What Is the Purpose of the Torah?

Posted on by
1

Deuteronomy 28:1, Commandments.

Most people with whom I have engaged in discussion about the Torah-law of Elohim have a limited understanding of the breadth, scope and purpose of Elohim’s law. If they understand the full ramifications of the Torah, they would likely be less inclined to dismiss its validity in their lives. When discussing the Torah with people who have a traditional Christian view of  “the law,” it might be helpful to keep the following truths in mind; they help to “blow the lid” off of people’s theological boxes!

(This is excerpted from a larger work by Ya’acov Natan Lawrence entitled, YHVH’s Instructions In Righteousness—A Messianic Believer’s Introduction to the Torah available online at http://www.hoshanarabbah.org/pdfs/torahprimer.pdf)

The purpose of the Torah is to show man how to walk in right relationship (or righteousness) with his Creator. To do this, we must love YHVH with all our heart, soul, mind and strength (Deut 6:5; Mark 12:30) and love our neighbor as ourself (Lev 19:18; Mark 12:30). Once one is saved by grace through faith (See my teaching article entitled: The Abrahamic Covenant: The Covenant of Salvation, available at http://www.hoshanarabbah.org/pdfs/abracov.pdf.), Torah helps show man how to walk in the straight and narrow path that leads to blessings and life and avoids the curses of the law (Deut 30:15; 32:47). The Torah shows man how to avoid sin (which is the violation of YHVH’s Torah-commandments, 1 John 3:4), which is walking contrary to YHVH’s instructions in righteousness that are for our blessing and benefit.

The Torah does not set an impossible standard by which to live. We must ask ourselves, would a righteous and just Creator and a loving Heavenly Father give to his chosen people and children a set of standards that were humanly impossible to perform, and then curse them for their inability to meet these standards? Of course not! Rather, the Torah (including both the Abrahamic and Mosaic Covenants) sets a standard of faith, trusting in Elohim, and of following its system of repentance and sacrifice for obtaining forgiveness from Elohim and restoring a condition of being considered righteous in his sight. After all, Moses, the human instrument through whom YHVH revealed the Torah to the Children of Israel, states in Deuteronomy 30:11–14:

For this [Torah] commandment which I command you this day, it is not hidden from you, neither is it far off. It is not in heaven, that you should say, “Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?” Neither is it beyond the sea, that you should say, “Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?” But the word is very near unto you, in your mouth, and in your heart, that you may do it.

Paul quotes this very passage in Romans 10:6–8 where he relates the written Torah to Yeshua, the Living Torah or Word of Elohim incarnate (in the flesh, see John 1:1, 14). He shows that they are one in the same and that Messiah Yeshua came to live and reveal to us the righteousness of the Torah-law (verse 4) that is available to us if we will but have a heartfelt faith in him (verses 4, 9–10) and allow him to live out his righteousness in us through the empowering work of the Spirit of Elohim. In verses 11 through 21, Paul goes on to relate this very truth to being the central message of the gospel that Isaiah prophesied (Isa 52:7) would be preached to redeem both houses of Israel to Yeshua their Messiah.

It might be said that in a sense that the Torah itself is neutral; neither positive nor negative, for it is like a mirror simply reflecting the image portrayed in it. Torah reacts according to human action. Those who obey it are blessed and those who disobey it are cursed. David Stern in his Jewish New Testament Commentary lists both some of the “negative” and some of the positive functions of the Torah. On the “negative” side:

1) The Torah has the capacity to stir up sin in an individual. This capacity of the Torah to make us sin is not a fault in the Torah but a fault in ourselves. A healthy person thrives in an environment deadly to someone who is ill; likewise, the Torah, beneficial to a believer living by faith, is an instrument of death to these controlled by their sinful nature (p. 375).

2) The Torah can still produce guilt feelings in a believer—as it rightly should whenever he contemplates how his behavior falls short of the standard Elohim sets in the Torah. But these feelings are not irremediable. The remedy is once-and-for-all trust in Yeshua the Messiah’s final atonement for sin (Rom 3:21–26), followed by ongoing confession of and repentance from sins (1 John 1:9) (Ibid.).

