Fashioning the Elements of the Tabernacle-Torah Reading 64 (Triennial Reading Cycle)

by | Dec 28, 2019 | Blog

Fashioning the Elements of the Tabernacle-Torah Reading 64 (Triennial Reading Cycle)

This Sabbath’s Torah Reading—#64—from the Triennial Reading Cycle is contained in Exodus 26:31-27:19.

We find in this passage instructions for the construction of the inner and outer veil of the Tabernacle; the Altar of Burnt Offering; the Tabernacle Court and its hangings.

As with everything having to do with Torah, the construction and exacting work of the Tabernacle foreshadows Mashiyach. Every aspect in one form or another describes either a role, function, purpose, or Person of Mashiyach. The ancients when led to construct the Tabernacle along with her implements, had no clue that their labor of love pointed directly to Mashiyach.

So in today’s post, we will examine these cited Tabernacle elements and see if we can make sense of them from a Messianic/Hebrew Roots Perspective.

The Second Veil Leading to the Holy of Holies

26:31,32–The Second Veil–The blue, purple, scarlet veil made of fine twined linen. This veil would be specified as the inner veil that separated the holy place from the Holy of Holies. Remember, there was an outer veil that separated the outer court to the holy place. The Holy Place the writer of Hebrews called the sanctuary (Heb. 9:2) Cherubim were worked into the veil. (Question: how would Moshe and the workers know what a Cherubim looked like in the first place?) The veil was to be hung from 4-pillars of acacia wood that would be overlaid with gold. The veil would be suspended by golden hooks that connected to 4-silver sockets.

The Tabernacle

The Tabernacle in the Wilderness foreshadowed the Mashiyach in every aspect of its construction and function. Praise YHVH.

The Holy of Holies

26:33, 34–The Holy of Holies–The Ark of the Covenant would be placed within the veil, specifically into the Holy of Holies. The Mercy Seat would fit atop the Ark of the Testimony (aka Ark of the Covenant). The Holy of Holies was referred to as the Tabernacle by the writer of Hebrews, 9:3. 

The word veil means simply to “separate.” It was exceptionally sacred. Only the Cohen Gadol (aka, The Levitical High Priest) was the only human in the world who was permitted to actually touch it. And in the Cohen Gadol’s touching of this veil, was he permitted to do so but once a year on Yom Kippur (aka, the Day of Atonement as noted in Leviticus 16:2).

The Messianic Typology of the Veil 

The Messianic typology of Tabernacle’s most holy veil should be readily apparent. It clearly represents Mashiyach–Yahoshua–who is the doorway to YHVH, our Elohim.

It was actually at Hanukkah in the Acceptable Time of Yeshua’s ministry that He proclaimed and described Himself as THE DOOR (which could very easily be viewed as He being The Veil). Master stated:

“Truth I speak to you. I am the door of the sheepfold! All those that came before Me are thieves and robbers: but the sheep did not hear them (the them being the self-appointed religious leaders that took over the Temple). I am the door: if any man enter in through Me, he shall be saved, and shall go in and out, and find pasture” (Joh. 10:7-9; Rood’s Chronology).

Now this analogy of Mashiyach being the “door” may be interpreted a few other ways that may or may not relate to the holy veil of the Tabernacle. However, just as a door serves to separate one section of a room or a group of people from another room or another group of people, so our Master served as the only means by which one may have full access to the One True Elohim. And it was Yahoshua, through His sacrifice, that opened the door (or in this sense the veil) unto Elohim’s elect so that they may have full access to their God; full access to the holy of holies.

Indeed, the veil of the Temple was rent in two at Yahoshua’s crucifixion. Thus, it was Yeshua, the door to YHVH, that gave Himself for us so that we may have direct access to the holy of holies, and thus direct access to YHVH Himself. Yahoshua’s body, in the likeness of the Temple veil, was broken and torn so that we may have that access to YHVH.

The writer of Hebrews wrote prolifically of this fact in Hebrews 10:19-22:

“So brothers, we have confidence to use the way into the Holiest Place opened by the blood of Yeshua. He inaugurated it for us as a new and living way through the parokhet (aka, the veil), by means of His flesh. We also have a great cohen over Yah’s household. Therefore, let us approach the Holiest Place with a sincere heart, in the full assurance that comes from trusting–with our hearts sprinkled clean from a bad conscience and our bodies washed with pure water” (CJB).

Thus, the veil of the Tabernacle in the wilderness would foreshadow Yeshua HaMashiyach becoming our access to Yah’s presence. Halleluyah.

The Elements of the Holy Place

26:35–The Elements of the Sanctuary–Interesting enough, the Qumran manuscripts of this verse go into a whole lot of detail that the other English Translations of the verse do not. I will endeavor to summarize the QBE translation since it is the oldest translation we have available to us today.

The Table of Shewbread

The Table upon which the shewbread would be placed each Shabbat would be placed in the Sanctuary (aka the Holy Place), situated against the north wall. To the entering cohens (aka, the priests) servicing the Tabernacle, this element of the Holy Place would be to their right. It’s dimensions were 3-feet by 1-1/2-feet, standing just 2-1/4-feet tall. It’s description was formerly given in Exodus 25:23-30.

The Table would hold the 12-sacred cakes–one for each of the 12-Tribes of Israel (Lev. 24:8).

In some ancient writings, the Table of Shewbread was also referred to as the Table of the Presence.

We can easily associate Mashiyach being the bread of life. It was Yeshua who proclaimed and described Himself as the “Bread of Life.” And any who would eat of Him–who would take Him in and follow Him as their one and only Mashiyach–would never die. He then becomes, like physical bread, the sustainer of life for us. But in this particular case, Yahoshua becomes our spiritual sustainer which is life eternal.

The Table itself, however, apart from it holding the 12-loaves of Shewbread, served as the center-piece of fellowship and communion with YHVH. Recall, the Table was also described as the Table of the Presence. Thus the Table foreshadowed the role Yahoshua would play as the facilitator of our communion and fellowship with the Only Wise Elohim–the Almighty–The Eternal. He thus stands as the mediator of a better covenant between YHVH and any who would come to Him.

The Menorah

The Menorah would also be placed in the Sanctuary (aka the Holy Place), situated against the southern wall. Also in the Holy Place would be an altar to burn incense.

Also referred to throughout various writings as the Golden Lampstand, the introduction of the Menorah was first given in Exodus 25:31-40. Besides the Ark of the Covenant, it was probably the most intricate element of the Tabernacle. It was made of one piece of gold, fashioned and molded and hammered into the likeness of the lampstand in the heavenly Tabernacle that the Apostle John saw and wrote about in the Book of the Revelation.

Indeed, because of the exclusivity and enclosed nature of the Holy Place–that is, there being no windows or embedded structure in the tent to allow outside light in–the Menorah would serve as that space’s ONLY light source. It would stand to the left of the attending Levitical Priest entering the Tent of Meeting.

It has been estimated by some that the Menorah weighed some 100 lbs (i.e., 43 kg.).

The 7-oil lamps that rested in the flower petals served as small bowls. And a linen wick would be placed in each bowl where pure, beaten olive oil would serve as the fuel for the candle’s flame (Exo. 30:7). The menorah was attended twice each day (i.e., morning and evening) by the attending Levitical Priest (Aharon and sons) such that provided the Holy Place light continually (Exo. 27:20, 21). More precisely, it was the responsibility of the Levitical Cohen Gadol to trim and dress the Menorah each day (Lev. 24:3). The light of the Menorah shone prominently upon the Table of the Presence or the Table of the Shewbread.

The constancy of the Menorah’s light–never to be extinguished regardless if a Priest was present in the Sanctuary or not–was a clear reminder that God was forever with His people.

Since the Menorah illuminated the Table of Shewbread most prominently in the Holy Place, it symbolized the simple fact that YHVH illuminates His people in the midst of a darkened, evil world. It is the Spirit of the Almighty that illuminates the minds of His people to His Way of Life. And it becomes abundantly clear that Yahoshua is that light of YHVH (John 1) that came to light The True Way to His Father, YHVH.

Clearly, the Menorah is a foreshadow and complete representation of Mashiyach. In fact, our Master described and proclaimed Himself to be the Light of the world (Joh. 9:5). In fact, this aspect of our Master being the Light of the world is either directly or indirectly alluded to throughout the Tanakh and the Brit haDashah. So the inference of what the Menorah represented in terms of Mashiyach is undeniable.

