How do we Know if We’ve Been Chosen to be in Covenant with God? –STAR 23

This is “How do we Know if we Have been Chosen to be in Covenant with God?” It is the 23rd parshah/reading of our 3-year Torah Reading Cycle. It’s found in Genesis or Bereshit, 25:1-26:11. It’s a longer reading than most in the 3-year reading cycle. But because the topic content I want to discuss with you today is primarily contained in only a portion of our reading, we’ll only be referencing those verses. So fear not beloved. We will make every effort to be focused on our topic for today.

 

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.

 

Now: This week’s Torah Reading basically consists of 5 parts or separate stories:

 

  1. It documents Avraham’s latter years where he marries Keturah and has six children through her. And let’s not forget that Avraham at that time was well over 140-years of age.

 

This portion of the reading goes on to mention Avraham’s conferring his wealth to Yitschaq his son: Yitschaq being the “son of promise;” the chosen one to perpetuate the covenant Yah made with Avraham. And the text makes sure we the reader knows the names and numbers of Avraham’s biological descendants, in great part to show that of the 8-children Avraham sired through Sarah, Hagar and Keturah, only one was chosen to perpetuate the covenant that Yah established with daddy Avraham.

 

And finally, this part of the reading briefly mentions the death of Avraham. Avraham was buried next to his wife Sarah, in the cave of Machpelah (25:1-11). And he died at the ripe old age of 175. What a life he lived, heh?

 

  1. Moshe provides a lineage of Ishma’el (25:12-18).

 

  1. Then we get into the story of the birth of Ya’achov and Esau, the sons of Rivkah (Rebecca) and Yitschaq (25:19-23).

 

  1. The exchanging of the birthright from Esau to Ya’achov (Jacob) over a bowl of lintel stew, popularly referred to as Esau despising his birthright (25:24-34).

 

  1. A second famine hits the Land of Canaan and Yitschaq relocates His family to Gerar where he has a slight run-in with Abimelech, king of Gerar/Philistines. (You may recall him from Avraham’s days, as recorded in chapter 20). It is here that Yah affirms to Yitschaq that he was chosen to perpetuate the covenant He’d made with His father Avraham (26:1-13).

 

Now, we won’t be examining this reading as we’ve done with other readings, where we do a verse-by-verse exposition of the reading and such. But for today, our focus passages will be 25:19-23 and portions of 26:1-13.

 

Our primary theme of focus will be on the essential concept of Yah’s sovereign providence, part of which has to do with Yah choosing those with whom He will be in covenant with.

 

Now, we teach, discuss and preach covenant quite a bit on this platform: the importance of covenant; the power of covenant; the blessings of covenant; the workings of covenant; even how to function and operate in covenant. But there is one aspect of covenant that we’ve not discussed, at least not here on this program. And that has to do with Yah establishing or determining who He will be in covenant with. Some call this concept “predestination,” a term Shaul used in some of his letters to the assemblies he oversaw, to describe the status or state of those who come into a true covenant relationship with Yah.

 

When I was meditating on this Reading early this week, seeking Yah’s direction on what He wanted me to glean the most from it, it was this essential concept of predestination—chosen status—that Father emphasized to me through His Ruach. And I’m so blessed to share this with you here today.

 

The Role of Torah in Revealing Yah’s Sovereign Providence

 

Among a great many things, Torah serves as a record and example of how covenant works as well as expressing covenant’s ultimate purpose.

 

How covenant works from the perspective of what’s involved in Yah entering into a covenant relationship with His chosen ones.

 

Covenant’s ultimate purpose from the perspective of Torah expressing the purpose of covenant. The bigger, 40,000 foot picture view of covenant being Yah’s Plan of Salvation, Restoration and Redemption for His human creation. We often view Torah only from a personal perspective and that’s generally fine. However, Yah’s overall purpose for covenant is to facilitate the bringing of many sons and daughters into the Kingdom; providing a pathway to salvation.

 

The Torah concept of covenant cannot be truly understood without first gaining an understanding of Yah’s Providence and Will. We may have our own personal agendas as it relates to our coming into covenant relationship with the Almighty. However, there can be no covenant relationship unless Yah wills it to be. That it fits into His divine Plan.

 

Covenant only operates within the framework of Yah’s divine providence. In other words, despite “all the best laid plans of mice and men” so to speak, it is Yah’s providence that dictates covenant. That dictates the terms of any and all covenants. That creates and maintains covenants. And Torah clearly reveals this Truth to us.

 

Contrary to the pride and error-ridden understanding of so many, human endeavors (aka, acts; plans; agendas; thinking; concerns; even that which they believe to be works to help Yah out) have no direct impact on Yah’s sovereign providence. Our best efforts, whether good, bad or indifferent, do not influence Yah’s sovereign providence. It is what it is. And again, our Torah Reading in many ways bears this Truth out.

