Studies on Election
Elected for the Diaspora
1 Tsefet 1:1-2 “to the selected ones predetermined to sojourn[1] in the Diaspora”[2]
The phrase ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς… κατὰ πρόγνωσιν θεοῦ (selected ones predetermined to sojourn[3] in the Diaspora) is more specific than we may realize. Hakham Tsefet’s (Peter) words here are to those who have been “selected” specifically for life in the Diaspora. These “elect” souls differ from the ones “elected” who are to live in Eretz Yisrael. This” predetermination”[4] is G-d’s providence[5] in action. Those sent (selected) to live in Diaspora are specifically suited for the task of redeeming the cosmos. Not every Jewish soul has the capacity of living in the Diaspora. However, some Jewish souls need to be initiated in Eretz Yisrael before being “scattered to foreign soil” – diaspora.
However, not every Jewish soul can live in Eretz Yisrael. This “election” was by or through the foreknowledge of G-d and thus a definitive type of “Election.”
For example, read Ya’aqob (James) 1:1
(These are the words – D’barim of) Ya’aqob (James), a courtier of God and of the (our) Master Yeshua HaMashiach, To the twelve tribes who are in diaspora: Greetings.
Each soul was selected out of the endless stream of Adam’s seed for his specific task or role in the cosmic dance of universal tikun. Out of this stream every soul has been selected for specific role in life and the tikun (repair and rectification) of the damaged cosmos. Each soul was “picked out” for its “calling” and vocation in service to G-d. The text of 1 Tsefet (Peter) teaches us being “picked out” is best understood when we dissect the Greek word ἐκλέγομαι – eklegome. This selection tells us that there was a communication between G-d and ourselves. This communication most likely was G-d giving us our “calling” occupation in this world. Regardless there was and is some sort of communication between ourselves and G-d. Thus, even personal development is a part of the process. And, personal development is a part of repairing the deficiencies of the order of G-d’s creation caused by the rebellion of certain angelic factions. And again, we state, those sent (selected) to live in Diaspora are specifically suited for the task of redeeming the cosmos, outside of Eretz Yisrael. They are especially equipped to deal with the forces that must be contended with in other realms of other lands. And, not every Jewish soul has the capacity of living in the Diaspora. However, every Jewish soul is bound to G-d by the covenant of the Torah. The interesting thing about this is that it proves the sovereignty of the Torah. In other words, the Torah is cosmic ruling over humanity regardless of country, region or territory. Yet the approach to dealing with Diaspora is very different than it is living within the realm of Eretz Yisrael.
Therefore, it is foolish to think that every Jewish soul “must” live in Eretz Yisrael, especially if the task of Tikun is cosmic in scope. Consequently, we cannot have the mindset that we must abandon the place where we have been sent to for the sake of personal reserve and ease. Yes, it would be wonderful to study the Torah all day with nothing more to do, but this not the lot of every Jewish soul.
Ephesians 1:3-6 Let the God and Father of our master Yeshua HaMashiach be Blessed[6], having blessed[7] us in Messiah with every spiritual[8] blessing[9] in the heavens,[10] even as He (God) has elected[11] (separated)[12] us[13] (the Jewish people) to be in union with him[14] Messiah before the foundation of the world[15] to be Tsadiqim (a-gios) and blameless in His God’s presence in love. He God appointed us as His chief/principle[16] adoption[17] as His own (children) through Yeshua HaMashiach according His desire and good will to the praise of the honour of His chesed (loving-kindness), in which He has made us accepted as the one beloved.