The Altar of Burnt Incense

The Altar of Burnt Incense would be made also of acacia wood. It would be a square as it related to its length and width (1 cubit by 1 cubit which translates into roughly 1-1/2 feet), while its height would be 2-cubits (or roughly 3-feet). It would have horns attached to each corner at the top. The altar was to be overlaid with gold. Two golden rings would be attached to the altar’s ribs, situated under the altar’s border. These would serve as staves with which to carry the altar during times the camp were to move and transit to a new place. The staves themselves would be made of acacia wood, overlaid with gold. This golden altar of incense would be placed just before the veil, outside the Holy of Holies. It would be upon this altar that Aaron would burn sweet incense of sweet spices upon it each morning he went in to trim the wicks of the Menorah. The Menorah would be lit every evening at twilight and he would burn incense continually before YHVH throughout the nation’s generations.

Father was specific that no unauthorized incense; no burnt offerings; no grain offerings; no libation offerings would be offered upon the golden altar of incense. And each year Aaron (i.e., the line of High Priests) would smear the blood of the sin offering of atonement upon it on Yom Kippur.

The Altar of Burnt Incense, also referred to as the Golden Altar in several pieces of literature, stood directly in front of the entering, attending Levitical Priest. It of course stood before the inner veil and it held the holy incense that would be burned unto YHVH in the Holy Place perpetually. Like the Menorah, it was attended to twice each day by the Levitical Priests.

From a Mashiyach perspective, the Golden Altar of Incense foreshadowed the ministry of our Master Yahoshua. How? Well, it foreshadowed His mediator role. He serves as our intercessor before YHVH and His prayers never cease on our behalf (Heb. 7:25; 1 Joh. 2:1; Rom. 8:26, 27, 34). Some have likened the four horns that were attached to each corner of the altar as representing the 4-corners of the earth. It would suggest that Mashiyach’s ministry extends throughout the entire earth.

The Tabernacle Screen

26:36,37–Now, the Veil (aka the screen) that separated the outer court from the sanctuary (aka Holy Place) would be made of blue, purple, and scarlet embroidered fine linen. The screen would hang from 5 acacia wood pillars overlaid with gold; golden hooks and silver brass sockets.

The Screen or the outer Veil has also been referred to as the Door of the Tabernacle in various pieces of literature. And it should be reiterated here that only the Levitical Priests were permitted to enter through this door or screen. And in order for the attending priests to enter the Holy Place, he had to purify himself in the water of the Brazen Laver. Clearly, this door certified the holiness of YHVH by virtue of the cherubim that were embroidered into the linen.

Again, like the inner veil or door that separated the Holy Place from the Holy of Holies, the Tabernacle screen or door foreshadows Mashiyach being the only way–the door if you will–to YHVH’s presence in the disciple’s life. In fact, it is by virtue of this absolute fact that we can approached our Heavenly Father at anytime. It was Yeshua’s sacrifice and ministry that afforded us the means by which we may be clean and pure before a Holy and Righteous Elohim. Reference John 10:7-9; 14:6; 2 Peter 1:11.

Altar of Burnt Offering

27:1,2,4-8–The Altar of Burnt Offering would be made of acacia wood. It’s dimensions would be 5-cubits by 5-cubits, and stand at 3-cubits. (This would approximate a dimension of some 7-1/2 feet wide and long; and 4-1/2 feet high.) Like the Altar of Incense, it would have horns affixed to each corner. The entire altar would be overlaid by bronze. (Note that the LXX refers to the element overlaying the altar as brass, while in the LEE the element is copper.) A brazen mesh or grate or net would be placed upon the altar, held in place by 4-brazen rings at the corners.

Like the Altar of Incense, carrying poles of acacia wood would be constructed, overlaid with bronze. These transporting poles would be put through attached rings.

The Altar of Burnt Offering is popularly referred to as the Bronze or Brazen Altar in various pieces of literature. It would facilitate the animal sacrifices (Lev. 1:9). It would be at this element of the Tabernacle that the blood of sacrifices would be shed for sin. In fact, one could not approach the Almighty without first having to work through the appointed sacrifices that would be laid upon this altar.

Clearly the Altar of Burnt Offering foreshadows Mashiyach. First to begin with, it was our Master who bore the wrath of YHVH for the sins of all humanity on the execution stake. Yahoshua became a sin offering on our behalf.

However, there is more that fundamental Christianity fails to attribute to the Messianic typology aspects of the Brazen Altar. Although Yahoshua atoned for our sins on the execution stake and thus righteousness and justification was imputed to any who would follow Yeshua as their Master, every disciple continues to sin throughout their life. Thus, the brazen altar serves as a reminder to us that we must always seek forgiveness of sins when we commit them. And that forgiveness of sins is facilitated through the sacrifice and perpetual mediation of Yeshua Mashiyach.

It was along these very lines that I did a teaching at the Sukkot celebration we attended this year in Maryland. I entitled the teaching: “Stuck in the Outer Court.” And in that teaching, I spoke to the issue of seeking an intimate relationship with the Almighty, but being stuck at the place symbolized by the Altar of Burnt Offering and the Brazen Laver, seeking forgiveness of sins that we continue to commit over and over throughout out lives.

 

27:3–The Implements of the Altar of Burnt Offering:

 

  • Brazen Pots
  • Brazen Shovels
  • Brazen Basins
  • Brazen Flesh-hooks
  • Brazen Firepans.

The Tabernacle Courtyard

27:9-19–The Tabernacle’s Courtyard would be enclosed in a fine linen curtain, extending roughly 150-feet on its southern and northern sides. The curtain would be suspended from 20-posts that would sit in 20-bases; then from bronze sockets and silver hooks and bands. The western curtain would extend some 75-feet in length. These curtains would be suspended from 10 pillars and brazen sockets.

Now, the entrance to the courtyard would be on the eastern side. It would be consist of a curtain roughly 22-1/2 feet in length, either side. These would be suspended by 3-pillars each and their bases.

The Gate would consist of a 45-foot (aka 20-cubit) screen of blue, purple and scarlet embroidered fine linen, suspended from 4-pillars sitting upon their bases.

The pillars of the Tabernacle court would be banded about with silver and their hooks would be made of silver and their bases of bronze.

Additionally, the height of the courtyard curtain would be 5-cubits (aka 7.5-feet).

The one thing we should never forget is that the Tabernacle (aka, the Tent of Meeting) was portable. Unlike it’s ultimate successor, Solomon’s Temple, Father factored into the various elements of the Tabernacle, provisions for its transport.

But going back to the courtyard, or the outer court, the Tabernacle itself would be erected in the western half of the rectangle. Essentially, the Tabernacle as a whole would be situated from East to West. The Entrance to the Tabernacle Court faced East.

Now, any Hebrew was permitted to enter the Tabernacle courts. However, as mentioned previously, only the Levitical Priests would be permitted access into the Tabernacle (aka, the Tent of Meeting) proper–specifically the Holy Place. Beyond the Holy Place, aka, the Holy of Holies, only the Cohen Gadol (i.e., the High Priest) would be permitted access once per year on Yom Kippur (aka, The Day of Atonement).

Father, in His eternal and infinite grace and wisdom, established, through the Tabernacle complex, a system of worship that would permit every Hebrew a certain amount of access to Him. The Tabernacle worship system would be very specific in how Hebrews would be permitted access to YHVH. The worship system was founded primarily upon the Creator’s holiness. Thus, the Tabernacle system made provision for sinful Hebrews to come into the Creator’s presence and fellowship and commune with Him. This all foreshadowed the Great Redemption, Salvation and Restoration Plan of YHVH through the work and sacrifice of Yahoshua Mashiyach.

More than anything, the Tabernacle system made Hebrews, and later on, the world, aware of sin and its impact on the human race’s relationship with YHVH our Elohim. Thus, like an elementary school system, the Tabernacle worship system taught the willing and obedient Hebrew the steps and mindset and heart needed in order for him and her to fellowship and commune with the Almighty. Thus Yah provided the means; the place; the timing; and the foundational teaching that would keep the nation in a state of peace with Him.

An interesting aside to understanding the Outer Court. Because the Hebrews had been redeemed out of Babylonian sun god Worship in Mitsrayim (aka, Egypt), YHVH wanted to ensure that He was the focus of the Hebrew’s worship. So any opportunity that Father saw to push back on the false gods of the region, He did so. In the case of the Tabernacle: any Hebrew who would come to worship YHVH (i.e., through the sacrificial system), would have to enter through the only gate. This of course foreshadows Mashiyach being the only way to YHVH. But friends there’s more.

