Continuing on with the inclusion of Michael Rood’s Chronological Gospels and its date-sensitive corresponding passages in addition to my daily Torah studies, I came to the passage in the chronology where the Master responded to a question as to why His disciples did not fast on as frequent a basis as the disciples of John the Immerser (or Yochanan) and the Pharisees (or Prushim) as recorded in Matthew 9:14-17. In this Torah Living episode, I would like to look at this passage from the perspective of what exactly Yeshua mean by this analogy of new wine being contained in old wineskins in His addressing the fasting question as well as glean from this story, life-applications that will aid us in our walk with Messiah. This is Torah Living, Episode 33–The Age-Old Problem of New Wine in Old Wineskins
I’ve always been intrigued by this most profound passage which obviously contains a significant message with far reaching spiritual applications. As a former Christian, I looked at this story and its associated spiritual meaning from the perspective that Christianity (aka new wine) would become an entirely new religion that would supersede Judaism–especially the Law (at that point in my life I saw the Law of Moses as being synonymous with Judaism) which translated in my mind as being an old wineskin. Thus the new wine of Christianity would essentially break/burst anything having to do with the old wineskins of the Old Testament and the Law into a useless shell of a religion. My perceptions have of course changed and I believe I better understand the thrust of the Master’s parable or analogy in this story.
The passage reads as follows: Then the disciples of Yochanan (aka John the Immerser) came to Him saying, “Why do we and the Prushim (aka: the Pharisees) fast often, but your disciples do not fast?” Yeshua said to them, “Can the children of the bridechamber mourn while the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then they will fast. No man puts a piece of new cloth on an old garment because that which is put in to repair it pulls away from the garment and the tear is made worse. Neither do men put new wine into old wineskins because the wineskins will break, the wine will run out, and the wineskins will perish. They put new wine into new wineskins and both are preserved.” (Matt. 9:14-17–Rood’s Chronological Gospels rendering). It should be noted that askos, ou, o=wineskins; a bag made of skin or leather in which water or wine was kept–Mar. 2:22 and Luk. 5:37. A number of translators have attempted to substitute “bottles” for wineskins. The fermenting of new wine would not break glass bottles however. Fermenting of wine would, however, break old wineskins.
As the story goes, disciples of Yochanan (aka: John the Immerser) confronted Yeshua regarding Yeshua’s disciples’ apparent practice of NOT fasting on a regular basis as was the practice of the disciples of Yochanan and the Prushim . By now, word had likely reached the ears of Yochanan’s disciples and the Prushim that Yeshua and His disciples had occasion to socialize with publicans (aka a collector of taxes or tolls–a profession formerly held by the Matthew the disciple of Yeshua) and sinners–specifically at an dining affair hosted, at that time, by Mattiyahu haLevi (aka: Matthew)–reference Matt. 9:9-14, Mar. 2:14-22 and Luk. 5:27-39). Needless to say, Mattiyahu haLevi was ostracized by His people and viewed as a traitor, for he essentially worked for the Roman and Herodian governments. Regardless, it was during this affair, which apparently was well attended by what the CKJV describes as “many publicans and sinners who came and reclined with Yeshua and His disciples.” The passage goes on: “When the Prushim saw it, they said to His disciples, “Why does your rabbi eat with publicans and sinners?” Of course, Yeshua always used confrontations and conflict as a means to teach the Gospel of the Kingdom which He often did ever so skillfully through parables and analogies. In this brilliant and well known discourse, Yeshua’s response was: “Those who are whole do not need a physician, only those who are sick…I have not come to call the righteous, but sinners to repentance.” What a tremendous truth we find here that many of us fail to fully grasp and comprehend. Indeed, the Master saw a great potential harvest among the common folk of His day and of the region where His message was being preached. Contrary to what one would naturally think the focus of the Gospel would be, the harvest would not be made up of the religious and of the wealthy and affluent. These individuals were heavily entrenched in their traditions and their religion and their wealth and positions in society. They had no need for a Faith that would be based upon the Laws and Commandments of Yehovah and that would demand a parting of the ways from the traditions of their culture and national religion. Interesting, one could imagine that the Prushim challenging Yeshua at this affair had absolutely no idea what Yeshua was saying. Yeshua must have been thinking to Himself: Do you understand the words that are coming out of my mouth?! Needless to say, they had absolutely no idea what Yeshua (and for that matter Yochanan) was all about. If it was not of the tradition of the elders, it was heresy and it had to be dealt with with extreme prejudice.
