Category Archives: Torah-law

Does the Old Testament Advocate Slavery? Absolutely not!

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Leviticus 25:42, Slaves. The Hebrew word slaves or bondmen is ebed meaning “slave, servant, man-servant, worshiper (of Elohim), servant (of Elohim, e.g. Levite, priest or prophet).” Ebed derives from the basic Hebrew root word and verb, abad, meaning “to work or serve.” The word abab refers to service that can be directed toward people, things or Elohim. In biblical usage, if directed toward things, abad can refer to tilling the earth, dressing a vineyard, working flax or constructing a city. When abad is used in reference to serving YHVH it can refer to Levitical and priestly service. In Hebraic thought, such service is considered joyous, not bondage. This same service can be directed toward pagan deities as well. When used in reference to serving another man, abad transforms into the noun ebed meaning “slave or servant.” As discussed below and as pointed out by The TWOT, the concept of Hebrew slavery isn’t akin to the modern concept of slavery where the slave possesses no basic human rights. This was not the case in ancient Israel. The Hebrew slave, on the other hand, occupied a position of status involving rights and trust. The Torah required this to be case as this and other Torah passages demonstrate.

Leviticus 25:45, You may buy. This passage advocates “slavery” among the Israelites. Yet, this is not the slavery the American Negroes, for example, experienced prior to the Civil War. It must be remembered that slavery was rife in the ancient world (as it still is, illegally, today in many countries). Often slaves, however, were able to own homes and livestock and to maintain families as was the case with the Israelites in Egypt and the Jews in Babylon. In this case, these slaves were more like servants or feudal serfs. For example, in Israel, the Gibeonites became the slaves of Israel, but they continued to dwell in their own cities, and enjoy Israel’s military protection (Josh 9). Also, it must be remembered that when Israel conquered an opponents’ land or army, they often inherited slaves from those countries or slaves from other countries the conquered country itself had enslaved. What were the Israelites to do with these people who had been dispossessed of their lands? Send them back to countries that no longer existed, or to which they were no longer welcome? Send them back into heathen situations? Instead, YHVH allowed Israel to bring these captured people into Israel where they could live among a Torah-obedient people who worshipped the God of Israel, YHVH Elohim, where they would be taught to love Elohim totally and their neighbors as themselves. In time, these slaves would be assimilated into the tribes of Israel through intermarriage and become part of Israel and thus be elevated in their social status. In this sense, slavery was a means of evangelizing those who found themselves in the lowest echelons of the ancient world. It was ostensibly a way to bring them into the ways of the Torah thereby elevating them spiritually and socially from their previous enslaved heathen condition.

Leviticus 25:55, Servants [Heb. ebed]. The Hebrew word Ebed means “a servant or bondman” and derives from the word abad meaning “to work (in any sense), to serve, enslave, to be or keep in bondage, be a bondmen, do (use) service, to worship or obey. Obviously, as is the case with many Hebrew words, ebed and abad have a wide range of meanings from the slave and bondservant, who was at the lowest socio-economic level of ancient Israelite society to the Levitical priest (Num 4:19; 2 Chron 8:14) who found himself at the highest and most respected level of society. What is the greater and sublime spiritual truth that this verse teaches us? Simply this. All of YHVH’s people were once in bondage in the spiritual Egypt of their past life unable to escape their bondage to the world, the flesh and the devil. Then YHVH mercifully intervened and set us free and now we belong to him. The redeemed of YHVH must never forget that without his mighty arm of salvation, we would all still be slaves to Pharaoh, a symbol of Satan, and eternal death is the final outcome of this slavery. On the other hand, YHVH offers his redeemed saints eternal life if they will now serve and obey him. Is this not a whole lot better than what the devil has to offer his slaves? Is not faithful and obedient service the least that the saint can offer YHVH in gratitude for the great blessings and gifts that he offers those who accept him as their new Master—their loving Father in heaven?