Sun god worship typically involved the pagan worshiper paying homage to their god(s), laying prostrate, facing the East. However, the Hebrew, upon entering the Tabernacle’s Outer Court, would naturally have their backs turned towards the East. This would come as a natural affront to the pagan gods. YHVH indeed, was showing the false gods who had enslaved the rest of the world’s population, that the Hebrews belonged exclusively to Him. And the Hebrews when they would come to worship Him, at the place and time and purpose that He so chose; in a precise manner in which He meticulously revealed to Moshe and Aharon; would throughout each day insult the false gods by their simple act of obedience to and worship of YHVH. 

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This week’s Haftarah Reading is found in Ezekiel 16:10-19

Here Father beautifully hearkens back to a time when we were brought out of Mitsrayim (aka, Egypt). We were a scraggly, unsightly “bride.” Yet Father overlooked our scraggly and unsightly appearance and made us “exceedingly beautiful and advanced us to royalty” (16:13). We—Ancient Yisrael–became renown among the nations because of our exceeding beauty and advanced royalty (16:14).

We see evidence of this in at least a couple places in the Tanakh:

(1) Lamentations 2:15 where YHVH says: “All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, ‘Is this the city that men call The perfection of beauty? The joy of the whole earth'” (KJV)?

(2) 1 Kings 10:24 where the historian records: “And all the earth sought to Solomon, to hear his wisdom, which YHVH had put in his heart” (KJV).

(3) Ezekiel 5:5 where YHVH says to the nation: “This is Jerusalem: I have set it in the midst of the nations and countries that are round about her” (KJV).

Indeed, Abba kept His end of the covenantal bargain and despite Israel’s refusal to keep her end of the bargain, made her a great nation, even in the eyes of a corrupt and pagan world. Indeed, Father calls the nation on her squandering of the greatness that He lavished upon her. Israel, instead of embracing her royal status and remaining above the filth and evil of the nations of the world, played the whore with the nations of the world by pursuing their Ways. Israel stopped pursuing the Ways of the Almighty for the ways of the nations of the world (16:15). It is through the Prophet Isaiah that Father expounds upon Israel’s corrupt ways:

“Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it” (Isaiah 57:8; KJV).

Ezekiel goes even further to describe what royal Israel had done to sully her royal position among the nations of the world:

“Thou has built thy high place at every head of the way (i.e., places to worship pagan gods scattered throughout the countryside), and hast made thy beauty to be abhorred and hast opened thy feet to every one that passed by, and multiplied thy whoredoms” (Ezekiel 16:25; KJV).

In other words: Israel opened herself to being the gateway to the world’s ways. Instead of shuttering herself from the ways of the world, she opened herself up to the world’s ways. Have we not witnessed this with the modern nation of Israel today? Has she not opened herself to the ways of the world and all but rejected the ways of YHVH? The modern nation of Israel today is as secular and corrupt and pagan-based as any nation of the 21st century world today.

  • Rampant homosexuality
  • Unbridled government corruption
  • A lawless (i.e., without Torah) general population
  • Bigotry
  • Legalized abortions
  • Drug trafficking
  • Sex slave trafficking of women
  • Illicit gambling
  • Pirating
  • Real estate corruption
  • Extortion 

Indeed, the once royal and beautiful nation that was Israel of old, took to fully engaging in the ways of pagan worship and culture. According to Ezekiel’s writings, she took to adorning places of worship (i.e., shrines) with the people’s colorful clothes and engaged in pagan temples-style prostitution as was common to Ba’al of Peor worship (Eze. 16:16).

Israeli history verifies this in 2 Kings 23:7, where the historian writes: “And he brake down the houses of the sodomites, that were by the house of YHVH, where the women wove hangings for the grove” (KJV).

In fact, the very gold and silver (primarily jewelry) that Father gave Israel as part of their inheritance in the Land, the people melted down and formed unto themselves graven images which they happily worshiped (16:17). The elements that the people used to make their gods and the focus of much of their worship, Father lavished upon the nation to contribute to her greatness among the nations.

Moshe reminded Israel at the terminus of her 40-year sojourn in the wilderness that YHVH purchased Yisrael. And that it was YHVH that made Yisrael and established her to prominence in the world (Deu. 32:6).

Indeed, it stands to reason that the very sacred oil and incense that was supposed to be used for the exclusive worship of YHVH, the people chose to use it to honor their pagan false gods (16:18). In fact, the very elements that were used to make the shewbread for the Temple worship were used and set before these false gods for purposes of enhancing the people’s false god worship and honoring of their gods (16:19).

Indeed, what does that say to us today? Well, quite a lot I’m afraid.

That which Abba has blessed us with in life, which actually belongs to Him, do we not readily squander upon the wickedness of this world? The talents that we have, do we not lend them to the worship and furtherance of evil and paganality in the world? We freely give the moneys that Father has blessed us with on everything other than what Father would ask us to spend the moneys on. Companies and organizations that freely support evil and lawless agendas we’re quick to give God’s money to such as entertainment companies; the movie industry; the secular music industry; stores and warehouses that turn around and give that money we give them to organizations and agendas that are ungodly. And the list goes on and on.

YHVH is calling us on our fall from grace. He purchased us; He established us; He adopted us as His own and made us royalty in the world, yet we squander the resources of that royalty and position on things that are not of YHVH. Many of us, like ancient Israel, are playing the whore in the world today. Is it not time that we wake up and straighten this thing out before it’s too late? Father is giving us a chance to make this right. All we need to do is return to Him and take up His Ways once again and not play the whore to the world around us. To remain unsullied and in a state of royal purity and renown among the peoples of the world. Indeed, He’s waiting and watching to see what we’re going to do.

 

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This week’s Brit haDashah Reading is found in Hebrews 8:1-6.

Here, the writer of Hebrews reveals to us the high priest role of Yahoshua our Master, who He describes as being seated at the right hand of the throne of the Majesty in heaven (8:1). And despite our Master having been resurrected and exalted to such an lofty place in the heavenlies, His full-time job remains that of a minister in the holy place–a priest in the Tabernacle in heaven (8:2). 

As High Priest, our Master is the mediator of a better covenant (8:3-6). In fact, it was Paul who highlighted our Master’s mediator role when he wrote to Timothy:

“For there is one God, AND one mediator between God and men: the man Christ Jesus (Mashiyach Yeshua)” (1 Tim. 2:5).

Leaving Church–Torah Living Daily Challenge 24

by | Nov 4, 2015

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The Book of the Covenant Versus Book of the Law Controversy–A Study of Torah Reading 62

by | Dec 12, 2019 | Blog, Podcasts

The Book of the Covenant Versus Book of the Law Controversy--A Study of Torah Reading 62

by Rod Thomas | The Messianic Torah Observer

The Controversy 

As I mentioned in my opening remarks, several months ago I learned of a teaching (or understanding if you will) that was making its way through portions of our beloved Faith Community regarding a “relevant perceived distinction” between the Torah concepts (or elements) of the Books (aka Cepher(s)) of the Law and Covenant.

 

I say “relevant perceived distinction” between these two concepts or elements because the very heart of their teachings or understanding of these seeming two entities—assuming there is in fact a distinct difference between the Books of the Law and Covenant—suggests that Messianics/Rooters/Netzaris are supposed to keep the commandments contained in one of the books and not keep the commandments in the other.

 

The Controversy: An Issue of Distinction

 

This again assumes there is a relevant distinction to be made between the two Books or Cephers. As you may well imagine, this understanding or teaching is problematic in more ways than one. It’s problematic first and foremost because certain influential individuals in the Body of Mashiyach are making it their business to instruct members of our Faith Community to keep what they have determined to be one set of instructions and not keep the other set of instructions. And I don’t know about you: my understanding of Torah is plain and simple: we keep all of the teachings and instructions of Torah that we can physically and spiritually-keep. We keep those instructions in Spirit and in Truth, utilizing the example and teachings of our Master Yahoshua as our guide.

 

The other problem associated with this controversy is that a great many members of our Faith Community have bought into the understanding “lock-stock-and barrel,” and some I would imagine are leading their friends to adopt this teaching as well.

 

And of course, there are other issues to consider regarding this controversy. But needless to say, when this controversy came to my attention and I was able to grasp what the issue was really about, I was quite disturbed for obvious reason.

 

Not a New Controversy

 

I should point out that this controversy is not a new one. We can clearly see evidence that this teaching goes back to at least 2016.

