Peace—shalom—is one of the greatest benefits promised to every disciple of Y’shua Messiah. In fact, peace is vitally important to every disciple’s day-to-day walk with Mashiyach. For when a disciple’s peace is negatively impacted, or that peace is even absent, the walk is disturbed or even impeded.

Yet peace eludes so many in the Faith for various and sundry reasons.

So today, using the backdrop of this week’s Torah Portion Pinchas, we’ll reflect on this critical issue of peace—it’s importance—it’s absence in so many believers’ lives—and how every believer can find that illusive peace for themselves.

Many within the Faith attribute the absence of peace in their walk with Messiah to outside influences—specifically to demonic spiritual attacks and or just the hardships associated with life.

There’s not a week that doesn’t go by when I don’t run across social media posts from brothers and sisters in our Faith, begging the brethren for financial assistance in one form or another. Others set about complaining about the various physical and spiritual hardships their having to endure each and every day—seeking prayer and or directions from the Body of Messiah to help them through their difficulties.

To be honest with you, it’s not that brothers and sister of Faith are asking for help that troubles me. Rather, it’s generally the same people time and time again who find themselves in some trial or even tribulation, seeking help from the brethren.

And I find myself wondering why do these same individuals time and time again find themselves in problems? Is it really because of attacks by the enemy? Or is it just bad luck?

I would suggest that maybe there is an alternate reason for the lack of peace that so many in our Faith fail to realize. And I believe that alternate reason may be found in the story and example of the Levitical Priest Phineas, which is the main focus of this week’s Torah Portion entitled Pinchas.

The goal of this installment of the Messianic Torah Observer, which I’ve entitled “Phineas’ Covenant of Peace—Our Road Map to Peace in Messiah–is to discover how we as disciples of Messiah may obtain that peace that Y’shua declared would surpass all understanding.

Each of us who claim Y’shua as our Messiah and YHVH as our Creator and Elohim, needs a Covenant of Peace in our lives. It is our birthright as priests of the Kingdom of YHVH.

When peace is absent in our day-to-day walk, we lose focus and purpose. We tend to divert our attention to everything other than our role and purpose as disciples of Y’shua and priests of the Kingdom of YHVH.

As we reflect upon Torah Portion Pinchas for this week, I believe the question of peace—or even a covenant of peace—being the blessed possession of every disciple of Y’shua under the renewed covenant is necessarily available to each of us.

The covenant of peace is not just for the very special members of our Faith as some might erroneous think. Instead, I assert that it is available to each of us who are willing to follow the example of Phineas in spiritual principle.

And this access to a covenant of peace is immediately available to any who would follow the spiritual example of Phineas.

Now I’m certain more than a few folks would outright dismiss all of what I’ve said here, no doubt citing a lack of direct biblical proof to my claims. And certainly for the most part, I too would be cautious in making similar, seemingly unsupported spiritual connections to Torah Portions.

However, I would take issue with dismissing my claim of a covenant of peace for every disciples of Mashiyach through Phineas’ spiritual example because the promise of peace is one of the central promises made to Netzarim by our Master Y’shua. There is a Torah-Prophetic-Messianic foundation for my claim here, just saying.

So it really becomes a question of whether we desire to possess the covenant of peace or not. And I believe most, if not all of you would agree that it’s preferable to have it over not having it.

So, let’s allow scripture to state the case for a covenant of peace for, not just Phineas and his posterity, and for all who would be YHVH’s elect.

Our Torah Portion Pinchas (aka Phineas) is found in Numbers 25:10-30:1 with its accompanying Haftorah Reading in 1 Kings 18:46-19:21. And I should mention that this reading covers two other topics that includes a tribal census to be taken of the nation and the required daily and feast-offerings. Today, of course, I wish to focus on Phineas and the covenant of peace that he received of YHVH as a result of the righteous actions he took against a Simeonite and Midianite who engaged in harlotry and idolatry in the midst of the camp.

Now bear in mind that the two things we should always be cognizant of when we study the weekly Torah Portions is: (1) the elements of each reading contain shadows of good things to come (Heb. 10:1), and (2) everything in Torah points to Y’shua haMashiyach (Rom. 10:4). For our goal is not to simply get through each week’s scheduled Torah Portion for the sake of getting through each week’s Torah Portion. Instead, our goal must be to learn what Father has in store for us through His Son Y’shua Messiah.