 

Ya’achov was not chosen because he was a better person than Esau. For certainly we clearly see in our Torah reading that he had a “trickster” or “deceptive” heart, which we will see, comes back to bite him in his behind in the next Torah reading.

 

Ya’achov was chosen by Yah because of Yah’s sovereign providence, or what Messianic author and commentator Tim Hegg describes as “God’s mysterious providence.” And Ya’achov’s choosing was established well before his birth. How long before his birth? Possibly before the foundations of the earth were laid by our fearsome and powerful Elohim.

 

Yah’s Providence Defined

 

Providence (Gr. “Pronoia”) is defined in Fausset’s Bible Dictionary as simply “forethought.” The term is used only once in the so-called authorized English versions of the Bible in Acts 24:2.

 

When we refer to the topic of “Yah’s Providence,” what we’re really talking about is Yah’s omnipotence. Yah’s power. His supremacy and to a lesser extent, Yah’s uncontested sovereignty. And it is Yah’s providence that oversees all elements and workings of His creation. In every respect, Yah’s providence may be viewed as a “universal constant,” especially in the hearts and minds of Yah’s elect.

 

Nothing escapes Yah’s providence. Nothing is too small as it relates to His providence (e.g., a sparrows fall), although His providence does give greater value and attention to certain elements of His creation such as those who are His chosen ones:

 

“And not five sparrows sold for two farthings, and not one of them is forgotten before Yah? But even the very hairs of your head are all numbered. Fear not therefore: Ye are of more value than many sparrows” (Luk. 12:6-7; KJV modified).

 

And so we find revealed in this passage the Truth of Yah’s providence having an element of love and caring. This loving and caring aspect of Yah’s universal providence is conveyed to His chosen ones.

 

Yah’s providence cannot be appreciated without taking into account some of Yah’s immutable character traits which include His omnipotence; omniscience (all knowing); His omnipresence (his providence is not limited to time, and place; it’s everywhere); His holiness; His justice; His grace; wisdom; and mercy.

 

Nothing is too great nor too minuscule for Yah’s providence.

 

It can be said that the full extent of Yah’s providence is beyond human comprehension and explanation.

 

And this whole concept of Yah’s providence is based upon an understanding of Yah’s sovereignty. Yah is the Creator of all things:

 

“By the Word of Yehovah were the heavens made, and all the host of them by the breath of His mouth…Yehovah looketh from heaven; He beholdeth all the sons of men from the place of His habitation He looketh forth upon all the inhabitants of the earth; He that fashioneth the hearts of them all, that considereth all their works. There is no king saved by multitude of a host: A mighty man is not delivered by great strength” (Psa. 33:6, 13-16; ASV).

 

And because He is Creator, He has the right and wherewithal to do what He wills with His creation. He has the right and wherewithal to order things as He sees fit to do so:

 

“But now, O Yehovah, thou art our Father. We are the clay, and thou our potter. And we are all the work of thy hand” (Isa. 64:8; ASV).

 

Shaul wrote of this in his letter to the Roman Assembly of Messianic believers, paying particular attention to the content of our Torah Reading for today:

 

“For this is what the promise said: “At the time set, I will come; and Sarah will have a son.” And even more to the point is the case of Rivkah (aka Rebecca); for both her children were conceived in a a single act with Yitschaq, our father…(skip verse 11, which is a scribal parenthetical insertion)—picking up at verse 12—it was said to her, ‘The older will serve the younger’” (Rom. 9:9, 10, 12; CJB).

 

 

We fall into very dangerous spiritual territory when we in one form or another deny Abba’s providence. For when we venture to reject or deny Yah’s providence, we are dismiss His immutable attributes, which are the very things that we are to image in the world. We dismiss His mercy and justice and right to judge and punish as the righteous and holy One of Yisra’el. We scoff at His wisdom, such as to say that He doesn’t know what He’s doing in the earth and in our lives. We throw into question His holiness; His set-apartness, even in the midst of an unholy, sinful world.

 

Chosen Versus Called

 

When we get into this discussion and idea of Yah and His [sovereign] providence, especially as it relates to covenant, we must come to terms with the concept and reality of being chosen of Yah. Being selected by Yah to be in covenant with Him.

 

Regardless how pure of heart one may be. Regardless how well-intended one may be. Regardless how it may seemingly contradict the conventional wisdom of the Church Triumphant, Yah choses who He will and who He will not enter into covenant with. And this reality is based primarily upon His holy and righteous and wise [sovereign] providence. Even His perfect Will and Plan of Salvation, Restoration and Redemption.