 

Fortunately, however, a great many Hebrew Roots/Messianic ministries have set out to debunk this controversy in an attempt to get our Community back on track . And from what I can tell, for the most part, these ministries have done a great job rightly dividing the Word of Truth and informing the Body that this controversial teaching or understanding is not biblically supported.

 

The Book of the Law Versus the Book of the Book of the Covenant Controversy

 

But for our purposes today, we’re simply going to discuss this week’s Torah Reading as presented to us in Exodus 24:1-18. And then we’ll look at the Torah Reading from the perspective of the Brit Hadashah reading that is found in Matthew 26:27, 28. And then we’ll close out with a discussion of the controversy and hopefully put some more nails in the controversial teaching’s/understanding’s coffin.

 

So let’s get started here. And if you are so inclined, I would encourage you to study (not just read) for yourself this week’s Torah Reading. I will not actually read out the passage here in our study today as much as to simply summarize it with commentary.

 

The Invitation

 

Aharon, his sons, and 70-elders of Yishrael (I refer to them as the entourage) are invited to accompany Moshe up the Mountain of YHVH to worship from afar (24:1; 24:9). In Hebrew the term used by the writer is “shachah {shaw kaw}.” Shachah interpreted in English is to “bow down; to bow down deeply; to do obeisance.” 

 

We find mentioned here in this first verse of the chapter that Moshe was to be the only one permitted to come near (i.e., in Hebrew: “nagash.”) unto YHVH.

 

Apart from the stated members of the entourage, no other members of the camp were permitted to go up with Moshe to meet with YHVH (24:2). The construction of the Hebrew used here is such that Moshe would be permitted to approach and come near unto YHVH, while the others in Moshe’s group would NOT be permitted to come near (i.e., “they will not come…” or “they must not come…” near).

 

Why the Invitation?

 

Now, this invitation was not an off the cuff invitation. Like everything else in life, Yah had a reason for extending this invitation to the members of the entourage. In fact, it will not be until we get to verse-nine of our reading chapter before we can piece together the reason for the invitation. And we’ll touch upon those reasons once we get to 24:9.

 

Why Only Moshe Allow to Draw Near?

Thus Moshe only was permitted to draw near unto YHVH on the Mount. Why? Well, obviously the most likely reason was because of the relationship Moshe enjoyed  and shared with YHVH. In fact, the writer described the relationship Moshe had with YHVH as one where Moshe spoke “face to face [with YHVH], as a man speaks to his friend…” (Exo. 33:11).

We know that Moshe was one of just a small handful of men in the whole of humankind history to have had such a close and intimate relationship with the Creator of the Universe. And it was the writer of the Cepher (I.e., the Book) of Hebrew that explained why this relationship was so: because of Moshe’s immense Faith and obedience to YHVH’s commands (Heb. 11:23-28).

 

Furthermore, I believe Moshe was uniquely handpicked of YHVH to lead His chosen people—no doubt selected by YHVH from the beginning of time. And by virtue of that handpicked status, Moshe enjoyed and realized one of the most intimate relationships with the Almighty any human has ever experienced on this planet, with the exception of Yahoshua Messiah.

 

So invested was YHVH in Moshe that He performed many miraculous, and at times, fearsome wonders. These wonders were intended to certify Moshe as Yah’s man of the hour. This is evidenced in Exodus 19:9. Here, we find that Father tells  Moshe that He would come to the nation in a thick cloud in such a way that “the people may hear when I speak with you and believe you forever.”

 

Along those same lines of Moshe being Yah’s most favored at the time, we find recorded in Exodus 32:10 (a most poignant and telling verse) Yah, outraged over the Golden Calf incident, saying to Moshe:

 

“…now therefore let me alone, that my wrath may burn hot against them, and that I may consume them; and I will make OF YOU A GREAT NATION…” (QBE).

 

The other reason Moshe was permitted to enter into the presence of YHVH is he possessed clean hands, a pure heart, did not lie, nor make promises he did not intend to keep. Such are those who Father exclusively permits into His holy presence (Psa. 24:3, 4).

 

Netzarim Access to YHVH

 

For us today, our access to the presence of the Almighty comes through the work of Mashiyach (Joh. 10:7, 9; 14:6; Eph. 3:12; Heb. 7:25; 1 Pet. 3:18); the agency of the Ruach haKodesh (Eph. 2:18); and supported by our uncompromising faith (Heb. 11:6). And the primary vehicle for our access to YHVH is of course through steadfast, Spirit-based and led, and faith-infused prayer (Mat. 6:6; 1 Pet. 1:17).


A Slight Conundrum

So there seems to be a slight conundrum here.

 

It appears that the invitation for the entourage to come up to worship before YHVH on the Mount, as recorded in verse 1 is out of place. For in the previous verses of the preceding chapter, 23, Moshe is receiving instructions from YHVH. Then out of nowhere in verses 1 and 2 of our focus chapter, 24, the invitation is given. Then in verse 3 the narrative records Moshe going to tell the people all the words He’d received from YHVH.

 

So what gives, did the entourage go up to worship YHVH in accordance with the invitation as given in verses 1 and 2 of the 24th chapter, then afterward, Moshe goes to tell the people all the words he received from YHVH?

 

Well, if one were to pick up the story beginning at verse 1 of the 24th chapter, one would be hard-pressed to understand what was actually going on here. For the answer to this conundrum is easily answered if one takes verses 1 and 2 in context of the previous 2-1/2-chapters (specifically, 20:21 through 23:33).

 

In fact, we really should go back to 20:18 to get even more clarification as to what is going on in our focus passage for today. Recall, that the people had assembled at the base of Mount Sinai. They experienced things that no human has ever experienced and they were terrified and awestruck. And having just received the 10-commandments which YHVH spoke down to them from the Mount, fearful and beside themselves, the people said the following to Moshe:

 

“Behold, YHVH our Elohim has shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God speaks with man, and he (man) lives. Now therefore, why should we die? For this great fire will consume us: if we hear the voice of YHVH our Elohim anymore, then we shall die. For who is there of all flesh that has heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Draw near, and hear all that YHVH our Elohim shall say, and speak to us all that YHVH our Elohim shall speak unto you; and we will hear it, and do it. But let not God speak with us, lest we die” (QBE).

 

The Rule is Set—YHVH Will Speak Only Through Moshe

 

This confrontation between Moshe and the people regarding their fear of having the Almighty communicate directly to them was historic. It set the course for the remainder of Yisrael’s history. No longer would Father speak directly to His people without going through His chosen mediator. In this case, that mediator was Moshe.

 

This is confirmed in Deuteronomy 5:23-29 as YHVH remarked unto Moshe:

 

“I have heard the words of this people, which they have spoken to you; they have done well in all that they have spoken…” (Deu. 5:28).

 

Moshe Receives the Elements of the Covenant and Presents Proposed Contract to the People

 

So coming into this week’s reading, we find Moshe’s and the entourage’s invitation as expressed in verses 1 and 2, comes at the very end of YHVH’s dictation of the elements of the Covenant He was establishing with Yisrael. And the elements of this Covenant extends from Exodus 20, all the way up to Exodus 24:2.

 

It then becomes Moshe’s job, as mediator, to present the terms of the contract, the Covenant, to the people. And if the people agreed to the terms of the Covenant, then in accordance with common ANE covenant practices, it would be ratified with blood, followed by a Covenantal meal. In fact, we will find in Exodus 24:9-11, that the invitation that YHVH extended to the entourage in verse 1, was for the leadership of the nation to partake in the Covenant meal.

 

Moshe Drafts-Up the Contract—Covenant

 

Thus we find Moshe delivers unto the people all that he had received directly from YHVH, which includes a large set of commandments, instructions and the ordinances. These formed the elements or provisions of the covenant between YHVH and the people. This was to be, what has widely been referred to as the “Sinai Covenant.”

 

And of course the people unanimously, so to speak, agree with the terms of the Covenant/Contract (24:3).

 

So in response to a verbal agreement from both parties (that is YHVH and the people) to the terms of the Covenant, Moshe goes ahead and drafts (writes)-up the Covenant (24:4).

 

The Covenant is Ratified

We see that early the next morning after obtaining agreement to Covenant by the people, Moshe builds an altar and installs 12-pillars (i.e., upright stones representing the 12-tribes of Israel) at the base (i.e., under) of the Mount (24:4). Archaeological digs of ANE sites have uncovered such memorials throughout the Middle East. It appears that such stones (or pillars) stood anywhere from a foot to the average standing height of a man. Interestingly, it was a common practice for the ancients to erect such monuments in their territories to commemorate treaties, visions, establish property boundaries and mark graves (ref. Gen. 32 and 28 respectively).

