Goal:

We spent the better part of the last half of 2021 discussing the Apostle Paul’s concerns related to his kinsmen, first-century Rabbinic Jews. If you recall, in the latter half of Romans chapter 1, over into most of the first-half of chapter 2, Shaul expends a great amount of his precious parchment laying out to readers the woeful, condemned state of unredeemed, unconverted humanity, that he warns is subject to Yah’s righteous judgment and wrath. And then in the second-half of chapter 2 through the entirety of chapter 3, he turns his attention to his kinsmen and lays out, in an allegorical sense, using a literary tool called a diatribe to forcefully illustrate his points, he meticulously lays out an evangelical case against them. And in his laying out this case against them, he systematically shows that his Rabbinic kinsmen were subject to receive the same judgment and wrath from Yah that unconverted non-Jewish humanity was set to receive.

The case the apostle laid out against his kinsmen in this letter was based on what he observed as his kinsmen’s reliance upon their Jewishness (which we defined and described in detail in our series entitled “A Question of One’s Jewishness”), they insisted served as proof of their relationship with the Elohim of Avraham, Yitschaq and Ya’achov, as well as a guaranteed golden ticket admittance to the “Malchut Elohim”/“Malchut Shamayim,” or the Kingdom of God.

Despite the bulk of his rhetoric being directed at the Roman Assembly Judaizers, the most significant indictment he levels at his kinsmen, second only to what he saw as his kinsmen’s shameful hypocrisy in their faith profession and living, was that none of their Torah-keeping and Torah-living could actually save them from the wrath and judgment to come. In fact, their only escape from judgment and admittance into the Kingdom came only by way of them having a trusting faith in the Person and Ministries of Yahoshua Messiah. And this reality was universal in scope and nature, applying to both Gentile and Jew alike (3:22-26).

In all that the apostle put forth here in his elaborate diatribe, he forcefully drove home this “bombshell” doctrine that it is faith that saves, not Torah (3:28). Bombshell because to the Jew, one’s adherence to Torah (this included a combination of their Rabbinic-created oral Torah and Yah’s written Torah) was, in addition to a few other things, the determining factor for one to be deemed Jewish. And one’s Jewishness determined whether one was accepted of God and ultimately admitted to the Kingdom of God.

Shaul’s pronouncement here would have been a literal shock to most of the Messianic Jews of the Roman Assemblies. Again, to the Messianic Jew of Shaul’s day, salvation was exclusive to the Jew, which meant any Gentile seeking to be saved had to become a Jew (accomplished through proselytizing). And of course, Torah was viewed as absolutely central to Judaism.

So then, what was Shaul saying in this pronouncement of his? Well, it becomes obvious that the uninitiated ones of the Faith, in particular Jewish Messianics, would conclude that the apostle was declaring Torah replaced by faith in Yeshua Messiah. That Torah had for all intents and purposes been done away with.

And being the brilliant expositor of the gospel and Torah that he was, Shaul anticipated this thinking might enter the minds of the uninitiated. Thus, as he often does, he addresses that potential “spiritual elephant in the room” with a very poignant statement:

“Do we then nullify Torah by faith? May it never be! On the contrary, we establish Torah” (3:31).

So wait. Was Shaul, after spending so much parchment seemingly trashing Torah, was he now validating Torah for Yah’s people? I mean, how can he say that he establishes Torah having made statements like:

“We therefore conclude, that it is by faith a man is being made righteous, and not by the works of Torah” (3:28; AENT; cf. Gal. 2:16). 

“Thus, my brothers, you have been made dead with regard to the Torah through the Messiah’s body…” (Rom. 7:4; CJB; cf. Gal. 2:19).

 

“For as many as are the works of the law are under the curse…Christ hath redeemed us from the curse of the law…” (Gal. 3:10-17; KJV).

 

“We are aware that Torah is not for a person who is righteous, but for those who are heedless of Torah and rebellious, ungodly and sinful, wicked and worldly, for people who kill their fathers and mothers, for murderers…” (1 Tim. 1:9; CJB).

