This is “Finding Peace with God—Eternal Life and a Blessed Assurance.”

 

This is a continuation of our Paul and Hebrew Roots mega-series where we’ve been discussing some of the more challenging—hard to understand Pauline writings. And we’ve been spending most of our time over the last year or more in the Book of Romans.

 

Our focus passage for this discussion is found in Romans 5:1-5 and it reads as follows:

 

(1) Therefore being justified by faith, we have peace with Yah through our Master Yahoshua Messiah. (2) By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of Yah. (3) And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; (4) and patience experience; and experience, hope; (5) and hope maketh not ashamed; because the love of Yah is shed abroad in hearts by the Ruach HaKodesh which is given unto us (Romans 5:1-5; KJV; modified).

 

Now, you might be thinking to yourself after reading (or hearing, for that matter) these five verses that there’s really nothing too difficult or challenging here. And to a greater or lesser extent, I would certainly agree with you. But in my studies of this section of the apostle’s letter to the Roman Messianics, I found Shaul’s perspective on the topic or issue of “peace” or “shalom” with Yah to be quite unique and interesting, and I wanted to share those thoughts with you before moving on to other bonafide hard to understand Pauline passages. Not to mention, there are varying opinions and perspectives on what the peace of Yah means and looks like, and how one is supposed to receive it. And so, we need to discuss and attempt to understand these critical spiritual things which powerfully impacts each of our respective walks in and with Messiah.

 

So, let’s proceed by breaking down and discussing each verse of our focus passage, and then explore the prospects of peace or shalom with Yah from a practical, halachic standpoint.

 

 

 

Let us Continue to have Peace-Romans 5:1

 

 

In verse one, the apostle writes: “Let us continue to have shalom (peace, integrity, wholeness, health) with Yah” (CJB translation).

 

While other manuscripts read: “We have shalom/peace with Yah”

 

The rendering of “let us continue,” according to Messianic author and commentator J.K. McKee, seems to flow better with verses two and three, whereby, as a byproduct of the peace we enjoy with Yah, our peace places us in a position where we may (vs. 2) rejoice in the hope of Yah’s glory; and (vs. 3) rejoice in our sufferings.

 

Why would anyone rejoice in their sufferings. Isn’t that counterintuitive?

 

Well, when we realize and understand the full extent of the peace we have in Yah, we know that our redemption and restoration is ahead of us. And the sufferings that we must endure in this life, instead of destroying and damaging us, when taken within glorious context of our peace with Yah, will produce in us “endurance” or “patience.” And despite the fact that this  life is temporal, we know that, like our Master Yahoshua, we will be raised to a life that is eternal with Yah:

 

“For if we have become united with Him (that being Yahoshua) in the likeness of His death, we will certainly also be united in the likeness of His resurrection” (Romans 6:5; NET modified; cf. 8:23).

 

Praise Yah and Amein!

 

 

Being Reckoned Righteous by Yah Through a Trusting Faith

 

 

Now, those of you who’ve been with us for any appreciable length of time will know that we’ve gone over the role of “faith” as it relates to one’s salvation quite a bit over the last half-year or so. (And if by chance you are new to TMTO, we would humbly encourage you to go on over to the website “The Messianic Torah Observer” and simply go through the last half-dozen or more installments of this program where we go into detail about the roles faith and obedience must play in the life of the Netzarim/Messianic.)

 

And so, the apostle begins this portion of his letter to the Roman Messianic Assembly by reiterating the central truth that one is justified or reckoned righteous by Yah through a trusting faith in the Person and Ministry of Yahoshua Messiah.

 

And he then proceeds to connect to this central truth of one’s trusting faith resulting in him or her being reckoned righteous by Yah, to him or her then having “peace with Yah” or “existing or being in a state of shalom or peace with Yah”.

 

 

Humanity’s Ongoing State of War Against and Hostility Towards Father Yah

 

 

Prior to one coming into a faithful-obedient-covenant relationship with Yah, he or she exists  in a perpetual state of hostility towards and war against Him.

 

Shaul describes this state of being at odds with Yah as being hostile to or in enmity against Him. Why? Because the unconverted mind–(Greek of “phronema” {fron’-ay-mah}, which means that which one has in their mind, or in their thoughts, or their intentions to do)—well that unconverted mind and heart is, on its own, incapable of “submitting to the law (or rule) of Yah” (Romans 8:7).