Young men of the nation were sent by Moshe to render burnt and peace offerings of oxen unto YHVH (24:5). Bear in mind that at this point in Yisrael’s history, the Tabernacle had not been erected; nor had the regimen of worship, sacrifices and offerings been detailed. These actions—building an altar, erecting pillars and sacrificing and taking the blood of the sacrificed animals to ratify a covenant–were in accordance with ANE practices of the day.

So what transpires next is clearly the ratification of the Covenant that had just been established between YHVH and Yisrael. Thus the blood of the sacrificed oxen served to confirm or validate this covenant (24:6-8).

 

[Consequently, I plan on doing a teaching on blood covenants in early 2020, Abba willing. I trust that that teaching will expand your understanding of what is recorded here. The whole concept of blood covenants is a very ancient, complex, yet fascinating practice that every Netzari should be aware of.]

 

Thus, Moshe essentially drew up a written contract between YHVH and Yisrael (i.e., the Book or in Hebrew, the Cepher of the Covenant), divided the blood from the oxen sacrifices between that which would be splattered upon the altar, and the rest would be used to ratify the covenant.

 

So, after the Covenant was read to the nation—that is, every commandment, law, and ordinance as recorded in Exodus 20 through 23—and the people as a whole verbalized they would do (that is, “asah,” accomplish) and obey (that is shama), Moshe sprinkled the people with half of the blood that was collected from the oxen sacrifice from that morning (24:7, 8).

Thus, with this reading, the people’s agreement to the terms of the Covenant as read, and the sprinkling of the Blood of the Covenant, the agreement between YHVH and the people would be permanently binding. The terms of the agreement could not be added to or subtracted from. And if any party were to break the covenant, that party’s  blood (that is, the blood of the offending party) would be required of them. Indeed, this was very serious stuff, not to be taken lightly. For in some sense, life and death hung on each member keeping their end of the bargain, so to speak. And we know that YHVH is holy and just and true. His very character and nature prevents Him from violating His own Words and agreements. Thus, the only party who could possibly break a covenant with the Almighty would be the Hebrews. Which we know they would do at the Golden Calf incident less than two-month from the ratification of the Covenant.

 

The Covenantal-Meal

So after the ratification of the covenant that day, Moshe, Aharon and sons, and 70-elders of Yisrael ascend the Mountain of Yah where, according to the text”…they (the entourage) saw the God of Yisrael” (24:10).

 

Related to this event, a widely posed question by some who love Yah’s Word is how in the world could the members of Moshe’s entourage see YHVH and live. You see, it was a widely held understanding among the ancients that any human who happened to see the Almighty would summarily die.

 

In fact, it was YHVH Himself who confirmed this ancient understanding in His response to Moshe’s request to see Him—more specifically, to know His Ways that He may know Him and find favor in His sight as well as to see the Creator’s glory (Exo. 33:13,18). Father said to Moshe:

 

“I will make all my goodness pass before you (suggestive of Yah’s appearance in a fashion that would summarize/encapsulate His glory, brilliance  and beauty) and will proclaim the Name of YHVH before you…You cannot see my face; for no one shall see me and live” (Exo. 33:19,20; QBE). And, of course, as the story goes, Father places Moshe in the cleft of some rocks on the Mount to protect him as YHVH passed by Him. Moshe thus was able to see the wake of the Creator’s Person, the appearance of which was apparently glorious beyond the capacity of humans to adequately describe it (Exo. 33:22,23).

 

 So how were the members of the entourage able to see the Almighty (24:10), eat and drink before YHVH, and not die (24:11)? Seems as though we may have here a slight biblical contradiction.

No Real Contradiction Here?

In my humble opinion, no man can see the “face” of YHVH and live as stated by Father. However, Father has obviously allowed individuals to see manifestations of His immense glory such as His feet in 24:10 and His back in passing (33:23). But it is clear from various passages throughout Scripture that humans, with the sole exception of Yahoshua, have not ever, nor can they ever, see Yah and live (Joh. 1:18; 1 Tim. 6:16).

The other thing to keep in mind when meditating on this encounter by Moshe’s entourage is that Yah is a Spirit. Spirits are not visible to the visible eye unless the entity permits it. Some have proposed that what the members of the entourage saw was a “vision” of the Almighty; or maybe as was described in chapter 33, a manifestation of Father’s glory.

 

I personally believe that the members of the entourage somehow saw Father’s feet atop a pavement of sapphire stone as described in Exodus 24:10. For Father told Moshe in chapter 33 of Exodus that no man can see His face and live. Therefore, what did Father do to fulfill Moshe’s request to see His glory? Father allowed Moshe to see His back as He passed before Moshe who was hidden safely in some clefts of rocks.

 

Some who have done intense studies in the area of divine manifestations have uncovered accounts that suggests YHVH and His divine court appear as flaming entities to humans. So, take that for what it’s worth.

Regardless, the entourage experienced YHVH’s glory and did not die as was commonly understood by the ancients (24:11). In fact, the members of the entourage enjoyed a covenantal meal in the presence of the Almighty.

 

Jewish Sages Assert Time and Being Reference

 

As an aside, Jewish sages assert in their Targum of Jonathan that the entity giving this command to Moshe was actually Michael, the prince of wisdom. And these sages go so far as to assert that Michael was not a created angel, but the eternal Word; Wisdom; the Son of God. And this instruction that was given to Moshe by Michael was given on the 7th-day of the 3rd-Month, which would have been the day after the giving of the 10-commandments (as recorded in Exodus 20).

 

One or Two Ascensions Up the Mount of God?

 

Moving on.

 

A strange thing takes place in the narrative: the entourage enjoys the covenantal meal in the presence of the Almighty (verse 11), and then in the very next verse (verse 12) the Almighty calls Moshe up the Mountain to receive the commandments on tables of stone.

 

Now, we must ask ourselves: was this an add on to the covenantal meal the members of the entourage enjoyed in the presence of YHVH? Or was this a separate ascension up the mountain to be made by Moshe?

 

According to the Cepher of Jubilees, this ascension up the Mountain by Moshe would be a separate event that took place on the 16th day of the 3rd biblical month (The Cepher of Jubilees 1:1-10).This event was NOT part and parcel of the covenantal meal as recorded in 24:10 and 11.

 

In fact, this ascension which is documented in 24:12 through 18, would be the start of Moshe’s 40-day sojourn on the Mount where He receives instructions on the construction of the Tabernacle, the elements of the Tabernacle, the various provisions for the Levitical Priesthood, and the protocols for the Tabernacle worship (Exo. 25:1-31:18).

 

Rabbinic Tradition Challenging the Rule of Torah

Interestingly enough, Rabbinic tradition contends that what Moshe would receive during this ascension up the Mount where he would sojourn in the presence of YHVH for 40-days and receive the stone tablets and instructions on the Tabernacle worship system—would be the Talmud. Take that for what it’s worth.

 

Moshe Begins His 40-Day Sojourn on the Mountain of God

 

Nevertheless, we’ve biblically established that this ascension up the Mount by Moshe was a separate trip from that of the entourage’s covenantal meal trip. This time, Moshe takes with him up the Mount his trusty assistant, young Yahoshua (aka Joshua) (24:13).

Now, as the Exodus chronology goes, we are first introduced to Yahoshua/Joshua in Exodus 17 as the commander of the Hebrew fighters who went to successfully defend the nation against Amalek. But after the Yahoshua-led military victory, we don’t read anything more about him until verse Exodus 24:13.

 

We know from 24:16 that Moshe hung back somewhere on the mountain and did not ascend to the presence of the Almighty for 6-days. It’s likely Moshe hung out with Yahoshua during this week-long-period.

 

But (50) once Moshe was called into the presence of YHVH, what happened to Yahoshua? Well, it’s likely, in my opinion, that Yahoshua stayed afar off for the duration of the 40-days. Prior to leaving the camp, Moshe leaves oversight of the camp in the hands of the elders (24:14). And we know what ultimately transpired under the supervision of the elders Moshe left behind: Yes, the Golden Calf incident.

 

Given what we know about the character and zeal of Yahoshua, I doubt he went back down the Mountain to the camp to await Moshe’s return. It would stand to reason that Joshua remained close to his master—Moshe—on the Mount as he possibly could.