Why were these disciples of Yochanan so bold as to suggest that Yeshua and His disciples needed to conduct themselves in a more disciplined way; in a way that was consistent with the pattern established by the elders and sages and their religion? I see two problems driving this situation here in this passage:
Problem #1–Yeshua’s disciples were not fasting as were Yochanan’s disciples and the Prushim
On the surface, most would not consider the fact that Yeshua’s disciples were not fasting as Yochanan’s disciples and the Prushim were as problematic. Essentially, different strokes for different strokes, huh? Yet there indeed existed a problem here. The problem was not that of Yeshua’s disciples not doing something they were supposed to do as if fasting was a salvation issue. Indeed, fasting as was being debated here by Yochanan’s disciples was entirely based upon Jewish tradition. No sir, no ma’am, the problem here seems to be an insinuation that Yeshua and His band of followers were–as described by Bible Commentator Matthew Henry–“loose in their profession.” In other words, this group (that is Yeshua and His disciples), were supposed to be on the same page of the Faith as Yochanan and his disciples were, but for whatever reason, they seemed to Yochanan’s camp to be very liberal in the exercising or practice of their Faith. Again, the whole socializing with publicans and sinners must have remained fresh in their minds. That incident in addition to their failure to fast as often as tradition dictated must have sent Yochanan’s group over the edge in terms of their patience with the Messiah. The accusers’ challenge simply put out there that Yeshua and His disciples were liberals and that they needed to be conservatives. In other words, their behavior was not becoming of a pious student of the True Faith.
Problem #2–Yochanan’s Disciples Become a Most Unlikely Tool of the Enemy
As mentioned in problem #1, the issue of fasting was more a case of traditional religious practice than Torah Law. So this whole exchange between the Yochanan disciples and Yeshua should not have even come up. Instead of the two parties coming together to further the Kingdom under the leadership of Yeshua, a benign issue such as fasting had the potential of ripping the True Faith apart at the seams. In other words, someone or someones saw in this issue the opportunity to undermine the Faith from the inside out. (Actually an ingenious ploy when you stop to think about it.) The someone or someones were likely the Prushim who had by now become quite disturbed over Yeshua’s influence over the people and notoriety in the region. Given the popularity of Yeshua, the Prushim held absolutely no opportunity to destroy Yeshua without bringing upon themselves certain destruction. So an outward assault upon the camp of the Master was out of the question at this juncture of the game. However, if somehow some form of subversion could be incited within the camps of Yochanan and Yeshua, then the problem of Yeshua and Yochanan would all but take care of itself. To the Sanhedrin, that would be the best scenario and solution to their perceived problem.