Are my servants [or slave.] Here YHVH declares that “the children of Israel are my slaves [or servants, Heb. ebed], whom I have taken out of the land of Egypt—I am YHVH, your Elohim.” Here YHVH states dogmatically that he brought or redeemed the Israelites out of slavery to Egypt so that they could become his slaves. Does this trouble you? Being a slave of YHVH didn’t seem to trouble the apostles of Yeshua who referred to themselves many times as YHVH’s bondservants or slaves (e.g., Rom 1:1; Tit 1:1; Jas 1:1; 2 Pet 1:1; Jude 1:1; Rev 1:1). Perhaps their view of slavery is different than ours. Did they not see two categories of slavery and that all humans fall into one or the other category: slavery to the world, flesh and the devil that leads to death as compared to “slavery” to the Word and the Spirit of YHVH that leads to life? There is no escape. One is either a slave to the law of sin and death or to the law of the Spirit of life in Messiah Yeshua (Rom 8:1–2). Those who have been redeemed by the blood of Yeshua have become Yeshua’s purchased possession as Paul says in 1 Corinthians 6:19–20:

What? Know you not that your body is the temple of the Set-Apart Spirit which is in you, which you have of Elohim, and you are not your own? For you are bought with a price: therefore glorify Elohim in your body, and in your spirit, which are Elohim’s.

Do you live your life, make choices, do or don’t do things, say or don’t say things every day with the realty that your are a slave to YHVH? Is Yeshua truly your Lord and Master? It is easy to make the claims that he is, but living out the reality is a totally different things!

 

Leviticus 19 on Welfare, GMOs, Beards

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Leviticus 19:2 and 3, Be holy…revere. Reverence for or fear of parents is part of walking in holiness. The Jewish sages say that this commandment prohibits, for example, children from sitting in their parents’ favorite chair, from interrupting them, contradicting them in a discourteous manner or otherwise showing them disrespect. Honoring one’s parents, as mandated in the Ten Commandments, also refers to caring for their personal needs. This is sometimes easier said than done, but it is part of the walk of holiness and a fulfillment of Torah. How would our society be improved were all members conscious of this one commandment alone? Though the Scriptures admonish children to obey their parents, obeying YHVH’s commandments (e.g., the Sabbath) takes precedence over the wishes of parents should these be contrary to the Word of Elohim. Observing the seventh day Sabbath is a way of honoring our Heavenly Father, as well, since he is our Creator. This is one reason that the instructions of verse three follows verse two.

Leviticus 19:3–4, You shall fear/revere…sabbaths. What is the relationship between children revering (or honoring) their parents, observing YHVH’s sabbaths (including the annual appointed times or festivals) and shunning idols? Is there a cause-and-effect chain reaction relationship between these three things? If so, what does this teach parents about how to raise their children to help keep them in the paths of righteousness later on? Honoring our parents teaches us to fear and reverence Elohim who gifted us with life through our parents, while keeping YHVH’s weekly and annual sabbaths (the biblical feasts) helps us to stay in the paths of righteousness and, hence, in a right spiritual relationship with our earthly parents and our Heavenly Parent.

Leviticus 19:7–8, Not be accepted. What are rejected offerings? The Torah teaches that offerings can be disqualified because YHVH’s protocols for making the offering were not followed. The peace offering was a voluntary offering where the offerer’s expresses thanks to Elohim and seeks friendship or communion with him. It celebrated a good relationship between YHVH and the offerer who had repented of his sin, and was now at peace with his Maker. (Actually, this is a prophetic picture of and the Torah basis for the New Testament communion or the Lord’s supper ritual.) What lessons are in this for us? In the larger picture, for example, YHVH has given us specific instructions to come into a spiritual relationship with him and to obtain his free gift of eternal life. How is this relationship achieved? (See John 3:15–18, 36; 5:24; Acts 2:38; 3:19; 1 John 1:9; Rom 10:9–10,13; 16:31.) Who is the doorway into that forever relationship with our Father in heaven? (Read John 10:7–10.) What does Yeshua say about those who invent self-styled religious systems in an effort to obtain immortality while circumventing YHVH’s spiritual door? (See John 10:1.) YHVH sets the rules, and it is up to man to follow them. Those who don’t will be rejected.

Leviticus 19:6–7, It shall be eaten…the third day. In Scripture, the terms first, second and third day can have prophetic significance (e.g., Hos 6:2; Gen 22:4; Luke 13:32; Exod 19:11, 15) by referring to the salvational work of Messiah Yeshua that occurred at his first coming, and which will continue through the first, second and third millennia after his first coming. Day three would correspond to the beginning of the seventh millennia from the creation of man—a date we must be very near. 

