Biblical Rosh Hashanah 2022 Update

Starting off, I would be remiss if I did not connect this update with my last post entitled “Why I Keep the Torah (Observational) Calendar and not the Other Popular Messianic Calendars.” In that post, I gave five reasons why I keep the Torah (Observational) Calendar. But more so, I provided an overview of how the operational calendar actually works, especially from the perspective of Rosh Hashanah or the Head of the Biblical New Year. If you’ve not had the opportunity to read that post, I would humbly encourage you to read that post, which I believe will bring you up to speed as to what I’m going to be talking about in this and in future updates on the Biblical Rosh Hashanah 2022.

What’s at Stake

As I noted in the aforementioned post, this week is a critical period for those of us who follow and keep the Torah (Observational) Calendar. Reason being, this is the last week of the 12th biblical month that Judaism refers to as the Month of Adar. And depending on the biblical observational criteria being met will determine whether we enter into a 13th month (or an Adar Bet in Jewish circles) or into Rosh Hashanah, the head of the biblical new year.

So, a lot is riding on what the searchers find.

Latest Findings by the Searchers

As of this writing beloved, the searchers in the Land of Yisra’el have found fields of wild, immature barley that is a few weeks from reaching the aviv state of maturation. Now, I consult a couple sources for information on the state of the barley crop (i.e., Nazarene Israel and Devorah Tree), and both agree with the barley crop being quite immature at this point. However, one of the sources suggests that there will be sufficient aviv barley in which to gather an omer suitable enough for the Day of the Wavesheaf Offering (aka Yom HaNafat HaOmer) which takes place annually during the week of Unleavened Bread (aka Chag HaMatzot). (Lev. 23)

My second source concludes that there will not be enough “harvestable” aviv barley for the Yom HaNafat HaOmer, as the present state of the barley crop is too immature.

But we’re not finished.

This being the 29th day of the biblical calendar month, we’ve just received word that the renewed moon was not sighted over the Land of Yisra’el this evening due to atmospheric conditions.

So What’s the Bottom Line

Well, taking these two opinions about the state of the barley crop into consideration, and the failure by searchers to sight the renewed moon over the Land of Yisra’el, it falls to each of us who keep the Torah (Observational) Calendar to decide whether to proceed with calling the arrival of Rosh Hashanah at sundown on Fr-day, 3/4/2022, or calling the start of the 13th month (aka Adar Bet) on that same day. (Note: Since there is no operating Sanhedrin to make this decision, it falls to each of us to decide how to proceed with the calendar at this point.)

As for us, we believe the barley is too immature and will be in insufficient amounts for the Day of the Wavesheaf Offering if we were to call Rosh Hashanah tomorrow evening. Therefore, we will honor and receive the 13th Rosh Chodesh at sundown, Fr-day, 3/4/2022.

We pray, which ever calendar you are led to keep, that you have a blessed 13th month, or for that matter, Rosh Hashanah.

Faithfully

Why I Keep the Torah (Observational) Calendar and not the Other Popular Messianic Calendars

Goal of this Post

The timing and purpose for this post is not one of happenstance. For this week is a most critical time for those of us who keep the Torah (Observational) Calendar.

This week, a number of trained and experienced search teams consisting of Karaite Jews and Messianics will travel throughout the Land of Yisra’el for purposes of identifying and locating aviv barley, which I’ll briefly discuss later on in this post, and sighting the renewed moon. And depending upon their findings (which may or may not be influenced by their individual and group ideologies and past practices), will determine whether or not we begin a New Year (Rosh Hashanah, or Head of the Year) or a 13th month. And why does this matter? As Torah-honoring and observant disciples of Yahoshua Messiah, we are instructed to keep Father Yah’s Appointed, Set-Apart Days (aka “moedim”). In order for us to know when those moedim are to take place during the Creator’s Calendar year, we have to know when the year and months begin and end.

Torah provides us with vital information and criteria as to what constitutes the head of the year. And we’ll briefly look at that criteria later on in this post.

That being said, as of the writing of the post, we’ve completed 11-full months and are approaching the end of the 12th month of this sacred calendar year. It’s time to learn what Abba has in store for us in terms of when He desires to meet with us in this coming Biblical Calendar year.

Therefore I’ve elected to share with you my thoughts and reflections on this critical time of the Biblical Calendar year and provide you with reasons why I keep this Calendar and not those calendars that are popular with many in our Faith Community.

Now, I’m certain there are one or two of you out there  who keep this calendar. But I am acutely aware that most of you keep the Traditional Jewish Calendar, while a splattering of you keep either the Lunar Sabbath or the Enochian/Zadokite Calendars.

Those who keep the Torah (Observational) Calendar as I do may find this post informative, reaffirming and of valuable to them. And those who keep the other calendars may find this post to be of little to no interest or value to them. And that’s entirely okay. For the calendar is one of the things that divide us in our Faith Community.

I recognize that the topic of calendar can be an extremely emotional and thus divisive one in our community, which it shouldn’t. But because our Faith Community consists of people, then it’s prone to be this way over a great many things.

It is not my intention with this post to coax, guilt or convince anyone to adopt the calendar I follow. As much as I respect every person in our Faith Community, regardless which calendar they keep, I am personally convinced that the Truth of this calendar has not been fully revealed nor restored to the Messianic Community. And it is my hope, trust and prayer that someday soon, hopefully before Master returns, that this Calendar will be fully restored to the True Faith once delivered.

Nevertheless, it is not my intention to create confusion nor division among the brethren of the Body of Messiah. But rather to share my thoughts and experiences on this important subject. And those with weak spiritual and emotional constitutions who can’t stand for such free discourse to occur in the Body, then that’s just too bad. I’ve stayed silent on issues of the Faith such as this for a number of years because I was afraid of offending and losing readers and listeners.

But those days have come to an end here at TMTO, beloved. This is Yah’s platform and I serve Him at His good pleasure. Thus, I answer to no human or organization. Praise Yah.

Explain the Torah (Observational)Calendar Briefly Explained

Before explaining a little bit about the Torah (Observational) Calendar, I should mention that the calendar, like its competitors, goes by NO official title or name. It is referred to, however, by a number of unofficial titles and names such as “The Astronomically and Agriculturally Corrected Biblical Hebrew Calendar;” “the Hebrew Calendar;” “The Observational Calendar;” “The Hebrew Observational Calendar;” “the Biblical Calendar;” and I’m certain there are others. But for purposes of this and other posts regarding this calender, I will refer to it as the “Torah (Observational) Calendar.”

So, how does the Torah (Observational) Calendar work? Well, unlike its Roman counterpart, the Gregorian Calendar, the Torah (Observational) Hebrew Observational Calendar and the Traditional Jewish (Calculated) Calendar year consists of 12 to 13 lunar months. The Gregorian Calendar year, on the other hand, consists of just 12 solar months, with a day added to the month of F-brary every 4 or so years.

The Torah (Observational) Calendar is a luni-solar-based calendar, which means that the beginning and end of the calendar year is based upon observations of the barley crop’s state of maturation that is referred to as aviv in the Land of Yisra’el, which is influenced by the sun. This in conjunction with the sighting of the renewed moon (I.e., sighting the first sliver of the crescent moon) over the Land of Yisra’el. Both elements are required in order for the New Year (aka Rosh Hashanah or Head of the Year) to begin.If portions of the barley crop is deemed to be in an Aviv state of maturation, then the following New

Moon sighting will be declared as “Chodesh Ha-Aviv” or “New Moon of the Aviv” or Rosh Hashanah or Head of the sacred biblical Calendar year.

If by chance a representative portion of the barley crop is not deemed to be in an aviv state of maturation, a “Leap Year” will then take place. This leap-year is an “intercalation” (aka an insertion of a month into a calendar) of the entire lunar month, which is for all intents and purposes, a 13th-month. (Now, given the complexities associated with this topic, I will defer the reader to other Messianic ministries and sites that go into greater detail as to what does and does not constitute aviv barley). This 13th month in some sectarian Jewish circles is referred to as an “Adar Bet.” (Adar being the Babylonian name given to the 12th biblical calendar month. Bet is attached to this 13th month because it actually is a 2nd 12th month.)

So,you may, at this point, be wondering where in the world do we find any of this information in Torah, especially given that many refer to this calendar as the Torah Calendar.

Well, in all honesty, none of what I’ve spelled out here for you is directly spelled out in Torah. But rather, the implications of what I’ve explained here thus far are codified in Torah.

In terms of the requirement for the barley crop to be in an aviv state of maturation, there are a number of Torah passages that point us towards this understanding:

Exodus 9:31-32 describes the state of the grain crop in Egypt at the time of the 7th plague. Here we find that the Egyptian flax and barley crop was destroyed by the plague of hail, while the wheat and spelt crop were spared. Why did the hail destroy the barley and flax? Because the barley and flax had reached advanced stages of maturity such that the grain stalks were no longer pliable enough to bend to the pelting from the hail. The pelting of the hail caused the stalks instead to break. And it stands to reason that the barley crop was in an advanced stage of aviv and would likely have been in the process of being harvested by the Egyptians. The time of this event is certainly suggestive of it being right around the time of the first Pesach or Passover.

Immature barley stalks/grains are (1) dark in color and (2) flexible. As the stalks/grains ripen and mature, it becomes yellow in color and brittle. However, aviv barley is not completely ripened barley. Aviv barley is ripe enough to eat when parched and may be ground into flour and even planted as seed. Aviv parched barley (called “kalu”) is roasted in fire (Lev. 2:14). Parched (”kalui/kali”) (Lev. 23:14; Jos. 5:11; 1 Sam. 17:17; 25:18; 2 Sam. 17:28; Ruth 2:14).