 

This inability to overcome that “enmity against” or “hostility toward” Yah and His ways comes only through the one repenting of his or her life of sin, asking Yah for His forgiveness, and then entering into a faithful-trusting relationship with Yah through Yeshua Messiah.

 

Yah does the heavy lifting here as it relates to the elimination of the state of hostility and war that exists between Yah and His human creation. And the heavy lifting He does is that of providing humanity the means by which it can be at peace with Him, since on its own, it is incapable of reconciling with and being at peace with Yah. Consequently, there must be an acceptable and effective intercessor to bring about that peace. And that acceptable and effective intercessor, of course, is none other than Yeshua our Master.

 

 

The Children of Wrath in Need of Reconciliation

 

 

Now, for the portion of humanity that is not reconciled or brought to peace with their Creator, they remain “sons/children of wrath” (I.e., subject to Yah’s wrathful judgment).

 

In order to have true communion and a relationship with the Almighty, there must be a reconciliation between Yah and the “son/child of wrath”.

 

Speaking to the Ephesian Messianic Assembly, Shaul wrote:

 

(1) And although you were dead in your transgressions and sins, (2) in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, (3) among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…(2:1-3; NET).

 

“Children of wrath” are “children of disobedience”. Disobedience to what? Disobedience to Yah’s Way of life that He has ordained for His human creation; Yah’s instructions in righteousness; Yah’s Words of Life.

 

But wait a minute. I thought, according to the denominationalists, obedience to Yah’s ways-His instructions in righteousness—were not required for Yah’s people because Paul wrote that we are “saved by grace through faith and not of ourselves and that salvation is a gift of Yah” and that man’s works–works often erroneously interpreted as obedience to Yah’s Torah– has no part in a believer’s life (Ephesians 2:5-8).

 

But here, Shaul clearly refers to his Ephesian readers, before their coming to Faith, as being “sons of disobedience” (vs. 2; and later on in 5:6). The situation that the apostle is describing here is that of humanity falling into two distinct, exclusive classes: (1) Those who are obedient to this world and who are disobedient to the way of life that Yah ordained for His human creation to walk-out; and (2) Those who are obedient to Yah’s exclusive Way of Life. Thus, there are only two classes of souls in this world, without any crossover or middle-ground.

 

As Ya’achov (aka James) wrote:

 

“Faith without works is dead” (James/Ya’achov 2:20, 26).

 

Unfortunately, we have a great many folks claiming Yeshua as their savior, but who refuse to be obedient to Yah’s instructions in righteousness. Well, according to these Pauline passages, these folks fall in the category of “sons/children of disobedience”. They have Yah’s instructions in righteousness and the teachings of Yahoshua Messiah accessible to them in the 66-special (aka the Bible), along with tons of resources and helps to facilitate their understanding and the applicability of those instructions in righteousness. However, as we saw manifested through the Hebrew ancients, there exists a “stiffneck” spirit that controls the minds and hearts of the modern Jew and the Denominationalist. Sadly, these simply do not want to conform to Yah’s righteous ways.

 

Consequently, children or sons of disobedience are subject to Yah’s wrath (Ephesians 5:6; Colossians 3:6 cf. Romans 1:18).

 

 

The Peace Offering—A Foreshadow of Yeshua’s Facilitated Peace Between Yah and Us

 

 

Back in the day, Yah instituted in His Torah the required ritual of the “peace offering” (Leviticus/Vayiqra 3:1-9).

 

Peace offerings/sacrifices (the Hebrew term for “offering” being “karbanot” and the “Peace Offering” in Hebrew is “zebach sh’lamin”)—Yah instructed His people to submit unto Him peace offerings/sacrifices to show their thanks and gratitude for the work He’d done in their lives. Such offerings consisted of a perfect yearly lamb, goat, or calf. These sacrifices were to be “volitional” (ie., voluntary or of one’s free will) and “vicarious” in nature (that is the animal’s death represented that of the offerer). And so, the blood that would be drawn from these sacrifices was to be splashed on the sides of the brazen altar. A portion of the sacrifice was to be burnt upon the brazen altar. Another portion was to be consumed by the servicing Cohenim/Levitical Priests. And the remaining portion was to be consumed by the offerer and his family.