 

And as I previously mentioned, our Torah Reading pretty much bears this reality out.

 

(20) And Yitschaq (aka Isaac) was forty-years old when he took as wife Rivka (aka Rebecca), daughter of Bethuel the Aramean from Paddan-Aram, sister of Laban the Aramean. (21) And Yitschaq pleaded with Yah on behalf of his wife, for she was barren, and Yah granted his plea, and Rivka his wife conceived. (22) And the children clashed together within her, and she said, “Then why me?” and she went to inquire of Yah. (23) And Yah said to her: “Two nations—in your womb, two peoples from your loins shall issue. People over people shall prevail, the elder, the younger’s slave” (25:20-23).

 

Note: Do you see what I mean here as this is applied to Yah’s [sovereign] providence: “People over people shall prevail, the younger’s slave” (25:23)? Indeed, many will read this and think this was all about the prophetic on Yah’s part, and certainly it is every bit about the prophetic. But let’s not overlook that Yah can make prophetic pronouncements like this because of His [sovereign] providence. His providence would ensure that the younger son, Ya’achov (aka Jacob) would be over his older brother Esau. And in this case, we’re also talking about covenant. And we’ll get further into this in a few, but we get a glimpse of Yah affirming and by virtue of this prophetic utterance, conferring the covenant being passed down to the younger son, Ya’achov (aka Jacob). In other words, Yah was choosing Ya’achov over Esau to perpetuate the covenant He’d previously made with their grandfather, Avraham (Bereshit 15).

 

Continuing:

 

(24) And when her time was come to give birth, look, there were twins in her womb. (25) And the first one came out ruddy, like a hairy mantle all over, and they called his name Esau. (26) Then his brother came out, his hand grasping Esau’s heel, and they called his name Jacob. And Isaac was sixty years old when they were born.

 

(27) And the lads grew up, and Esau was a man skilled in hunting, a man of the field, and Jacob was a simple man, a dweller in tents. (28) And Isaac loved Esau for the game that he brought him, but Rebekah loved Jacob. (29) And Jacob prepared a stew and Esau came from the field, and he was famished. (Bereshit 25:24-29; Alter)

 

By all rights according to ANE, and Hebrew practices in general, the birthright was, with very very few exceptions, passed on to the eldest son. In this case, that son would be Esau. That birthright consisted of the wealth Avraham accumulated in his life by virtue of the covenant and covenant promises Yah established with grand daddy Avraham.

 

And so, what we’re talking about here is not just the passing on of material wealth. We’re also talking about the propagation of the covenant: Both the material (I.e., the Land) and the spiritual and prophetic and relational elements of the covenant. And who that covenant would be passed on to fell squarely into Yah’s exclusive domain.

 

In other words, Yah would choose which of the two sons of Yitschaq He would continue the covenant with. And clearly, from the Words Yah uttered to Rivkah (aka Rebecca) in verse 23, the boys’ mother, Yah had already chosen Ya’achov to perpetuate the covenant He’d made with the boy’s grandfather.

 

And this reality should not be anything new to us. Although Ishma’el was Avraham’s oldest son according to standards of the flesh and ANE practices and tradition—making him eligible for Avraham’s inheritance—Yah selected/chose Isaac/Yitschaq to receive Avraham’s inheritance, and most importantly, to perpetuate the covenant He established with Avraham:

 

(19) And Yah said, “Yet Sarah your wife is to bear you a son and you shall call his name Yitschaq and I will establish My covenant with him as an everlasting covenant, for his seed after him. (20) As for Ishma’el, I have heard you. Look, I will bless him and make him fruitful and will multiply him most abundantly, twelve chieftains he shall beget, and I will make him a great nation. (21) But My covenant I will establish with Isaac whom Sarah will bear you by this season next year (Bereshit 17:19-21).

 

And then Abba confirmed the perpetuation of the covenant through Yitschaq in our Torah Reading:

 

This is Abba speaking to Yitschaq:

 

(3) Sojourn in this land so that I may be with you and bless you, for to you and your seed I will give all these lands and I will fulfill the oath that I swore to Avraham your father, (4) and I will multiply your seed like the stars in the heavens and I will give to your seed all these lands, and all the nations of the earth shall be blessed through your seed because Abraham has listened to my voice and has kept My charge (5) My commandments, My statutes and my teachings (Bereshit 26:3-5; Alter).

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And here’s something that might raise some eyebrows in and around the denominationalist arena.

 

We all know from Torah that Yah chose Yisra’el as the only people He would enter into covenant with (Exo. 34:27; Deu. 29:1; 1 Kin. 8:9). But Yisra’el broke covenant with Yah (Jer. 11:10).