Exodus 11-1-12:2 Abba tells Moshe and Aharon that the month in which the final plague would take place (I.e., the death of the Egyptian firstborn) and the ensuing Pesach ceremony would serve as the Head of the Year or Rosh HaChodesh for the nation. Then 13:4 records Abba affirming the timeframe in which the Hebrew nation began the Exodus out of Egypt. It was in the Month of [the] Aviv. The Month of the Aviv then is the month of the year when the barley and flax of the Land have reached an aviv state of maturity. It is just about ready to be harvested.

Exodus 23:15; 34:18 is the commandment to Yah’s people that they keep the festival of matzah (aka “unleavened bread”) during the month of [the] Aviv on specific, set-apart days during that month.

Deuteronomy 16:1 is the commandment to “shamar” the Month of the Aviv and the Pesach.

Thus, ancient Hebrew sources tie the term aviv exclusively to the maturation state of a barley crop in the region. Aviv is then defined as a month in which the barley crop is ripening to the stage of maturity whereby it can be rendered unto the Levitical Priests at the Tabernacle or Temple in Yerushalayim and waved before Yehovah (I.e., the Wavesheaf Offering).

Now, that’s just a light dusting of the observation of the barley. The other half of this equation involves the sighting of the renewed moon (I.e., the first sliver of the crescent moon) after the passing of 29-days. Like the element of the aviv barley, this process too is not specifically laid out in Torah, but rather is implied.

The so-called authorized version of our English Bible contains some 10-verses involving the “New Moon.” Again, although there is no specific mention as to the processed involved in declaring the New Moon each Rosh Hashanah and month, these verses certainly tell us that Yisra’el recognized the importance of each new moon sighting and that those sightings marked a very specific time in Father’s reckoning of time.

Why the process for determining and declaring the renewed moon (aka Rosh HaChodesh) is not specified in Scripture, it’s not entirely clear. However, it seems as though this monthly ritual had been known and practiced by the ancients well before Moshe took to pen. So, in my estimate, Yah saw no reason for Yah to mention it in His writings. However, the first-century C.E. Jewish sages were careful to record the process in their Talmud. And it is from this historical record that we get our understanding of the observational calendar process.

Why Did the Torah Calendar Change?

From a historical perspective, we know that the Rabbinic Calculated Calendar did not come into play until after the Yerushalayim Temple was destroyed between 68-70 C.E. However, the Sanhedrin in Yerushalayim was central to the functioning of the Observational Calender in Yahoshua’s day. But it was just after Yahoshua’s crucifixion and resurrection in 29 C.E. that the Sanhedrin was exiled from the Chamber of Hewn Stone that sat on the Temple Mount, that some scholars believe was situated in the north of the Temple Mount Complex (ref. Mishnah Shabbat 15a). And then some 40-years later we have the well documented destruction of the Temple. The Sanhedrin was reestablished in Yavneh, with the seat of the Patriarchate moved to Usha. However, the Seat went back and forth between Yavneh and Usha a couple times between 70 and 135 C.E. In 135 C.E., the Bar Kochvah uprising or revolt led to multiple displacements and resettlements of the Sanhedrin. And then, somewhere between 355-363 C.E., in response to intense Roman persecution, the Sanhedrin was officially dissolved, giving its authority over to Beth HaMidrash (I.e., to local yeshiva’s). Consequently, it was during this critical time in the Sanhedrin’s history that it devised a calendar that was based on borrowed Babylonian mathematical calculation for predicting the moon’s conjunction with the earth and the sun. It was Hillel II, one of the last Patriarchates or Heads of the Sanhedrin who instituted this calendar for the whole of the Jewish diaspora to use instead of the Torah-based Observational Calendar, since there’d be no ability to determine the state of the barley crop in the Land, nor sight the renewed moon from the Land. Although this may seem to have been a brilliant, God-send for the time, Hillel’s calendar was and is fraught with problems:

Postponements were systematically inserted into the calendar to facilitate convenient timing of the Feasts of Yah. This was a blatant violation of Torah whereby Yah commanded that we do not add to or take away from His instructions in righteousness.

All Yah-commanded observational criteria were completely stripped away from Hillel’s calendar (e.g., sighting the renewed moon and determining the maturity of the barely crop for Firstfruits and Wavesheaf. Again, the taking away of commandments by man is a violation of Yah’s instructions in righteousness.

These also changed the “head of the year” (aka Rosh HaShanah) from that of the first day of the Month of the Aviv to the first day of the 7th month they referred to as Tishri.

Needless to conclude that up till the enactment of Hillel’s Calendar, Nazarenes/Messianics faithfully kept the Observational Calendar to the best of the ability. And the reason they did so is obvious: So that they would be in proper sync with their Creator through the Biblical Calendar Year at the times of Yah’s Feasts/Appointed Times.

Beside the competing issue of the Rabbinic Calculated Calendar we also have the competing issue of the Roman Calendar by Pope Gregory XIII. This Calendar was also a calculated calendar. However, unlike the Hebrew Observational and Rabbinic Calculated Calendars which were luni-solar based (I.e., based on lunar conjunctions and the agriculture of the Land), the Gregorian Calendar was entirely solar-based. It was instituted in 1582 by Pope Gregory XIII to address some of the serious deficiencies of its predecessor, the Julian Calendar.

The Gregorian Calendar has since been the calendar of choice for the Roman Church (of course) and Denominationalists.

Consequently, the Messianic Faith Community has for the most part latched on to the Traditional Calculated Calendar for obviously reasons. However, after Jews began returning to the Land in 1948, certain sects of Jews expressed interest in returning to the old ways of the Hebrew Faith: Primarily returning to the primacy of Torah as opposed to the former primacy of the oral tradition and the rabbis. The Karaites seemed to the Jewish sect carrying the greater burden of this push to return to the ancient paths. These sought to restore Yah’s reckoning of time to the Jewish people. And these began organizing trained groups to go out annually to size-up the barley crop and to sight the renewed moon each month. Fortunately, many in the Messianic Community have taken advantage of the Karaites’ and others’ work in restoring the Torah Calendar and have incorporated the keeping of the Torah Calendar in their walk with Mashiyach. These recognize that the Torah Calendar was the calendar most likely kept by our Master Yahoshua. Not to mention the fact that the Torah Calendar was all about Yahoshua in the first place. (We’ll discuss this more in a bit.)

Five Reasons why I keep this Calendar

  • The Most Biblically based of any of the calendars kept by Messianics

I’ve come to learn in my many years of walking in covenant with Messiah that I am required to filtered everything I do in my life through Yah’s Word.

Yah commanded: “You shall walk in all the way that YHVH your Elohim has commanded you, that you may live, and that it may go well with you, and that you may live long in the land that you shall possess” (Deu. 5:33; ESV modified).

“So you shall keep the commandment of YHVH your Elohim by walking in His ways and by fearing Him” (Deu. 8:6; ESV modified).

“And now, Yisra’el, what does YHVH your Elohim require of you, but to fear YHVH your Elohim, to walk in all His ways, to love Him, to serve YHVH your Elohim with all your heart and with all your soul” (Deu. 10:12; ESV modified).

And so on.

This being the case then, it stands to reason that the calendar I follow must be based or governed in some form or another by Yah’s Word. Nowhere in the passages I just mentioned, or in the many more passages I’ve not mentioned here, does Yah instruct me to follow the ways of man.

Furthermore, Yah instructed that we not add to or subtract from His Word (Deu. 12:32).

So then, here’s the deal. When I came into this Faith Community, I was immediately taught that I needed to keep the Feast Days, the weekly Sabbaths and the Dietary Laws, instructions which were clearly delineated in Scripture. There was no disputing these instructions at all, at least not for me.My first experience with faith-based calendars was of course the Traditional (Calculated) Calendar. When I was first introduced to this calendar, I was taught that this was Yah’s sacred reckoning of time that was put in place by Yah Himself. So, I didn’t question whether the calendar was biblically-based or not. The unfortunate part of this equation was that I didn’t feel inclined to question the “bibliocity” (not a real word: I made it up) of the  calendar. I didn’t think to research why church leaders dubbed it the sacred or set-apart calendar or God’s calendar. But rather I swallowed the whole thing lock-stock-and barrel so to speak.

It wasn’t until about four or five years later that things took a turn for me as it relates to the efficacy of the Traditional Calendar. At that time, I came across some teachings on the Torah (Observational) Calendar that revealed to me for the first time the origin of the Traditional Calendar and that it was not Yah’s sacred instrument for reckoning time. Turns out, the traditional calendar served an important purpose during a certain time in the Faith’s history. However, under current conditions in the Land of Yisra’el, there was no longer a need to rely on the rabbinic calendar construct.

Although the workings of the Torah (Observational) Calendar is not laid out in stark detail in scripture, the rudimentary elements of it are clearly there. And it is this vane that I trust this calendar over the traditional calendar.

As it relates to the other two more prominent calendars that are popular with Messianics—the Lunar Sabbath and the Zadokite/Enochian Calendars—despite these calendar’s staunch adherents’ claims, these are not in the least biblically based. They are in fact loosely based on obscure “biblical-sound-bites” that are taken out of context and are forcibly used by these calendars’ adherents as proof or support passages. And we’ll just leave it at that.

  • It focuses on Yahoshua and Yah’s Plan of Salvation, Redemption and Restoration

A central understanding of our Faith is that Yahoshua Messiah is the goal or end of Torah:

“For Messiah is the end of the law for righteousness to everyone who believes” (Rom. 10:4; ESV modified).

The writer of Hebrews described Torah as being a shadow of good things to come (Heb. 10:1; cf. 8:5).