What does Hakham Shaul (Paul) mean by the word, phrase, “God appointed us as His chief/principle adoption as His own (children).” G-d’s providence is so specific that He has specifically “selected” or handpicked every soul for the task he is sent to do. In a matter of understanding the depth of this providence we can see the depth of love G-d possesses for His creation. We might also derive from the Greek wording of the cited Ephesians that G-d had a conversation with us before sending us into the realm of the physical to carry out our duties. G-d has “selected” every soul for its mission in life. Furthermore, each soul is separated to the specific genre of that mission. Some are to live in Diaspora while others are to dwell in Eretz Yisrael. Yet, this does not diminish any soul because G-d gave it the specific task of a specific nature. It simply means that G-d has foreknowledge of every aspect of His creation. In creation G-d saw from one end of the universe to the other. And as the usual explanation goes He saw every action and its consequence. Thus G-d can see every action and the consequences associated with those actions. However, no Jewish soul stands alone in his or her work. Every soul is designed to be a part of a team of collegiate souls occupied in specific areas, with varied legislative skills and applications. Our association with the Torah and Oral Torah will always have legislative callings associated with it.
Unfortunately, being unified with Messiah as an agent in the Divine court is not necessarily tied solely to Eretz Yisrael. Yeshua’s influence on the Galil (the Galilee) made it possible for the next generation to formalize the Mesorah – Oral teachings of the Master and the Jewish sages. We would note that being associated with Yeshua HaMashiach is more closely associated with work in Diaspora. This is not exclusively the case with everyone connected with Messiah. But, it is more the norm than not.
The Big Bang
In the 1960s two scientists, practically by mistake stumbled onto one of the greatest discoveries of modern science. They picked up of an unexplainable static on a measuring device leading them ultimately to discover the background static of the “big bang,” thus revolutionizing our concept of how the world was created. And the emphasis is on the word “created,” for before this discovery, science could not or would not admit what Torah has always claimed — that there was a beginning point of creation — and not that the world was eternal as the Greeks posited and accepted by many or most scientists until the big bang theory, now referred to as the standard model of creation.
Abot 6:2 Said R. Yehoshua ben Levi: Everyday a voice goes out from Horev and announces, ‘Woe to those creatures who insult the Torah, for he who does not involve himself in Torah is called ‘admonished’ as it says, ‘a gold ring in the nose of pig is a beautiful woman who turns from discretion’ (Mishlei 11:22). And it says, ‘The tablets are the work of God, and the writing is that of God engraved (harut) on the tablets’, don’t read harut (engraved), but heirut (freedom); for there is no free man other than he who is involved in Talmud Torah.
Everyday a voice emanates from Mount Chorev (Sinai) and declares, “Woe to them, to the people, because of their insult to the Torah” (Avos 6:2). The commentaries explain that the giving of the Torah did not stop, as it says, “A great sound that did not cease” (Deut. 5:19). One with an attuned ear hears the voice of God giving the Torah continually, as the basis of all of creation. When the voice is not heard, then the voice goes out proclaiming the disgrace to Torah.
[1] ἐκλεκτός – eklektos, elect, is predetermined κατὰ πρόγνωσιν θεοῦ – according to the foreknowledge of G-d. The predetermination (prognosis) is fore knowledge. This pre-knowledge is G-d’s ability to see the consequences of action. This means He can see the results that His actions will produce. Furthermore, G-d can see all the actions that His creatures will make. Therefore, the “election” is based on what is “predetermined.”
[2] 1 Tsefet (Pet.) 1:1 – 2
[3] παρεπίδημος, to live as a foreigner (stranger) a person who for a period lives in a place which is not his normal residence— ‘alien, stranger, temporary resident.’ παρεπίδημος: ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου to God’s chosen people who live as aliens scattered throughout Pontus
Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament: Based on semantic domains (1:132). New York: United Bible societies.
πάροικος – paroikos, associated with παρεπίδημος, means those alongside of the “House of Yisrael” generally. There is a class of “resident aliens” described as non-Jews who are resident within the borders of Eretz Yisrael. Parikos also indicates those who were not born as Jews but have joined the Jewish people as a convert. This class of paroikos is hard to find and define in this designation. However, this is not a correct contextual interpretation of Hakham Tsefet’s intention. Hakham Tsefet is speaking to Jews who are resident in other regions. When we break down Par-okios we have “alongside” the “house” phrase used by Hakham Tsefet is not speaking of or to any one in Eretz Yisrael. Thus, our translation 1 Tsefet (Peter) 1:1-2 of should read “to the selected Jewish people predetermined to sojourn in the Diaspora.” Contextually Hakham Tsefet is speaking to the Jewish people who are elected – elected to live in Diaspora rather than in Eretz Yisrael.
