Tag Archives: Hebrews

Why Go to Church?

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Hebrews 10:25, Not forsaking the assembling. The following is a brief study on the importance of being in spiritual fellowship with other redeemed believers.

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What do the Scriptures say about the necessity of believers assembling together?

Torah commands Israelites to assemble weekly on the Sabbath (Heb. Shabbat) and at the seven annual feasts, which are set-apart convocations (Heb. miqrai kodesh) and appointed times (Heb. moedim) (Lev 23:2).

Consider this: How can one properly obey the Torah without assembling weekly on Shabbat and the biblical feasts? To not be part of a congregation (a community of redeemed Israelite believers in Yeshua) and to not assemble on YHVH’s regular appointed times is to disobey the very heart and core of the Torah!

Keeping Torah is a community affair. Those who are independent and act like Robinson Crusoes and Lone Rangers are not fulfilling the requirements of the Torah. Torah was for the nation of Israel, and Israel was meant to be a united community, not a bunch of scattered, selfish, and narcissistic individuals each looking out for himself and doing what was right in his own eyes irrespective of other members of the community.

The Testimony of Yeshua (the New Testament) record shows us that the first century kahal (church) was a community. The apostles expected that redeemed believers would be attending a congregation each Shabbat (Acts 15:21).

The kahal is like a human body; in fact, it’s the spiritual body of Yeshua (Rom 12:4–5; 1 Cor 12:12–30). All the parts cannot function properly unless they come together. Shabbat and the feasts are YHVH’s appointed times when this occurs.

In Acts 2:42, we find listed the main purposes of the spiritual community of the redeemed.

The local congregation is Continue reading →

 

YHVH’s Covenants: Who Is at Fault and What Is Vanishing Away?

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Hebrews 8:13, Ready to vanish away. Many who read this verse assume that the writer is saying that the Torah-law was ready to vanish away ergo the law has been done away. This belief is orthodox Christianity! But is this what the author is saying here? Read it again? Is he saying that the law is vanishing away or the covenant is vanishing away? The latter! What is the difference between the two?

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The covenant was nothing more than a contract between YHVH and the people of Israel that he made with them at Mount Sinai (Exod 19–24). Think of a modern contract (e.g., buying a car, a house or agreeing to pay for services rendered). A contract is nothing more than an agreement between two or more parties. Then you have the terms of the contract. If one party fails to keep up his end of the agreement, does that mean that the terms of the contract are evil? Not at all. It means that one party failed to keep his word and the contract was then voided.

The same was true with the contract of the “Old Covenant” that YHVH made with the Israelites. The terms were that if they would worship him and obeyed his Torah-laws, he would bless them, and if not, he would punish them. They agreed to these terms three times (Exod 19:8; 24:3,7), yet they ended up not keeping their word and worshipping false gods and breaking his laws again and again. After hundreds of years of unfaithfulness, they finally totally abandoned YHVH. The covenant was broken for good. But did their unfaithfulness to his Torah-laws mean that his instructions in righteousness were evil, or that their hearts were evil? Logic dictates the answer to be the latter.

To say that the Torah was evil and needed to be obliterated (or done away with) is like saying when you get a speeding ticket, the speed laws should be eliminated. Of course, this is absurd, and so it is to say that the laws of YHVH need to be eliminated because the people violated the covenant thus rendering it null and void.

Here are some more observation on the subject of the Old Covenant vanishing away and giving way to the New Covenant: Continue reading →

 

Hebrews 7:12: So What Really “Changed”?

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Hebrews 7:12, Priesthood being changed…a change also of the law [Torah]. The Greek words for being changed and a change are respectively metatithemi (a verb) and metathesis (a noun). The root of the noun is the verb, which means “to transpose, to transfer, to go or pass over, to fall away or desert from one person or thing to another.” Many people interpret this verse to mean that YHVH’s Torah-law was changed (i.e., invalidated or annulled) by the new covenant, but is this what the author is saying here?

Before going further in our discussion, let’s lay out some basic truths of the Scriptures.

YHVH doesn’t change (Mal 3:6; Heb 13:8; Jas 1:17). The word torah [in English, translated as law] means “instructions, principles, teachings” and came directly from YHVH to his people. The Torah teaches men how to love YHVH and love one’s fellow man. It is YHVH’s instructions in righteousness and reflects his very character and nature. Who he is can’t change.

It is a sin (a violation of the Torah) to change the Torah (Deut 4:2; 12:32).

So in this light, what is this verse really saying? Continue reading →

 

Welcome to the Epistle to the Hebrews

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Background of the Epistle to the Hebrews

A debate exists among scholars as to when the Epistle to the Hebrews was written. Some believe it was written just before the destruction of the temple in Jerusalem in 70 AD, while others maintain that it was written just after 70 AD. This author favors the former position since the author of Hebrews speaks of the sacrificial system in the present tense as if was still functioning (Heb 10:11; 13:10, 11).

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At the same time, the author of Hebrews seems to be addressing the concerns of early believers that without the temple standing and the sacrificial system functioning, there is no longer remission for sins. He assiduously points out how the patterns and prophecies of the Tanakh are pointing to the greater priesthood of Messiah Yeshua in the heavenly tabernacle. As such, the author seems to have in view the destruction of the temple, yet while the temple is still standing.