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The Zeal of Phineas is recorded in Numbers 25:10-13.

It reads as follows:

“And YHVH said to Moses, Phineas the son of Eleazar, the son of Aaron the priest, has turned my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy. Therefore say, ‘Behold, I give to him my covenant of peace, and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel” (ESV).

In order for this passage to make sense, you have to refer back to the very tail end of Torah Portion Balak, found in Numbers 25:1-9. In this passage we learn that Midianite Ba’al prostitutes had seduced the men of Israel to commit harlotry and idolatry. Israel’s disgusting sin resulted in the wrath of YHVH being poured out upon the nation in a massive plague outbreak. In the interim, Phineas, son of High Priest Eleazer, witnessed Zimri, a Simeonite chieftain’s son, hand-in-hand with Cozbi, a Midianite Princess-Ba’al prostitute, head into an enclosure and engage in an obvious disgusting act. Phineas, filled with the zeal—the jealousy of YHVH, upon seeing the outrageous hubris of Zimri, grabbed a javelin (ie., a spear), entered the enclosure where the couple had gone into to engage in their disgusting act, and simultaneously executed them.

Phineas’ zealous-jealous-righteous act against Zimri and Cozbi caught YHVH’s attention and stayed Yah’s judgment against Israel.

In this week’s reading, we find Phineas described by YHVH as being “jealous with YHVH’s jealousy” (ASV; ESV) among the people of Israel (25:11). Other translations such as the KJV use the verb “zealous” (as opposed to “jealous”) to describe. The Hebrew verb used by Moshe here is qana’ {kaw-naw} which has a number of similar meanings that include: to envy; to be jealous; and or to be zealous. So it’s conceivable that zealous and jealous within this scriptural context can be used interchangeably.
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So what was YHVH actually saying about the person—the character of Phineas—in our reading today? He was saying that Phineas possessed and demonstrated a righteous zeal that was devoid of fear and was inspired by pure and holy motives.

In this sense, Phineas was one with YHVH: for he loved what YHVH loved and hated what YHVH hated. In some ways, it could be said that Phineas possessed aspects of the Creator’s righteous and holy nature.

In fact, aspects of Phineas’ righteous zeal is epitomized in the person of the Prophet Elijah. Our Haftorah Reading for this week actually entails the aftermath of another terrible event in Israel’s history. 1 Kings 18 records how Judah, her king Ahab and queen Jezebel had fallen into national Ba’al worship. After YHVH showed the people of Israel that He was indeed Elohim and that Ba’al was really no god at all. YHVH showed the assembled Israelites that He was indeed the God of Abraham, Isaac and Jacob by a massive display of power and might. Elijah, possessing and acting in righteous zeal similar to that of Phineas, slew all the prophets of Ba’al at the Kishon brook (18:40).

In both cases (ie., both the Phineas and Elijah stories), the nation of Israel had fallen into gross violation of Torah. Both violations involved harlotry and Ba’al worship. Both sets of violations demanded the deaths of the violators, at the very least the deaths of the perpetrators of these sins. And neither hero failed to disappoint and both, through their righteous actions, saved the nation from total destruction.
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A Covenant of Peace Over Phineas’ Line

As a result of Phineas’ righteous action, YHVH bestowed upon him His Covenant of Peace and the Covenant of a Perpetual Priesthood.

Why did Phineas over all the people of Israel that day receive such a blessing?

1. He was jealous (aka, zealous) for His Elohim.

2. His actions which resulted in the execution of Zimri and Cozbi atoned for the sins of the people before YHVH. How? Because Phineas’ zealous act made things right before YHVH. The deaths of Cozbi and Zimri were sufficient to stave off the total destruction of the nation for their blatant violation of Torah. Later on, we will see where Phineas’ zealous act was counted unto him as righteousness by YHVH.
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For the Midianites’ role in causing the Israelites to sin, YHVH commanded that they be destroyed (Num. 31:1-12). Balaam, our prophet for profit, who was highlighted in last week’s Torah Portion entitled Balak, was also dispatched in Israel’s battle against the Midianites.
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Phineas

Who was Phineas?

Biblically speaking, he was the son of Levitical High Priest Eleazer. Thus, he himself was a Levitical Priest.