 

“Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross…” (Col. 2:14; KJV).

 

How do we rectify these and other seeming anti-Torah statements of Shaul, with his pronouncement that “we establish Torah?”

Well, that’s what we aim to do in this set of post discussions that I have entitled “The New Testament Validates the Importance of Torah Living for God’s People.”

In today’s discussion, we will attempt to define what the apostle means by “we establish Torah” in light of those seeming “anti-Torah” statements he makes in chapter 3 of the Book of Romans. In future installments of this discussion series, we will compare and contrast those seeming negative Torah statements with the multitude of pro-Torah statements Shaul makes. As well as we will examine the most important perspective on Torah-living and keeping by Yah’s people to be found in the entirety of the Brit HaDashah/the New Testament: Our Master’s perspective on this critical issue as recorded in what is often referred to as the “Sermon on the Mount.”

Attention:

I think we’d all agree that the main thing separating us Messianics from our denominationalist cousins is this false notion that the great apostle to the Gentiles, Paul of Tarsus, promoted a lawless/Torahless gospel and way of life for Yah’s people. And despite there being no such evidence to this claim in the whole of the Brit HaDashah, the Church Triumphant has happily assigned authorship of the doctrine that Torah has been done away-with to the Apostle.

And because the apostle is so venerated/revered in denominationalism, in many cases venerated above that of Jesus Christ (although most would vehemently deny such a claim), the Church Triumphant rests her entire doctrinal foundation on the apostle’s writings. And so it is that this monstrous false notion that Torah has been done away-with and is not something God’s people should be keeping and living, it essentially forms much of the Church Triumphant’s doctrinal foundation.

But Paul’s gospel was anything but Torah-less. Although clouded and even hidden in plain sight to most, the great apostle to the Gentiles taught and preached a gospel that was in every way, brilliantly on point with the gospel that our Master, Yahoshua taught and preached. And it is a fundamental fact that our Master prefaced His gospel with the pronouncement that He, through His teaching and promoting of the Gospel, had not come to “abolish/destroy/throw down the Torah and the Prophets, but to complete it. (And we will in future installments to this discussion series, address the meaning to that statement.)

Need:

Indeed, in all fairness, if one reads any appreciable amount of Paul’s writings without framing each seeming anti-Torah passage within the context of its surrounding verses and chapters, he or she could quite easily come away believing that Shaul was anti-Torah, or at a minimum, schizophrenic.

So, as I’ve mentioned in previous installments to this Paul and Hebrew Roots series, context is king and is essential to understanding the apostle’s writings. Especially when it comes to interpreting some of the apostle’s more challenging passages.

Sadly, most folks in Denominationlism receive their doctrinal training from church leaders/teachers/preachers, who base a great deal of their instruction on what I like to describe as “scriptural sound bites.” Scriptural sound bites are individual verses or even phrases taken from verses, that are used to create talking points or even whole church doctrines. In these cases, it is the Church Triumphant who tells you what to believe as opposed to allowing scripture to teach what one is to understand and believe. In this case, the Church Triumphant instructs that the Law has been done away with because the Apostle Paul said so, and the proof of that is found in this verse of Holy Writ.

Beloved, this is a tragic example of how biblical illiteracy can rob would-be people of Yah of a true and substantive relationship with Yah.

In order for Yah’s people to enter into and remain in covenant with the Creator of the Universe, they must receive and walk in the pure, untainted Word of the Gospel. Free of denominational influence and assertiveness.

Satisfaction of the need:

Bottom line beloved: Denominational doctrinal influences have absolutely no place in our covenant relationship with Yah. If scripture does not support the apostle’s disavowal and rejection of Torah-living for Yah’s people, Yah’s people should be subjected and manipulated into adopting such misinformation for the sake denominational agenda purposes, which is what this divide is all about, is it not? I mean, if Yah’s people learn that in order for them to remain in covenant with Yah that they are required to obey Yah’s instructions in righteousness, then the denominations and their leaders will lose emotional, physical and spiritual control over their members.