The Sanhedrin saw the camps of Yochanan and Yeshua as public enemies number one and two–although not necessarily in that order. The plan was to somehow use the traditional Jewish practice of fasting to bond with the group that was closer to them in their observances of the traditions of their religion than the other and that of course was Yochanan’s group. The common bond: fasting. Jewish tradition provided for a number of fasts for various occasions–to address drought, pestilence, famine, war, sieges, inundations, etc. according to Gill’s Commentary– (reference Misn. Taanith, c.1. sect. 4.5, 6. and c.e. sect. 4, 5, 6, 7, 8. Maimon. and Bartenora in ib.), the most common practice appears to have been twice a week, specifically on Mondays and Thursdays (reference Luk. 18:12). Upon bonding with the group through the commonality of fasting, the Prushim could handily encourage Yochanan’s disciples to challenge Yeshua and His disciples on their seeming failure to exercise this highly valued, frequently displayed, physical, outward show of righteousness. I’m thinking that the instigators were betting that Yochanan’s disciples were dealing with just another holy man with a burgeoning popular following and an ego the size of Palestine. And the Prushim were no doubt betting that it would be that ego that would potentially inflame the passions of both groups and cause the rift from within that would ultimately lead to the self-destruction of this competing and troubling Faith. Of course, the instigators of this incident had no true idea as to whom they were dealing. Yeshua had no ego as man would understand an ego to be. Yeshua’s only purpose was to do the will of His Father who is in heaven. (Reference Matt. 7:21 and 12:50)
Now this is not in any way meant to suggest that Yochanan was a tried and true, card carrying Pharisee. This could not be so because Yochanan made it a point to routinely speak out against the Jewish establishment–But when Yochanan saw many of the P’rushim and Tz’dukim coming to be immersed by him, he said to them, “You snakes! Who warned you to escape the coming punishment? (Mat 3:7 CJB) So it is clear that there was no love lost between either sides of this equation. However, many denominational and self-professing Biblical experts believe that Yochanan was an Essene, or at the very least, that Yochanan lived at some point an Essenic-life. Now you many be aware that the settlement of Qumran (the origin of the famous Dead Sea Scrolls) is believed to have been inhabited by an ultra-conservative Jewish sect known as the Essenes. One author that I’ve come across in recent years has even gone so far as to suggest that Yochanan actually lived in Qumran as an Essene (reference “James the Brother of Jesus,” by Robert Eisenman). There are some problems with Mr. Eisenman’s theory in that many scholars place the extinction of Qumran and the Essenes years before the birth of Yeshua. Well, I have to say that I believe Mr. Eisenman has certainly done his homework and some of his theories may not be out of the question. There are certain similarities between the Essenic lifestyle as we know it today and what would be expected of a man like Yochanan who lived in the desert and ate locust and wild honey and lived an extremely austere life. It is likely that several, if not the bulk, of Yochanan’s disciples may have been Essenes or practiced an Essenic life before the start of their calling by Yochanan. Furthermore, these same disciples likely imitated Yochanan in every aspect of his existence–and that would include frequent/regular fastings. Certainly, Yeshua and His disciples’ seemingly relaxed life-style would have appeared odd if not irritating to the members of Yochanan’s camp. Indeed, the austere living conditions and religious practices of the Essenes (as we’ve come to understand through the reading and study of the Dead Sea Scrolls), was a life style that was highly disciplined and was not for the average person living in the first century C.E. It would not be too much of a stretch to say that those who chose to live such an austere life, such as Yochanan, out of the total number of practicing Jews in the region, were minuscule. Consequently, these individuals were seen as extremists and mystics to either be drawn to or to be avoided. In Yochanan’s case, people flocked to the desert to see him and listen to His very strange but energizing message of repentance and then be mikvehed by the man.
Yeshua’s Response
As I’ve just discussed, Yeshua had a potentially damaging problem cast before Him. His response to this critical challenge by the Yochanan disciples was crucial in terms of how both camps would reconcile their differences and continue on. As in times past, Yeshua, who was unique in every facet of His being when compared to any other man, living or dead, approached or responded to this situation not as a challenge to Him, His authority or to the Gospel that He was going about the region proclaiming and teaching. Knowing my disposition as a somewhat sensitive kind of guy, I would have probably been somewhat insulted by such a challenge, but determined to make amends and resolve any perceived notions that our two camps were at odds with the other. Yeshua as in times past, used this opportunity to teach and He did so using His common method of teaching–parables or maybe better stated, the use of two analogies to get His perspective and position across. And what a response that was. Yeshua’s response was thought provoking and disarming. It was not so much a response to defend His and His disciples actions (or lack thereof) as it was a response to explain to the challengers the deeper perspectives of the Faith and how the true believer must approach this and other similar matters that may affect the Faith and the members of that Faith. Now I have absolutely no doubt that Yeshua knew the insidious nature behind this challenge. Yet, instead of getting all worked up over the audacity of the Yochanan party’s efforts to challenge His and His disciple’s religious practices, as the true Messiah He was, He set about to continue to spread His Gospel message. The Master used two very precise analogous real-world (in the first century world of Palestine) examples to express the differences between religious practice and dogma and the True Faith that came from the mouth of Yehovah and that He was delivering.