Perhaps, the author was writing Hebrews in the four-year time period (between 67 AD to 70 AD) when the Romans besieged Jerusalem, then pulled away for one year, then rebesieged and destroyed the city in 70 AD. Or, he may have had in mind the prophecies Yeshua gave in his Olivette Discourse about the siege of Jerusalem and the destruction of the temple (Luke 21:20–21; Matt 24:2).

Main Themes

In his Epistle to the Hebrews, the author emphatically asserts that:

  • Yeshua is over all.
  • Yeshua is leading his people to the ultimate higher spiritual reality.
  • The Tanakh (Old Testament) validates the gospel message.

The Epistle to the Hebrews is about transformation, shifting, growing from a lower level to a higher level spiritually. It is about men coming closer to the reality of heaven in their spiritual walk; about men approaching and growing closer to Elohim. Continue reading →

 

Exodus 19 Versus Hebrew 4:16 on Coming Before Elohim

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Why is it essential to study the example of the children of Israel preparing themselves to come into the presence of YHVH in Exodus 19? After all, if Yeshua did it all for us, we can just come boldly before the Father’s throne anytime, anyway we want, right (Heb 4:16)?

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Let’s explore this concept a little to see what the Bible has to say about it.

Paul says in I Corinthians 10:11,

Now all these things happened to them [i.e., the children of Israel] as examples, and they were written for our admonition, upon whom the ends of the ages have come. (See also Rom 15:4.)

The writer of Hebrews has something similar to say in his prefatory remarks to his statement in Hebrews 4:16 about coming boldly before the throne of YHVH through the merits of the sinless righteousness of Yeshua our High Priest. In the preceding several verses, the author draws upon the example of the children of Israel (Heb 4:1–10) as an example for us not to follow. They were a faithless and disobedient lot (they rebelled against the Torah-word of Elohim)!

Then in Hebrew 4:11, the author starts with the connecting word “therefore,” indicating that what follows is related to that which preceded it. He goes on to admonish us not to follow the Israeites’ example of disobedience (i.e., Torahlessness or lack of faith in and obedience to the word of Elohim).

Next, the author likens the word of Elohim to a sharp two-edged sword Continue reading →

 

The Old Vs. the New Covenants

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According to Jeremiah 31, the new covenant will be made after YHVH has gathered (or redeemed, v. 11) all the families of Israel (v. 1; i.e., the houses Ephraim or Israel [i.e., Christians] and Judah [i.e., the Jews], vv. 9, 20, 27, 31) who will be returning from the north country, the coasts of the earth and the isles (vv. 8, 10) back to Zion with joy, singing and dancing (vv. 12–13, 24). This will occur after Ephraim repents (v. 20) of Torahlessness, and YHVH’s daughter turns away from her backsliding (vv. 21–22), and upon coming out her captivity in the end times (v. 23; in spiritual Egypt or Babylon the great).  At that time, YHVH will make a new covenant with the two houses of Israel (vv. 31–33), and all Israel will know Elohim from the least to the greatest. This prophecy has yet to be fulfilled.

The author of Hebrews quotes Jeremiah 31:31–33 (Heb 8:7–13) asserting that the new covenant is the same covenant about which Jeremiah prophesied. From that author’s perspective (Heb 8:13), the new covenant isn’t fully in place yet, and the first covenant is decaying (wearing out), growing old and vanishing away (disappearing). The implication is that the old covenant has not totally gone away yet (see also 2 Cor  3:11).

We know that Yeshua initiated the new covenant at his Passover seder called the last supper (Luke 22:20). This covenant has been given to believers in Yeshua, but it hasn’t been universally applied to all Israel yet. This will occur when the two houses of Israel will return to the Promised Land after they have been set free from spiritual Babylon at Yeshua’s second coming.

YHVH’s Word tells us that no man can add to or subtract from the terms of the old covenant (Gal 3:15). Although YHVH made this covenant with men, it is a divine covenant, and YHVH himself (not men) determines its terms and conditions! When Yeshua initiated the new covenant at his Passover, the old covenant and the Torah were still in force, and not one jot or tittle will be removed from the Torah until heaven and earth pass away (Matt 5:18). The Torah determines the terms of both the old and new covenants. Any traditions that have come into the Christian (Sunday, Christmas, etc.) or Jewish religious systems that are contrary to the Torah are men’s additions, and are therefore invalid and irrelevant.

Even as there was a gradual process of phasing into the first (or old) covenant, the same is true of the new covenant. With the former covenant, the Israelites put the blood of the lamb on their door posts at Passover, prepared themselves to meet YHVH at Mount Sinai (Exod 19), were then presented with the terms and conditions of the Sinai covenant at Shavuot (Exod 20–23), and then the covenant was ratified (Exod 24). After that, subsequent generations of Israelites automatically entered into that covenantal agreement as they were born (Deut 29:12–15) even as Americans, for example, are still bound to the U.S. Constitution many generations after its ratification.

Similarly, Yeshua initiated the new covenant with Israel in his day when his blood was put on the door posts (the cross) at Passover, then wrote his Torah (the terms and conditions of the new covenant) on their hearts by his Spirit on Pentecost. This began the process of regathering scattered and adulterous Israel back to YHVH through the blood of Yeshua the Lamb of Elohim.

When the process of regathering Israel is finally completed (during the Millennium). YHVH will finalize his new covenant agreements with them. It will be called the everlasting covenant (Jer 32:40; Ezek 37:26; Isa 55:3) or the covenant of peace (Isa 54:10; Ezek 34:25; see also 59:10; Hos 2:19–19).