If Torah reveals that the peace offering was not accepted on the third day, what is this suggesting prophetically? Leviticus 7:17–18 says of the same offering that the portion of the sacrifice which remains until the third day shall be burnt with fire, while Leviticus 19:6–8 says that the person who eats the peace offering on the third day will “bear his iniquity” and “will be cut off from his people.” That is, the peace offering will be of no avail to that person, and they will not have peace with their Redeemer. What is this seem to be telling us prophetically?

Is a day coming when the door of opportunity for salvation will be shut (as was the case when the door of Noah’s ark was shut before Elohim brought judgment upon the earth by the flood, Gen 7:16)? That is, in the end times, will the period of grace that we are now in end just prior to that time when the wrath of Elohim will be poured out upon the unregenerate (Rev 15–16) just prior to the return of Yeshua? If so, this begs the following question: Are you saved by the blood of Yeshua, the Lamb of YHVH? Have you repented of your sins (violation of YHVH’s Torah-laws [1 John 3:4]), and are you walking in a righteous and obedient relationship with your Heavenly Father through Yeshua the Messiah by the power of the Ruach Kodesh (Set-Apart Spirit)?

For he says, “I have heard you in a time accepted, and in the day of salvation have I succoured you: behold, now is the accepted time; behold, now is the day of salvation.” (2 Cor 6:2)

Leviticus 19:9, Corners of your field.Leaving the corners of the fields unharvested, and leaving the gleanings in one’s field for the poor was a wonderful way to help the impoverished and disadvantaged—the poor that Yeshua declared would always be among us (John 12:8). There was no government welfare system in the Torah for those who were able to work. Moreover, YHVH commands us to work for six days and then to rest on the seventh day or Sabbath (Exod 20:8–11), and that if a man doesn’t work, neither should he eat (2 Thess 3:10), and that a righteous man provides for his household (1 Tim 5:8). However, just because a person is poor doesn’t mean that they are lazy. They may be poor for a variety of reasons other than slothfulness. So, since there will always be poor people (John 12:8), helping the poor is a timeless principle of how YHVH expects his people to show love for those who are less fortunate. The Torah here, as understood by the Jewish sages, teaches that we are first obligated to help the needy of our immediate physical family, then our extended family, and finally the poor in general (Deut 15:7–8 cp. Deut 14:28–29 and 26:12–13). What do you do to help the poor? When was the last time you extended your hand of love to a person in need? (Let’s not forget what Yeshua teaches us in Matt 25:31–46. Also note Jas 1:27; John 3:16.)

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Tazria–A Unpopular Subject That Most Churches Avoid

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I made this video today as part of our weekly Congregation Elim Online Shabbat gathering (via Zoom). During this time of fellowship, Torah/Yeshua loving saints pray for each other, share praise reports and prayer requests, ask questions and share their insights from the Scriptures. Each week, I also do a teaching, which I record and place on the Hoshana Rabbah YouTube channel and on this blog.

If you are interested in joining this weekly gathering, simply send my co-host Donna Nash or me an email request. You can reach Donna at DonnaNash61@yahoo.com or Nathan Lawrence at NatanL@HoshanaRabbah.org. People from around the U.S. and a couple of foreign countries regularly join us.

Today, I made this video while my wife and I are visiting our daughter and son-in-law in Minot, North Dakota.

On Shabbat afternoon we visited a local wildlife refuge and walked around a bit. The snow just melted off the ground a week or so ago, so all the grass is still brown. Pretty soon, everything will start greening up. Meet Zulu the service dog who we helped to train. Zulu just received his service dog certifications, and we delivered him to our daughter, Kaelie, who is clinical therapist at a Christian youth ranch that helps troubled and abused teens. Zulu will be the resident therapy dog there helping Kaeli in her counseling and therapy ministry to young people at the ranch. Kaeli and Zulu will also be volunteering at the Minot Air Force Base (where Kaeli and her husband Ryan live) helping troubled U.S. Air Force personnel.
 

Does Ephesians 2:15 say that the Torah-law Has Been Abolished?

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In the comments section of this blog, someone just asked the question whether Ephesians 2:15 is referring to the Torah, as the Christian church typically teaches. Here is what it says:

For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. (Ephraim 2:14–16)

Here is my explanation:

What does Ephraim 2:15 really say? Does it say that Yeshua abolished the law? NO! How could it say this when Yeshua said he came to establish the Torah-law and to bring it into its fuller dimension (Matt 5:17), and that not one jot or tittle of it would pass away as long as heaven and earth are here (Matt 5:18), and that the saints would be rewarded eternally based on their obedience to the Torah-law (Matt 5:19)? And then Yeshua goes on to explain the importance of obedience to both the spirit and letter of the Torah-law in the rest of his Sermon on the Mount (Matt 5–7). 