 

The good news, Yah instituted a renewed covenant, not with the Baptists; nor with the Catholics; nor with the methodists; nor with the interdenominationalists; nor with this group or that.

 

The Prophet Yermiyahu (aka Jeremiah) proclaimed that this renewed covenant that Yah was making would be with the “house of Yisra’el and with the house of Y’hudah” (31:31; cf. Heb. 8:8, 13). Which again means that Yah is not in the process of establishing a new covenant with Christians or any other group of individuals who believe they’ve somehow replaced Yisra’el or that they are of the Lost Tribes of Yisra’el.

 

Which means that if you’re not of the house of Yisra’el and Y’hudah—I’m talking the true Yisra’el and Y’hudah, you are not in covenant with Yah. Yah chose the houses of Yisra’el and Y’hudah to be in covenant with. These are the only ones I’m afraid.

 

So then, where does that leave those of us who are not of these houses.

 

Well, it means that if you aren’t of either of these houses, you gotta get into one of them if you want to be in covenant with Yah. And the way this is done is through the adoption process; the grafting in process.

 

Shaul clarified this situation pretty well in his letter to the Roman Messianic Assemblies when he wrote:

 

“But if some of the branches were broken off, and you, a wild olive, were grafted in among them and have become equal sharers in the rich root of the olive tree…So take a good look at Yah’s kindness and His severity on the one hand, severity toward those who fell off, but, on the other hand, Yah’s kindness toward you, provided you maintain yourself in that kindness!…” (11:17, 22; CJB modified).

 

What these most powerful verses offer us is a glimpse into (1) the awesome [sovereign] providence of Yah in action, and (2) the means by which we may enter into covenant.

 

But all of this beloved, presumes one critical element: In order to be grafted into the commonwealth of Yisra’el and to enjoy the benefits of Yah’s covenant, just like every other soul who has ever come into covenant with Yah, we must be chosen.

 

Indeed, Master taught us this vital principle in His parable of “Wedding Banquet”:

 

“For many are called, but few are chosen” (Mat. 22:14; KJV).

 

The Apostle Keefa (aka Peter) also commented on this critical element to being in covenant with Yah:

 

“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him who hath called you out of darkness into His marvelous light…” (1 Pet. 2:9; KJV).

 

You see, Yah through the provision of His [sovereign] providence—His grace—His mercy—put forth a general call to humanity to enter into covenant with Him. And this is what most of the so-called believing world has responded to. They’ve responded to the general call to covenant; at least those who are seeking a true and substantive relationship with the Creator of the Universe.

 

However, to finish the deal, Yah must choose each and every soul who enters into covenant with Him. And that’s why, I believe, the vast majority of souls who profess, let’s say, Jesus Christ as their Lord and Savior, have not come to a faithful, obedient relationship with Yah. Oh, some of them actually do possess a true conviction in terms of an abiding Faith. But most are unwilling to manifest those convictions into actions and obediently operate in covenant. And I believe this is in part due to them not being chosen to be in THE covenant relationship with Him spoken of by Ezekiel, Jeremiah and the writer of the Book of Hebrews. These often sneer at and outright reject the keeping of Yah’s instructions in righteousness and dying to self, relying upon the error-ridden “Grace Perversion” doctrine that has gripped Evangelical Denominationalism for decades.

 

So for all intents and purposes, there are two groups of individuals Yah has His eyes on: (1) Those who have answered His call to enter into a relationship with Him; those who are pure of heart. And (2), those whom He has chosen.

 

Now, what ultimately happens to those who respond to the call, but aren’t chosen of Yah? Well, that my friends, is a discussion for another Shabbat I’m afraid.

 

The Controversial Concept of Predestination

 

But this faith of ours is one where the would be elect are specifically chosen of Yah. Now, I realize that there is a lot of debate and disagreement, especially in and around denominationalism on this subject of being chosen of Yah. It is often referred to as “predestination.” And for the longest time I grappled with the concept of predestination, thinking it was contrary to Yah’s righteous character. I mean, how could a righteous God choose certain individuals out of some eternal plan He had in place from the foundations of the world and condemn the rest of the world because their names were not written on His list. It just didn’t seem fair to me.