So then, the key to truly understanding the writings of Shaul, especially as it relates to his perspective on Torah-living for Yah’s people, is to study his writings within their internal (taking into account the surrounding verses and chapters of the letter as well as the entire letter) and external (that being the whole of scripture and an understanding of who and what Shaul was) context.

And beloved, what I’m talking about here is NOT simply Rod’s opinion. It’s a key element of responsible discipleship. Responsible disciple demands that Yahoshua’s disciples learn of Him and His Ways. Master admonished His disciples:

 

“Take My yoke upon you. Learn from Me. I am gentle and undemanding. You will find rest for your soul” (Mat. 11:29; Rood).

 

And despite denominationalism in many circumstances feloniously placing the apostle’s teachings and authority over that of our Master Yahoshua, Shaul himself testified that that which he teaches and writes, he received from his Master Yahoshua:

 

(11) “Furthermore, let me make clear to you, brothers, that the Good News as I proclaim it is not a human product; (12) because neither did I receive it from someone else nor was I taught it. It came through a direct revelation from Yeshua the Messiah” (Gal. 1:11-12; CJB).

 

Listen, Master Yahoshua Himself affirmed that He did not come to abolish Torah and the Prophets but to fulfill/make full/complete (Mat. 5:17). And He further affirmed that Yah’s Torah would remain viable and relevant for Yah’s people all the way up to the passing away of heaven and earth (Mat. 5:18), and that anyone who took it upon themselves to break Torah and teach others a false gospel that Torah has been done away with, will be called least in the Kingdom of Heaven, while those who walk in Torah and teach others to do the same will be called great in the Kingdom of Heaven (Mat. 5:19). (And don’t worry, before this discussion series concludes, we will discuss in detail what all of Yeshua said here means in light of the New Testament validating the importance of Torah-living for Yah’s people.)

So then brethren, what are the chances that Rav Shaul, who claims to have received His understanding of the Gospel Message from none other than Master Yahoshua, would risk betraying his apostleship/his “sent-one” status and his place in the Kingdom by preaching, teaching and promoting an anti-Torah message? Not much chance I would hope you would agree. For him to do so would totally contradict that which he claimed to have received from his Master.

And so it is that the apostle himself affirms here in verse 31 of the 3rd chapter of his letter to the Roman Messianics:

 

“Do we then make void (or “kartargeo”) the law through faith? God forbid: Yea, we establish (or “histemi” the law)” (3:31; KJV).

 

And so the question that we seek to answer here today, beloved, is this: Is Shaul here actually validating Torah-living Yah’s people, despite what many believe to the contrary?

Visualization:

Paul Anticipate a Firestorm and Seeks to Clarify His Position on Torah

The apostle’s clarifying statement here in verse 31, was obviously made in anticipation of his readers misunderstanding, misinterpreting, misrepresenting all that he’d just previously written, from 1:1 through 3:30. And this beloved is an example of the brilliance that is the Apostle Paul, and certainly something we Messianics should become adept at: Anticipating the questions and concerns of our audience.

It was Kefa, Peter, who wrote of this:

 

(15) “in your hearts honor Messiah the Master as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, (16) having a good conscience, so that when you are slandered, those who revile your good behavior in Messiah may be put to shame” (1 Pet. 3:15-16; ESV).

 

Shaul recognized that he would no doubt create a firestorm of epic proportions by way of all that he had previously written; not just in the Roman Assembly mind you, but also in all of the other Messianic Assemblies he had oversight of. Word of all that he had written would travel quickly and reach every Messianic Assembly of the Roman Empire.

There would no doubt be questions in the minds of his readers such as:

 

“Well, if our salvation is based on a trusting Faith in the Person and Ministry of Yahoshua Messiah, than what of Torah? Is Torah then abolished? Does this reality or Truth invalidate Torah? Does a required trusting faith in Yahoshua’s atoning sacrifice overthrow or replace Torah-living for Yah’s people? What then happens to Torah at this point?”