Therefore, it stands to reason that if Yah’s reckoning of time is of Torah, and the Torah (Observational) Calendar is of Torah (which I truly believe it to be), then it is representative of Yahoshua our Messiah: His Person and Ministry and the Plan of Salvation, Restoration and Redemption.One calendar expert I came across in my research of the Torah Calendar described the calendar as such:

“The Calendar is illustrative of the Wedding Feast/Love Story of our Creator for Human Creation, and the Love Story is the Calendar. The omer (stalks of aviv barley that is harvested and presented as a wavesheaf offering to the Levitical Priests serving at the Temple on the Day of the Wavesheaf offering) represents when Yahoshua died as the seed and when He rose He brought forth fruit. (I’ll cover this in detail when the Day of the Wavesheaf Offering approaches.) (Rebecca Biderman)  Indeed it does beloved.

So, the calendar that we follow must represent Yahoshua. Because it requires Yah’s people to search out the ripeness of the barley crop and the renewed moon in the Land of Yisra’el, and because we as Yah’s set-apart people are to be on watch for these things, we in effect get to share in the love story which is Yah’s Plan of Redemption, Salvation and Salvation through His Son Yahoshua Messiah. Unfortunately, the other competing calendars have no such connection to Yahoshua. Of course they wouldn’t as they are man-made constructs of what the promoters of these calendars imagine in their hearts to be Yah’s reckoning of time.

The Torah (Observational) Calendar, when followed by Yah’s elect, takes them on a personal journey through Yah’s love story for them and for all of humanity. No other calendar accomplishes this.

  • A Calendar of Faith that shows us What Yah is Doing

Because the Torah (Observational) Calendar is wholly dependent on Yah: on when Yah will ripen the barley crop in the Land and when conditions are such that we may sight the first sliver of the (renewed) moon over the Land of Promise, it becomes a calendar of faith. And since our covenant relationship with the Creator requires trusting faith in Him and the Person and Ministry of Yahoshua, it stands to reason that the keeping of Yah’s set-apart days (aka moedim) each year be an exercise of faith.

Like Avraham, who trusted Yah and obeyed His instructions without wavering, we too are called to trust Him and keep His instructions in righteousness.

The Traditional (Calculated) Calendar, as I’ve shone above, was created and implemented by Hillel in the 4th century C.E. Because it was wholly based on mathematical calculations, and because the Sanhedrin determined where on their calendar Yah’s set-apart days would occur, it is by no means a calendar of Faith. The would-be child of Yah has only to look at the Rabbinic calendar and see for themselves when the Rabbis are telling them to celebrate or observe a set-apart day. As such, these religious leaders have made “Yah’s commandment (His Word) void” (Mat. 15:6; ESV modified). They have effectively violated Yah’s Torah commandment prohibiting the adding and taking away of His Word (Deu. 12:32).

The Torah (Observational) Calendar, when kept in Spirit and in Truth, requires the set-apart one of Yah to trust and rely on Him to set the times he/she will meet with Him during His calendar year.

  • I  Worship Yah and not the Rabbis or the Pope

An unsighted Jewish sayings about calendars says something to the effect of:

“Whoever’s calendar a man keeps, that is who he worships.”

The fact that we place so much emphasis on one or two calendars is indicative of the worth that is placed upon them by the unconverted and even by us. We keep the calendar that is most useful and valuable to us. Many in our Faith default to the Rabbinic Calendar for a number of reasons: (1) it’s convenient; it tells them when they say Yah’s appointed Feasts are going to take place for the calendar year, so it’s convenient to the end user. (2) It’s Jewish. Many in our Faith Community have a insatiable appetite for all things Jewish. Thus, the Calculated Jewish Calendar being of Rabbinic origin becomes quite appealing to them. (3) It has been used by them and those before them for untold generations. To these, to change in calendars would be quite inconvenient and require more energy than they’re willing to expend. (4) Some erroneous believe the Rabbinic Calculated Calendar is biblically based, while the Observational Hebrew-Torah-based Calendar is not.

It comes down to whom we will serve. Yahoshua, son of Nun, defined for us this critical element of the Hebrew Faith:

“And if it is evil in your eyes to serve YHVH, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve YHVH” (Jos. 24:15; ESV modified).

Now, I want to make it perfectly clear that I do not believe that every single soul who keeps the Traditional (Calculated) Calendar or any of the other calendars popular in the Messianic Movement is intentionally serving Judaism, the Rabbis, or the pope if we’re talking about keeping the Gregorian Calendar. What I am saying is this: When we know better, we are compelled to do better. And if we don’t know better, we’re not likely going to do better, because we don’t know what we don’t know.

Most folks in our Faith Community who keep the Traditional (Calculated) Calendar have no idea the origin and workings of the calendar. Many pass on the tradition of keeping this calendar for generations even. So then, there is no thought given among these individuals that there may be a more biblically accurate calendar they could or should keep.

One brother I used to know some years ago wrote me upon finding out that I was keeping the Torah (Observational) Calendar something to the effect (and I’m paraphrasing): “Why in the world would you leave a perfectly good calendar for another calendar” (paraphrase). You see, despite my explaining why I went to keeping the Torah (Observational) Calendar to him and others, it occurred to me that the Traditional (Calculated) Calendar offered them everything they needed in a calendar, and the Torah (Observational) Calendar was simply going to upset the way of life they’d grown used to or accustomed to. These are cut from the spiritual fabric that believe it is more important to stay consistent with the established tenets of their Faith Community, even when some of those tenets are proved to be in error. In other words: Whatever you do, don’t upset the applecart.

This bottom line issue at hand beloved, is how much does my covenant relationship with Abba mean to me? Am I willing to be like Yahoshua Messiah and Avraham and the other patriarchs, who upon receiving instructions from Yah, drop everything and pursue that thing He’s instructed me to do with my whole being? Damn the sails, full speed ahead! Is that what Yah means to me? If I understand the Torah (Observational) Calendar to be the calendar Yah has restored to this Faith of ours, am I willing to forgo the old way (I.e., the old calendar) for His reckoning of time, even if it inconveniences me and alters the way of live my life? I would like to think I’m more than willing to do just that beloved.

  • It is the Calendar our Master Most Likely Kept

Given that the Talmud/Mishnah details the use of the Torah (Observational) Calendar during Yahoshua’s ministry here on earth, it stands to safely reason that Yahoshua, who kept Yah’s Torah perfectly, kept this very calendar. Yes, no such mention of Yeshua keeping this calendar is to be found in the Brit Hadashah (aka New Testament). However, the Gospel record documents that Yahoshua’s parents raised Him in an orthodox home, and from there He continued to live an orthodox life that was strictly Torah-based. Which means that He attended the set-apart days of Yah each year, observed the weekly Sabbaths and ate kosher.

Given that the Traditional (Calculated) Calendar would not come on-line for another 3-centuries, it is obvious that Yahoshua kept the Torah (Observational) Calendar, at least to the extent that we understand that calendar today.

Contrary to the beliefs of some, Yahoshua did not condemn or reject this calendar. Oh, He certainly railed against rabbinic traditions that had the effect of nullifying Yah’s Torah commandments. But never once do we find any mention of the Torah (Observational) Calendar in His teachings. Which says to me (and this is just me), that Yahoshua, who received everything He taught and preached from His Father (Joh. 12:49), did not receive any negative thoughts or words about the Torah (Observational) Calendar from Yah.As His disciple, it is my responsibility to follow Him and keep His teachings (Joh. 14:15). That’s what disciples do. They imitate their masters at every conceivable level. So, if my Master kept the Torah (Observational) Calendar (and I believe He did), then I, as His faithful servant, keep the same calendar to the best of my ability and understanding.

Final Thoughts and Reflections

I listed just five reasons why I keep/honor the Torah (Observational) Calendar. But I can honestly tell you I have a few more reasons why I keep this calendar. Probably the greatest of those unlisted reasons is that I believe it is the calendar Abba requires of His people to keep. However, until His Ruach fully restores this calendar to the Faith once delivered, it will continue to take a backseat to the Traditional (Observational) Calendar. And to be honest with you: I’m alright with that.

We’re all on two spiritual journeys in this Faith of ours: Collectively and individually. Collectively as a faith community, and of course on an individual, covenant-basis. That being said, from the individualistic standpoint, each of us are at different places in our walk. We’re at different understandings. Different ministries. Different experiences. Different leadings. And because we’re at different places in our respective walks, I’m happy to keep this calendar with the minority. But I do have a hope that Yah will someday before Master’s return, fully restore this calendar to His chosen ones.

I pray that you at the very least have gained an understanding of where I’m coming from in terms of the times we celebrate/observe/honor Yah’s annual set-apart days. The days in which we keep the Feasts are often out of sync with the days the majority of the faithful in our Faith keep them. And this will hopefully explain why our keeping of those days may be different from the rest of the community.

The other thing I hope for is that for those of you who are open to hearing about the Torah (Observational) Calendar will have a little more information about it than you did before you read this post.

If by chance you are interested in getting deeper into the Torah (Observational) Calendar, I would recommend you go on over to https://nazareneisrael.org/books, and download the free eBook they have there about a 1/4 of the way down the page entitled “The Torah Calendar.” It’s hands down the best, in-depth explanation of the Torah Calendar I’ve come across in years. If you by chance have specific questions about the calendar that would not require the reading of this eBook, please feel free to shoot me an email at perceptionwp@gmail.com. I’ll do my best to answer your questions.