 

But eventually I began to see evidence that indeed Yah chooses those who will be His own. In fact, this reality and Truth is supported throughout the whole of scripture:

 

  • Yah chose Abel over Cain.
  • Yah chose Noah and his family over all the peoples living in his day to save humanity from utter and total destruction.
  • Yah chose Avraham over all others in the ANE of his day.
  • Yah chose Isaac over Ishma’el and Jacob over Esau.
  • Yah chose Moshe over all of his brethren to lead His people and to dispense His Torah to humanity.
  • Yah chose David over Saul to rule over Yisra’el and to usher in the Davidic Dynasty.
  • Yah chose each prophet to deliver His Word to their covenant-breaking brethren of the houses of Yisra’el and Y’hudah.
  • Yah chose Yahoshua to be the savior of the world and to usher in His Father’s renewed covenant.
  • Yahoshua chose every one of His disciples. You see, you can only be a disciple if you are chosen.
  • And so forth.

 

In like manner, only when the would-be elect is called, and then chosen of Yah, are the scales removed from their eyes and their minds are renewed to accept the terms of a true covenant relationship with the Creator of the Universe.

 

Shaul wrote to the Messianic Assembly at Thessalonica:

 

“But we ought always to give thanks to Yah for you, brothers, beloved by the Master, because Yah has chosen you for salvation through sanctification by the Spirit (Yah’s Ruach Hakodesh) and belief in the truth” (2 The. 2:13; ESV modified).

 

To the Messianic Assemblies in Ephesus he wrote:

 

“Blessed by the Elohim and Father of our Master Yahoshua Messiah, who has blessed us in Messiah with every spiritual blessing in the heavenly places, even as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him” (1:3-4; ESV modified).

 

To the Messianic Assemblies in Rome he wrote:

 

“And we know that for those who love Yah all things work together for good, for those who are called according to his purpose. For those whom He foreknew He also predestined (”proorizo,” or decided beforehand)) to be conformed to the image of His Son, so that He would be the firstborn among may brothers” (8:28-29; ESV modified).

 

Of predestination, Shaul wrote to the Roman Messianic Assemblies:

 

(29) For whom He (I.e., Yah) did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. (30) Moreover whom He also called: and whom He called, them He also justified: and whom He justified, them He also glorified. (31) What shall we then say to these things? If Yah be for us, who can be against us (8:29-31; KJV modified).

 

And to the Ephesian Messianic Assemblies Shaul brilliantly explains the connection that exists between the predestination of Yah’s people and Yah’s sovereign providence:

 

(4) According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: (5) Having predestinated us unto the adoption of children by Yahoshua Messiah to Himself, according to the good pleasure of His will, (6) to the praise of the glory of His grace, wherein He hath made us accepted in the beloved (1:4-6; KJV modified).

 

And as with Yah’s covenant with Avraham, the predestined covenant we have with Abba has attached to it an inheritance:

 

(8) Wherein He hath abounded toward us in all wisdom and prudence; (9) having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself (I.e., Yah’s sovereign providence): (10) That in the dispensation of the fullness of times He might gather together in one all things in Messiah, both which are in heaven and which are on earth; even in Him: (11) In whom also we have obtained an inheritance, being predestinated according to the purpose (there’s that sovereign providence of Yah again) of Him who worketh all things after the counsel of His own will: (12) That we should be to the praise of His glory, who first trusted in Yah (Eph. 1:8-12; KJV modified).

 

This predestination thing is huge and extremely important, not just to our understanding of covenant, but also to Yah who is personally investing a great deal of Himself to this amazing construct that some might feel is unfair and not in keeping with their personal concepts of God.

 

Understanding the Reality of Predestination and Chosen Status

 

One of the best ways I’ve come across to look at this controversial concept of Yah choosing those who would be His, is that because of our sinful nature, if our coming into a covenant relationship were left to our own devices, we would effectively never come into a true covenant relationship with the Creator of the Universe. We’ve spoken about the woeful human condition on this program many times in the past, especially in our Paul and Hebrew Roots series.

 

The Elect of Yah: Another Term for Chosen Ones

 

Another term that is often used to identify those who are chosen of Yah is “elect.” The term elect in the Greek is “eklectos” and it means simply: “chosen.” Imagine that!

 

Master, Shaul, Shimon Keefa and Yochanan the Revelator all used this term to stress this point about the predestined and chosen status of His beloved:

 

  • Only Yah’s elect will be gathered by His angels at the sound of a great trumpet to attend the wedding supper of the Lamb and to reign with Yahoshua for 1,000-years ( 24:31; Mar. 13:27).
  • Yah has great concern for His elect ones in the Last Days, as He will shorten the time of tribulation for their sakes ( 24:22).
  • Yah will avenge His elect who are tribulated and persecuted by His enemies ( 18:7).

 

And so forth.

 

Humanity is incapable to coming to Yah on their own accord. Humanity needs help. Humanity needs leading and direction. Humanity requires calling and dissemination of the Word of Truth to them. They require a circumcised heart that is pliable to the Will and Leading of the Ruach Kodesh. Humanity requires a leap of trusting faith in order for him/her to believe in the Person and Ministry of Yahoshua Messiah. Humanity requires the eyes to see and ears to hear that which Yah teaches, and then the heart to obediently do what they’ve been told to do.