Phineas was a type of Messiah in that:

1. He was called by Yah to his priestly office. He was not appointed by man. (Heb. 5:4,5)

2. Phineas, like Y’shua, was given a title by YHVH. (Heb. 3:1)

3. Phineas, like Y’shua’s appointment was given to him by YHVH. (Isa. 61:1; Joh. 1:32-34)

4. Both Y’shua and Phineas made atonement for the people. (Lev. 16:33; Heb. 2:17)

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Interestingly, many Jewish sages reject Phineas’ actions (as recorded in Numbers 25), citing that it was not his place to execute judgment upon the couple—Zimri and Cobzi. These sages contend that Phineas acted on personal zeal, and that he did not act according to the teachings of Torah which directed actions against certain violations of Torah be handled in a prescribed, orderly, judicial fashion. Furthermore, the sages fear a lesser individual cannot be trusted to properly assess their own motivations or be trusted to carry out the Will of YHVH.

It seems to me that the sages believe every person needs a rabbi (or two) to instruct and properly ascertain the motivations and actions to be taken by the people of God in such situations difficult situations.

But the sages’ opposition to Phineas’ action is without merit. Their assessment of Phineas is contrary to YHVH’s opinion of Phineas. In fact, YHVH Himself approved of Phineas’ actions. We know that YHVH’s opinion on a matter is the only opinion that matters. And it is this awkward thinking on the part of the sages and rabbis that has led so many people astray and has enslaved the people of YHVH in religion. It’s been for centuries: let’s hear what the Rabbi has to say about the matter. And even for the Christian, for centuries, it’s been, let’s hear what the Bishop/Paster/Elder/Preacher has to say on the matter. And I’m not saying that the people who are in positions of leadership shouldn’t be consulted on certain matters and issues. Indeed, rendering counsel to the flock is a noble, God-given responsibility of overseers. (Or should I say, true overseers of the Body of Messiah.)

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The Covenant of Peace

So what’s the deal with the Covenant of Peace that YHVH bestowed upon Phineas? Better, what is meant, scripturally, by “The Covenant of Peace?”

Peace Defined

Before actually looking at the concept of the “covenant of peace,” let’s first define exactly what peace (ie., shalom in Hebrew) is from a biblical; more so, from a Hebraic perspective.

Peace is Shalom in the Hebrew.

Completeness; welfare (personal); health.

From the Hebrew Root word we get many terms: (1) shalam=completeness; (2) nishlam=finished; (3) I’shalem=to pay a bill; (4) meshulam=repay; (5) shlaymut=wholeness. (https://coffeeshoprabbi.com/2018/05/23/what-is-shalom/)

Genesis 15:15—”And thou shalt go to thy fathers in peace (ie., tranquility; at ease; unconcerned”); thou shalt be buried in a good old age.”

Genesis 26:29—” That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace (ie., unharmed; unhurt)…”

Both uses of shalom are essentially the same as they express the root meaning of “to be whole.”

Psalm 41:9—”Yea, mine own familiar friend (ie., friend of my peace) in whom I trusted, which did eat of my bread, hath lifted up his heel against me” signifies “a state in which one can feel at ease, comfortable with someone.

In short, shalom (ie., peace) is about harmony and wholeness.

“A harmonious state of the soul and mind which encourages the development of the faculties and powers.” Thus the state of being at ease is realized both internally and externally.

Shalom is the opposite of strife and war:

“I am for peace: but when I speak, they are for war” (Psm. 120.7).

“Indeed, one may not be at war and still be miserable” (https://coffeeshoprabbi.com/2018/05/23/what-is-shalom/). For a msierable person by definition lacks shalom.

Shalom is also indicative of a “prosperous relationship between two or more parties” (cf. Jer. 9:8); in diplomacy (cf. Jug. 4:17); and warfare (Deu. 20:11).

Y’shua=Prince of Peace” (Isa. 9:6) who kingdom will introduce a government of peace (Isa. 9:7).

The new covenant is a covenant of peace (Eze. 37:26).

The Psalmist wrote that Yah’s elect should pray for the peace of Jerusalem (Psm. 122:6).

As Netzari, it is customary for us to greet and wish one another each Sabbath “Shabbat Shalom.” What does Shabbat Shalom really mean?