 

And so, Shaul anticipated the likelihood of such an uproar and confusion and masterfully clarifies for his readers that which we read in verse 31 of our focus passage here today.

Paul Possessed Great Clarity on the Balance between Faith and Torah, but His Writings Make it Hard to See for Some

Of all the Brit Hadashah (aka, New Testament) writers, Paul (aka, Shaul) is the one who looked at the relationship between Faith and Obedience [to Torah] with the greatest clarity and in depth attention. Unfortunately, Shaul’s style of writing makes any advocacy for present-day Torah-living by Yah’s elect difficult at best to defend. Arguably, the greatest percentage of the apostle’s writings on the issues of the righteousness or justification of Yah; salvation and the Law/Torah seems to be faith or trust focused. Any mention of “the law” (whatever “the law” may mean in any given Pauline passage, contextually), seems to take the form of an aggressive attack on the question of Torah-living by Yah’s people. Yes, there are those rare instances, as we see here in our focus passage, where the apostle does a “whiplash” intense about-face on the issue of Torah-living by Yah’s people in the domineering light of faith in Yahoshua, by seemingly affirming his allegiance to Torah; or rather, by validating Torah-living for Yah’s elect.

To the “uninitiated-truth-seeker,” this all but begs the questions: Was the apostle schizophrenic or something? Or was there some monkeying around with his manuscripts by the early translators to make it seem as though the apostle was against Torah-living by his first-century Messianic readers? Or was Paul’s understanding of the critical balance that exists between Torah-living/keeping and trusting faith beyond most people’s ability to grasp or even accept?

And of course the answer to all these questions is a resounding NO! The apostle was not schizophrenic. If there were any monkeying around with the apostle’s manuscripts, the core truth of what he wrote was protected by the Ruach Kodesh. In terms of the apostle’s understanding of critical balance between Torah and Faith being too confusing for his readers to understand, the lives of the first-century Messianics according to history suggest otherwise.

Paul’s True Position on the Balance Between Torah-Living and Faith Became a Victim of Constantinian Christianity

Yet, despite the apostle’s emphatic clarification on his position regarding the validity of Torah-living for Yah’s people, the vast majority of those who profess faith in Jesus Christ or Yeshua Messiah for that matter, believe Torah was summarily done away with by the cross of Christ. And these same ones go so far as to falsely accuse the apostle of laying the foundation for this horrendous doctrinal error. But the truth of the matter has and still remains that Torah was not done away with by the cross, nor did Shaul teach, preach and promote this doctrine error.

But the Messianic who has eyes to see and ears to hear the Truth of this matter, knows, understands and operates in the spirit and truth of Master Yahoshua’s and Shaul’s teachings on this matter (Deu. 29:4), despite them being as anathemas to much of the so-called Christian Faith.

We must not overlook how the True Faith once delivered got to this place. That is, how the true messaging of Torah-living balanced with a trusting faith as taught and preached by the first-century apostles became displaced as it has today. I mean, the twisted message that believers are to disavow Torah-keeping and just believe, didn’t just happen after Shaul’s letters hit the assemblies of the Roman Empire. No. This anti-Torah, uber grace version of the Faith came about on the heels of the establishment of the Roman Church. The western Roman Church, headed by Constantine, was severely anti-semitic. So much so, that she threatened physical violence against any member of the faith who dared keep the Jewish commandments (c. 325 C.E.). So, we must not turn a blind eye to the insidious role that anti-Semitism played in denominationalism’s rejection of Torah, initially replacing it with Roman Catholic rule, and now today, with the grace perversion.

Yet despite the enemy’s millennia old assault on Torah, the Truth remains and is available to any who seeks a true, and substantive covenant relationship with the Creator of the Universe. And Shaul’s writings are valuable to this end.