3) The Torah also provides a framework of justice by which Elohim, the Just Judge of the universe, will judge the actions of men to determine both their level of punishment for its violation and their level of reward for obedience to it.

4) Because of the righteous standards the Torah sets out, for the sinner it points out the fact that they have sinned and how far they have fallen short of the glory of YHVH (Rom 3:23) and hence their need for a Savior or Redeemer. The Torah actually points the way to Yeshua as Paul points out in the book of Galatians (3:25).

On the positive side:

1) The Torah provides a framework of grace in which one can live. As David Stern points out, YHVH’s people are to live “within the framework of” Torah, but they are not to be “in subjection to” [or under] the Torah in a legalistic fashion. YHVH’s giving of the Torah was in itself an act of grace that the New Covenant (NT) compares with his sending Yeshua (John 1:17) (Ibid., p. 374). Ariel Berkowitz, in his book, Torah Rediscovered, states it this way, “[Torah] function[s] as a protective border for the people of [Elohim].” He goes on to show that there are two opposing spiritual realities in the universe: the kingdom of light (YHVH’s kingdom) and the kingdom of darkness (Satan’s kingdom). Torah acts as a protective border to keep those wanting to abide in the kingdom of light/life/blessing/relationship with YHVH safe and secure. The Torah tells us what is truth as opposed to error, light as opposed to darkness, clean as opposed to unclean, holy (kadosh or set-apart) as opposed to profane or polluted, life as opposed to death (pp. 26–27).

2) The Torah, as understood and applied through the Spirit, thereby gives life in union with Messiah (Stern, p. 381).

3) Obeying the Torah brings us eternal rewards (not eternal life, which is by grace through faith alone, see Eph 2:8) in the world to come (Matt 5:19).

4) Obeying the Torah helps deepen a loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).

5) Obeying the Torah helps us to stay spiritually pure (1 John 3:3–6).

6) Obeying the Torah protects us from the influence of the devil (1 John 3:8).

7) Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).

 

Does the “Voice” of YHVH Elohim ever contradict itself?

Posted on by
4

Deuteronomy 28:15, To the voice of YHVH. What is the voice of YHVH?

 

Is his voice that which uttered the Torah at Mount Sinai? Is it the voice of his Spirit inside of a Spirit-led, redeemed believer? Is it the voice of Yeshua as largely recorded in the red letters of the Testimony of Yeshua, or is it the entire Word of YHVH Elohim called the Scriptures? If the answer to the question is “all of the above,” then should any parts or aspects of Elohim’s voice contradict with any other?

If we have a Biblical view or theology where we believe that one aspect of YHVH’s voice contradicts with and another in that we believe a part of it has been “done away with,” then what does this imply about the mind and nature of YHVH? There is a psychological term for this. It is called schizophrenia.

Now in our right mind, we would never dare label YHVH with such terms, for to do so would be blasphemy, right? Yet, in reality, many of our religious beliefs make YHVH into something that he is not, and we risk become an unwitting party to attaching this blasphemous labeling to the Almighty Creator if we subscribe to these false theologies that, in one way or another, tell us one part or another of the Word of Elohim is no longer for us today.

One thing is certain. YHVH is not a liar, nor does he ever contradict himself. If there seems to be a problem with inconsistency in YHVH’s Word, the problem is with OUR ­misunderstanding or misinterpretation of it, and NOT with the actual Word or voice of YHVH!

 

The Sabbath: Physical and Spiritual Rest

Posted on by
3

Hebrews 4:9–10, Rest. The Greek word sabbatismos means “a keeping of the Sabbath” and is derived from the Hebrew word sabbaton meaning “the seventh day or Sabbath.” It is  derived from the Hebrew word shabbat meaning “sabbath,” which originates from the root verb shabat meaning “to cease, desist, rest.”

Those who have entered into the Sabbath rest do so by following the example of YHVH the Creator who not only rested spiritually, but literally rested on the seventh day after the creation. He set this as an example for man to follow.