According to at least one rabbi, Shabbat Shalom means “Sabbath of Peace.” Informally it means: “I wish you a nice Sabbath.” (https://coffeeshoprabbi.com/2017/08/12/what-does-shabbat-shalom-mean/)

But when we wish someone a “Shabbat Shalom,” from a Hebrew perspective (some would say Jewish perspective), we are actually wishing the individual “wholeness of body and spirit” (https://coffeeshoprabbi.com/2018/05/23/what-is-shalom/).

Because shalom is not an abstract concept, but instead revolves around real-world conditions, persons who are in distress cannot truly possess shalom. The concept of shalom, when rendered to another individual, must include their physical as well as their spiritual. Remember the point of “wholeness” when looking at this thing.

Circumstances that negatively impact an individual’s spiritual and physical needs by default deprives them of their shalom—their peace.

Shalom does not operate in a personal vacuum. When we possess negative attitudes, such as hatred, grudges, anger, self-centeredness, and even access to YHVH’s grace and blessing because of unbelief and sin, we actually deny ourselves “spiritual” shalom. When we mistreat our bodies; deny it the proper nutrition and exercise; introduce unhealthy substances to it, we deny ourselves physical shalom and the body turns to sickness.

Thus, when someone wishes another Shabbat Shalom, what they are biblically saying to the other is: “May you dwell in completeness on this seventh day” (https://www.quora.com/What-does-Shabbat-Shalom-mean).
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We can’t truly have a substantive discussion on the “Covenant of Peace” without us having a firm understanding of the biblical concept of covenant. Covenant in Hebrew is Berit which means “league” or “confederacy.” It’s root has a meaning of “to fetter.”

The term is used some 280 times in the tanakh. It is used a handful of time to denote a league, treaty or compact, whereby separate military forces or nations come together with a singleness of purpose (Jos. 9:6; 2 Sam. 3:12,13, 21; 5:3; 1 Kin. 15:19). Other places in the tanakh, covenant is used to denote an “agreement between individuals such as seen between Abraham and Abimelech (Gen. 21:32); David and Jonathan (1 Sam. 18:3; 20:8, 16-18, 42) just to name a couple examples. In such cases, the agreement was ratified by oath, blood, and material pledges (Gen. 21:28-31).

The vast majority of instances in which berit is used to denote covenant is where it relates to YHVH’s covenants with people. Generally, the agreement that is put forth by YHVH contains YHVH’s “establishing” of the agreement, which means “cause to stand” or “confirm.” Thus, it is common to read where YHVH states: “I will make my covenant (Gen. 17:2),” or a writer states, “He (YHVH) declared to you His covenant” (Deu. 4:13).

A verb used in conjunction with covenant in the Tanakh is “karat” which means to cut. The thinking here is that YHVH cuts an agreement with an individual, as He did with Abraham (Gen. 15:9-17; cf. Jer. 34:18). We learn from that story how YHVH passed between cut pieces of sacrificed animals to certify the agreement He made with Abraham. In fact, YHVH in that historical event, initiated and fulfilled the agreement.

The concept of covenant “emphasizes the authority and grace of YHVH in making and keeping the covenant and the specific responsibility of man under the covenant.” Thus humans “enter into” (Deu. 29:12) or “join” (Jer. 50:5) Yah’s covenant. It becomes an individual’s responsibility to carefully keep all the tenets of the agreement (Deu. 4:6). Covenants between YHVH and His elect is all about relationship. That relationship is one of love and loyalty between YHVH (the initiator of the covenant) and His elect:

“If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people…and ye shall be unto me a kingdom of priests, and a holy nation” (Exo. 19:5,6).
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When putting these two terms together (ie., peace and covenant), it stands to reason that a “covenant of peace” is one in which YHVH establishes an agreement to extend His wholeness and wellbeing upon an individual (in this case Phineas) who He finds deserving and special. And the agreement for this YHVH induced wellbeing and wholeness to be imputed upon Phineas and his posterity (ie., Phineas’ descendants) is generally one-sided, such that YHVH gave no specific requirement for the inputed peace beyond the zealous nature and act of Phineas.

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Having deliberated a little on the biblical definitions of peace and covenant, let’s now turn our attention to the concept of the “covenant of peace” that was bestowed upon Phineas and his posterity by YHVH.