 

So, when we factor all these things into our spiritual equation here, it should not be difficult to see why a choosing is required for Yah’s people to enter into covenant with Him.

 

But Rod, what about the unfairness of Yah’s predestining or choosing those that would be His? Well, at the end of the day beloved, it falls back to Yah’s [sovereign] providence. Yah is in charge. Yah can do whatever He chooses to do, as we’ve shown previously through scripture. And just because our woefully inadequate sense of human justice and morality tells us that what Yah is doing in His choosing and predestining those who would be His is wrong, doesn’t mean that we are right in our assessment of Him.

 

As we discussed earlier, to deny Yah’s sovereign providence is to reject Yah’s holy and righteous character. He knows what He’s doing. He is faithful to do all that He sets out and promises to do. His Ways are not our ways, as brilliantly and boldly revealed by the Prophet Isaiah:

 

“For my thoughts are not your thoughts, neither are your ways My ways, saith Yehovah. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (55:8-9; ASV).

 

Shaul offered:

 

“O the depth of the riches and the wisdom and knowledge of Yah! How inscrutable (I.e., unsearchable) are his judgments! How unsearchable are His ways” (Rom. 11:33; CJB).

 

So, it stands to reason that we cannot understand why Yah chooses some and not others to enter into a covenant relationship with. And this is where trusting faith comes in for us. When we trust and love Yah with our whole heart, mind and soul, we realize that He knows what He’s doing. We rejoice then in our chosen status as Yah’s child and we make ourselves available to do His bidding. For we realize that we’ve done nothing to earn Yah’s choosing apart from saying yes to His call. Praise Yah!

 

Yochanan the Revelator wrote of those who fall into the chosen category in the End Times:

 

“They (I.e., the Enemies of Yah) will go to war against the Lamb, but the Lamb will defeat them, because He is Lord of lords and King of kings, and those who are called, chosen and faithful will overcome along with Him” (17:14; CJB).

 

You see, only those who are chosen will reign with Master Yahoshua in the Kingdom to come.

 

But here’s the critical question that we all must be able to answer: If being in covenant requires that we be chosen by Him, how would we know whether or not we’ve been chosen?

 

So How Do We Know If We’ve Been Chosen of Yah?

 

Yah Performs an Exclusive Work in His Chosen Ones Through His Ruach Hakodesh

 

We know we’ve been chosen of Yah for covenant by the change in our behavior; how we perceive and interact with Yah and our fellow human beings, especially our brethren in the Faith.

 

The Apostle Kefa gives an amazing overview of this in his second general epistle:

 

 

(2) May grace and peace abound to you through the recognition of our Master Y’shua the Mashiyach. (3) as the giver to us of all things that of the power of Elohim to life and the fear of Elohim, through the recognition of Him who has called us to His own glory and moral excellence:(4) wherein He has given you very great and precious promises; that by them you might become partakers of the nature of Elohim while you flee from the corruptions of the lusts that are in the world (I.e., while we come into and operate in covenant with Yah). (5) And, while you apply all diligence in the matter, add to your faith moral excellence; and to moral excellence, knowledge; (6) and to knowledge, perseverance; and to perseverance, patience; and to patience, the Fear of Elohim; (7) and to the Fear of Elohim, sympathy with the brotherhood; and to sympathy with the brotherhood, love. (8) For, while these are found in you and abounding, they render you not lazy and not unfruitful in the recognition of our Master Y’shua the Mashiyach. (9) For He in whom these things are not found, is blind and does not see, and has forgotten the purification of his former sins. (10) And therefore, my brothers, you be exceedingly diligent to make your calling and election certain by your good actions: for, by so doing, you will never fall away. (11) For thus will entrance be given you abundantly into the everlasting Kingdom of our Master and Redeemer Y’shua the Mashiyach. (2 Pet. 1:2-11; AENT)

 

We become different people. Shaul wrote that we are to be transformed by the renewing of our minds as part of our covenant relationship with Yah (Rom. 12:2). He describes this sanctification process as our putting on “the new man which is renewed in knowledge after the image of Him that created us” (Col. 3:10). Our hearts are cleaned up and we receive a right spirit that operates perfectly with Yah’s Ruach that operates within us (Psa. 51:10). The things we once loved about this world over time become fading memories and in time, those former lusts and actions completely disappear because Yah’s Spirit operating within us displaces them with a hunger and thirst for righteousness (Mat. 5:6).

