds us of the later even more difficult requests that Moses and Aaron made to a later Pharaoh.

An impressive funeral procession, including Egyptian dignitaries along with Israel's children, traveled to Canaan for the burial.  We are reminded of prophesied times when the nations will accompany Israel to Zion to worship the true God (Isa 2:1-4; Zech 8:20-23; Zech 14:16).  

The procession was also a sort of Exodus, with Egyptian horsemen and chariots as part of the entourage.  We do not know the location of the threshing floor of Atad---which side of the Jordan it was on depends on the vantage point of the writer---but if Atad was near the Jordan, then the route followed by the procession  bore some resemblance to the actual exodus route.   

With Jacob gone, Joseph's brothers worried about what steps he might take against them.  They still felt guilty about selling Joseph into slavery.  They needn't have worried.  Joseph had always shown himself to be concerned about what God thought (Gen 39:9), not about what any human being might think.  Joseph repeated what he had told his brothers 17 years before (Gen 45:5-8).  God had worked out events in order to save many lives and further his plan.  

Early in the book of Genesis, brothers Cain and Abel had been unable to get along.  At the end of the book of Genesis, we see reconciliation among brothers.  

Joseph was about 56 years old when his father died.  He went on to live another 54 years.  Commentators point out that in ancient Egyptian culture, 110 is considered to be an ideal lifespan. 

We might imagine that since the patriarchs lived long lives---Abraham lived to be 175, Isaac 180, Jacob 147, Joseph 110---that people typically lived longer lives then.  But that doesn't seem to be the case.  In his commentary on Genesis, John Walton points out that evidence from Egyptian mummies indicates a life expectancy of 40 to 50.  The long lives enjoyed by the patriarchs were part of God's blessing to them.  

When Joseph died, he asked that his bones be taken back to Canaan when the Israelites returned there.  In doing so, he showed faith in God's promises (Heb 11:22).  This time there was no big funeral procession to Canaan, a possible indication that Joseph's influence and prestige had already waned a great deal by then.

Kyle Kettering gave a message on Seder 44 at Church of the Messiah on Feb 13, 2021.

Feast of Tabernacles 2020: Interpreting Zechariah 14

 The final chapter of Zechariah is a challenging one to understand.  In interpreting it, one has to decide which military campaign or campaigns against Jerusalem is/are in view at the beginning of the chapter.  During the history of Christianity, there have been exegetes who have seen this campaign as 

• that of Antiochus IV in 167 BC;
• that of the Romans in 70 AD;
• one occurring in the future, just before the second coming of Jesus.

A great discussion of the range of Christian interpretation of Zech 14 is given in a couple of papers by Al Wolters, one of which is here.  

One also has to decide how literally to interpret the images presented there.  Every interpreter sees some combination of literal and symbolic meanings in reading this chapter, as Wolters shows.  Decisions are often made according to the eschatological model with which the interpreter is working, including the question of whether there will be a restoration of Israel that will occur on the ground.  

I personally favor an inclusive interpretive model that includes both "already" and "not yet" aspects---both the progress of the Kingdom over the centuries and a final intervention in world affairs.  I have no problem with things like Feast of Tabernacles celebrations taking place when Christ and the saints are ruling the world (vv 16-18).  Certainly the symbolism of the Feast fits well with the great ingathering of the nations described in Zech 14.

One passage in Zech 14 that points to some fulfillment at the Messiah's return  is in verse 4:  "On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east."  The verse connects with Acts 1:11-12, where Jesus ascends from the Mount of Olives and it is promised that he will return as he ascended.  

Another passage that connects with the return of the Messiah is in verse 5:  "Then the LORD my God will come, and all the holy ones with him".  This passage reminds us of statements about Jesus' return in the New Testament---1 Thes 3:13; Jude 1:14; Matt 24:30-31.