According to J. H. Hertz (Pentateuch and Haftorah) in his commentary on Numbers 25:11, described “The Covenant of Peace” as the friendly attitude YHVH would have toward Phineas and his descendants. (I’m not a fan of this definition at all.)

The problem with Hertz’ definition of the “covenant of peace” here is that it skirts the meaning of shalom (ie., peace) too much. To me, it diminishes the importance of what Phineas did and ignores in great part the meaning of biblical peace. For Phineas’ zealous, righteous actions brought immediate peace to Israel who was about to be wiped out by YHVH’s wrath. In turn, YHVH established a relational pact, if you will, with Phineas that would involve Phineas and his progeny being in a perpetual state of spiritual and physical wellbeing and wholeness.

Rabbinic Understanding of The Covenant of Peace

The Covenant of Peace that was bestowed upon Phineas, from a Rabbinic standpoint, is more more practical than spiritual in nature. According to Rabbaynu Avraham ibn Ezra, Pinchas, in his zeal, placed himself in mortal danger. For he executed a leader of the tribe of Simeon (ie., Zimri). According to Rabbaynu Avraham, Zimri’s friends and followers would seek retribution. Thus, YHVH promised Phineas “that he would live in peace and Zimri’s people would not succeed in disturbing Phineas’ life. (https://www.ou.org/torah/parsha/rabbi-fox-on-parsha/parshat_pinchas_3/)
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The Significance of Peace to Yah’s Elect—The Messianic Age and the Renewed Covenant

Our Covenant of Peace is not founded in Phineas’ version of the covenant of peace. His was a foreshadow of even a greater peace to come. For our covenant of peace is founded in the renewed covenant (Joh. 9:15; 10:1; Psm. 29:11; 85:8; Isa. 54:10). Our future in the Kingdom will be one of “peace” (ie., shalom). Until that time, we enjoy a token/a foretaste of that peace that is described as “surpassing all understanding” (Phi. 4:7; Joh. 14:27).

During what is popularly referred to as “The Last Supper,” Y’shua promised His disciples peace:

“Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you…” (Joh. 14:27; KJV).

Paul, in describing how his Ephesian followers, who were once pagan-Gentiles, having now come to Faith through Y’shua Messiah, were eligible for Y’shua’s peace and were now incorporated into the Body of Messiah:

“For He (ie., Y’shua Mashiyach) is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace…” (Eph. 2:14-16; KJV).

What’s so special about Y’shua’s shalom—His peace? Well, Y’shua’s peace does not come with strings attached, as man’s peace always comes with uncertainty. For even in the times of immense troubles—even unto certain death—the countless men and women of YHVH faced tribulation with a peace that not even the most astute of society could understand (Phi. 4:7). If you’ve not read Foxes’ Book of Martyrs, I would recommend you put that on your must read list. The author documented executions of some of the Faith’s early believers. In more cases than not, the author documents that the public deaths of these saints was met with a peace that the witnesses to their passing could not comprehend.

Simply consider the peace that Stephen displayed when he was martyred by the stones of an anti-Messiah crowd headed by Saul. Luke made note of the following before Stephen’s stoning:

“And all that sat in the council (ie., the Sanhedrin) looking on him (ie., Stephen), saw his face as it had been the face of an angel” (Act. 6:12; KJV).

And then Stephen’s death was described in peaceful terms:

“And he (ie., Stephen) kneeled down, and cried with a loud voice, Lord (ie., Master), lay not this sin to their charge. And when he had said this, he fell asleep” (Act. 7:60; KJV).

It’s easy to focus on Phineas’ Covenant of Peace, which I surmise a great many this week will no doubt do. But like everything else in Torah, the Covenant of Peace points squarely at Mashiyach and it brilliantly foreshadows some amazing things to come.

In particular, the Covenant of Peace is applied to the Messianic Age, for we find in Ezekiel 34 that YHVH vowed to eliminate the shepherds who were tasked with watching over His flock. The reason for eliminating those shepherds was that they refused to do what YHVH had ordained them to do. These took advantage of and neglected the flock.

Instead of permitting such negligent shepherds to persist over His flock, YHVH promised to install King David over His flock who will tend His flock honorably. And most importantly, as it relates to our discussion here, Ezekiel goes on to entail how YHVH will establish a covenant of peace with His people (Eze. 34:25; 37:26). Imagine that.