 

These and many other righteous changes that take place within us are inexplicable to the unconverted soul. But these changes only take place because Yah wills it to be. And Yah facilitates this through the workings of His Ruach Hakodesh.

 

This is all part and parcel of the provisions of the renewed covenant that Yah, through His anointed prophets spelled out for us:

 

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

 

“For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments and do them” (Eze. 36:24-27; KJV modified).

 

 

These are great promises and provisions that are offered and provided to the chosen ones of Yah.

 

Granted, some emphatically will assert that these renewed covenant provisions and benefits will not take place until Yahoshua returns. But I can without reservation attest for myself beloved, that the provisions of the renewed covenant are at work in me today. And I would venture to guess that the same thing is happening to many of you.

 

So, if you’re not the same person you were before you came into faith, whereby you are conforming to the image of our Master Yahoshua Messiah, everyday growing and changing and becoming, then it’s a pretty good bet that you’ve been chosen to be in covenant with Yah beloved.

 

Yah Informs Those Whom He Comes into Covenant With that they are Chosen of Him

 

Scripture reveals that every individual Yah has chosen, He has told them that they are chosen. Indeed, we could spend many more minutes going through the Holy Writ and identifying those specific incidents where Yah informed His people that they were chosen of Him.

 

We know that Yah chose our Master Yahoshua Messiah and on at least a couple of occasions He pronounced that Yahoshua was His beloved Son in whom He was well pleased (Mat. 3:17; 17:5). He declared to Avraham that he was chosen to enter into covenant with Him (Gen. 15 and 17). And so forth.

 

In our Reading here today, Yah affirmed to Yitschaq that He was the chosen one to perpetuate the covenant He made with Avraham:

 

(3) Sojourn in this land so that I may be with you and bless you, for to you and your seed I will give all these lands and I will fulfill the oath that I swore to Avraham you father, (4) and I will multiply your seed like the stars in the heavens and I will give to your seed all these lands, and all the nations of the earth shall be blessed through your seed (5) because Avraham has listened to My voice and has kept My charge, My commandments, My statutes and My teachings (Bereshit 26:3-5; Alter modified).

 

And there are so many more instances where Yah directly told His select people that they were chosen of Him to perpetuate the covenant He originated with Avraham. And in most if all these cases, Yah directly articulated to the individual that they were chosen of Him.

 

Now, today, we may not receive an audible confirmation that we’ve been chosen for covenant. But if we are truly His, and His Ruach has come to dwell in us, He will confirm our chosen status to us. He may affirm our chosen status through Him communicating with us through our prayers. He may confirm our chosen status through our hearts being pricked or convicted of this reality. He may confirm our chosen status through His Word (2 Tim. 3:15-16). And let us not discount that he confirms our chosen status through other people/other brethren as well as the world around us.

 

Yah will in one form or another confirm our chosen status to us. It may not come as an audible confirmation beloved, but it will be an undeniable confirmation from Him personally. We just need to listen up and seek out His still small voice.

 

 

Our Faith and Obedience Affirms our Chosen Status

 

When we positively respond to the general call to Faith that Yah puts forth to all of humanity through the preaching of His Gospel, the first thing we are required to do is trust Him—Trust in the Person and Ministry of His son Yahoshua Messiah which is part and parcel of His Plan of Salvation, Restoration and Redemption. This trusting faith that we employ, if indeed genuine, must lead to actions—specifically, lead to obedience to Yah’s instructions in righteousness. Obedience to Yah’s leading. Obedience to Yah’s Word. A dying to self in the process.

 

This faith and obedience process affirms our chosen status. Because if we don’t have the faith that will lead us to a covenant relationship with Yah; and if we refuse to obey Yah’s instructions and all, then we can’t possibly be chosen of Him.

 

The chosen ones of Yah are faithful and obedient (Rev. 17:14).

 

Indeed, many are called, but few are chosen according to our Master (Mat. 22:14). And we see through the earthly ministry of our Master, that only those who faithfully responded to His invitation to discipleship; who gave all to follow Him; who left the hundreds of curious ones to sit at His feet and learn of Him and His Ways; became His chosen disciples:

 

(65) And He (Yahoshua) had said to them, “Because of this (I.e., there were some following the group that did not believe Y’shua’s teachings) I have said to you that no man is able to come to Me unless it is given to Him from My Father (I.e., unless they are chosen of Yah).” (66) And Y’shua said to His twelve, “Why do you also desire to go?” (68) Shimon Keefa answered and said, “My Master, to whom should we go? You have the words of life that is eternal. (69) And we believe and know that you are the Mashiyach, the Son of the Living Elohim!” (70) Y’shua said to them, “Did I not choose you twelve, and is it one of you an adversary” (Joh. 6:65-70; AENT).