Keep in mind that I post regular calendar updates on our messianictorahobserver.org website, which you will find on our landing page, about half-way down the page, left-hand column. In addition, we post the latest monthly calendar on our “the Essential Elements of the Messianic-Hebraic Faith” page—down at the bottom—for your information and convenience.

Thank you for taking the time to read this very involved post. And as always, may you be most blessed, fellow saint in training.

 

 

 

 

Usury-Interest According to God (YHVH)

The Practice of Usury Prohibited How does God/YHVH rule on the practice of usury or exacting of interest on monetary loans by His elect? We find in Torah Reading 61 (according to our “triennial reading cycle-- Torah Reading 61--Exodus 22:25-31 ) the prohibition...

read more

The Critical Role Faith Play in the Prayer Life of a Messianic

The prayer lives of many members in the Hebrew Roots-Messianic Community are ineffective and have little to no associated power. In this installment of TMTO, we look at the role faith places in a Netzari’s prayer life and how faith can transform our prayers, when properly aligned with God’s Word and His Holy Spirit, into a powerful and effective tool for the Body of Messiah. 

read more

Paul Establishes the Law-Part 1 of the New Testament Validates the Necessity of Torah-Living for God’s People Series

Paul Establishes the Law-Part 1 of the New Testament Validates the Necessity of Torah-Living for God’s People Series

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.

Action:

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.

Picking Up and Moving Forward With TMTO

Update on TMTO (Special post without any fanfare and promotion)--Where we are today and where we'll be going.   Discontinuing Live-Stream and Why. The failure of the Livestream. Non-committal group of individuals.  Newsletter failures. Loss of focus on the original...

read more

Jews Before Gentiles?

Today’s discussion is entitled, “Jews Before Gentiles?  How Does that Work?” And the biblical basis for our discussion this evening is found in Romans 1:16 which reads:    16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation...

read more

To Whom Do You Pray?

Who do you pray to and worship and give thanks? Yeshua? YHVH? Both?  Is it Biblical to pray to and worship Yeshua as so many Christians routinely do?  In this installment of the Messianic Torah Observer, we will continue our review of the Book of Romans and Paul's...

read more

The Messianic Versus the World-Part 1-The Messianic Against the Corrupt and Evil Governments, Leaders and Sheeple of this World

The Messianic Versus a Corrupt World 

The governments of this world along with their leaders are openly evil and corrupt. They have brazenly shown that they have no shame in this regard. Many, in fact, have boasted of their evil and corrupt ways and intentions to their constituents and to the world. Consequently, the citizens of the world, who some like myself describe as “sheeple,” have blindly placed their trust in and dependence on those same leaders and governments despite these very entities openly showing their evil and corrupt hands for all to see.

A 2-Tiered Global System that Challenges the Messianic

The world of the 21st century has seemingly devolved into a two-tiered class system consisting of the [global] elite at the top and the [citizen] sheeple bottom. It is in every sense a Nicolaitan system, which Yah “hates” (Rev. 2:6, 15).

For the [global] elite to maintain their wealth, power and influence on the world scene, they’ve by all intents and purposes enslaved the sheeple of the world. Slavery is naturally abhorred by virtually every rational thinking 21st century person. Yet the sheeple have willfully sold themselves into that slavery.

The Messianic Challenged by Precursors to the Beast System of Revelation

That enslavement consists of instituted and established societal and international rules and practices that every citizen is required to adhere to without challenge or resistance. Any citizen or sheep who attempts to buck that system is summarily canceled in one form or another. To reduce the number and types of challenges to their hasatan-conceived system, the elite from time-to-time will make examples of those they deem as greater threats to their systems by publicly destroying them financially, reputation-wise, physically, liberty and freedom-wise, psychologically, etc.

We saw this all clearly demonstrated over the course of the last two to four years. The elite successfully destroyed the lives of countless souls who they deemed to be threats to their wicked systems. Threats by way of expressed opinions and beliefs. Threats by way of refusal to comply with the comported rules and practices of the system. Punishing thought crimes, once only depicted in science fiction novels and popular movies, became real-to-life, in some of the most so-called democratic places of the world.

And it continues today.

The Messianic’s Threat to the Nascent Beast System

Probably the greatest of all human threats to the elite of this world are true people of Faith. Although few in overall numbers when compared to the entirety of what is believed to be some 2.5 billion self-professing Christians in the world, the Messianic stands to be the greatest cause of the elites’ collective headaches. Why is that? Because the Messianic realizes the global elites’ systems are an absolute affront to Yah’s Way of life as outlined in the teachings of Yahoshua HaMashiyach and Yah’s Torah. In fact, these global systems are nothing short of precursors to the coming “beast system” that is described in the books Daniel (chapters 7) and Revelations (chapters 13-20). These beast systems serve primarily as the mechanism by which the kingdom of darkness will do battle with the kingdom of Yah.

The Messianic is in the Midst of a War

The sold-out Messianic will function and serve, solely speaking, the Kingdom of Yah. The kingdom of darkness sees the true Messianic then as an enemy combatant that is primed for destruction.

Conversely, the kingdom of darkness, aka the global elite and their governing systems, sees the world’s sheeple as its source of required income and muscle to be used against the Kingdom of Yah.

Unbeknownst to most of the unconverted world, they are complicit in a spiritual war between the powers of darkness and light. How so? Because they have put their trust in the powerbrokers of this world who have convinced their sheeple that they have their best interest at heart. And of course, if that approach fails to work on a segment of the sheeple population, the elite always have “cancellation” (I.e., canceling the people; disappearing the people in whatever form that might take) as a viable option to them.

The Messianic as a Target

The Messianic potentially stands in the crosshairs of the global elite and their minions. These strongly adhere to the instruction to “trust no man” (Psa 118:8; 146:3; Jer. 17:5), but rather, they trust Yah, the Elohim of Avraham, Yitschaq and Ya’achov, and they conform to His Righteous Ways (2 Sam. 22:3, 31; Psa. 7:1; 16:1; 18:2, 30; 56:4, 11; 62:8; 72:28; 91:2; 141:8; Pro. 30:5; Rom. 8:29; 12:2; 2 Cor. 1:9; 1 Tim. 4:10; 6:17). This dichotomous reality makes the Messianic a natural enemy of this world. And the Messianic Child of Yah must always be prepared for worse.

It should not be a point of dismay for the Messianic that he or she is at odds with this world. It should rather be a spiritual badge of honor if you will. For this world is not the home of the true Messianic, as beautifully put by the writer of the Book of Hebrews:

(12) “For this reason, Y’shua also, that He might sanctify His people with His blood, suffered without the city. (13) Therefore, let us also go forth to Him without the camp, clothed with His reproach: (14) (for we have here no abiding city; but we expect one that is future:) (15) and through Him, let us at all times offer to Elohim the sacrifices of praise, that is the fruit of lips which give thanks to His Name. (16) And do not forget to do good and share with the poor; for with such sacrifices a man is pleasing to Elohim. (17) Confide in your guides and listen to them; for they watch for your souls as men who must give an account of you that they may do this with joy and not with anguish; for that would not be profitable to you” (13:12-17; AENT).

Throughout the course of this, what I like to refer to as “plandemic,” the targets of the globalists and their cronies were the people of Faith. These were some of the first to stand firm and not defile their “temples” with those so-called “jabs,” standing firm in their conviction that what the elite were demanding they have put in their body was of the devil. Many, because they stood firm and refused to give in to the demands of the elite and the sheeple of the world, lost their livelihoods and families and wellbeing to boot. Despite being citizens of what was once called a nation built upon Judeo-Christian beliefs, these were denied the very constitutional protections guaranteed by their nation.

The Church Triumphant Complicit in Aiding and Abetting the Kingdom of Darkness

Ironically, the Church Triumphant, that should be that shining beacon of light on a hill that can’t be hid, in more cases than not, leads the way in propping up the kingdom of darkness. These handily bought into the lies of the globalists and their sheeple followers, and anxiously took on leadership roles in promoting the kingdom of darkness’ agenda. These are complicit in promoting the beast system of the present-day global elite, and their reward in the coming perilous days will be immunity. These will not be the ones to be persecuted righteousness (Mat. 5:10-12) nor martyred for the witness of Yahoshua (Rev. 20:4). These will likely turn on the Hebrew Messianic in terrible hatred and disgust.

Master warned of this:

(17) “Beware of religious men! They will deliver you up to the councils, and they will scourge you in their synagogues. (18) You shall be brought before governors and kings for My sake, for a testimony against them and the gentiles. (19) When they deliver you up, take no thought how you shall speak, for it shall be given to you in that same hour what you shall speak. (20) It is not you that speaks, but the Spirit of your Father which speaks through you. (21) Brother shall deliver up his brother to death, and the father the child! Children shall rise up against their parents and cause them to be put to death. (22) You shall be hated by all men for My Name’s sake, but he that endures to the end shall be saved. (23) When they persecute you in this city, flee into another, for truth I say to you, you shall not have gone over the cities of Yisra’el before the Son of Man returns” (Mat. 10:17-23; Rood)!

Persecution is the Burden of the Messianic–There are NO Free Lunches

But you know, all the biases and persecutions facing the Messianic comes with the price of admission to a covenant relationship with the Creator of the Universe.

Given all this, it behooves the Messianic to be always on their spiritual “A-Game” so to speak. He/she must be aware of the situation on the ground. Otherwise, he/she is subject to being taken prisoner in this war and not seeing the light of day again.

The First of a Series

Therefore, I’ve been led to produce a series of writings for the expressed purpose of laying the plumb line that serves to separate Yah’s elect who are of the Kingdom of Yah from those of the kingdom of darkness. These posts are not intended by any stretch of the imagination, to create discord within and without the Body of Mashiyach. But rather, to alert the Body of the real threats facing them and hopefully explore tactics on how to “stand.” Stand, as Shaul wrote, “against the wiles of the devil and withstand in the evil day, having done all, to stand” (Eph. 6:11).