Example #1– No one patches an old coat with a piece of unshrunk cloth, because the patch (eventually) tears away from the coat and leaves a worse hole. (Mat 9:16 CJB) Indeed, this concept or example should have been pretty clear and descriptive–one does not mend his or her old garment using a new piece of fabric to patch the holes. The old fabric no doubt has been worn and washed dozens of times if not hundreds. By the time it has become tattered, it has fully reached the limits of its shrinking. However, the patch of new cloth has not been worn and washed and it will respond to the cycle of wearing and washing as the old cloth has. Thus, when that new cloth is applied to the old, tattered garment, and that seemingly repaired garment is then worn and undergoes washings, that new patch of cloth will shrink. The old garment has no more room to shrink and the shrinking of the new cloth will cause further damage to the original garment as it shrinks and pulls from the old garment. Indeed, an interesting example.
Example #2–Nor do people put new wine in old wineskins; if they do, the skins burst, the wine spills and the wineskins are ruined. No, they pour new wine into freshly prepared wineskins, and in this way both are preserved.” (Mat 9:17 CJB) For us in the 21st century, this concept or example would likely be foreign, but to the first century inhabitant of Palestine, it would be common sense and in some cases, information that if not heeded, could be the difference between life and death (i.e., the extreme climate conditions of the region). New wine when received continues through a process called fermentation for a period of time. According to wikipedia–Fermentation is a metabolic process that converts sugar to acids, gases and/or alcohol. Bottles as referenced in the KJV, but in other translations as wineskins, were constructed from the flesh of animals. The closest thing we have to compare it today with is called a “bota bag,” which is a Spanish liquid receptacle. According to wikipedia–they are made of leather (when made of goatskin it is of course referred to as a goatskin), and is typically used to carry wine, although any liquid can be poured into it. Traditionally, bota bags were lined with goat bladders, in other cases tree sap or other resins were used to prevent liquids from seeping through. The fermentation process would cause the wine contained in whatever receptacle it was placed, to expand. The container holding this expanding wine must be able to expand along with the fermenting wine or it will break or tear open the receptacle, causing the wine to spill out. Indeed, another interesting example provided by Messiah.
These two examples, being excellent analogies to a spiritual concept, seem to have provided the Yochanan disciples (as well as Yeshua’s disciples) and even us today with a few interesting perspectives. I am not dogmatic to say that there is one and only one interpretation here. I realize there are many teachers out there that will doggedly contend that their interpretation is the absolute correct interpretation. Personally, I can’t see how anyone honestly believes that their interpretation of this parable is proper over another’s, with the exception of those who are simply interpreting from the perspective of their denomination’s teachings or from some mystical method of interpretation. All we can rely upon is revelation by the Ruach Kodesh and the use of sound Biblical exegesis methods. Otherwise, one believer’s interpretation is as good as another which is why we have some 30,000 denominations. Furthermore, even the inner circle disciples had to from time-to-time seek the Master’s plain language explanation of some of His teachings. What makes us feel that we have the corner on Biblical interpretation? Oh sure, many of us have received the blessing of Ruach HaKodesh sometime during our conversion to the true Faith, but from my perspective that doesn’t guarantee that we will always receive the correct interpretation of certain Biblical passages. I’m a firm believer that there are areas and times of our lives where certain things are not meant to be revealed to us according to the workings of the Spirit. Try and try as we might; seek and seek as we may; ponder and ponder as we do, the interpretation will not come until Yehovah’s good and appointed time. In this particular passage, I’ve come upon at least three (3) interpretations or applications as it relates to patches and old wineskins.