 

Matthew 26:27, 28

 

We find in the Brit Hadashah portion of this week’s Torah Reading (Matthew 26:27, 28) Yahoshua HaMashiyach introduce to His inner core of disciples, the Renewed Covenant:

“And He took the cup and gave thanks and gave it to them and said, ‘Take drink from it all of you. This is My blood of the renewed covenant, which for the sake of many is shed for the forgiveness of sins'” (AENT).

This is one of the most crucial passages of the entire Bible. Here we find the blessed hope of every Child of the Most High. It is here that we find our Master renewing the broken covenant that had been firmly and legally established at Sinai, and was the focus of our Torah Reading for this week.

 

The English term “renewed” in Hebrew is “chadasha” and in Aramaic it is “khawdata.” It means expressly and simply: renewed. Examples of this term may be found in Psalm 51:10: “chadasha (renew) a right ruach within me” and in Lamentations 5:21: “chadasha (renew) our days as of old.” Other nuances of chadasha imply “repair” as used in Isaiah 61:4: “chadasha (repair) the waste places.”

 

The Renewed Covenant Mediated By Yeshua

The renewed covenant being introduced here by Master goes back to Jeremiah 31:31-37. I’ve spoken extensively on the topic of the renewed covenant and its relevance to the world. Quite simply, Father revealed through this and other prophets that He would put Torah in our inward parts and write it in our hearts and the seed of Yisrael shall never cease being a nation before the Almighty.

YHVH could have held the nation and the rest of humanity entirely responsible for their violation of the covenant and for their sins which warranted the eternal death sentence. Yet, in His infinite love for us, Abba made provision for our death sentence debt to be paid in full. This was made so through the sacrificial death of our Master Yahoshua on the execution stake.


The Mediators of the Covenants

Before we look at the controversy regarding the Books of the Law and Covenant, I want to quickly point an obvious parallel here as it relates to mediators. Moshe served as the covenant-mediator between Yisrael and YHVH at Mount Sinai, while Yahoshua, our Master, served as the renewed covenant-mediator between YHVH and the world.

 

This is the brilliance of our Heavenly Father being played out for us in the pages of our Bibles. If only the world could appreciate these truths, wouldn’t you agree?

 

The Cepher of the Covenant

 

Which now brings us to controversy I mentioned earlier, that in part surrounds our Torah Reading for this week.

 

YHVH proposes marriage to Yisrael and both parties (YHVH and Yisrael) agree to the terms of that marriage covenant or “ketubah” (Exo. 24).The covenant is conditional (Exo. 19:5,6).

 

Violation of the terms of the Marriage Covenant by either party would nullify the beneficial points of that covenant and incur a penalty (i.e., the death of the offending party) that must be paid. The terms of the contract or covenant could not be changed by either party.

Now, the covenantal process involved Moshe preparing the people to meet YHVH in Exodus 19, followed by YHVH dictating to Moshe the terms of the covenant in Exodus 20-23, which the people verbally agreed to in Exodus 24.

This agreed to covenant is then ratified via blood, followed by the sharing of a meal (Exo. 24:5-11).

It should be noted that YHVH followed the same process for establishing a covenant with Avraham:

 

(1) The proposal was made by YHVH to Avraham (Gen. 12:2; 15:5).

 

(2) YHVH and Avraham agree to the terms of the Covenant (Gen. 15:6).

 

(3) The Covenant is ratified with blood (Gen. 15:9).

 

(4) Covenant-confirming meal (Gen. 18:4-8).

 

This of course is referred to as the Abrahamic Covenant. But the focus of our Torah Reading for this week was of course the Sinai Covenant. And the point I’m attempting to make here is that the establishing of both covenants had similarities in terms of their establishment.

The Cepher of the Law (i.e., Torah)

Certain teachers assert that the breaking of the Covenant by Yisrael (with the Golden Calf incident) prompted YHVH to implement a provision that would postpone the death penalty Yisrael brought upon herself. This postponement would extend until such time that Father would renew the covenant through the work and agency of Y’shua HaMashiyach. These contend that the instructions that were given to Moshe after the ratification of the Covenant composed the Cepher of the Law. Thus, the Cepher of the Law was significantly distinct from the Cepher of the Covenant. Nevertheless, these same individuals assert that the Cepher of the Law did not replace the Cepher of the Covenant however.

 

The Cepher of the Law Temporarily Replaced the Cepher of the Covenant

So the thinking of those who propose that the Cepher of the Law replaced the Cepher of the Covenant for purposes of “punishing” Yisrael for the Golden Calf incident is the basis for this controversial understanding and teaching. And the teachers and proponents of this controversial understanding cite Paul as their “proof-positive” verse:

 

“Why then Torah? It was added because of apostasy, until the coming of the heir to whom the promise was made, and Torah was given by Messengers by the hand of a mediator (Gal. 3:19; AENT).

The controversial teaching continues that the Cepher of the Law implemented a sacrificial system that would temporarily satisfy the death penalty that Yisrael brought upon herself by breaking the covenant. And the provision of the Cepher of the Law would satisfy the death requirement until Mashiyach came to make a once and for all blood payment to atone for the sins of the covenant breakers. And it was Yahoshua’s sacrifice that would cover that incurred death penalty.

So the question that must be answered here is: Is Paul asserting that YHVH implemented the Cepher of the Law in response to the breaking of the Sinai Covenant?

 

The Deeper Controversy

Now, there is a deeper controversy that is tied to this erroneous teaching and understanding. Sadly, some in our Faith Community have fallen for this understanding hook-line-and sinker.

According to the controversy teachers, Yisrael (and all who would be engrafted into the commonwealth of Yisrael) were subject to and under the Cepher of the Law until the sacrifice of Yahoshua because of the Golden Calf incident. And upon Yahoshua’s sacrifice, the Cepher of the Law was done away with.

So then, the Cepher of the Law was administered by the Levitical Priesthood. With the sacrifice of Yahoshua, who was the High Priest of the Melchezedekian Priesthood, the Levitical Priesthood was replaced by the Melchezedekian Priesthood. This uprooting and replacing of the Levitical Priesthood by the Melchezedekian Priesthood by default nullified (or cancelled out) the Cepher of the Law. Consequently, the canceling out of the Cepher of the Law brought back into effect the once postponed Cepher of the Covenant. And it is the Cepher of the Covenant that Hebrew Rooters and Messianic are required to keep.

 

Clear? Or clear as mud?

And if, by chance, a Messianic or Rooter were to keep the canceled-out Cepher of the Law (or any portion thereof), they would be placing themselves under the curses of Deuteronomy 29.

 

Debunking the Controversy

Of course, there are many problems associated with this teaching. In fact, I contend that there is no exegetical, contextual basis upon which this understanding or teaching can competently stand.

 

To begin with: The view that the Book of the Law serves as a punishment for the Golden Calf incident cannot be supported on a reading of Galatians 3:19 alone. For it is fool-hearty and extremely dangerous to create doctrine and teachings around isolated Pauline verses.

 

According to the Galatians text, Paul writes that the “Law” “…was added because of transgressions.” Now, every English translation of this verse I’ve consulted has the term “transgression” pluralized. The pluralization of transgression, in my understanding, may or may not refer to the golden calf incident. In fact, it may apply to any number of transgressions, or simply to all transgressions or sins committed by humans.

 

The other thing that these teachers latch on to as it relates to this verse is a skewed understanding that Paul is referencing the breaking of the Sinai Covenant. In a careful, contextual reading of the chapter in which verse 19 falls (that being chapter 3), one can in no way make such an assertion. Nowhere does Paul reference specifically the Cepher of the Covenant.

 

What Paul does reference, however, or better, what Paul alludes to, is the Avrahamic Covenant, of which is contained the promise that YHVH made unto Avraham:

 

“…and in thee (speaking to Avraham) shall all families of the earth be blessed” (Gen. 12:3).

 

“…and all the nations of the earth shall be blessed in him (speaking of Avraham and his descendants)” (Gen. 18:18)?

 

“And in thy seed (speaking to Avraham) shall all the nations of the earth be blessed, because thou hast obeyed my voice” (Gen. 22:18).

 

And then we find in verse 8 of the 3rd Chapter of Galatians, Paul picking up on this promise:

 

“Because Elohim knew beforehand that the Gentiles would be declared righteous through faith that he first preached (that being the Gospel) to Avraham, as it is said in the Set Apart Scriptures, ‘In you will all the Gentiles be blessed’” (AENT).