I will be approaching each of these posts from the perspective of current events that I believe may have present or future impacts on the Body of Mashiyach. May they also serve to encourage each of us to not give an inch to the kingdom of darkness. But rather, live by our Faith (Hab. 2:4) as if each day were our last. Love Yah with all our heart, mind and stretch and one another as we love ourselves (Mat. 22:37). And image Yehovah our Elohim, promoting His eternal kingdom in the place he presently has us.

“Your kingdom come, Your will be done, here on earth as it is in heaven” (Mat. 6:10).

Come now Master Yahoshua! Come now!

How to Effectively Operate in Covenant Using the Example of Abraham and Eliezer–STAR-21

How to Effectively Operate in Covenant Using the Example of Abraham and Eliezer–STAR-21

This is “How to Effectively Operate in Covenant Using the Example of Avraham and Eliezer.” It is the 21st parshah of our 3-year Torah Reading Cycle and it is found in Genesis or Bereshit, 24:1-41. But because the topic content I want to discuss with you today is primarily contained in only a portion of our reading, I’ll be referencing just verses 1-19.

 

And as in our previous STAR discussions, I’ll be referencing Robert Alter’s translation of the passage, from his “The Five Books of Moses” publication.

 

For those who may be new to our format, I’ll first read each verse in its recorded order, comment as needed, and then enter into a general discussion on the spiritual applications contained therein.

 

So, let’s begin.

 

24.1. And Abraham was old, advanced in years (let’s just say, he’s beyond 137-years young), and the LORD had blessed Abraham in all things.

 

In other words, Yah kept His promise to immensely bless him (Gen. 15). So, Avraham was very wealthy in terms of ANE standards. Not only was he wealthy in material wealth, Avraham was wealthy in terms of his health—obviously—his wisdom; and his respected standing in the region he resided.

 

 

24.2. And Abraham said to his servant, elder of his household, who ruled over all things that were his (this most likely was the Eliezer of Damascus that Avraham identified to Yah by name and position as possessor of his house back in Genesis/Bereshit 15:2), 

 

 

24.3. “Put your hand, pray, under my thigh, that I may make you swear by the LORD, God of the heavens and God of the earth (an ancient act that accompanied the swearing of an oath that some say was tied to matters of fertility, progeny, family and such), that you shall not take a wife for my son from the daughters of the Canaanite in whose midst I dwell.

 

 

24.4. But to my land and to my birthplace you shall go (Ur, of the Chaldees in Mesopotamia), and you shall take a wife for my son, for Isaac.”

 

 

24.5. And the servant said to him, “Perhaps the woman will not want to come after me to this land. Shall I indeed bring your son back to the  land you left?”

 

In other words, (and I’m pretending to be the servant Eliezer speaking here) the likelihood that this plan of yours boss will work. What are the chances that a woman is going to agree to leave her home and her family, return back here to Hebron (assuming Avraham is still living in Hebron at this time) with me, a total stranger, to marry a man she’s never met, or for that matter, seen before. So then, wouldn’t it be a more surer bet for me to simply take Yitschaq with me, show him off up there around your kinfolk, and let the fish bite naturally?

 

 

24.6. And Abraham said to him, “Watch yourself, lest you bring my son back there.

 

In other words, heavens no! (I’m pretending to be Avraham here) I’m not going to allow you to take my son back to the place that I was told to leave by Yehovah, only for the woman he marries to somehow convince him to remain there with her for the rest of his life. Not only no to that idea, but heck no!

 

 

24.7  The LORD God of the heavens, Who took me from my father’s house and from the land of my birthplace, and Who spoke to me and Who swore to me saying, ‘To your seed will I give this land,’ (a reference back to the covenant pronouncement Yah made to Avraham as recorded in Bereshit/Genesis 13, 15 and 17) He shall send His messenger before you and you shall take a wife for my son from there.

 

 

24.8. And if the woman should not want to go after you, you shall be clear of this vow of mine, only my son you must not bring back there.”

 

In other words, me still pretending to be Avraham, if what you suggest turns out to come true, that the young lady refuses to accompany you back here to Hebron to marry my son, then we’ll find another way to get him married to one my kinfolk. You’ll be absolved of your oath/vow. We’ll address the spiritual implications of this verse in our halachah, thoughts and reflections discussion in a few.

 

Whatever would come of this plan, however, Eliezer was forbidden to remove Yitschaq from Canaan and relocate him to Mesopotamia. Yitschaq remaining in Canaan was crucial to the integrity of the covenant. Indeed, we see here Avraham operating from a covenant mindset. And we’ll discuss what operating from a covenant mindset looks like in a few as well.

 

 

24.9. And the servant put his hand under Abraham’s thigh and he swore to him concerning this thing.

 

 

24.10. And the servant took ten camels from his master’s camels, with all the bounty of his master in his hand (Eliezer goes on his mission bearing gifts), and he rose and went to Aram-Naharaim, to the city of Nahor.

 

I tried to find the distance Eliezer would have to travel on this mission, from Hebron to Nahor by camel. There’s not much in the way of expressed distances, but I did run across two mentions: One individual suggested, based upon their research, that the distance was about 600 or more miles and that it would have taken the servant’s entourage roughly three (3) weeks to reach their destination. Another individual, who seemed quite sure of himself, asserted that the distance was no more than 300 miles and that it would have taken the group just about a week to complete. Does it really matter? No. But it is good from time-to-time to have a sense of distances traveled and the challenges the patriarchs faced during their lifetimes.

 

 

24.11. And he made the camels kneel outside the city by the well of water at eventide, the hour when the water-drawing women come out.

 

 

24.12. And he said, “LORD, God of my master Abraham, pray, grant me good speed this day and do kindness with my master, Abraham.

 

 

24.13. Here, I am poised by the spring of water, and the daughters of the men of the town are coming out to draw water.

 

 

24.14. Let it be that the young woman to whom I say, ‘Pray, tip down your jug that I may drink,’ if she says, ‘Drink, and your camels, too, I shall water,’ she it is whom You have marked for Your servant, for Isaac, and by this I shall know that You have done kindness with my master.”

 

I find the servant’s prayer or declaration or meditation, whatever it truly was, to be interesting. You know, when we people of Faith seek Yah’s favor in some endeavor, most will approach Abba from the standpoint of asking or petitioning Him to do that thing which we’re seeking Him to do for us. We generally ask Abba to accomplish that thing for us in generalities or in general terms. We might of course ask Father to grant us that thing we seek in specific terms, like, say, we have no money and we have a utility bill that is due and we petition father to make those funds available to us in order to pay that bill and avoid a shut off.

 

But in this particular situation, the servant lays out to Abba a very specific course of events he would have happen, leading to the ultimate desired or planned outcome. It’s an odd petition formulation to me, incorporating possibly some element of the prophetic, which is suggestive of maybe the Holy Spirit working in or on the servant here to accomplish his mission.

 

Or maybe its more wishful thinking on Eliezer’s part, such that he is simply laying out for father his ideal path to success in this mission. Sort of like, “You know Yah, You being the Elohim of my master Avraham, would you show favor to me and my master today, as I sit by this well, ready for a great thing to happen; waiting for the unbelievable to happen? And it sure would be nice if the young woman I’m scoping out for Yitschaq were to suddenly show up (which she in fact does in the next verse) here at this well to fetch water, and when I ask her for a drink, she readily provides that drink to me and then without me even asking, she offers to water my camels for me. And if this crazy thing were to happen, then I would be certain that this is the woman for Yitschaq and You will have blessed and honored your servant Avraham and the covenant.”

 

24.15. He had barely finished speaking when, look, Rebekah was coming out (yep, there it is), who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her jug on her shoulder.

 

There is an interesting aspect to Josephus’ version of this story. According to Josephus, and conceivably a sect of first-century rabbis, that Avraham was already familiar with the availability of Rebecca as a potential wife, she being a granddaughter to his now deceased brother Nahor. So, the issue from Josephus’ perspective was not so much his servant, whom Josephus does not identify by name, miraculously stumbling upon the one girl who would have the character to attend to his and his camels’ needs and agree to the marriage proposal which would require her to leave her people and return with him to Canaan. The issue instead was the servant miraculously bumping into Rebecca and Rebecca and her family agreeing to her returning with the servant to Canaan.

 

24.16. And the young woman was very comely to look at, a virgin, no man had known her (at this point, key to the integrity of the covenant, which we’ll address in a few). And she came down to the spring and filled her jug and came back up.

 

 

24.17. And the servant ran toward her and said, “Pray, let me sip a bit of water from your jug.”

 

 

24.18. And she said, “Drink, my lord,” and she hurried and lowered her jug onto her hand and let him drink.

 

 

24.19. And she let him drink his fill and said, “For your camels too, I shall draw water until they drink their fill.”

 

And of course, the rest of the story follows along the lines of him identifying himself, an exchange of gifts and the servant discussing his mission in detail with Rebekah and her family after being graciously welcomed into Milcah’s and Laban’s home. And this is where our overall text ends for this parshah.

 

Practical Halachah and Sabbath Thoughts and Reflections

 

Perpetuating the Covenant Through Isaac

 

There is no doubt that Avraham operated in covenant. And Avraham clearly recognized that the component parts of the covenant he had with Yah, which guaranteed the perpetuation of the covenant, required Yitschaq/Isaac, his son, be married and produce an heir through whom the covenant would continue.