Torah of Works Versus Torah of Faith

Shaul acutely recognized that Faith and Torah are two essential elements of the same spiritual animal. And so, the apostle spends the first three (3) chapters of his letter to the Roman Messianics laying out a case for faith in the Person and Ministry of Messiah being that thing that justifies/saves an elect-one before the Holy and Righteous Creator of the Universe. The essential Torah or Law of Faith if you will. Torah, on the other hand, could never save one from Yah’s righteous and holy judgment and wrath. That was not the purpose of Torah. The purpose of Torah was to

But now, in the very last verse of the 3rd chapter, verse 31, the apostle, knowing better than anyone in his day what Torah is and what it means to Yah’s elect, affirms, under no uncertain terms, the relevance and validity of Torah in light of faith.

Previously in chapter three (3), the apostle described one of several purposes for Torah:

 

“…what Torah really does is show people how sinful they are” (Rom. 3:20b; CJB; cf. Gal. 2:16).

 

Later on in this same letter to the Roman Messianics, Shaul elaborates on the role and purpose of Torah by stating:

 

“What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the Law (aka Torah)…” (Rom. 7:7a; KJV).

 

To the Galatians Messianics, Shaul described Torah as being that of a schoolmaster that brings humanity or points humanity to Messiah, who through His Person and Ministries, provides humanity the means by which they may be justified before the Holy and Righteous Creator of the Universe (Gal. 3:24).

And so, in “showing people how sinful they are,” according to Shaul, Torah also shows humanity just how dire their situation is in this world and that they are in desperate need of saving and redemption:

 

“For Mashiyach is the goal of Torah for righteousness to everyone that believes in Him” (AENT) or “everyone who trusts” (CJB; Rom. 10:4).

 

Torah has always, and will continue up to the time that heaven and earth passes away, point humanity to the inevitable necessity of a Trusting Faith in Yahoshua Messiah. Torah in and of itself was never designed nor enacted to save humanity. In one sense, it was meant and enacted to inform humanity, and that reality has and will not change till heaven and earth passes away (Mat. 5:16-19). And given this critical reality, it stands to reason that Torah remains essential and valid for humanity, and why Shaul stood firmly AGAINST any though or act of abolishing Torah, but rather, he “upholding” or “confirming” Torah for Yah’s people.

What Then About The Practicality of Torah for Yah’s People

So, we’ve established from the apostle’s standpoint the validity of Torah from an “informative” standpoint: That Torah informs humanity of their sins and the dire consequences associated with sin. Torah then informs humanity as to the necessity of a trusting faith in the Person and Ministries of Yahoshua Messiah.

But does Shaul’s definitive statement of him upholding or confirming Torah mean that he supports Yah’s people engaging in a life of Torah-living/Torah-keeping despite Torah in and of itself possessing no ability to save, redeem and justify a would be child of Yah?

There is an inherent deficiency to be had in the conventional understanding of faith apart from the works of the law statement of verse 28:

 

“…We hold the view that a person comes to be considered righteous by Yah on the ground of trusting, which has nothing to do with legalistic observance of Torah commands” (CJB).

 

Now, denominationalists take this rather definitive statement to assert that justification comes only via a cognitive understanding and acknowledgment of the Person and Ministry of Yahoshua Messiah and that there are no further responsibilities that are incumbant by the would be child of the Most High. But the Truth of the matter is that one’s trusting faith naturally inclines the would be Child of Yah to act; to obey. Faith without works is dead, says James, the half-brother and apostle of our Master Yahoshua (Jas. 2:18-26). Unfortunately, Shaul does not articulate in such plain terms James’ sentiments or perspectives on the critical balance between faith and obedience that must exist in the life of an elect-one.

However, the apostle does in fact write about the viability and critical importance of obedience by Yah’s people:

In chapter one (1) of this letter to the Roman Messianics, Shaul writes of his apostleship being brought about for purposes of bringing “an obedience of faith” among the Gentiles (1:5). (We discuss what Paul likely means by the phrase “an obedience of faith” in our post entitled “Obedience Versus Faith-Paul and the Book of Romans Series.”)