 

This sacrifice/offering-the Peace Offering—clearly points to our Master Yahoshua HaMashiyach as the intercessor and facilitator of the peace we now enjoy with the Creator of the Universe.

 

The Prophet Yesha’Yahu foretold of the peace-inducing role our Master Yeshua would play in Yah’s Plan of Salvation-Redemption-Restoration:

 

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, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah/Yesha’Yahu 9:6; KJV)

 

Here, Yesha’Yahu identifies the prophesied Mashiyach as “the Prince of Peace (Shalom)”, which certainly screams of Yahoshua being the facilitator and mediator of a permanent peace that He would usher in between His Father and those whom His Father chooses to be His sons and daughters.

 

 

Since the Fall Yah Has Sought to Have a Relationship with His Human Creation

 

From the very beginning Father Yah has desired to have a true and substantive relationship with His human creation; that is, for humanity to commune with Him. But that substantive relationship would not be possible unless the hostility and state of war that is brought about by sin—that impenetrable barrier that exists between Him and humanity–was somehow eliminated. And in the days when Torah was being communicated to our ancient cousins (Yisra’el), Yah had not enacted the final solution to eliminate that hostility and perpetual state of war that exists between Yah and humanity.

 

But rather, in the interim, Yah enacted temporary fixes to the hostility. And those temporary fixes were in the form of “burnt and peace offerings”. Thus, when an offender sought to make amends with Yah, he/she would offer peace offerings/sacrifices. And if excepted by Yah, the offender would temporarily exist in a state of peace until the offender broke covenant—sinned—transgressed Torah—offended Yah. And when the offender broke covenant with Yah, he or she would have to repeat those sacrifices and burnt offerings: A perpetual, lifelong, repeated process of making amends with Yah through Father’s sanctioned offerings and sacrifices.

 

And just as it was with our ancient wandering cousins, it was impossible for humanity to be right before Yah without the appropriate offerings/sacrifices and a repentant and sorrowful heart (Psalm 34:18; 51:17; Isaiah/Yesha’Yahu 57:15; 66:2). Otherwise, our ancient cousins would remain in a state of hostility/enmity towards Yah. Similarly, we today, cannot be in a right, substantive, relationship with Yah without Yahoshua (our vicarious substitute—our intercessor—our mediator) and without a circumcised heart that seeks first the Kingdom of Yah and His righteousness.

 

 

What Does Peace With Yah Mean or Look Like?

 

 

In light of what we’ve been discussing thus far, what did the Apostle mean by the phrase “we have Peace with God”?

 

Well, according to Messianic Torah scholar and commentator Tim Hegg of Torah Resources, as far as Shaul (aka Paul) is concerned here in our focus passage, “being at peace with Yah” has less to do with the [subjective] feelings we might have about our relationship with the Almighty—that is our being in possession of a blessed assurance that we are in communion with Yah. But more so, it has to do with an [objective] “state of being at peace as opposed to being enemies” with Yah (T. Hegg; Romans Commentary)—that is, existing in a covenant relationship with the Creator of the Universe.

 

It is the Person and Ministry of Yahoshua Messiah Who enacts/facilitates/mediates this peace that comes to a would-be child of Yah. Thus, the one who enters a life of peace with Yah is no longer viewed by Yah as a “child of disobedience” or a “child of wrath”, but rather, a “reconciled child of Yah” or “child of obedience”:

 

“For if while we were enemies, we were reconciled to Yah through the death of His Son…” (Romans 5:10a; NET).

 

 

Humanity Inherently Knows Right From Wrong

 

 

Whether unredeemed humanity chooses to admit it or not, it inherently knows that a state of hostility exists between it and its Creator. This inherent knowledge of Yah and Yah’s embedded moral constitution is found in every rational human being.

 

Shaul wrote extensively about this in Romans 1:18-32 and we broke down this passage in our post entitled “What Did Paul Mean by Being Under the Law”. (Please check it out if you are so led to so.)

 

 

The Realities of Peace Between Netzarim and Yah

 

The peace that exists between the covenant-keeping Netzari and Yah is not enacted or arrived at through obedience to Torah. It is enacted or arrived at strictly through faith in the Person and Ministries of Yeshua Messiah.