 

Messianic author, teacher and commentator Tim Hegg best described this specific situation as follows:

 

“…the generational aspect of the covenant is the necessary bedrock upon which all of the other blessings are founded” (Parashah 21—Maintaining the Covenant notes).

 

In other words, without a proper wife for Yitschaq who would bear him a child within the confines of the covenant, that established covenant would end at Avraham’s death. And this is made all the more apparent to us with the opening verse of our reading passage:

 

“And Abraham was old, advanced in years…” (24:1; Alter).

 

And thus, we see here that Avraham was sensitive to the reality of his mortality. He recognized the importance of perpetuating the covenant which could only happen through his son having a family of his own.

 

Spiritual Truths Contained in our Reading

 

Of Torah, the Apostle Paul/Shaul, wrote that it is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man and woman of Yah may be perfect, throughly furnished unto all good works (2 Tim. 3:15-16). And certainly, the parshah that is beautifully laid out before us fulfills this definitive statement of truth. I believe it is filled with spiritual and halachic truths and principles, that if prayerfully and meditatively applied, can benefit, and enhance an elect one’s walk with Messiah.

 

One such spiritual and halachic principle has to do with covenant. Not covenant from the standpoint of covenant relationship with Yah being required of every Messianic, disciple of Yahoshua mind you.

 

And yes, I and other brethren such as Robert Bills of highpursuitministries have been proclaiming and discussing and teaching about covenant and the importance of being in covenant with the Creator of the Universe through the Person and Ministries of Yahoshua Messiah throughout our respective ministries. And this understanding of covenant has not and will not change in the least. We’ll continue teaching, preaching, and proclaiming the importance of covenant until Master Yeshua returns.

 

Covenant Gives the Faith Purpose and Viability

 

The aspect of covenant that this reading highlights most, at least to me, has to do with the nuts and bolts of operating in covenant. Specifically, how a disciple of Yahoshua Messiah should effectively operate or function in covenant. How he or she most effectively must live in covenant. How he or she must perceive covenant and behave in covenant.

 

Covenant is that thing that makes this Faith of ours viable or relevant. You see, without covenant, one’s profession of Faith or one’s practice of their Faith or one’s religion is without purpose.  Covenant gives one’s Faith credibility, viability and most importantly, purpose.

 

I would liken covenant, if you will, to computer software. A PC or Mac, for instance, is useless without software. Without software, it is nothing more than a block of hardware. It has no purpose. Likewise beloved, Torah-living and Torah-keeping serves absolutely no purpose without covenant.

 

Covenant is More than a Cognitive Agreement

 

Covenant is not just a cognitive agreement to walk in the Eternal’s Ways; to obey Torah and be a disciple of Yeshua. It involves far, far more than agreeing in principle to enter into an agreement with Yah to keep His instructions in righteousness.

 

The covenant that we’re involved in as Messianics, which is the renewed covenant as described in Jeremiah 31 and Ezekiel 36, involves a transformative existence that is made possible through the Person and Ministries of Yahoshua, our Master, and through the workings of the Ruach Kodesh, the Holy Spirit. And that transformative existence makes it possible for us to have a true and substantive relationship—a “yada” relationship with the Creator of the Universe.

 

And so, without covenant, there is no relationship with Yehovah. Without covenant (without its power and transformative affect upon humanity), there is no life abundant that Master Yeshua promised those who would be His disciple (Joh. 10:10). Without covenant there is no access to the coming Kingdom of Yah. Without covenant, there is no eternal life.

 

And for the definitive teaching on covenant, I would highly recommend you watch or listen to Messianic Teacher and author Robert Bills’ definitive seven (7) part series on covenant, that can be found on his ministry’s website, https://www.highpursuitministries.com/way-of-spirit-and-truth. Once you pull up the webpage, scroll down till you get to his podcast postings, then within the podcast posting box, scroll down to his covenant teachings dated from 5/8/2021 to 6/19/2021. Pretty much everything you’d ever need to know about the concept of covenant is contained in that series.

 

Covenant Principles Found in our Reading

 

Despite the term covenant not once being mentioned in our reading, covenant principles are firmly embedded throughout. In fact, I would go so far as to say that our reading is somewhat of an expose on effectively operating in covenant. And in my study of this reading, I was able to identify five (5) elements or principles, which when studied and implemented in a Messianic’s life, will equip him or her to effectively operate in covenant.

 

You know, it’s one thing to say and know about the importance of entering into and maintaining covenant with Yah, but it’s another thing to know how to operate or walk or live in covenant. And I believe this is what this reading reveals to those who have eyes to see and ears to hear.

 

So, for the remainder of our time together, let’s examine each one of these elements and see where they take us in our journey to be effective covenant operators.

 

  1. A Covenant Mindset (A Renewed Mind)

 

In Ephesians 5:15-30, Shaul admonishes his Ephesian Assembly readers to be diligent to walk circumspectly, or rather that they pay close attention to how they conduct themselves in life; that they should walk wisely and not as fools (vs. 5; cf. Col. 4:5). Shaul points out that indeed the times in which they were living were evil (vs. 16). And then, Shaul makes a poignant statement to his readers that they “try to understand what the will of the Lord is” (vs. 17; CJB). This is a critical piece of instruction that not only intersects this week’s reading but also underscores our central theme of effectively operating in covenant.

 

One of the main, essential elements involved in our effectively operating in covenant is (1) not conforming to this world and (2) being transformed by the renewing of our minds. In short, it’s possessing and maintaining a steadfast, proper covenant mindset. You see, Avraham could have taken the path of least resistance and found a wife for Yitschaq among the daughters of the Hittites or some other Canaanite peoples. But Avraham sought to stay true to covenant by not taking the path of least resistance and doing what otherwise would have been logically expected of him.

 

So, he has his trusted servant (most likely Eliezer of Damascus) declare via an ancient oath ritual that he would “not choose a wife for my son from the daughters of the Canaanites among whom I live” (24:3; HCSB).

 

Now, some might think, wait a minute Rod, where do you get from this verse that Avraham was operating in covenant here? Well, maybe I should say that it is implied here that Avraham was operating in covenant AS WELL AS in the prophetic by insisting that Yitschaq’s wife come from his kinfolk and be of the land from which he was born and raised and not from the daughters of the Canaanites (24:4). And so, Avraham’s instructions to Eliezer are made within the framework of covenant. This is evident in the statement Avraham makes to Eliezar when Eliezer expresses to Avraham the concern he has that he may not be able to successfully complete his mission to find Yitschaq a wife among his master’s kinsmen:

 

“Yehovah, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spake unto me, and who sware unto me, saying, Unto thy seed will I give this land” (24:7; ASV).

 

Now, Moshe doesn’t reveal why Avraham did not want his son to marry any of the daughters of the Canaanites. Maybe Avraham simply did not care for the Canaanite people. Or maybe Avraham simply preferred that his son marry a member of his kinsmen. Or maybe it’s because Avraham realized that for the covenant to remain viable, his son Isaac/Yitschaq could not marry a Canaanite and have children with her because it would adversely impact the covenant.

 

 

How Avraham knew that is not revealed in the text. However, we find that later on in history, Avraham’s seed, Yisra’el, would be tasked by Yah of “utterly destroying…the Hittites…the Canaanites…for purposes I’ve talked about on this platform, the discussion of which I’ll post in this post’s transcripts if you are interested in finding out what that purpose may have been. So, it would be a very reasonable assumption that the Hittites were incompatible with the covenant and somehow Avraham recognized that which I would call a covenant mindset: recognizing those things in life that are incompatible with one’s covenant relationship.

 

And as it relates to us, we must learn to operate under or through a covenant mindset. What does that mean or what does that look like you might ask. Well, just look at the conversation that Avraham had with Eliezer his servant. Eliezer expresses concerns over the task given him and the oath he pledged to Avraham over this matter. And Avraham allays the servant’s fears by repeating the overall covenant he held with Yah, with the assurance that because he would be operating under the framework of covenant, an angel would guide and lead him.

 

Well, what this says to us is that we must filter everything in our lives through our covenant relationship with Yehovah. And yes, as mundane as it may be, I’m talking everything: how we spend our money; how we conduct ourselves among our family members and out in public; how we think; how we process things; how we plan our lives; how we worship; how we pray; how we obey Yah’s instructions in righteousness as well as obey Yah’s specific instructions to us. It’s a factoring in of what things will negatively impact versus be consistent with our covenant relationship with Yah. This being the case, we will often face situations that, because of covenant, we cannot conform; we cannot act; we cannot take the path of least resistance because to do so might compromise the covenant.

 

And to some extent, this is what Shaul was talking about when he instructed the Messianic Roman Assembly that they not conform to this world or the ways of this world–in Avraham’s instance, don’t attach your son Yitschaq to your pagan neighbors, the Hittites, but rather go back to the lineage of people, your kinfolk, and marry him off to one of those women.

 

A covenant mindset requires a renewing of one’s mind because we are hardwired to operate in the ways of this world. And so, it is quite often counterintuitive for new disciples to operate in covenant the way they should. Why? Because they were born and raised to operate in the ways of this world or their former religion. Therefore, to overcome this problem–or rather in order for one to be transformed in mind, body and soul, to operate in covenant, he or she must have their minds completely renewed.

 

 

The transformative covenant mindset places the covenant above every element and aspect of a disciple’s life. This mindset doesn’t eliminate those sanctioned elements, responsibilities, and aspects of an elect’s life, such as family, health and wellbeing, security, personality, and preferences, and such. But rather, a covenant mindset helps puts these elements into a holy and proper order in an elect’s life. It should control and even enhance and make for better handling of those responsibilities and elements. We become the ideal human being, with the ultimate goal of conforming to the very image of our Master Yeshua Messiah, who was Himself the splitting image of His Father Yah. So, from a covenant mindset perspective, covenant must consume everything in our lives. And as we saw beautifully exemplified in our parshah today, covenant drives and controls every aspect of Yah’s people.