Later on in this same letter Shaul admonishes his Roman Messianic readers to not obey sin which leads to sin, but rather, obey righteousness (6:26). And we know that Torah is Yah’s instructions in righteousness.

Shaul praises his Roman readers for their obedience, which he described as being well know among the brethren strewn throughout the Roman Empire (16:19).
Paul recounts for his Corinthian readers how Titus boasted to him and others of their obedience (2 Cor. 7:13).

The apostle instructs his Corinthian leaders in spiritual warfare, a component of which is an “obedience of Messiah,” the walking, talking Torah (2 Cor. 10:6).
Shaul commends Philemon for his obedience (1:21).

Obedience to what? Well, the denominationalists and the uninitiated faithful of the world might conclude the apostle is writing about Yah’s people being obedient to his teachings. And assuming this to be true, what teachings of Shaul would he require obedience to? It would have to be obedience to the righteous elements of the Faith, which is Torah, which Shaul described to Timothy as being:

 

“..breathed out by Yah and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man (and woman) of Yah may be complete, equipped for every good work” (2 Tim. 3:16-17; ESV).

 

Indeed, everything Shaul describes here points directly to Torah and the Prophets. Thus, he affirms Torah-keeping and living by Yah’s people throughout his body of writings. He even admonishes his Corinthian Messianic readers to:

 

“Be imitators of me, as I am of Messiah” (1 Cor. 11:11; ESV).

 

It goes without saying that Yahoshua kept Torah perfectly to fulfill, as He said to his biological cousin Yochanan the Immerser, ”all righteousness” (Mat. 3:15). And if Shaul is unequivocally stating that he follows Yahoshua Messiah, then commonsense says that he, Paul, too kept and operated in Torah. Thus, in admonishing his Corinthian readers to imitate him as he imitated his Master Yeshua, he would be admonishing them to keep and operate in Torah, but to do so in a steadfast trusting faith in Yahoshua.

How does one stand upon or establish Torah?

The critical question that remains to be answered regarding our focus passage is what Shaul meant by:

 

“…we establish/uphold/confirm/support the Law.”

 

Is he actually validating or even mandating Torah-living by Yah’s people in this statement?

Let’s first examine the English and Greek terms that brings us so much uncertainty here.

The various English terms used in this verse by the most popular English translations for the Greek word supposedly used by Shaul to describe his position on Torah all seem to convey a sense that the apostle validates Torah; he acknowledges Torah importance and such. But these English terms fall short of actually mandating Torah-keeping or living by Yah’s people. They actually cause more confusion than bring clarity.

The English term “establish” as used here, in the Greek text is “histemi.”

“Histemi” is defined as: to cause or make to stand, in the presence of others, in the midst, before judges, before members of the Sanhedrin even.

Now, these definitions of “histemi” are critical to our understanding as to what the apostle’s position was on Torah and Torah-living in light of one’s trusting faith in Yahoshua. This standing upon the Torah, despite the fact that one’s justification is founded solely upon one’s trusting faith in the Person and Works of Yahoshua Messiah, is wholly in sync with our Master’s teaching on this very subject:

 

Mat 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. (KJV)

 

Just as it was in Shaul’s teachings, Master saw that people have this natural inclination to erroneously conclude that the information they were receiving from Him would naturally preclude or nullified Torah. To these, it had to be either Torah or Yeshua’s teachings. Torah and Yeshua’s teaching could not possibly be one and the same thing. For some, Yeshua’s teachings could not collectively be a clarification, an expansion and a prophetic fulfillment of Torah.

And so, in the case of Yahoshua delivering his Sermon on the Mount, and Shaul writing to his Roman readers about justification being in response to one’s trusting faith, both had to clarify that their teachings did not in any stretch of the imagination nullify or abolish Yah’s Torah. To both, to propagate a mindset or doctrine that excluded, rejected or nullified Torah would put them at complete odds and enmity with the Creator of the Universe.