[4] (Avot 3:15): “All is foreseen, but freedom of choice is given; and the world is judged with goodness, and all is in accordance with the works.”
[5] Hashgacha, G‑d not only foreknows what is going on in His creation, He’s also directly involved in manages it as well. (See ἐκλεκτός – eklektos above). Hashgacha is a kind of interaction between the Creator and His creation.
[6] Lit. good words εὐλογέω Therefore, we see that the appropriate blessings should be said. General “barakhot” (blessings) follow the format of “Blessed are you O Lord God…)
[7] The “blessing” mentioned here is in past tense.
[8] πνευματικός Lit. Spirituals. Here we must note that the language is identical to 1Co. 12:1, where the text of the Authorized Version reads “spiritual” gifts. Gifts is added. “Gifts” is NOT implied. Therefore, we see in πνευματικός the essence of the soul Heb. נפֶשׁ a soul, living being, life, self, person, desire, passion, appetite, emotion. Str. H5315, TWOT 659b
[9] εὐλογίᾳ πνευματικῇ – good spiritual words. However, these words are the words spoken from the upper triad of the bench of three. Hokhmah – Binah & Da’at. ChaBaD. To put this more succinctly these “words” are the judgments of the Hakhamim. We also see these words applying to the Mesorah – Oral Torah. In these “breathings”, we have good spiritual (breathed) words.
[10] ἐπουράνιος compound επι and ουράνιος point of origin being “from the heavens” the spiritual environs of the ethereal world. (see v4 below) Therefore, “from the heavens” means that the decisions (halakhic judgments which from the Bench of there are the judgments which are “binding on earth” because they have been made in the spiritual world.
[11] ἐκλέγω Greek ἐκλέγω is compound. εκ meaning out of λέγω logos or Word, Aramaic Memra. This translation can be read “out of words” meaning that there were NO words spoken in our creation, or that this is a reference to being created and given a mission while we were in an ethereal state spirit. Regardless the ethereal world of God is without words. Herein we see God speaking to us the plan/mission of our lives without words. בְּרֵאשִׁית Gen. 1:1 can be translated בְּ רֵאשִׁ In the head, i.e. God’s head. These events took place in the timeless expanse of the “heavens” i.e spirit – ethereal world before there were words and letters. In this environment words are not spoken. ALL communication is “KNOWING” not hearing, but SEEING – which is not seeing with the eye of the body but the eye of the soul – spiritual being.
[12] cf. Eze. 20:38 LXX. Kittel, G. (Ed.). (1964). Theological Dictionary of the New Testament (Vol. 4 ). (i. Geoffrey W. Bro, Trans.) Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co. p. 145
[13] We need to now alert the reader to pay special attention to Hakham Shaul’s (Paul) “us” and “you.” Hakham Shaul’s use of we, us and you are key to determining who he is addressing.
[14] see 1:11 below
[15] We interpret this to mean at or before Har Sinai. The foundation of the world was G-d’s giving of the Torah. However, the Greek word καταβολή – katabole also means, “to conceive.” Therefore, we can see that G-d conceived the Jewish people before all others and before there was an earth. Thus, it can also be interpreted to mean that G-d conceived the Jewish people before Har Sinai, which is a very reasonable and an allegorical thought. The notion of καταβολή – katabole is also related to the thought of injecting or depositing semen into the womb.
[16] cf. TDNT 6:685 3. Metaphorical. Here our Ephesians text is Remes/Allegorical bordering So’od. Therefore, we see that the Jewish people are the Chief/principle adoption above all others. προορίζω can mean beforehand. προορίζω can have the connotation of “to foreordain,” “to predestine.” Since God is eternal and has ordained everything before time, προορίζειν is a stronger form of ὁρίζειν. προγινώσκειν is the same. See B’resheet 42:22 where Reuven equates the soul of Yosef with his blood.
[17] υἱοθεσία = υἱο son θεα derived from Theos God