 

And then in verses 16 through 18 of the same 3rd chapter:

 

“Now the promises were made to Avraham and to his seed as a covenant. He did not say seeds, as of many, but seed, as of one, that is Mashiyach. And this I say: that the covenant that was previously confirmed of Elohim in Mashiyach cannot be repudiated and (nor) the promise nullified by Torah which came four hundred and thirty years later. For if the inheritance is by Torah, then it would not be as the fulfillment of promise, but Elohim gave it to Avraham by a promise” (AENT).

 

So clearly, if there is any covenant being referenced here by Paul, it must be the Avrahamic Covenant. Not the Sinai covenant. And verse 19 further establishes that the Law—essentially Torah—was given because of “apostasy” in the Aramaic, or “transgressions” in the Greek. And the Law, when kept by God’s children, would temporarily stave off the penalty of death until Yeshua came. Once Yeshua atoned for the sins of the world, our death penalty debt was paid in full. Thus, we keep Torah to remind us how far we are from the YHVH’s standards for holy and righteous living. We then continue to walk out those Torah provisions because it pleases Father when His children attempt to live holy and righteous lives, and because it is spiritually the proper thing to do.

 

The other thing we must keep in mind is that the Bible makes only a minor distinction between the Cephers of the Law and the Covenant in just a small handful of places in the Tanakh and the Brit Hadashah.

 

In the KJV, the “Book of the Law” is mentioned some 19 times, beginning in Deuteronomy 29:21. And this specific mention of “The Book of the Law” is mentioned two more times in the Book of Deuteronomy, five-times in the Book (Cepher) of Joshua, a half-dozen times in the history books of 2 Kings and Chronicles, a few times in the Book of Nehemiah, and once in the Brit Hadashah Cepher of Galatians. And it’s quite likely that the writers of these particular passages were not making any distinction between the Cephers of the Law and the Covenant. In other words, it’s more likely that the writers were referring inclusively to the whole of Torah, and not exclusively to just the provisions given after Exodus 25:1.

 

Now, as it relates to the Book (Cepher) of the Covenant, believe it or not, it is only mentioned three-times in the whole of Scripture. It appears once in our Torah Reading study for this week, and once in each of the two-historical books of 2 Kings and 2 Chronicles. And in the mention of the Book of the Covenant in 2 Kings and 2 Chronicles, it’s more likely the writers were referring to the entire Torah.

From a biblical, chronology perspective, there is no question that Father had already put into motion the administration and teaching of what some refer to as the separate Cepher or Book of the Law to Moshe before the Golden Calf incident even occurred. In fact, the Golden Calf Incident occurs in Exodus 32, while much of the Cepher of the Law was being dictated to Moshe by YHVH in chapters 25 through 31. So the erroneous teaching that the Cepher of the Law was given in direct response to the Golden Calf incident holds no exegetical, contextual water.

 

The last thing to keep in mind: Most of the elements contained in the Cepher of the Covenant are expounded upon in the Cepher of the Law, if one chooses to separate the two. So if one were to only keep what’s written in the Book of the Covenant, they would be keeping in many cases the very same laws and commandments contained in the Book of the Law. It’s a foolish argument.

 

Closing Thoughts

 

And of course, there are other problems associated with this controversial teaching, which we won’t get into in this discussion.

 

Bottom line friends, we can safely say and recognize that as far as we’re concerned, there is no relevant distinction between the Books of the Covenant and Law. In fact, even today, Jews and Jewish scholars make no substantive distinction between the Cepher of the Covenant and the Cepher of the Law. It stands to reason neither should we. We stand and keep the elements of Torah that we can still keep in accordance with Father’s providence, grace, Ruach and Truth.

 

This week’s Torah Reading serves to remind us of YHVH’s work with Yisrael and how we have become the beneficiaries of a better covenant through Yahoshua Mashiyach. So we keep the whole of Torah to the best of our ability, in Spirit and in Truth. Our salvation, however, is not founded in our keeping of Torah, but in the work of our Master, Yahoshua HaMashiyach and YHVH’s immense grace. This is the entire basis of the renewed covenant that was mediated on our behalf by our Master Yeshua. Let us rejoice and be glad in this reality and walk out our Faith with fear and trembling such that all people may see our good works and glorify our Father which is in heaven (Mat. 5:16).

 

Faithfully.

Usury-Interest According to God (YHVH)

by | Dec 8, 2019 | Blog

The Practice of Usury Prohibited

How does God/YHVH rule on the practice of usury or exacting of interest on monetary loans by His elect?

We find in Torah Reading 61 (according to our “triennial reading cycle— Torah Reading 61–Exodus 22:25-31 ) the prohibition against usury (aka exacting interest on monetary loans) from members of our Faith Community (22:25; cf. Deu. 23:19).

When a borrower leaves his/her cloak as collateral with a lender, that cloak must be returned to the borrower before sundown because he/she needs it for his/her body–it is his/her only covering (22:26-27; cf. Deu. 24:13). This is clearly a modern idiom of a lender “taking the shirt off the borrower’s back.”

In most English translations of this Torah passage, the term for “interest” is “usury.” The Hebrew terms for “usury” is “neshek,” and in the Septuagint the Greek term for usury is “tokos.”

Practice Prohibited by Church Father

The Patristic Church Fathers viewed the practice of usury as unlawful. They took Exodus 22:25, Deuteronomy 23:29 and Luke 6:34 as proof verses to this understanding. (Reference First Ecumenical Council–Canons of 318 Holy Fathers Assembled in the City of Nice, Bithynia. “Excursus on Usury.”)

Usury, as seen by the Church Fathers, violated natural, divine and human laws. Interestingly, it was considered as “theft” and a dishonest practice.

The Church Fathers, also referred to as the Patristic Church Fathers, span an era from Ignatius of Antioch (c. 35-c. 108 A.D.), to John of Damascus, who died in 749 A.D.

The Practice in Pagan Cultures

History suggests that ancient pagan cultures did NOT tolerated the practice of usury. Rejection of usury was universal and consistently observed up to the time of the Patristic Fathers.

Thus, even pagan nations viewed interest exacted upon monetary loans as usury. As stated previously, the receipt of interest on loans was esteemed as a form of theft and dishonesty.

Catholic Church Counsels View

The Council of Carthage (345) the Council of Aix (789) enforced the centuries-old, universal prohibition against usury, declaring it to be a reprehensible practice.

John Calvin-A Reversal

Interestingly, it was John Calvin (1509-1564), church reformer, minister and author, who reversed thinking on the practice of usury in the Christian Faith. He defined the distinction between “interest” and “usury” and was the first Christian church leader to write a defense of interest.

Referencing Luke 6:35, Calvin wrote:

“Christ corrects the world’s vicious custom of lending money [only to those who can repay] and urges us, instead, to lend to those from whom no hope of repayment is possible. Now, we are accustomed to lending money where it will be safe. But we ought to help the poor, where our money will be at risk. For Christ’s words far more emphasize our remembering the poor than our remembering the rich. Nonetheless, we need not conclude that all usury is forbidden.”

Calvin went on to establish 7-rules to distinguish lawful from unlawful usury.

Martin Luther-At Variance with John Calvin

Martin Luther (1483-1546), Catholic friar, priest, theologian, professor, and Father of the so-called Protestant Reformation, on the other hand, violently opposed Calvin’s position on usury.

In 1519 Martin Luther felt compelled to draft a “Treatise on Usury” in response to what he saw as financial wrong doings at the time. The referenced financial wrong doings appeared to be business sector related as opposed the church related.

Some see Luther’s position on business related usury as being unsympathetic to the economic developments taking place around him. The owning of property he saw as medieval. In fact, making money from money, in Luther’s eyes, was sinful. Such would be contrary to the law of nature; a violation of the laws of God according to the Old and the New Testament.

A Loosening on the Practice by the Catholic Church

Others followed Calvin’s lead in the ensuing years as it related to a loosening of perspectives on the practice of usury. Although the Catholic Church officially rejects the general practice of usury, she seemed to turn a blind eye to those who did practice it in the public sector.

In fact, Pope Benedict 14 gave those who chose to exact interest on loans a pass. In Benedict’s view, the practice of usury was more of a justifiable state law. Essentially the Catholic Church felt she had no “dog in the fight” over the subject of usury. Usury was of a secular civil matter best left untouched by the church.