Paul’s Establishing of Torah From a Jewish Perspective

Nevertheless, it should be noted that Shaul’s perspective on faith and obedience to Torah would have been somewhat hard for religious Jews of his day to swallow, much less understand. In one vane, it no doubt appeared to the orthodox Messianic Jews of the Roman Assembly that Saul was advocating a full-press abolition of Torah, to be replaced by faith and grace. And then in another vane, it appears as though the apostle is not entirely throwing the Torah-baby out with the bathwater.

Challenging the primacy of Torah would have been tantamount to advocating the destruction of the Temple in Yerushalayim to any first-century orthodox Jew. Although, as we saw addressed in our series “A Question of One’s Jewishness,” the religious Jew of Shaul’s day would have been devoutly Torah observant, they lacked the personal, trusting covenant relationship portion of the justification equation. These were Jews, as Shaul mentioned, on the outside, but on the inside these were no different than their unconverted Greek or Gentile counterparts (Rom. 2:29).

And so, it’s conceivable that Shaul was taking somewhat of a risk in making his case for faith to the mixed assembly in Rome. A lot was riding on Shaul being able to appeal to both converted Jew and Gentile, and show that spiritually speaking, the playing field was very much level and equal. As far as Shaul was rightly concerned, gone were the days when Jewish “sectarian halachah” separated Jew from Greek. No longer could Jew boast over their advantage to the Gentile, and the Gentile could no longer look down and treat the Jew as some backwater, Roman-ruled people.

Similarities in the Teachings of Yahoshua and Paul

“Nomon oun katargoumen dia tes pisteos, whereby the verb katargeo therein means “to make of none effect” is the same phraseology used of Mashiyach in Matthew 5:17:

 

“Do not think that I came to abolish or “katargeo” the Law or the Prophets.”

 

And so, what both passages are saying in effect is that a would be elect’s trusting faith does NOT cancel out the law or Torah, or for that matter, undermine the law. Yah has always

The phrase “we uphold the law” is “nomon hisanomen,” the histemi defined as “to validate that which is in force or in practice; to reinforce validity of, uphold, maintain, validate.”

Another Way of Looking at Paul’s Establishing the Law Statement

Messianic teacher, author and commentator, J.H. McKee offers another perspective on our focus passage.

All that the apostle had been teaching along the lines of faith, justification and obedience in his writings is consistent with the foundational tenets or elements of Torah. According to McKee, the apostle’s teachings on faith is supported or confirmed by Torah. Torah includes the 5-Books of Moshe, the Prophets and the Writings. So, within the Tanach, trusting faith is pervasively mentioned, taught and required of Yah’s people in order for them to remain in covenant with Him. Look what happened to our ancient cousins when they failed to Trust Yah:

 

“Therefore, when Yehovah heard, He was angry; fire blazed against Ya’akov; His anger mounted against Yisra’el because they had no faith in Yah, no trust in His power to save” (Psa. 79:21-22; CJB).

 

Torah firmly establishes the fact that Avraham’s trusting faith in Yah prompted his obedience to Yah’s instructions, while his obedience to Yah’s instructions certified his faith in Yah (2:21-24).

So all that Shaul taught as it relates to one being justified by faith is Torah based. And so, Shaul can accurately say in this respect that he indeed established Torah.

Just another perspective on this verse that I wanted to share with you.

