Blog Scripture Readings for 3-17 Through 3-23-19

Aside

THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat Tzav — Leviticus 6:1 (6:8)* – 8:36
Haftarah — Jeremiah 7:21– 8:3; 9:22-23
Prophets — Isaiah 20:1 – 26:21
Writings — Proverbs 2:1 – 8:36
Testimony — John 14:1 – 18:40

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

* Verse numbers in parenthesis refer to the verse number in Christian English Bibles when they differ from Hebrew Bibles or the Tanakh.

Weekly Blog Scripture Readings for 3/17/19 through 3/23/19.

 

Yeshua: What’s more important than Torah-law obedience?

John 13:35, By this all will know. Love was to be the identifying mark of a disciple of Yeshua. The Bible defines love in several ways. We love Yeshua by keeping his (Torah) commands (John 14:15; 1 John 5:1–3). Yeshua defines the Torah as loving Elohim with all of our heart, soul mind and strength and loving our neighbor as ourself (Mark 12:28–31). Paul says that all the laws of Elohim can be summed up in love (Rom 13:8–10). Yeshua said that the greatest expression of love is to lay one’s life down for another as Yeshua did for us (1 John 3:16; 4:11). Without love, all the good—even religious works—we may do YHVH counts as nothing (1 Cor 13).

It’s important to note that most disciples of Yeshua (including Christians) believe this principle, but, sadly, when it comes down to reality, many fail to live out the identifying principles of love. How easy it is to view our religious works as the main identifying marks Continue reading

 

The Two Broad Categories of Sin

Leviticus 4:1–33, Atonement for unintentional sin. Listed in this chapter are the steps priests (verses 3–12), the people (verses 13–21) and the leaders (verses 22–26), or people of the land (verses 27–35) had to take to deal with sin. These four categories cover all people on earth: the priests, the Israelites, the leaders of Israel, and everyone else (all the Gentiles).

Yeshua’s blood atonements is sufficient to cover all humans. The steps to make atonement for unintentional sin prophetically point to Yeshua’s death as a sin offering for man. They include offering a young bull on the altar (i.e. Yeshua’s death on the cross), the sinner laying his hands on the bull (i.e. confession of one’s sins and transferring those sins to Yeshua), sprinkling the blood of the sacrifice before the veil of the holy of holies (i.e. a picture of Yeshua’s blood being presented before the throne of Elohim on man’s behalf), sprinkling blood on the altar of incense (i.e. Yeshua interceding on the sinner’s behalf Continue reading

 

“You shall never wash my feet…”

John 13:8, You will never wash. Peter rejected Yeshua’s washing his feet not because of human obstinateness, but because of his honor for Yeshua. Washing the feet of one’s guests was an act of hospitality on the part of a host and was usually performed by a servant, not the host. Peter considered it to be demeaning for the Master to be performing the task of a servant, yet this is exactly what Yeshua was attempting to demonstrate. As the Messiah, he came to lay down his life in loving service for his disciples and not to be served (Matt 20:28; John 10:15; 15:13). Yeshua then made the point that his disciples should following his example in serving one another (vv. 12–17).

John 13:14–15, You also ought to wash. Yeshua is giving a simple and clear command here for the saints to wash one another’s feet. How many Christian churches who claim to be followers and imitators of Yeshua actually wash each others’ feet? If Christian leaders in most churches are teaching their people to obey this command, now many other of Yeshua’s other commandments are they not teaching and obeying?

 

Without Blemish—Why, What and Who

Leviticus 3:1, Without blemish. Heb. tamiym meaning “complete, whole, entire, sound, healthful, wholesome, unimpaired, innocent, having integrity.” Of this word, The TWOT states, [Tamiym r]efers to animals which are without blemish; also translates as such related adjectives as full, whole, upright, perfect. It represents the divine standard for man’s attainment.” Tamiyn occurs in the Tanakh 91 times, and the KJV translates it  in a variety of ways: without blemish, perfect, upright, without spot, uprightly, whole, sincerely, complete, full. Here are some examples of how tamiym is used in the Tanakh:

  • Noah was a just, perfect or upright (tamiym) man (Gen 6:9).
  • YHVH admonished Abraham to walk perfectly or blamelessly (tamiym) before him (Gen 17:1).
  • The Passover lamb was to be without blemish (tamiym, Exod 12:5) as were all the other animals offered to YHVH as sacrifices (e.g. Exod 29:1; Lev 1:3, 10; 3:1, 6, 9; 4:3, 23, 28, etc.).
  • YHVH instructed the Israelites to be blameless (tamiym) before him by not being like the wicked, abominable and idolatrous nations around them (Deut 18:13).
  • Elohim is perfect (tamiym, Deut 32:4).
  • The people of Elohim are to fear him and to serve him in sincerity (tamiym) and truth and to put away the gods of Egypt (this world) and to serve Elohim (Josh 24:14).
  • David was blameless or upright (tamiym) before Elohim (2 Sam 22:24). Even thought David committed adultery, murder and egregiously disobeyed in some other areas, Elohim viewed him as tamiym because of he had repented of and turned away from his sins.
  • When a person is upright or blameless (tamiym) before Elohim, Elohim will be blameless (tamam meaning “to be complete, be sound, be unimpaired, be upright or to deal in integrity, to act uprightly) in response to that person (2 Sam 24:26).
  • The ways of Elohim are perfect (tamiym, 2 Sam 22:31).
  • Elohim makes the ways of the saint perfect (tamiym, 2 Sam 22:33).
  • Those who walk uprightly (tamiym) will be allowed to dwell in the presence of Elohim (Ps 15:2).
  • The Torah-law of YHVH is perfect (tamiym, Ps 19:7).
  • YHVH blesses or withholds no good thing from the upright (tamiym, Ps 84:11 cp. Ps 119:1; Prov 2:21; 28:10, 18).
  • The righteous are to walk perfectly or blamelessly (tamiym) before Elohim (Ps 101:2, 6; 119:80; Prov 11:5).
  • YHVH delights in the blameless (tamiym) person (Prov 11:20).
  • The wicked abhor those who speak uprightly (tamiym, Amos 5:10).

Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matt 5:48)

 

What is the covenant of salts?

Leviticus 2:13, (also Num 18:19) Salt of the covenant. Why did YHVH mandate that salt be added to this offering?

Like the other elements of all the offerings listed in this chapter, it is a physical substance YHVH uses as a prophetic metaphor to help humans to understand spiritual realities. As a top tier teacher, YHVH uses teaching tools to understand humans deep spiritual truths—to help us to bridge the gap in our understanding between the physical and earthly plane that the spiritual or heavenly plane. To wit, salt has two properties. It destroys (thereby purifying a substance) and preserves. It destroys plants and microorganism like fungus and bacteria and it therefore aids in the preservation of food by killing those things that cause food to decay. Therefore salt symbolizes the covenant of YHVH, which stipulates that if you follow the Torah you will be blessed (preserved and purified), but if you violate it you will be cursed (destroyed). As salt prevents spoilage of food, and acts as a cleansing agent, so the Torah-Word of Elohim, if obeyed, will keep one in the paths of righteousness and in right relationship with the Almighty. It will prevent one from spiritual degradation. 

Furthermore, salt as a preservative conserves and symbolizes permanence, even as the sacrificial meat it seasoned symbolized the immutability of YHVH’s covenant with his people.

Salt also makes food palatable, even as obedience to the commandments of Elohim make otherwise sinful men palatable to the “taste buds” of the Creator. Recall Yeshua’s statement about the saints being the salt of the earth (Matt 5:13). Our Master further states that every sacrifice was salted (Mark 9:49), and Paul declares that the saints are “living sacrifices, holy and acceptable [or well-pleasing] to Elohim.” As such, they are to be unlike the world, which to YHVH is tasteless and not well-pleasing (Rom 12:2–3)

So salt is a sign of YHVH covenant with his people for a variety of reasons that are spiritually significant. 

So important was salt in ancient times as a food preservative that it is called “a foundation of civilization.” Because it was difficult to obtain, it was a highly valued trade item, and roads were constructed to procure it (e.g. the Via Salaria in Italy during Roman times). Cities and empires were built around salt supplies. The English word salary derives from the Latin word salarium for salt, and either indicates that the wages of a Roman soldier were at times paid in salt, or that he was allotted money to purchase salt (http://en.wikipedia.org/wiki/History_of_salt).

These facts underscore the reality that without salt, human life cannot exist. As such, salt is an appropriate addition to the tabernacle sacrifices, for without the sin sacrifice of Yeshua (which the ancient Levitical sacrificial system prophetically portrayed), man has no hope of being preserved eternally.

 

The Sacrificial System, Yeshua and the Saint

There’s so much in the first few chapters of Leviticus, that I hardly know where to start. Here are a few of my notes on this wonderful section of Scripture. —Natan

Leviticus 1:5, He shall kill. The sinner must kill the animal to be sacrificed as an atonement for his sin. The reinforces upon the individual’s heart and mind the gravity of his sin and the consequences there of upon an innocent animal, which symbolically pointed to the death of Yeshua, the Lamb of Elohim, upon the cross, who had to die for each person’s sins. If killing an innocent animal brings grief to a person’s heart, then how much more the death of Yeshua, the Son of Elohim?  

Sprinkle. Heb. word zaraq means “to scatter, sprinkle, toss, throw, scatter abundantly, strew.” The sprinkling of the blood of the sacrificed animal on and around the altar of sacrifice (and elsewhere in the tabernacle as well) is mentioned numerous times in the Torah (e.g. Exod 24:6; 29:16; Lev 1:11; 3:2, 8, 13; 4:6,17; 5:9; 7:2). The blood was even sprinkled on the people (Exod 24:8), and on Aaron and his sons (Exod 29:20–21). This is a prophetic picture of Yeshua bleeding, Continue reading