Application #1–sticking to the context of the passage (which is always a safe way in which to gain proper interpretations of most Biblical passages), we see that we have a very conservative band of disciples (Yochanan’s) challenging a seemingly liberal band of disciples (Yeshua’s) over the liberals’ apparent lack of discipline when it came to the traditional practice of fasting. Yeshua’s response to this challenge was one of turning the tables on the accusers, highlighting not the act of fasting or the lack of fasting (no-pun intended of course), but accentuating the wisdom of requiring a novice to display advance character traits and behavior. In other words, we have come to some conclusion in this study, that Yochanan’s disciples were likely made up of the most disciplined Jews of the day and of the region. These Jews were well practiced in many of the traditions of the Jewish faith, no doubt including fasting. On the flip-side, Yeshua’s disciples were made up of the average Jew on the street if you will–i.e., fishermen, tax collectors, builders and the like. These men were not so well versed in many of the traditions of the elders, especially the more disciplined traditions such as fasting. Yeshua would of course have been very cognizant of the spiritual novice state of His disciples and thus His expectations of them as it relates to the Faith was likely much much lower than the expectations likely held by Yochanan of his disciples. Could it have been that Yeshua, being cognizant of the relative greenness of His disciples, was very careful not to over-tax them by heaping upon them the same austere-life practices as practiced by the much more experienced Yochanan disciples–who we surmised could have been Essenes or even Nazarites? Thus, could the old fabric and old wineskins in this scenario be the untried and untested lives of Yeshua’s disciples and the new fabric and new wine be the austere existence that the most ardent disciple of the true Gospel was expected and often observed to live? In other words, if such an austere existence was placed upon the Master’s disciples right off the bat, what would be the likelihood that these disciples would remain faithful to the very end? Would these same nascent disciples reach a point in following the Master, after being subjected day-after-day to such a disciplined existence, that their dedication and loyalty would burst and they would thus leave the Faith? The very fact that a handful of individuals came to Yeshua upon hearing His message and seeing the miracles He wrought, wanting to follow Him throughout the region, but were discouraged to find that they would have to give up everything and every person in their lives for the work of the Gospel, was enough to dissuade the casual Yeshua “roadie,” if you will, from taking to the road with Yeshua. Simply leaving behind all that you were used to in your day-to-day life to follow Yeshua was virtually impossible for some to conceive. Indeed, the desire and hope that these individuals expressed to the Master in terms of following Him, ruptured as if old wineskins containing new fermented wine and the pulling away of new fabric from old fabric once the garment is washed a few times. The great Biblical commentator Gill writes to “the unreasonableness of putting young disciples upon severe exercises of religion as fasting and that young converts are to be tenderly dealt with.” These austerities–i.e., fasting–could be seen as new, yet burdensome and troublesome to the novice. Yeshua’s disciples, on the other hand were “weak, easily staggered, arguable to austerities–especially given the “Bridegroom was in their very midst” so says Gill. This analogy or interpretation is certainly different than any that I’ve ever come across. But the intricacies and application, especially related to the context of the entire passage, make sense to me and I hope the same applies to you. I tend to agree with this interpretation over those that I will bring to your attention next simply because contextually this application or interpretation makes the most sense.