 

This new state of peace that Netzarim enjoy completely eliminates the animus or state of enmity that he/she once walked or lived in. This former “enemy” or “enmity” state of being was the thing that was, in essence, nailed to the execution stake along with our Master:

 

(13) And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses. (You see, it was our trespasses—our sins—our contrary way of life that brought about our enemy/enmity status.) Continuing…(14) blotting out the handwriting of ordinances (I.e., the bill of charges against us (CJB); a certificate of indebtedness (NET); record of charges) that was against us, which was contrary to us, and took it out of the way, nailing it to His cross” (Colossians 2:13-14; KJV).

 

 

Yah will not commune with those who are in a state of opposition and hostility towards Him. And this makes perfect sense in light of what the Prophet Amos wrote:

 

Can two walk together, except they be agreed? (3:3 KJV)

 

 

Shaul likened such a relational situation to that of two domesticated animals plowing a field:

 

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (2Co 6:14 KJV)

 

Although Shaul is contextually addressing discord between brethren and outsiders to the Faith, the same principle certainly applies to a potential relationship between Yah and humanity. For true peace and a personal relationship to exist between Yah and His would-be son or daughter, he or she must think and act like Yah. They must be in a state of righteousness that is acceptable to Yah. And that state comes only through faith in Yahoshua Messiah. The would-be child of Yah must be walking in the ways of life and of light, not in the ways of the world and in darkness. Otherwise, he or she will remain in a persistent state of enmity and hostility towards Yah. And that state of enmity and hostility makes one subject to Yah’s wrath and judgment.

 

 

The Wonderful Results of Being in Peace with Yah—Verse Two

 

Shaul continues in our focus passage:

 

“Through Whom (the Whom being Yahoshua HaMashiyach) we have also obtain access by (our trusting) faith (faith being Yah’s loving kindness and favor) in which we presently stand, and we rejoice in the hope of Yah’s glory” (5:2; NET modified).

 

Yah’s “unmerited grace” or Yah’s “unmerited favor”, if you will, comes only through Yeshua:

 

“I am the door: by Me if any man enter in (I.e., enter into Yah’s glory via His grace), he shall be saved, and shall go in and out, and find pasture (that is, in essence, find peace!)” (John/Yochanan 10:9; KJV).

 

“…I (Yahoshua) am the way, and the truth, and the life. No one comes to the Father except through Me” (John/Yochanan 14:6; NET).

 

I trust you see the direct connection that exists here between Yah’s grace and Yah’s peace. The peace that we as a child of Yah enjoys is a direct result of Yah’s grace that He pours out upon us in response to our trusting faith in the Person and Ministry of Yeshua our Master. And thus, the one reckoned righteous before a Holy and righteous Elohim exists or stands in perfect peace with and before Him.

 

That faithful, peaceful existence we have with Yah through Yahoshua, provides us access to Yah. We no longer require “Cohenim” or Levitical Priests to intercede on our behalf in order for us to have access to the Creator of the Universe. For the veil in the Temple was indeed “rent from the top to the bottom” when Yahoshua died on the execution stake on our behalf (Matthew 27:51).

 

According to Messianic author and commentator J.K. McKee, our English term “access” as used in this verse is “prosagoge” {pros-ag-ogue-ay’}, which is used in the Tanach to describe one’s turning aside to gain access to something, such as found for instance in Exodus 3:4, where “Yah seeth that he (ie., Moshe) hath turned aside (ie., prosagoge) to see the miracle of the burning bush (YLT).

 

And so, this very exclusive access to Yah that we enjoy is a benefit that we absolutely should rejoice over.

 

But then, Shaul, in the same verse 2, declares unto his Roman Messianic Jewish audience that this peaceful, faithful covenant relationship is the very thing that they should rejoice about, as opposed to their rejoicing about their Jewishness.

 

Bear in mind, this is all connected, contextually, with the apostle’s overall message to the Roman Messianic Assembly members, most of whom were Messianic Jews, with a powerfully influential grouping of Judaizers.