Some people see this verse in Hebrews only as a mandate to rest from their spiritual works by putting their faith in Yeshua. This is only partial rest. We must follow the example of YHVH who literally rested on the seventh day as well. Yeshua was YHVH the Creator (Heb 1:10; John 1:3, 10). He kept the Sabbath as YHVH the Creator, and as Yeshua the Messiah. (If Yeshua didn’t keep the Sabbath, then he was a sinner in that he violated the law, and is not our perfect, sin-free Savior! And if he kept the Sabbath, and he did, we are to imitate him as his obedient disciples and imitators by doing what he did. See 1 Cor 11:1.)

When we rest both physically and spiritually, we’re walking out a higher level of truth by walking out both the letter and the spirit of the law as Yeshua taught us to do in his Sermon on the Mount (Matt 5:17–48), and as such, we’ve positioned ourselves before YHVH to receive more divine revelation from him. In other words, the more we obey him faithfully in love, the more truth he can entrust us with for safekeeping, for he knows we won’t take for granted or trample his precious truth nuggets. To those who are faithful in much, YHVH gives more. That’s how it works in his spiritual economy.

You see, the Jews keep the physical Sabbath, but have missed the revelation of spiritual rest in Yeshua, while the mainstream Christians have rejected the physical Sabbath rest but accepted the spiritual rest in the Messiah. Both sides have half the truth. Let’s put the two halves together and walk out the full truth!

Keeping the seventh day Sabbath with this fuller understanding is another way of connecting the gospel message to its Hebraic, pro-Torah roots.

 

The Commandments of Torah—A Strong Chain

Posted on by
1

Deuteronomy 27:15–18, The commandments are all inter-connected. To the casual reader, the admonitions contained in these verses may seem to be arranged in a random order, but this is not the case.

Consider the following: The prohibition against idolatry (verse 15) is juxtaposed with that of degrading one’s parents (i.e. not honoring one’s parents, or as S. R. Hirsch states in his commentary, “who outwardly is respectful to his parents but inwardly considers himself vastly superior to them”) along with trespassing against one’s neighbor’s property by removing his neighbor’s boundary markers or landmarks. Now consider this: One who does not honor and fear YHVH but turns to idolatry (the second commandments) will not honor one’s parents (the fifth commandment) (and vice versa) will likewise not honor the property of one’s neighbor (including his neighbor’s wife).

Juxtaposed next to these commands is the prohibition against misleading a blind person (verse 18). This means that we should not take advantage of one’s blindness by advising a blind person in a way beneficial to us and detrimental to him.

Juxtaposed to that is one who steals justice from another by perverting judgment against one who is weaker socially or financially or who is less informed at law than another thereby giving the advantage to the stronger (The ArtScroll Davis Edition Baal HaTurim Chumash/Devarim, pp. 2126–2127).

Can you see how each command is interrelated with all the others? Does this not give one insight into the curious statement found in James 2:10, which declares that if you have broken one commandment you have broken them all? We can see that in one way or the other, all of YHVH’s commandments are inter-related, all depend on each other, and they all stand or fall together.

Now relate James 2:10 back to verse eight where the entire Torah-law can be summarized as the “royal law of love.” As you review YHVH’s list of prohibitions in Deuteronomy 27 can you see any other relationships between these juxtaposed concepts?

Learning to exegete (draw truth out of) Scripture in this manner will yield a whole new level of spiritual revelation to the reader.

 

Alaska 2018—Bubble Net Feeding, Glacier Calving, Denali, Grizzlies…

Posted on by
3

In this video, visit Alaska via cruise ship, plane and train including Hoonah, Ice Strait Point, Juneau, Skagway, Glacier Bay, College Fjord, Denali National Park, Mount McKinley/Denali, major glacial calving, wild grizzly bears up close (a few feet away), humpback whales bubble net feeding up close and much more.

 

Do you view yourself as Elohim’s special/peculiar treasure?

Posted on by
2

Deuteronomy 26:18, His special people. Heb. am segulah. (See notes at Exod 19:5.)

Exodus 19:5, Peculiar treasure. This term or treasured people (Heb. am segulah) is

used several times in the Torah. Here (Exod 19:4–6) YHVH betrothed himself to and married the people of Israel and they became his am segulah or treasured possession among all the peoples of the nation, a kingdom of priests and a kadosh or set-apart nation. Later Moses restates this same idea to the younger generation Israelites about to enter the Promised Land (Deut 14:2); and finally in Deuteronomy 26:18 (see also 7:6) he again calls Israel his “treasured people” and admonishes them to keep his Torah-commands that he might “make you high above all the nations which he has made, in praise, and in name, and in honor, and that you may be a set-apart people unto YHVH your Elohim.” In the Testimony of Yeshua, this theme is again picked up by Peter in his first epistle (1 Pet 2:9) when he refers to the saints as “a chosen generation, a royal priesthood, a set-apart nation, a peculiar people.” 