Application #2–still looking at this thing from the perspective of strict adherence to the context of the passage, one could see things reversed from that of application 1 above. This has to do with the religiosity of outward acts such as fasting and contrasting these acts’ applicability within the Kingdom and the Gospel message. Indeed, fasting when it is done extensively and when it is done for others to witness and take note of, is plastic and self-edifying to say the least. Typically the hearts of such individuals is not in the right place. As it relates to fasting, Yeshua taught that fasting was to be a very private affair such that no one but the fasting individual and Yehovah would know that that individual was actually fasting. In fact, Yeshua instructed His followers to wash their faces and display a pleasant disposition when fasting so as to not bring attention to one’s self–16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. 19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also. (Mat 6:16-21 KJV) Knowing what we know about the person of Yochanan, we can safely assume that whatever fasting he undertook was from an inward place that was pure in heart and fully dedicated to service of Yehovah.
It is indeed interesting that the Prushim elected to pair with their enemy’s disciples to address an issue with the disciples of Yeshua that the Pharisees were renown for abusing and exploiting to their own glory and benefit. Sometimes truth is stranger than fiction. But going back to this particular application, one can see that the righteousness of the accusing disciples of Yochanan as well as the instigating Pharisees could be viewed as “old school stuff” in light of the Gospel message in contrast to the way of life that was being portrayed by Yeshua. Thus, the traditions of Judaism that were no doubt being steadfastly followed by the Pharisaic establishment and probably even Yochanan’s disciples–translated as ceremonial and moral traditions that made up the self-righteous core of Judaism which Isaiah equated as “filthy rags” (Isa. 64:6)–could easily be likened unto an old, worn garment or an old and much used wineskin. Thus, by attempting to mend or treat the traditions (the old, the orthodox, the man made) with the True Faith being brought to the attention of the Jews through the teachings of Yeshua and Yochanan, the old traditions could not stand and would effectively rupture into complete disrepair. The disciples of Yochanan sought to incorporate the traditions of Judaism into the true Faith as delivered by Yeshua and Yochanan and that true Faith is Torah-based. How true to life is this application? Segments of the Hebraic Roots community are fully entrenched in Judaism while other sects of the Messianic community are holding on to many Christian traditions. Indeed, the true Faith has no ability to incorporate extraneous religious traditions. We are not to mix the true Faith with anything. When we seek to incorporate traditions into the true Faith, the true Faith quickly unravels and crumbles into thousands of denominations and sects; or in the case of Catholicism, the Faith becomes snatched from Yehovah and given over to the carnal and evil devices of men to oversee and run. All of this is a recipe for destruction. According to the Commentator Gill, “self-righteousness based upon man made traditions must be thrown away as the tattered garment it analogizes. For it can not be mended…” Thus, any attempt to amend or augment the true Faith once delivered through traditional acts of righteousness will result in any existing rent or tears in the fabric of the Faith becoming worse. Bottom line: our attempts at being righteous–of living righteous lives–outside the strict adherence to Torah and the commandments and example of Yeshua will only lead to a tattered and completely error-ridden life of faith. Gill goes on to suggest that those who come in to the true Faith directly from society, having not been influenced by denominations and traditions of religions, stand the best chance of fully accessing the Kingdom over the myriad of religious gatekeepers who try to bring religion in to the true Faith. How it breaks my heart to see some of our brothers and sisters holding on for dear life to man made religious traditions (i.e., Judaism and to a lesser degree Christian traditions) as they profess allegiance to the true Faith once delivered to the first century Saints–that is a Torah based life. Traditions such as praying towards the east, reciting prayers, fasting on Mondays and Thursdays, wearing yarmulkes or kippahs, and the list goes on; are being practiced with dogged loyalty and ignorance by countless Messianics who for whatever reason are unable to rationalize that Yehovah and His Word is all that we need and not the inclusion or augmentation to our faith of such silly-baseless traditions. Does the incorporation of traditions in to the true Faith disqualify us from the Kingdom? Probably not the actual traditional practices, but certainly being distracted by the shiny objects that represent man made tradition will only serve to pull us away from the true mission of the Gospel as instructed by Yeshua HaMashiach. And certainly the enemy uses every opportunity and every object in his arsenal to create distractions in our walk with Messiah as we saw in this story. Why give hasatan a foothold in to our lives and our walk for no good reason I ask? The true Gospel can not be contained in the ideals of man made constructs such as Judaism, Christianity and Catholicism.