 

C.E.B. Cranfield, a 30-year Theological Professor at the University of Durham, wrote:

 

“Whereas between human judge and an accused person there may be no real deep personal relationship at all, the relationship between God and the sinner is altogether personal, both because God is the God He is and also because it is against God Himself that the sinner has sinned. So, God’s justification of sinners by necessity involves also their reconciliation, the removal of enmity, the establishment of peace” (Romans 1-8; pp. 256-7).

 

 

Therefore, the apostle asserts that the child of Yah not only has their peaceful standing with Yah to rejoice in, but also their eternal destination or salvation—Yah’s glory—Mashiyach’s return—the coming Kingdom of Yah to rejoice about.

 

We find this sentiment expressed in the writing of the Prophet Yermi’Yahu/Jeremiah:

 

(23) YHVH says, “Wise people should not boast that they are wise. Powerful people should not boast that they are powerful. Rich people should not boast that they are rich. (24) If people want to boast, they should boast about this: They should boast that they understand and know me. They should boast that they know and understand that I, YHVH, act out  of faithfulness, fairness, and justice in the earth and that I desire people to do these things,” say YHVH (9:23-24; NET modified).

 

The peace of Yah, in a sense, can also be viewed as a down payment or token of the future glory that we will possess when Master returns and we are instantly “changed” and “transformed” and “wrapped” in Father Yah’s dazzling glory:

 

(51) Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, (52) in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (53) For this corruptible must put on incorruption, and this mortal must put on immortality. (54) So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, ‘death is swallowed up in victory’ (1 Corinthians 15; KJV).

 

As it relates to the hope of Yah’s glory, many within and outside our faith community believe that before the fall, Adam and Eve radiated Yah’s glory. That Yah provided a source of light that clothed them and radiated from their bodies.

 

Could this glory that Shaul alludes to here in verse two, which is derived from the peace that Yah’s people are granted because of their faith in Yeshua, could it be a passing mention of Yah’s chosen ones receiving that dazzling radiance—Yah’s radiant glory, to be restored to them in the Kingdom?

 

And the answer is: Indeed, yes. For our Master makes mention of that lost radiance being restored to His bride when He returns and establishes His Kingdom:

 

 

“Then the righteous (ie., those who possess Yah’s peace and who are in a right-relationship with Him) will shine like the sun in the Kingdom of their Father. The one who has ears had better listen” (Matthew 13:43; NET).

 

This is a reference from the Prophet Daniel who wrote:

 

“And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (12:3; KJV).

 

Beloved, what an amazing promise. This is indeed something to rejoice about, wouldn’t you agree?

 

 

Yah’s Peace Leading to a Rejoicing in Suffering

 

 

But then, in verse three of our focus passage, the apostle throws his readers somewhat of a curb-ball as it relates to the called-out ones’ peace with Yah:

 

(3) Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, (4) and endurance, character, and character, hope (5:3; NET).

 

 

Clearly, the called-out ones of Yah have a lot of positive things to rejoice about: (1) an abiding peace with Yah; (2) salvation; (3) a faithful covenant relationship with the Creator; and (4) access to Yah’s favor—His grace. But who would ever fathom the blessed called-out one rejoicing in troubles; tribulations; afflictions and such. For this reality is counterintuitive to that which we’ve all been raised to understand as it relates to when and why we rejoice.

 

The world has taught us that we are to celebrate the good things that happen to us during our lives; conversely, that we are to lament, or be saddened by the bad things that happen to us in life. But the Kingdom economy—or the way that the Kingdom operates–naturally runs contrary to that of the world’s economy—the world’s way of thinking: As we rejoice in the wonderfully good things that happen to us in this life, we as Yah’s set-apart people, must also rejoice at the bad or negative things that happen to us throughout our walk with Messiah.

 

Since we’re hardwired, almost from birth, to be sad and mournful about the negatives that overtake us in life, how do we overcome that natural negative reaction to adversity? How are we to rejoice in adversity/tribulation/troubles?

 

Simply this: We apply that same faith—that Avraham-level-faith—that is saving us and making us righteous before Yah—we apply that trusting faith to those sufferings/afflictions/troubles. We trust that Yah will take us through and deliver us from those problems. And because we believe this, we can rejoice in our adversities/troubles/sufferings.

 

 

Turn Our Focus to Yah During Times of Suffering and Troubles

 

 

Another way of looking at this is for us to stop focusing on or looking at that situation or thing that is causing us problems, but instead, turn our attention and focus entirely upon Yah and His keeping and saving power.