 

So then, in order to effectively operate in covenant, the child of Yah must possess and function through a covenant mindset. The covenant mindset is developed in an elect during the sanctification process. And when he or she reaches that place where they’re filtering and processing everything going on in our lives through covenant, he or she becomes an effective agent for the Kingdom of Yah. How so? Because he or she will image Yah in the earth more effectively by properly walking in His Ways and doing His Will in the earth without error. And through his or her covenant living, he or she will be as lights to a dying and condemned world, pointing that dying and condemned world towards the only answer to their dire situation.

 

Avraham highlighted this concept of a covenant mindset by his actions as recorded in our reading here today. We see he’s getting old and he recognizes that the covenant needs to be perpetuated. He’s coming to terms with his mortality, realizes that for the covenant to continue and expand, he’s gotta find an acceptable wife for his son, Yitschaq. And for that wife to be suitable to the perpetuation of the covenant, she could not be of the Canaanites. But rather, she must be of his kinsmen.

 

So, Avraham is filtering this critical concern of his life through a covenant mindset.

 

How do we then acquire this transformative covenant mindset? Well, we all know the answer to this question. But in case there are those who are new to Faith or who are out searching for Truth, let’s quickly lay this thing out for you.

 

First and foremost, we must recognize that unconverted humanity are condemned creatures because of sin. And thus, the unconverted are in dire need of a rescuing and pardon. Yah made provision for that by sending His Son Yahoshua to this earth and through His Person and Ministries, humanity has the opportunity to be redeemed from the clutches of the evil one and to receive eternal life.

 

But that’s not where our responsibility begins and ends. Our recognizing that we are in a dire situation must then compel us to take action to address that dire situation. And that action beloved is to commit to a relationship with the Creator of the Universe. That relationship is an exclusive relationship that is based on trusting faith. This exclusive relationship also comes with rules and precepts that we are compelled to abide by and follow as a covenant partner. And in that process of our trusting Father’s willingness and ability to redeem, save and provide for us, in addition to our walking in His Ways, His precepts, His Will, He provides us His gift of the Ruach Kodesh/Holy Spirit to teach us; lead and guide us; encourage and embolden us; to correct and test us. But the key to this is that we must make ourselves open to that work of the Holy Spirit in us. And the process of making ourselves open to that work by the Ruach Kodesh is that we must die to self. We must deny ourselves, pick up our crosses and follow Yahoshua; sit at His feet and receive His Father’s Words of life. Of course, we must do this, because this is an exclusive relationship whereby no other Gods are permitted. This exclusive relationship requires that we not follow the ways of the world but follow the ways of the covenant. This exclusive relationship demands that we not desire the things of this world, but instead desire the things of the Kingdom.

 

Beloved, all in all, it’s an entirely new way of thinking that the patriarchs could only envision as a future promise and hope. These all received a blessed glimpse of the covenant we possess today through the various progression of covenants that Yah established with them.

 

If we are diligent in all that I just mentioned, we will experience a powerful change within us because we would be operating through a transformative mindset. In so doing, we will resist conforming to the ways of this world, but rather our focus will be on, as Shaul worded it: “knowing what Yah wants and that that which Yah wants is proper, good, satisfying and able to succeed” beyond the intentions and machinations of unredeemed humanity (Rom. 12:2). But that transformative mindset will not come without a full commitment—obedience and trust—on our part; a disavowing of the things and ways of this world (1 Joh. 2:15); a circumcised heart (Psa. 51:10); a presenting of our bodies as living sacrifices that are holy and acceptable unto Yah (Rom. 12:1). And most importantly, simply stepping out in faith and walking in covenant to the best of our ability (Col. 3:10).

 

You know, it’s not a crime to put one’s best foot forward and operate in covenant. One does not have to go through years of training and instruction before they begin walking in covenant. Sure, we’re going to fail from time to time in our walk. And when that happens, we simply dust ourselves off, go to Yah and confess our shortcomings and failures, and then make every effort to not repeat those failures again. Indeed, Abba is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (Ref. 1 Joh. 1:9).

 

Folks, none of what I’ve discussed here with you today is easy. In fact, at times it can seem impossible. But Shaul declared to his Philippi readers that he was assured that he could indeed do all things through Him who gives him power (4:13). How we manage our time; how we spend the money Yah blesses us with; with whom we socialize and interact; the places we go and the things we do, are things in our lives that should be processed and enacted through a covenant mindset. If when done, we can effectively operate in covenant and one of the tools we have at our disposal to accomplish this is to acquire and operate from a covenant mindset.

 

  1. Maintain the Purity and Integrity (Holiness) of the Covenant

 

The second element needed to effectively operate in covenant as illustrated in our reading is maintaining the purity and or integrity of covenant. We’re talking not just maintaining the purity and integrity of the covenant and its attached relationship with Yah, but also maintaining personal and spiritual integrity. And I might add, there is serious crossover here with the previous element. You see, you cannot maintain purity and integrity of covenant without operating in a covenant mindset. Without the proper mindset just discussed, one will compromise the integrity of the covenant. And a compromised covenant is for all intents and purposes “tame” or “defiled.” And Yah is not interested in being involved in any defiled covenant relationship.

And we see this truth underscored throughout Tanach, with one of the most poignant examples being that found in Yermiyahu/Jeremiah:

 

“Behold, the days come, saith the LORD, that I will make a new covenant with the house of Yisra’el, and with the house of Yehudah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which My covenant they brake (defiling and compromising covenant), although I was a husband unto them, saith the Lord” (31:31-32; ASV).

 

Fortunately, as we see beautifully laid out here, Yah, by virtue of His grace and mercy and Plan of Salvation, Redemption and Restoration, brought forth to us a new covenant; the opportunity to reestablish a relationship with Him, through the Ministries and Person of Yahoshua Messiah. Now, we can do this thing right and walk/operate in covenant as Yah always intended for us to do. And this time Yah is doing most of the heavy lifting by doing a work within us that makes breaking covenant with Yah less likely, as we saw happen with our ancient Hebrew cousins. And those heavy lifting actions Yah has undertaken to make our operating in covenant less challenging by virtue of the sanctification process:

 

“…I will put My Torah in their inward parts, and in their heart will I write it; and I will be their Elohim, and they shall be My people” (Jer. 31:33; ASV).

 

With Yah’s Word, Yah’s covenant becoming part of our spiritual and even physical DNA, all that is left for the would-be child of Yah to do is “DIE TO SELF.” Let go and let Yah. Do as Avraham did: Whatever Abba told Him to do, he simply did it. And in him doing that which Yah directed him to do, covenant was established and maintained. We are the beneficiaries of Avraham operating in covenant. In fact, this is part and parcel of the fifth element we will discuss.

 

Now, in terms of maintaining the purity and integrity of the covenant, we’re referred right back to verse 3 of our reading:

 

“…you will not choose a wife for my son from among the women of the Kena’ani, among whom I am living” (CJB).

 

We just discussed this major concern. The integrity of the covenant would have been severely compromised if Avraham would have given in to the path of least resistance and married Yitschaq off to a Hittite woman. And apparently, by all appearances, Avraham was acutely aware of this, or so it would seem.

 

In verse 18 of this week’s apostolic reading, Shaul counsels his Ephesian readers:

 

“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to Yah the Father in the name of our Master Yahoshua Messiah” (5:18-20; ESV). In Romans, Shaul simply counsels his readers to “walk honestly” (13:13).

 

Beloved, once Eliezer embarked on his mission to find his master’s son a wife among the kinsmen of Avraham, he would not be deterred from that mission. He would not allow the carnal to mess him up. And so, when he arrived in Nahor of Mesopotamia by that city’s well, he turns to Yehovah and asks for Abba’s grace/favor, not just for himself, but also for his master Avraham (Gen. 24:12). An unselfish heart and mind indeed.

 

The integrity of the covenant was, in part, maintained by Eliezer swearing that whatever became of his mission back to Avraham’s hometown, he was by no means to take Yitschaq back there to Mesopotamia. And it made more sense to Eliezer that maybe the easiest way of finding Yitschaq a wife in his master’s hometown was to take Yitschaq with him on the mission and parade him throughout the town. That way, the chances of successfully finding his son an appropriate bride would have been substantially increased. But Avraham was acutely aware that the covenant was based in great part on him and his seed remaining in Canaan. Besides, Abba commanded Avraham to leave his kin and his kin’s land and resettle in Canaan. So, for Avraham to permit Yitschaq to possibly travel to his kin’s land and end up permanently resettling there could upset the integrity of the covenant. And this certainly plays heavily into the obedience element of operating in covenant, which is element four of list. And thus, it makes sense that Avraham’s response to Eliezer’s suggestion here was emphatic as it was: “No! You’re not to do such a thing,” or better, “heaven forbid you should do such a thing.” This is where Yitschaq was to remain and carry on and perpetuate and operate in the established covenant.

 

And certainly, one of the clearest contrasts to this can be found in the story of Ya’achov (Jacob), who fearing for his life by the hand of his betrayed brother Esau, will personally end up in his grandfather Avraham’s hometown amongst some of the same kin that Eliezer deals with in this story. But Ya’achov/Jacob, due to dubious circumstances, will end up being in exile from Canaan for some 20-years. And it would take circumstances, no doubt through the workings of the Holy Spirit, to drive Ya’achov back to Canaan.