A Reformer’s Perspective on Torah Confirming Faith for Justification and Sanctification

It can safely be determined that Shaul acknowledged or agreed with the premise that certain ceremonial, ritualistic aspects of Torah, such as the worship/sacrificial elements, had been moved off to the side, at least for the time being. But the moral aspects of Torah would remain in place and be required of Yahoshua’s disciples, both then and now, to follow. This was actually postulated by John Calvin in his treatment of Matthew 5:17:

“The moral law is truly confirmed and established through faith in Christ, since it was given to teach man of his iniquity, and to lead him to Christ, without whom the law is not fulfilled. In vain the law proclaims what is right, yet it accomplishes nothing but the increase in inordinate desires, in order to finally bring upon man great condemnation. When, however, we come to Christ, we first find in Him the exact righteousness of the law, and this also becomes ours by imputation. In the second place we find in Him sanctification, by which our hearts are formed to keep the law…Let us, therefore…remember to preach the Gospel in such a way that we establish the law by our manner of teaching, but let the only support of our preaching be that of faith in Christ.”

McKee reports in his “Romans for the Practical Messianic” that the so-called Reformed Church, taking its lead from Calvin, has held verse 31 of our focus passage in noticeably high regard. These have been known to recognize and honor, as McKee describes, “a continuity between the Tanach and Apostolic scriptures.” The Reformers note that Torah alone can save no one, but that “Faith in Christ does not nullify the Law of God.”

Does the Torah of Faith Nullify or Void Torah-Living/Keeping by Yah’s Set-Apart People

It is quite conceivable that Shaul was answering the question of the continued validity or relevance of Torah by someone or someones in the Roman Assemblies. And given the apostle’s heavy emphasis on faith and grace in his discussion on salvation and justification, it certainly seems like a fair concern and question to be asked. But Shaul has, through his writings and example, shown that true Torah-living/keeping that is associated with a covenant relationship with Yehovah, is based wholly on a trusting faith. Torah at the end of the day always points one to a trusting faith in Yahoshua Messiah, the fulcrum or goal of Torah.

In 2:13 Shaul asserts that it is the doers of Torah as opposed to the simple hearers of Torah who are justified. So one must ask: Is Shaul schizophrenic in his assertions regarding Faith and Obedience. No. Not at all. He is simply articulating in his rather complex way (in my opinion) that one’s faithful/trusting relationship with Yehovah naturally compels one to obey and live by Yah’s instructions in righteousness. This same Torah, under the provisions set forth by Yah’s Renewed Covenant, over time, will be supernaturally inscribed upon the fleshly tables of an elect’s heart and mind such that he/she will without hesitancy or reservation walk out Yah’s Torah in their lives.

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So then, if there was ever any question as to what Shaul really thought and understood and promoted about the relevancy and applicability of Torah to the life of Yah’s faithful elect, here we have it expressed in the most affirmative manner possible for the apostle’s day.

Because Torah points humanity to a trusting faith in Yahoshua Messiah, all that Shaul taught, preached and promoted regarding trusting faith and justification are based on Torah principles. Despite this reality, according to the apostle, more so than at any time in human history, Torah-living/keeping remains valid and in effect for Yah’s people.

And yes beloved, Shaul’s establishing of Torah in Romans 3:31 most assuredly is an affirmation that Torah remains a requirement for Yah’s people. It has not been done away with. It works in combination with a trusting faith in the Person and Ministries of Yahoshua Messiah.

And so, beloved, let us continue to contend for the True Faith once delivered to us by Master Yahoshua and His appointed and anointed apostles. We have nothing to be ashamed of. For our relationship with Yehovah is made possible through our trusting faith in the Person and Ministries of His beloved and blessed Son, Yahoshua Messiah. And so, as with Avraham, our trusting faith in Him is manifested in our obedience to His instructions in righteousness—His Torah.

Therefore, let us not be swayed or intimidated by those outside our Faith Community who hold to a lawless, anti-biblical Faith. But rather, let us diligently operate in our calling, knowing that we are faithfully conforming to the example and instructions of our Master Yahoshua Messiah—the walking talking Torah–and that in our conforming to his example, we like the Apostle Paul “establish Torah.”

When we return to series next, we will explore all of the apostle’s pro-Torah statements in contrast with his faith and grace statements. And then, we’ll explore Yahoshua’s bombshell statements regarding Torah-living and keeping by his disciples.