 

So then, as you can see, our faithful-peaceful-existence in Yah is tied directly to our being in a position to rejoice in whatever sufferings may come our way.

 

And oh by the way beloved, this concept of rejoicing in our sufferings, is not a Brit-HaDashah (aka New Testament) concept. For we find in Midrash Tanchuma, which is a collection of Torah midrashim or aggadot—non-legalistic rabbinic exegesis/study; a collection of rabbinic texts, folklore; historical anecdotes, moral exhortations, and practical advice), we find the following eye-opening text:

 

“To him who gives thanks for his afflictions and rejoices over them, God grants life in this world and in the world to come, life without end, “for a lamp are the commandments and the Torah is light” (Proverbs 6:23). Why then, did Moses merit that his countenance should shine, even in this world, with a light destined for the righteous in the next world? Because he was ever striving, yearning, watching to establish peace between Israel and their Father in Heaven.”

 

So, early rabbinic thinking as it relates to Yah’s people rejoicing in their afflictions, is a known commodity and reality of Yah’s chosen ones. The primary difference for those of us who are under the renewed covenant and our often wayward Jewish cousins is that the orthodox Jew feels that God’s people should rejoice in sufferings because God from time-to-time causes His people to suffer. We, on the other hand, place our trust in our faithful, obedient covenant relationship with Yah to take us through and deliver us from any and all afflictions that come our way. And so, we, in the process of our trusting in Yah’s delivering and saving power, rejoice. We rejoice in our sufferings.

 

It can be positively said of the rabbis’ view of rejoicing in one’s affliction that the suffering is meant to produce Godly qualities in the child of Yah: (1) endurance/patience/steadfastness/constancy—all of which is vital to the maintenance of one’s covenant relationship with Yah (vs. 3). (2) Character or experience—which not only helps us navigate through our redeemed life, but also means that we are to come alongside and help a brother or sister who is in need of sound, Godly counsel in their walk with Messiah (vs. 4). And (3) hope/expectation—which is that thing that gives us a sense of purpose each day in our walk. To expect not just the covenant promises of Yah to be fulfilled without exception, but that we make it into the coming Kingdom of Yah (vs. 4).

 

 

The Peace of Yah Breaks Down the Barrier that Existed Between Jew and Non-Jew

 

 

This shalom that Shaul writes of extends beyond the relationship that exists between Yah and humanity (be it a hostile or peaceful one). Yahoshua’s ministry not only made peace between Yah and His human creation possible, it also served to tear down the wall that existed between the Jew and the non-Jew:

 

(14) For He (Yahoshua HaMashiyach) is our peace, the One who made both groups into one (the true Jew and non-Jew) and who destroyed the middle wall of partition, the hostility (15) when He nullified in His flesh the law of commandments in decrees. He did this to create in Himself one new man out of two, thus making peace, (16) and to reconcile them both in one body to Yah through the cross, by which the hostility has been killed (Ephesians 2).

 

So then, Yah purposed to (1) bring peace between Himself and humanity, and (2) make one unified Body consisting of the remnant—the true believing Jew and the believing non-Jew, both miraculously accomplished tasks were accomplished through the Person and Ministry of Yahoshua HaMashiyach.

 

 

What Does Shalom With Yah Look Like—Practical Halachah?

 

 

Beyond the obvious, what does shalom with Yehovah look like?

 

Well, we are wise to look back to Torah as our guide. For we find in Yah’s instructions to Aharon as it relates to the blessing he was to put on the people, the following:

 

(24) YHVH bless you and protect you; (25) YHVH make His face to shine upon you, and be gracious to you; (26) YHVH lift up His countenance upon you and give you peace/shalom (Numbers/Bemidbar 6).

 

 

The Peace of Yah Linked to Salvation and Redemption and Deliverance

 

 

The rabbinic understanding of the peace/shalom of YHVH  or with YHVH is intricately linked to the “salvation or deliverance that Yah brings” to His chosen ones, especially in the latter days (Douglas Moo Commentary on the Book of Romans).

 

We see this relationship between Yah’s shalom/peace and the delivering/salvation of His people throughout scripture:

 

“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy Elohim reigneth” (Isaiah/Yesha’Yahu 52:7; KJV modified).