As I mentioned just a moment ago, we run across reference to King David ruling over the Kingdom of YHVH in the World Tomorrow as we see in Ezekiel 34, it is presumed to be Y’shua, who is appointed by YHVH to rule over His reconstituted nation [Israel] in the World Tomorrow. For Y’shua is of David’s royal line. And when He finally comes back to earth to sit on His throne in Jerusalem over reconstituted Israel, one of the greatest things He will bring to His people and to the world is peace. Thus a covenant of peace will be established in the Kingdom of YHVH.

Of Y’shua, the coming, reigning, righteous King, the Prophet Isaiah wrote:

“For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, the everlasting Father, the Prince of Peace” (Isa. 9:6; KJV).

Thus, Israel will no longer experience persecutions, wars, plagues, death and destruction. She will exist instead in spiritual and physical wellness and wholeness.

This same covenant of peace will extend over to the entire world as prophesied by the Prophet Isaiah who wrote:

“The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid (ie., lamb); and the calf and the young lion and the fatling together; and a little child shall lead them; and the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of YHVH, as the waters cover the sea” (Isa. 11:6-9KJV)

Another prolific image of this amazing, worldwide covenant of peace is drawn by the Prophet Micah who penned the following:

“And He (ie., Mashiyach) shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of YHVH Savaoth hath spoken it” (Mic. 4:3; KJV).

Now some may say: well, that’s all well and good as it relates to a covenant of peace in the World Tomorrow. But what about us Netsarim having some aspect of that covenant of peace today?

It should be clearly understood by all of Yah’s elect that one of the greatest components of the renewed covenant is that of a covenant of peace (Eze. 37:25-28). Now, some will contend that the renewed covenant has not occurred as of yet; that it applies exclusively to a reconstituted Israel. I contend, however, that we being part of the first fruits of Yah’s harvest and engrafted members into the commonwealth of Israel, already enjoy some of the benefits of His renewed covenant: that being YHVH having written His Torah in our inward parts and writing it in our hearts; He being our God and we being His people through Y’shua Messiah. Thus, we by default inherit Yah’s covenant of peace through Y’shua Messiah. Ultimately, reconstituted Israel will too come to receive both the renewed covenant and the covenant of peace.

But let me also point out that Yah has since the Fall of Adam, sought after a people who would willingly adopt His unique character and qualities. Occasionally, He stumbles upon those rare individuals such as Phineas who possess aspects and elements of His holy and righteous character. And when He does, He establishes a unique relationship with them that includes His Covenant of Peace.

Under the auspices of the Renewed Covenant and the sanctification process, we gradually take on Father’s unique qualities and character. He told us that He would write upon the fleshly tables of our hearts His Word—His Ways—which are simply a blue print of who He is. When we adopt His Ways, we receive His peace. All that is required of us then is allowing His Ruach to replace the old man/old woman that resided within us, with His righteous and holy character and nature.

Think about this beloved: If as a result of the sanctification process we take on the jealousy or zeal of YHVH such that it becomes part and parcel of who we’ve become in Mashiyach, we by default must receive YHVH’s covenant of peace in our lives.
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So why then are so many in our Faith without peace? I mean, most of us claim that we are Yah’s elect—we’re Hebrew Rooters; Messianics; Netsari; Torah Observant Believers of Messiah; and the list goes on. We make an attempt to keep His Torah to the best of our ability while we possess at least a modicum of Faith in YHVH. And some of us even contribute to the Great Commission in one way or another. But at the end of the day, so many of us still lack peace. We’re always sick; always have strife and perpetual family and relational problems. Many of us suffer from endless financial challenges, while others of us are just unhappy, angry, bitter, grumpy, drug-food-entertainment addicted, and the like. So we ultimately end up asking Father: what gives? Why? Why do I not have your peace and prosperity over my life Father? I’m doing everything I know to do, yet life is just a massive let-down for me. Where’s the peace and abundant life that Y’shua promised? Why don’t I have it?

The writer of Hebrews revealed that the things contained in YHVH’s Torah are shadows of good things to come. That being the case, would it too much of a stretch to suggest that one of the reasons so many of us lack peace in our lives is that we lack the jealousy or zeal of YHVH operating in our lives.

So, let that thought stew in your noggin for a minute or so and we’ll circle back and bring this point to a head.