Am segulah/hllgso means “possession, treasure, valued property, peculiar treasure.” The basic meaning of the word is “personal property.” Well attested in Hebrew, Ugaritic, and Aramaic, the Akkadian sakalu, ‘to acquire property’ and sikiltum ‘personal property’ are also doubtless related. While the word occurs only eight times, it is filled with theological and spiritual treasures. The preacher in Ecclesiastes reports that the accumulation of the finest of personal possessions is sheer vanity. Those who fear the Lord become his peculiar possessions whom he will never forget, even in that time of great judgment (Mal 3:16–18, see TWOT).

“Israel was God’s personal possession (Ps 135:4). Moses reminded Israel that God chose her and redeemed her from bondage not because of her goodness, but solely because he loved her and was faithful to the promises given to the patriarchs. Israel should reflect God’s holiness and live out his commandments (Deut. 12:2ff), reflecting his standards in a life of wholehearted compliance with the terms of the covenant made at Sinai (Ex. 19:5-6) and renewed at their entrance into Canaan. Then would they have good success (Deut. 26:16-19). So it should be with all believers. These verses are doubtless alluded to in Titus 2:14 and 1 Peter 2:9” (Ibid.).

How do you view yourself spiritually? How does Elohim view you? How are these two views different from each other? How you view yourself should be determined by what the Scriptures say about you. What does Elohim’s Word say, and do you believe it?

  • I am complete in Yehshua who is the head of all principality and power. (Col 2:10)
  • I am free from the law of sin and death. (Rom 8:2) 
  • I am alive with Yeshua. (Eph 2:5)
  • I am far from oppression, and fear does not come near me. (Isa 54:14 )
  • I am born of Elohim, and the evil one does not touch me. (1 John 5:18)
  • I am holy and without blame before him in love. (1 Peter 1:16; Eph 1:4; Col 2:10)
  • I have the mind of Yeshua the Messiah/the Anointed One. (Phil 2:5; 1 Cor 2:16)
  • I have the peace of Elohim that passes understanding. (Phil 4:7)
  • I have the Greater One living in me, greater is he who is in me than he who is in the world. (1 John 4:4)
  • I have received the gift of righteousness and reign as a king in life by Yeshua Mashiach. (1 John 4:4 Rom 5:17)
  • I have received the Spirit of wisdom and revelation in the knowledge of Yeshua, the eyes of my understanding being enlightened. (Eph 1:17–18)

(For a complete list of what the Scriptures say about you, please see http://www.hoshanarabbah.org/pdfs/who_i_am.pdf.)

 

Tithing—An Act of Grateful and Prayerful Worship

Posted on by
2

Deuteronomy 26:4–11, You shall answer. This was the prayer that one was to make when one brought their tithe to YHVH. Bringing one’s tithe to YHVH was an act of gratefulness and worship and was brought with a joyful heart for the blessing the Almighty had bestowed upon the tithe-giver.

Deuteronomy 26:11, You shall rejoice. Bringing one’s tithes and offerings to YHVH is to be a joyful event since it is a reflection of our gratitude to him for abundantly blessing us. (Compare this verse with 2 Corinthians 9:6–11.) Giving to YHVH is a form of worship since it allows us to put our treasure where our heart is (Luke 12:34). Please join me in praying this prayer: 

Father, help us to give to you out of the abundance of our hearts joyfully and with gratitude for your blessings and bounty in our lives. Help me not to be a fair-weather giver only, but to give out of obedience, even sacrificially, that we may learn to have faith in your promises of provision and to obey you no matter the circumstances. Amein.

(For a brief study on tithing and giving, please see my teaching entitled, “Is Tithing for Us Today?” which is available on our ministry website at http://www.hoshanarabbah.org/pdfs/tithing.pdf.)