 

“Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace!O Judah, keep thy solemn feasts, perform thy vows: For the wicked shall no more pass through thee; he is utterly cut off” (ie., Judah is delivered from her enemies; Nahum 1:15; KJV).

 

The association that salvation has with Yah’s shalom/peace should handily serve as a greater understanding of the state of being that we enjoy as Yah’s chosen and beloved sons and daughters:

 

• Peace of mind: “And the peace of Yah, which passeth all understanding, shall keep your hearts and minds through Messiah Yahoshua” (Philippians 4:6; KJV modified).
• More so, the reality and state of being in a peaceful and substantive relationship with the Creator of the Universe.

 

Yah’s people have a blessed assurance (or simply, a peace of mind) that comes from their belief and faith that Yahoshua’s sacrifice has remitted—paid for–covered their sin debt. And that their trust in His atoning sacrifice, connected with their covenant relationship with Father Yah, guarantees them an eternal, peaceful existence or state of being.

 

Beloved, we’re talking about salvation; talking about the Child of Yah being saved, redeemed and delivered from Yah’s wrath; talking about his or her receiving and entering His coming Kingdom. Consequently, Yah’s true sons and daughters are afforded a foretaste of that future Kingdom in their day-to-day lives as they live by and walk in their faith (Habukkuk 2:4). Their faith and the resulting peace he or she enjoys from Yah protects them from the wiles of the enemy; provides for them; sustains them; keeps them; teaches them; and so forth.

 

When we parcel or tease out the term “peace from a Hebrew sense/perspective”, we are uniquely talking about the covenant-keeping son and daughter of Yah living in the very best life they could possibly be living in, which is made possible only through the Person and Ministry of Yeshua Messiah. And no, we’re not necessarily talking about the son or daughter of Yah living large in terms of the standards of this world. But rather, we’re talking about “living the life abundant” that Yahoshua promised His disciples in John/Yochanan 10:10. It’s about experiencing some of the highlights of that peace that Yah’s chosen ones will experience in the coming Kingdom. It’s about having unspeakable joy when the worldly circumstances surrounding Yah’s chosen ones would suggest otherwise (1 Peter/Kefa 1:8). It’s about overcoming the world in the midst of tribulation as Yahoshua said:

 

“I have told you these things (ie., the events that were about to befall our Master) so that in Me you may have peace. In the world you have trouble and suffering, but take courage: I have conquered the world” (John/Yochanan 16:33; NET).

 

 

Peace and the Miraculous

 

 

It’s also about experiencing the miraculous in a world that does not believe in the miraculous, and neither the things of Yah:

 

“I tell you the solemn truth, the person who believes in Me will perform the miraculous deeds that I am doing, and will perform greater deeds than these, because I am going to the Father” (John/Yochanan 14:12; NET).

 

You see, the unredeemed world is not entitled to such peace and the wonderful things that flow from a peaceful, faithful covenant relationship with Yah.

 

 

The Restorative Nature of Yah’s Peace

 

 

In a broader, yet Messianic sense, the peace of Yah or peace with Yah can also be understood from a restoration or restorative perspective.

 

Let’s once again look back to the Tanach and its Hebraic understanding of shalom or peace. And we find that in many instances where the term “shalom” is mentioned, it is intricately tied to a restoration of Yisra’el.

 

We know that Yisra’el throughout her history repeatedly broke covenant with Yah. Yet Yah, because of His love for Yisra’el, His covenant promises, and His grace, has promised to restore Yisra’el unto Himself. That same sentiment of restoration is easily applied to the Netzari—the Messianic of today, whereby he or she is being engrafted into the commonwealth of Yisra’el. And as a result of that engrafting, the Netzari-the Messianic-will enjoy the innumerable “told and untold” riches to be rendered unto believing Yisra’el when she is finally restored unto Yehovah in His glorious kingdom to come. We, under the auspices of the renewed covenant, are blessed to receive a foretaste of that coming restoration.

 

 

Hope Fuels the Peace We Have with Yah

 

 

Finally, Shaul wraps up this section on having the peace of Yah or finding peace with Yah by attaching that peace to the Hebrew concept of “hope”: Hope being the vehicle whereby the restored, redeemed, and delivered child of Yah may experience the love of Yah through the Ruach HaKodesh:

 

“And hope does not disappoint, because the love of Yah has been poured out in our hearts through the Ruach HaKodesh who was given to us” (5:5; NET).