Certainly today we would not go out and execute those who we catch violating YHVH’s Torah as Phineas did. That would be absolutely foolish. For we live in in a non-theocratic nation (ie., a nation under the Government of YHVH) that does not recognize YHVH’s Torah nor His ways.

So as Netzari/Hebrew Rooters, when we see gross violations of Torah within our faith community, the only options we have to address the violations is separating ourselves from the violators and or admonishing the violator for their behavior. As it relates to violators outside our faith community, well, there’s virtually nothing that we can do to address their sin apart from prayer and actively seeking out and making disciples for Messiah, which of course is the absolute best thing we can do.

The overwhelming vast majority of this world rejects Torah. Thus in their rejection of Torah, they’ve thrown-out the very thing that establishes the standards by which they’re supposed to live. So how can we effectively hold a Torah-rejecting world accountable for gross violations of Torah? Or better, how can you reason with individuals who are hard-bent on living outside the ways and instructions of the Creator? For you could conceivably go out into the major highways and byways of our nation and declare that such things as homosexuality and abortion are abominations unto YHVH and thus are gross violations of Torah till you loose your voice, and you most likely will still not change their minds.
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Now this is not to say that YHVH cannot change the heart and mind of a sinner to turn from his or her wicked ways, repent and seek after the Kingdom of Yah and His righteousness. For certainly, our God can do that if He so wills.

But for me, going out into the highways and byways of our nation to berate people for their sins is not what we’ve been called to do at all. We’ve been tasked with making disciples for Y’shua Messiah, plain and simple.

Between the 2nd and 4th centuries C.E., the Body of Messiah tragically lost her way. Save but a small remnant of Netzari who were forced into hiding, the Body of Messiah morphed into the so-called Body of Christ as she unceremoniously rejected the Hebrew Roots of her Faith, thereby rejecting Torah; rejected her Hebrew-Messiah, replacing Him with a Greek demigod; and made the organization they called the church into a monolithic entity that is worshiped by her adherents even more than the triune God she professes to serve.

Over time, the Great Commission went from Mashiyach’s instruction to His disciples to go forth into the world and make disciples for Him, teaching the new disciples that which Y’shua taught them, to “getting people saved” by urging the willing to make an emotional decision to adopt the church’s doctrines and traditions with a promise that the convert will go to heaven when he or she dies. In recent decades, the church’s mission has gotten even more watered down, as a result of her getting involved in social engineering, politics, entertainment, community activism and so much more; all distractions and detractions from her real Y’shua-given-purpose and objectives.

Beyond our commission to make disciples for Y’shua Messiah, as YHVH’s elect, we have at least two important responsibilities: (1) to be light and salt to this dying world; examples to the world of how man is supposed to live; and (2) to intercede on behalf the nation-peoples of the world. I believe both responsibilities require YHVH’s jealousy in order for our efforts to be effective.

YHVH desires for every individual to be saved, come to repentance and come into the full knowledge of His Truth (2 Pet. 3:9; 1 Tim. 2:4). And thus He relies upon us to help make this thing happen. And frankly, it is impossible to make this happen if we are not one with YHVH; if we don’t share His thoughts and have His heart and Spirit in us. Thus we must be fully aware of; passionate of; zealous or jealous of that which YHVH loves, hates and cares about. The world must see Y’shua in each of us. And I submit to you, if we have the zeal or jealousy of YHVH as Phineas possessed, we stand to receive YHVH’s covenant of peace.

Let us not kid ourselves: we get Father’s attention when He sees Himself reflected in the lives of His people. When Father does not see Himself manifested in the lives of His children, He may or may not respond to our pleas. Is it no wonder how so many of us never hear from YHVH; that so many of our prayers go unanswered? I would submit to you here today that the reason Father does not respond favorably to some of our prayers and inquiries is because we lack His jealousy—His zeal in our lives. He cannot see Himself in our lives. There’s more of us than of Him in their lives.
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Beloved, I beg you to give this some serious thought.

So many of us in Hebrew Roots get into the circular habit of openly condemning anyone and everyone outside our little faith community. And for some strange reason (probably because of scriptural and spiritual ignorance) we become deluded into thinking that our condemnations of outsiders and of those we simply don’t like are doing the Body of Messiah and the Kingdom of Yah some good.