 

The point is that Avraham knew, be it by divine wisdom or personal experience or both, that when you leave the place that Yah has instructed you to be, the enemy will do everything in his power to keep you there. It becomes extremely difficult, and at times, impossible to return to that place Father intends for you to be.

 

Again, this plays directly into the element of obedience. If Yah puts us someplace and tells us to operate in that place—to carry on and operate in covenant in a certain place, at a certain time, and under a certain set of circumstances, it is imperative that we stay put until such time Abba moves us to our next destination. In this case, Avraham had not received any notice to move him and his family out of the Land of Promise. And needless to say, Yah would not do such a thing since the covenant clearly stipulated that Avraham and his seed would possess and dwell in the land.

 

One of the important things we must prayerfully examine in our covenant relationship with Yah is its purity and integrity. What do I mean by this?

 

It behooves us to petition Yah, in addition to our conducting a self-examination of our covenant relationship with Him, to reveal to us the weak areas of the covenant relationship. And what we may find in that examination and revelation from the Holy Spirit, of course, is that the weak areas of the relationship will have nothing to do with Yah. Yah is always going to maintain His end of the covenant relationship bargain. The weak or impure areas will always come from our end.

 

So, we must determine whether or not our involvement in the covenant relationship is pure and whether or not the relationship is sound and secure. For I will tell you: If we are permitting impurities to infiltrate and influence our lives—I’m talking introducing and allowing things that we have no business being involved with as a child of Yah—and we allow those things to become part of our lives or influence our lives, then those impurities will taint the covenant relationship and compromise the covenant’s integrity. Are you following me?

 

Are we ensuring perpetuation of our covenant relationship with Yah by keeping ourselves pure and worthy of the covenant relationship in the first place?

 

Beloved, the world is filled with impurities that if the child of Yah allows into their lives, will taint the covenant relationship and cause the covenant to be compromised. I’m talking entertainment of all kinds—movies, music, books, pornography, inappropriate relationships, habits, thoughts and ideas, etc. Certain unsanctioned relationships. I’m talking shacking up with someone who is not our spouse; fornicating; adultery; homosexuality; certain unsavory business relationships; careers that a child of Yah should not be involved in; friendships and relationships that present an unequally yoke situation. Which all leads in some form or another to living lifestyles that run contrary to the holiness of the covenant way of living. These, and other impure or “tame” influences that don’t readily come to mind, compromise the integrity of our covenant relationship. They cause us to stop hearing the voice of Yah in our lives. They stymie the work of the Ruach Kodesh in our lives. They cause the child of Yah to take their eyes off Yah and place them on the things of this world. They have the distinct tendency of enticing a would-be child of Yah to return to the slop, muck and mire of this world, which might result would in an abandonment of covenant.

 

This whole concern about purity and integrity of covenant involves being able to filter out the noises and influences of this world and exclusively listen for Yah’s still small voice, which will always support and enhance and bless our covenant relationship with Him.

 

  1. Faith/Trust

 

Operating in covenant is impossible without a Trusting Faith. In verse 8 of our reading, Avraham gives Eliezer an opt out card of sorts, as it relates to his servant’s uncertainties that he will be successful in his mission. Avraham says to Eliezer:

 

“But if the woman is not willing to follow you, then you will be free from this oath of mine; only you must not take my son back there” (ESV).

 

Now, when I initially read this verse the first couple times in my preparations for this discussion, it seemed to me that maybe Avraham wasn’t sure whether his plan would work or not. I thought that maybe Avraham’s faith may have been once again slightly off-kilter.

 

But what we’re most likely looking at here is Avraham operating in covenant and in faith, but in his operating in faith and in covenant, he knows to make allowances for bumps in the road along the way. Indeed, Avraham was stepping out in faith by his sending Eliezer to his former hometown to find Yitschaq a wife. However, the route to that end may have unanticipated turns, bumps and such. And the lesson to be learned in this verse in relation to my point here is that in our respective journeys and walks, in particular when we’re stepping out in faith to do what we’ve been led to do by the Ruach Kodesh, we have to factor in to our thoughts and plans that maybe, just maybe, that thing in which we’re stepping out in faith on, may not come to fruition as we may have initially envisioned or planned. This should not be perceived as lacking faith or trust in Yah and His plans and promises for us. But rather, the ins and outs of walking and operating in covenant. And this is what Avraham was demonstrating to us in his words to his trusty servant. The important thing is being led by the Spirit, as Shaul wrote:

 

“All who are led by Yah’s Spirit are Yah’s sons” (Rom. 8:14; CJB).

 

And this being led by Yah’s Spirit is part and parcel, my friends, of operating in covenant. It’s actually being obedient to Yah’s leading, which happens to be our next element.

 

However, the pathway in which that leading actually takes place may not always work to our advantage or preference. Sometimes, the going may get downright difficult. Sometimes beloved, we may have to change course or come up with another plan. But the overall thing that we are striving for that flows from Yah’s leading is the thing we must always focus on. And in Avraham’s case, it was making sure Yitschaq remain in Canaan and his wife to be being selected from the daughters of his kinsmen.

 

  1. Obedience

 

Avraham acted in obedience by following the leading of Yah’s Spirit. He was obedient to the belief and understanding, wherever that belief or understanding actually came from, that he was not to marry Yitschaq off to a daughter of the Hittites, but rather to find his bride among the daughters of his kinsmen. He was obedient to maintain the purity and integrity of covenant by sending his servant to select a wife for Yitschaq  from the daughters of his master’s kinsmen. He had been obedient in everything Yah instructed him to do. And all those things he was instructed to do were bound-up in covenant.

 

And so it was, because Avraham was operating in obedience to the tenets of covenant, Eliezer’s prayer was quickly answered in the positive:

 

“He (he being the servant) had barely finished speaking-speaking actually meaning the servant’s prayer or exhortation to Yah that He grant him good speed and kindness with his master Avraham-when, look, Rebekah was coming out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her jug on her shoulder” (24:15).

 

So, what we see here is that often Yah will honor obedience with a stark positive answer to our prayers and inquiries and concerns. And sometimes, those stark, positive answers to our prayers, inquiries and concerns are miraculously spot on to what we were petitioning Abba for. And we see this very thing played out before us in this story.

 

  1. Swearing Oaths unto Yehovah-Committing to the Covenant

 

Committing oneself to the covenant is the last element to discuss on our list.

 

When we come to Faith and we enter into covenant with Yah, we commit ourselves to walking in covenant. In our committing to walking in His ways, we are essentially swearing an oath to do this thing we’re calling here in this installment of discussion today; we are essentially swearing an oath to operate in covenant. And what this story does for us is to show us the importance of swearing oaths and staying true to the oaths we make. In our story here, Eliezer swears an oath to Avraham, which is an indirect oath unto Yehovah, to ensure that he would not permit Yitschaq to marry any of the daughters of the Canaanites, but rather that he ensures Yitschaq marries one of the daughters of his master’s kin who were still over in Mesopotamia at this point.

 

When we’re talking about swearing oaths, in particular, in our commitment to enter into and operate in covenant, we’re not talking about making a formal declaration or profession of faith similar to that of “denominationalism’s” “sinner’s prayer,” which is not biblical by any stretch of the imagination. But rather, within the framework and authority of the renewed covenant, facilitated and instituted by our Master, that our commitments must not be as those who were acting in accordance with tradition and the flesh—swearing by heaven; swearing by earth; swearing by one’s head and such. But rather, one’s commitment must be simply:

 

“Yes, I will or No, I won’t, for anything beyond this is from the evil one” (Mat. 5:37; NLT).

 

Master’s biological half-brother James the Just agreed with Yahoshua on this, and he wrote:

 

“…let your yea be yea, and your nay, nay; that ye fall not under judgment” (Jas. 5:12; KJV).

 

Master was quite clear as to the importance that a would be elect of Yah must be in his or her weighing the costs associated with committing to a covenant life and then remaining true to that commitment.

 

“If anyone come to me and does not hate his father, his mother, his wife, his children, his brothers and his sister, yes, and his own life besides, he cannot be My disciple” (Luk. 14:26; CJB).

 

“So every one of you who doesn’t renounce all that he has cannot be My talmid” (Luk. 14:33; CJB).

 

“…No one who puts his hand to the plow and keeps looking back is fit to serve in the Kingdom of Yah” (Luk. 9:62; CJB).

 

So then beloved, all that is required to enter into covenant is to say yes to covenant, and then operate in covenant without looking back. Do what we’ve committed to do and trust Father to aid us in fulfilling our commitment to the covenant. He’ll do it and we will be victorious in the end.

 

So, again, the five elements that will serve us in our effectively operating in covenant are:

 

  1. Operate from a covenant mindset.
  2. Maintain the purity and integrity of the covenant.
  3. Possess and operate out of a trusting faith.
  4. Operate obediently in covenant.
  5. Commit to operating in covenant.

 

 

 

 

 

Picking Up and Moving Forward With TMTO

Update on TMTO (Special post without any fanfare and promotion)--Where we are today and where we'll be going.   Discontinuing Live-Stream and Why. The failure of the Livestream. Non-committal group of individuals.  Newsletter failures. Loss of focus on the original...

read more

Jews Before Gentiles?

Today’s discussion is entitled, “Jews Before Gentiles?  How Does that Work?” And the biblical basis for our discussion this evening is found in Romans 1:16 which reads:    16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation...

read more

To Whom Do You Pray?

Who do you pray to and worship and give thanks? Yeshua? YHVH? Both?  Is it Biblical to pray to and worship Yeshua as so many Christians routinely do?  In this installment of the Messianic Torah Observer, we will continue our review of the Book of Romans and Paul's...

read more