 

The hope-that expectation that we have embedded within us through Yah’s Ruach HaKodesh, is multifaceted and multi-layered in my opinion. For we know that Yah delivers us from our afflictions/tribulations/sufferings/troubles, as well as we expect Yah, without reservation or question, to complete and fulfill everyone of the wonderful covenant promises that He gave to Yisra’el. Those promises of course include the restoration of Yisra’el and the advent of His Kingdom here on earth, alongside the restoration of all things that were lost when Adam fell. For as Shaul mentioned previously in this same letter, regarding Yah’s promises:

 

“…let Yah be true, but every man a liar…” (3:4; KJV modified).

 

So then, that which we expect from Yah is well founded. And our trusting faith—the very peace we have in Yah and with Yah certainly supports the understanding that Yah will do what He has promised He’ll do. Praise Yah!

 

Turns out that the phrase “love of Yah” that the apostle uses here and in other parts of his letters, can be taken from either an objective or subjective perspective. The objective perspective has our love going up to Yah: that is, we  have love for and we express our love to Yah. The subjective perspective has it where Yah loves us: that is, Yah expresses His love for us, and thus, His love comes down to us or is pour out upon us.

 

Given that Shaul adds to his explanation of our hope being something we can confidently take to the bank, so to speak, he seems to be expressing or conveying the subjective form this verse. For he says that Yah’s love comes to us—is poured out in our heart—the Ruach being that which Yah metaphorically pours out onto and into those He chooses like one pours water out onto that which requires cleansing and refreshing. And thus, Yah’s love is directly linked to His Holy Spirit, which He gives to His sons and daughters liberally. Yah’s  love is manifested in His giving of His Spirit to His beloved. That Spirit dwells with and in us. Thus, Yah effectively dwells within us, and in His dwelling within us, He communicates His love and His peace. The indwelling of Yah’s Spirit in the Temple of Yah’s elect—that is, their physical bodies (1 Corinthians 6:19)—serves as a token—a guarantee—a down payment—that He will complete the work that He has begun in His chosen ones; the culmination-the grand outcome-being that of reigning with Master Yahoshua in His Coming Kingdom.

 

And that is certainly something to write home about.

 

 

Let’s Us Pursue Yah’s Peace at all Costs

 

 

So then, let us pursue the peace of Yah as we seek His Kingdom and His Righteousness by living and walking firmly in our Avraham-level-faith as Yah has instructed us to do (Habukkuk 2:4). Let us develop the little faith we currently have into that Avraham-level faith such that Yah considers us His friend (James/Ya’achov 2:23). And we develop that faith simply by learning about and claiming (even out loud) Yah’s covenant promises. Listening to His still-small voice as He directs us through His Word and His Holy Spirit. Asking Abba what He wants us to do and how He wants us to do the things He instructs us to do. Then follow through with those instructions.

 

Let us trust Abba in every aspect of our day-to-day lives, including our finances, careers, and relationships. Which means that we have to learn to put Yah first in our lives and factor Him into everything we do.

 

Let us make it a habit to ask Him about everything we intend to do. I know that sounds outlandish, but that’s how we start trusting Him. Putting even the smallest things into His hands. Learning to say no on certain things until we  hear from Yah, and yes to those things that Yah requires of us to do.

 

As hard as it may be for some of us, let us push ourselves to only think of things from a Godly/Elohim and positive perspective. So then, we learn to become hopeless Pollyannas whereby we replace complaining with thanksgiving and praise (1 Thessalonians 5:18-19).

 

And let us joyfully and with unshakable hope look forward to the day when we see our Master face-to-face (1 Corinthians 13:12) and we reflect for all eternity the glory of our Creator. And let us proclaim to all the world, on whatever platforms we have access to and to whatever circles we have influence in, the coming Kingdom of Yah. Even in our prayers, let us repeat daily the affirmation: “Thy Kingdom come, thy will be done, one earth as it is in heaven.”

 

If we invest our time and efforts in these little things, our faith will grow exponentially over time and we will enjoy the fullness of Yah’s peace—Yah’s Shalom.