Indeed, as Yah’s elect, we do have a responsibility to speak out against sin, especially when those evils and violations of Torah are ongoing in the Body of Messiah.

However, it is also our responsibility to intercede on behalf the Body of Messiah and on behalf of the non-believing world: that Father’s judgment and wrath be stayed against this nation and the peoples of our nation and the world; as well as for the salvation of the people of the world.
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Consider the fact that we have been called to be priests unto YHVH (Rev. 1:6; 5:10). And one of the main responsibilities of the Levitical priests was to make atonement on behalf of people before YHVH. Today as priests of YHVH, under the Melchezedekian order, we serve the people of the world by interceding on their behalf before YHVH.

In his instructions to Timothy who was taking over leadership of the assemblies in Ephesus, Paul told Timothy that:

“I desire…that the men [of the assembly] pray everywhere by lifting up hands that are holy, without anger or argument” (1 Tim. 2:8; CEB ).

In other words, Paul required Timothy to instruct the men of the Ephesian Assemblies to invest their time in intercessory prayer; supplications; thanksgiving (1 Tim. 2:1); their words and hands lifted upwards to YHVH for His mercy and good will, as opposed to bickering and striving with one another, both within and without the Body of Messiah. And these supplications, intercessions and thanks were not just for the members of the Body, but for “all that are in authority, such that we may lead a quiet and peaceable life in all godliness and honesty” (1 Tim. 2:2; KJV).

Paul goes on to explain to Timothy that interceding on behalf of the world was “good and acceptable in the sight of YHVH our savior” (2:3). Why? Because He wills that all men be saved and come to know Him (2:4). And that’s what it’s all about my friends.

Beloved: are we spending enough time each day on our knees praying, thanking and interceding on behalf of the world?

There is a beautiful story of James the Just, who was also the biological brother of our Master Y’shua, who became known as “old camel knees” among the brethren of his day. Apparently, it was James’ custom to journey from his abode in Jerusalem to the Temple and pray—intercede on behalf of His people—his brethren—the nation of Israel for untold hours each day. So intense and so frequent and long were his prayers, that He was alleged to have developed callouses of his knees that were comparable to the appearance of the knees of a camel.

Church historian and scholar Eusibius (c. 325 C.E.), in citing Hegesippus, wrote of James:

“[James] alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.”

Dr. Robert H. Eisenman, author of “James the Brother of Jesus,” suggests that given the inspiring image that is painted here of James by Hegesippus, “…it is difficult to imagine that Hegessippus simply made it up.” And I concur wholeheartedly.

May we do likewise.
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Let us never overlook the fact that nothing is ever lost when we study and live Torah.

The example of Phineas and his zealousness, his jealousy for YHVH, points us squarely to the place where we all need to be: constantly on our knees; zealous/jealous with the jealousy of YHVH; interceding for the souls of men; coming against every principality, every stronghold; against rulers of the darkness of this world; against the spiritual forces of evil in the heavenly places (Eph. 6:12). Our zeal—our jealousy must be such that we seek to move heaven, through our powerful and righteous prayers and intercessions, to destroy the works of the enemy and bring men and women to a substantive relationship with the Creator of the Universe.

And then to live a zealous and holy life, that is wholly acceptable unto YHVH our Elohim. That we love what Yah loves and hate what He hates. That we get our homes in physical and spiritual order. That we not tolerate evil and sin in our midst. That we speak Truth and honor our God—YHVH Sabaoth—in all that we do. That the world sees Y’shua in us as we walk out our Faith in the power and might of YHVH’s precious Holy Spirit.

Then, just maybe, YHVH will bestow upon us His Covenant of Peace. I believe, in fact, based upon what Scripture tells us, that we will positively inherit YHVH’s peace, not just in the world tomorrow, but even today. For Isaiah wrote:

“You will keep the mind that is dependent on You in perfect peace, for it is trusting in You” (Isa. 26:3; CSB).

Beloved, the only reason any of us lacks YHVH’s covenant of peace is because we lack YHVH’s zeal/jealousy. Therefore, let us make every effort to adopt His Ways and live Torah powerfully as His precious Ruach haKodesh empowers us so wondrously to do.

With that, we will bring this installment of the Messianic Torah Observer to a close. Until next time, fellow saint in training, may you be exceeding blessed and in His eternal, perfect Will.

Shalom. Take Care.

Music by Dan O Music

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