 

It is the one who faithfully stands with Yahoshua and remains obedient to Him and His Ways, despite what the rest of the world may be saying and doing, that are chosen of Yah.

 

Another Question to be Answered Pertaining to being Chosen of Yah

 

So then, all that we’ve discussed here today regarding one being exclusively chosen of Yah to be in covenant with Him has to do with why teach and preach the gospel to the nations if this whole covenant thing has already been predetermined? And that is an extremely good question. I’ve often pondered this question myself. And there are a couple simple reasons why we are required to teach, preach, make disciples for Yahoshua Messiah for the purpose of bringing many sons and daughters into covenant with Yah.

 

  • Yah’s Choosing is Facilitated by a General Calling.

 

We’ve seen where Yah, through His chosen ones, His intermediaries, calls all humanity unto Himself.  And in our post resurrection day (i.e., Y’shua’s resurrection that is), this general calling is accomplished through the preaching and teaching and proclaiming of the Gospel.

 

Shaul wrote of this in his letter to the Messianic Assemblies of Rome:

 

(14) How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? (15) And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! (16) But they have not all obeyed the gospel. For Esaias saith, Master, who hath believed our report? (17) So then faith cometh by hearing, and hearing by the word of Yah (10:14-17; KJV modified).

 

So then, the chosen of Yah come to Faith through the preaching, teaching and proclaiming of the Gospel-of Torah-of Yah’s Word. This is the means by which Yah brings potential sons and daughters into faith in Him. But Yah chooses those with whom He will enter into covenant with. Master makes this point clear:

 

“For many are called, but few are chosen” (Mat. 22:14; KJV).

 

 

  • Yah is an Elohim of Justice and Rightness.

 

When the books in the Court of Heaven have all finally been written and closed, it can never be said that Yah was unfair in His treatment of humanity and His creation. As with our ancient Hebrew cousins in the Sinai wilderness, Yah gave His chosen people every opportunity to keep covenant with Him. But their stiffneckness would not allow for it:

 

“Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness” (Psa. 95:8: KJV).

 

Shaul shows us that Yah gives humanity every opportunity to turn to Him. He wrote of this thing:

 

(1) Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself, for thou that judgest doest the same things. (2) But we are sure that the judgment of Yah is according to truth against them which commit such things…(5) But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of Yah; (6) Who will render to every man according to His deeds: (7) To them who by patient continuance in well doing (I.e., those who are in covenant with Yah and who are chosen) seek for glory and honour and immortality, eternal life: (9) But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, (9) tribulation and anguish, upon every soul of man that doeth evil, of the jew first, and also of the Gentile; (10) but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: (11) For there is no respect of persons with Yah (Rom. 2:1-2, 5-11; KJV modified).

 

When all has been said and done, Yah will be proved righteous and just, even in terms of His choosing His children:

 

“For what if some did not believe? Shall their unbelief make the faith of Yah without effect? (4) Yah forbid: Yea, let Yah be true, but every man a liar; as it is written, “That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (5) But if our unrighteousness commend the righteousness of Yah, what shall we say? Is Yah unrighteous who taketh vengeance? (6) Yah forbid: for then how shall Yah judge the world (Rom. 3:3-6; KJV modified)?

 

 

  • Yahoshua our Master instructed us to Make for Him Disciples.

 

As chosen-elect-predestined disciples of Yahoshua Messiah, we are required to do that which Yah and our Master instruct us to do. I becomes the chosen ones’ nature to obey the voice of their Elohim and Master. Throughout the books of Exodus and Deuteronomy we are commanded to obey the voice of Yah.

 

Yahoshua faithfully obeyed the voice of His Father Yah. Conversely, He requires His disciples to obey His voice.  In fact, He commanded:

 

“If you love me, keep My commandments” (Joh. 14:15; KJV).

 

Master commanded us to go forth into all the nations and teach and baptize those who would potentially become Yah’s children; to make unto Him disciples (Mat. 28:19-20). And so, however Yah has led you to manifest that commission—in whatever form you accomplish that instruction—we as Yah’s elect and chosen ones respect and honor and obey His sovereign providence. He’s doing a work in the earth and we are His hirelings and servants. It’s not up to us to question why, but to do!

 

And with that, we will bring this installment of TMTO’s Sabbath Thoughts and Reflections to a close.

 

I pray you got as much from this discussion as I did and that it will not only inform you, but also encourage and empower you to higher heights and deeper depths in Yahoshua Messiah.

 

May you have an overcoming week in Messiah. And until next time, may you be most blessed fellow saints in training. Shabbat Shalom. Shavuatov. Take care.

 

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...

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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.

 

 

 

 

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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...

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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!