Application #3–lastly, this application was what I grew up hearing in the Baptist Church and other similar denominations of my youth–that is the Gospel of Jesus Christ (the new wine and the fresh patch of fabric) could not be fixed to the old tattered fabric of Judaism and the old wineskins of the Law of Moses; for the Gospel will only rip those old attempts at the true Faith to shreds. I can see to some degree why this application would garner so much acceptance by Christians, simply because Western Christianity and even Catholicism can never accept for its members a Torah based Faith. Torah requires obedience and complete trust in Yehovah and Yeshua was the walking and talking Torah who showed us how to live Torah properly. Yet Christianity teaches an inputted righteousness that is devoid of any need for obedience to Torah. Traditions have replaced Torah obedience–the sinner’s prayer; the right-hand of fellowship; Sunday worship; praise and worship service; Sunday school, Christmas and Easter observance; and a litany of other minor traditions.
The Take Away and Call to Action
The take away that I would like to propose to you here today is that we avoid the intrusion of any man made, religious traditions in to the one true Faith. That we remain loyal and steadfast in our profession to the true Faith that is based upon obedience to Torah. That we seek first the kingdom of Yehovah and His righteousness and not be distracted by the traditions of denominationalism. Furthermore, that we avoid conflict with our brothers and sisters in the Faith over differences of opinion and in some cases differences in belief such as the use of the true name of the Father and Messiah. That our lives as disciples of Yeshua and servants of Yehovah be the example by which others will be drawn to Messianic Torah Observance and the true Faith once delivered. That we adhere to intense study of the Word of Yehovah and seek the revelation of that Word through the Ruach Kodesh and Yehovah’s anointed teachers. That we present our bodies as living sacrifices that is holy, acceptable to Yehovah, which is our spiritual service (reference Rom. 12:1).
And as it relates to this particular passage of the Holy Writ, those who are new to the true Faith, may we resist the urge to indoctrinate and instill idealistic traditions and personal spins about the Faith. These individuals, being young and very delicate in relation to the Faith, may break and fall away from the Faith if subjected to an overwhelming amount of truth and teachings. I recall Michael Rood once warning his listeners to be aware of the level of content they relay to proselytes so as to not overwhelm them. When the expectations for learning and adherence are high, especially when we seek to hold these newbies to the level of our individual understanding and adherence to the faith, then those new to the Faith may suddenly shut down and step away from the Faith. Indeed, the example we as older brothers and sisters to these new proselytes should be that as demonstrated by Yeshua as He watched over and nurtured His disciples. As time goes on and as Yeshua’s proselytes grow in the Faith, then they become more apt to take on more responsibility and instruction in the Faith.
I trust that this Torah Living episode has blessed you as much as it has blessed me in preparing it for you. If you were blessed by this and other episodes, please support us by registering–please go over to the right-hand column of our website at themessianictorahobserver.org; fill in your name and e-mail address; then follow us on social media utilizing the icons on the top right-hand column; or for any questions or comments or feedback you may have, simply drop us an e-mail at perceptionwp@gmail.com, call us at 714-353-4043, leave a written comment utilizing the comments feature at the bottom of this post at themessianictorahobserver.org, or an audible message utilizing the speakpipe feature hovering off to the right of the page at themessianictorahobserver.org. Otherwise, join us for the next episode of Torah Living. Until then, may Yehovah bless you and keep you; may Yehovah make His face to shine upon you and be gracious unto you and your family; may Yehovah liftup His countenance upon you and give you peace. In the name of Yeshua HaMashiach, our soon and coming King, Amein, Amein, and Amein. Shalom Saints!