Moreover, how could Ephesians 2:15 mean that YHVH’s Torah-law was done away with when in numerous places Paul upholds the law and declares that he is obedient to it and that he has not violated even one jot or tittle of it, just like Yeshua said? 

Think people think! Let’s not let the silly, illogical, twisting of Scripture and cherry-picked out of contest out arguments of our somewhat biblically ignorant Christian friends dictate our understanding of the Word of Elohim. For example, would you go to a first grader to answer your questions about advanced mathematics or physics. Would you seek a child’s advice and expertise on how to build a house are rebuild an engine? I think not. Sadly, and in reality, most Christians are babies when it comes to understanding the details of Scriptures. All that most of them know how to do is to regurgitate the lies that they have heard from the pulpits. Beyond that, they have little or no knowledge or skill when it comes to rightly dividing the Word of Elohim. So, again, let’s not let these neophytes interpret Scripture for us. 

Not only that, when we repeat faulty interpretations of Scripture, we run the risk of making ourselves look like the same childish fools as those who proffer such lies and misinformation about Scripture. So instead of repeating the lies, let’s step back and logically think our way through the issues, just as I have taught the reader how to do above.

So what does Ephraim 2:15 mean if it is not referring to the Torah law? In reality, this verse says nothing at all about the Torah-law. It simply mentions that Yeshua abolished “commandments” and “ordinances”. Whose commandments and ordinances? Those of Elohim’s or men? We have just proven above that Elohim’s laws have not been done away with, so what is left? It’s a simple process of elimination. This is simple syllogistic logic. 

So what is the real issue in Ephesians chapter two? Paul is making the point that the Gentiles are now part of the nation and covenant promises of Israel through Yeshua. (For context, go read Eph 2 starting in verse 11.). He is battling the Jewish idea that the Gentiles were second class citizens and had no place with Israel and no relationship with Elohim unless they endured an elaborate conversion process including physical circumcision. As such, the Jews looked down on the Gentiles as second class citizens because they were not ethnic or biological Jews. This is the enmity that Paul is talking about in this verse. These are the traditions and dogmas of men (not of Elohim or the Bible) that Yeshua came to obliterate, so that the Gentiles could now receive the gospel message and be part of the kingdom of Elohim where there is neither Jew nor Greek (Gal 3:28), but “the one new man” as Ephesians 2:15 states. 

Actually the Old Testament was very inclusive of Gentiles, if those Gentiles chose to sojourn with Israel and worship and obey the Elohim of Israel. For example, Ruth was a Moabitess. Rahab was a Canaanite. Caleb was an Amalakite. Ephraim and Manasseh were half Egyptian. Moses married a black Ethiopian woman. Moreover, the Torah states in numerous places that there was one law for both the Israelite and the foreign Gentile that chose to become part of Israel. This is because a mixed (non-Israelite) multitude come out of Egypt at the exodus with Israel. This is also because when Israel conquered its enemies, some of the conquered people chose to become part of Israel, and the Torah makes allowances and provision for this. 

Moreover, YHVH commanded the Israelites to be a spiritual light to the nations around them (Deut 4:6), so that the Gentiles would come to the light of YHVH’s Truth (Isa 60:1–3). Additionally, when Israel fulfilled its divine mission to evangelise the Gentiles, not only would the foreigner be able to join himself to Israel because they came to the light of YHVH’s truth (Isa 56:3ff), but that same foreigner would actually eventually have the opportunity and privilege of serving in YHVH’s temple as priests (Isa 66:19–21 cp. 1 Pet 2:9; Rev 1:6; 5:10; 20:6).

Thus, the fulfillment of YHYVH’s greater plan for evangelizing the whole world was being thwarted in Paul’s day by unbiblical and man-made Jewish traditions, dogmas, commandments and rituals that hindered if not prevented Gentiles from coming to the glorious light of the gospel Truth and coming to know Elohim (1 John 2:3–6), and learning how to love him by keeping his Torah commandments (John 14:15, 21; Rom 13:8–10). 

This is what Paul is really saying in Ephesians 2:15. And, as they say, now you know the rest of the story—the whole truth and nothing but the truth!