Judaism‘s Stand on the Subject

Judaism forbids usury between fellow Jews. Halakhic Law, which dictates how the observant Jew is to walk out Jewish Law (NOT Torah), encourages making strictly interest-free loans to fellow Jews. However, Halakhic Law does permit Jews exacting interest or usury on monetary loans made to non-Jews.

The Talmud seems to back-up the prohibition against usury amongst members of the Jewish Community. In fact, one sage wrote:

“…he who takes usury will lose all his possessions. But is it not a fact that they who do not take usury are also stricken with poverty? The latter are to be raised again, but those who take money, if they fall will never rise again.”

The Hebraic—Netzari—Messianic Understanding

The main point behind Father’s prohibition against usury appears to be that we who would be lenders or givers must not take advantage of a brother or sister in need by exacting interest or usury (cf. Lev. 24:35; 25:36).

YHVH prohibits the practice of usury in the Body.
The Kingdom Economy does not tolerate usury as evidenced in the teachings of Yeshua HaMashiyach.

Nevertheless, Father never prohibited usury across-the-board. We find the following mitzvah in Deuteronomy 23:19-20:

“Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals; usury of anything that is lent upon usury: Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that YHVH thy Elohim may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it” (KJV).

According to H. Gamoran, “The Biblical Law against Loans on Interest”:

“In ancient times money was lent primarily for poverty and not for commercial ventures.”

Then, according to S. Stein, “The Laws on Interest in the Old Testament”:

“The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word “neshekh” may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it.”

Master’s Clarification on Lending

Master instructs us to go even further than this mitzvah and to give to brethren in need, expecting nothing in return:

“What credit is it to you if you lend only to those who you expect will pay you back. Even sinners lend to each other, expecting to be repaid in full. But love your enemies, do good, and lend expecting nothing back! Your reward will be great, and you will be children of Ha’Elyon; for He is kind to the ungrateful and the wicked” (Luk. 6:34, 35; CJB)

In other words, if a brother or sister in our Faith Community; a family member; friend; acquaintance; even a stranger or enemy is in need and we have what he or she needs, we are to freely give to fulfill their need. In return, we are NOT to exact usury/interest on that which we’ve given, NEITHER are we to expect repayment on that which we’ve given.

This is Kingdom economy 101. This clarified instruction of this mitzvah by our Master will of course make no business or common sense to those in the world. But to us, it should make perfect sense. The prohibition against usury within our Faith Community, even when extended and applied over to those outside of community, is clearly the impetus behind loving one’s neighbor as one’s self. The point in prohibiting usury altogether is to (1) not take advantage of someone who is in need; and (2) to tend to the immediate need of someone who may need our help.

Netzari Practicalities

How does this play out in our modern western society with car loans, credit cards and mortgages? Well, it behooves the Netzari to always strive to live within his or her means such that there’d be no need subject one’s self to usury in the first place. However, in situations where usury cannot be avoided, it also behooves the Netzari to employ extreme business sense and wisdom when entering into such an agreement. Father has no desire that His children be indebted, much less burdened by usury. The Netzari should eagerly seek to become and to stay debt-free to the full extent as possible.

Indeed, the secular business-world is under NO obligation to not engage in legally permissible usury practices.

Shalom.

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

by | Dec 5, 2019 | Blog, Podcasts

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

by Rod Thomas | The Messianic Torah Observer

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

The 3-Legs of Prayer–Holy Spirit–Constancy–Faith

1. It’s through this medium of prayer that incorporates the Holy Spirit, keeps us constantly before the Father and exercises our Trust that the Almighty will hear us when we call that we are able to work and function and produce for the Kingdom of God.

  • Praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, (Eph 6:18 ESV)
  • Our spirit working in concert with God’s Spirit to direct our prayers.
  • Prayer is supposed to be spiritual in nature.

2. Constancy in Prayer

  • Pray without ceasing (1Th 5:17 ESV)
  • Untiring; incessant prayers that seek to ultimately grab Father’s attention and move Him to act on our behalf.

3. Faith–the topic of our discussion for this post

Thus it’s the medium by which we not only communicate with our Creator, but to wage war in the heavenlies; to intercede on behalf of others; the means by which receive and implement the spiritual tools and resources we need to live holy and righteous lives; means to worship and praise Father; to walk with, grow and become just like our Daddy and older brother.

Faith As Define By Scripture

Now faith is the substance of things hoped for, the evidence of things not seen. (Heb 11:1 KJV)

1.Faith is the confidence that what we hope for will actually happen; it gives us assurance about things we cannot see.  (Heb 11:1 NLT)

2.But we must recognize that faith is more than a cognitive understanding or belief in something.

3.True faith by and large is an action word that requires the person of Faith to do something that shows—illustrates—manifests their trust.

But simply believing in God for instance is nothing to brag about for the Apostle James brilliantly pointed out in his general epistle.

The Relationship of Between Faith and Works

You believe that there is one God; you do well; the demons also believe and tremble. Would you know, o weak man, that faith without works is dead? (James 2:19, 20)

1.What the Apostle is confirming here is that true faith requires one to act and not just sit idly by and cognitively postulate in God’s existence.

2.When it comes to our naturals lives here on earth, when we have faith in certain things, we are quick and prone to act. When we see a chair, for instance, that we believe or have faith will hold our weight, we sit on it. When we own a car that we believe or have faith will take us where we need to go safely, we will drive it.

3.The Apostle is simply saying here—okay, big whoop! You believe that God exists. Wonderful. But guess what, so do demons. The difference between those who have a simple understanding that God exists and demons is that demons tremble at the very mention of God.

And when he was come to the other side into the country of the Gaderenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.  29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? (Mat 8:28-29 KJV)

4.Thus, if we truly believe and have faith in YHVH—that He is–what do we do to manifest that faith? Well, we act and live according to that belief and faith. Right?

Without Faith It is Impossible to Please God/YHVH/Elohim

Regarding faith, the writer of Hebrews wrote the following:

By faith Enoch was translated and did not taste death; and he was not found because Elohim (God) had translated him: for, before He translated him, there was testimony of him that he pleased Elohim (God). But, without faith, a man cannot please Elohim (God). For he that draws near to Elohim must believe His existence and that He will recompense those who seek Him (Heb. 11:5, 6; AENT).

YHVH was an everyday reality to Enoch because he constantly sought after YHVH and Enoch made known to all he came into contact with through his right-living and obedience and teaching of God’s ways, that Yah is.

Faith Involves a Walking with God/Elohim

In fact, Scripture tells us that Enoch “walked with God:

And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:  23 And all the days of Enoch were three hundred sixty and five years:  24 And Enoch walked with God: and he was not; for God took him. (Gen. 5:22-24)

1.To walk with God is indicative of one who experiences an ongoing intimacy with the Creator. To walk with YHVH suggests an intimate relationship that surpasses all other relationships a person could possibly have in their lifetime. In fact, so intimate was the relationship Enoch experienced with the Almighty, Enoch was translated (ie., Enoch did not experience a natural death as we know it).

2.Furthermore, to walk with God would naturally result in Enoch (and consequently any individual who chooses to walk with the Creator such as Abraham, Moses and Yeshua) taking on the Creator’s character-traits: Yah’s wisdom; goodness; love; mercy; holiness; peaceful; righteousness; jealousy of the uniqueness and holiness and sovereignty of YHVH.

3.We could simply refer to such an individual as Godly.

Drawing near to God/Elohim is Essential

So the writer of Hebrews stops in his discussion regarding the faith of Enoch to expound on the fundamental understanding of faith in a true believer’s life:

 By faith Enoch was translated and did not taste death; and he was not found because Elohim (God) had translated him: for, before He translated him, there was testimony of him that he pleased Elohim (God). But, without faith, a man cannot please Elohim (God). For he that draws near to Elohim (like Enoch did) must believe His existence and that He will recompense those who seek Him (Heb. 11:5, 6; AENT).

When we walk with YHVH—we draw near to Him—we constantly seek Him out. And in so doing, Father blesses us in every area of our lives.

For us today, Yeshua facilitates this “drawing near” for us? For we have the example of true Godliness in the Person of Yeshua and He being our Master, we imitate Him and we ultimately in the process we become like Him and like our heavenly Father in every conceivable way. Aren’t we supposed to be members of God’s family? God’s children?

Faith Comes By Hearing the Word of God/YHVH/Elohim

But how does one come to believe—or better, have faith in Father’s existence as the writer of Hebrews here requires?

But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher… So then faith cometh by hearing, and hearing by the word of God. (Rom 10:14-17; RSV)

1.Coming to true Faith requires one to receive teaching of the Word of God, plain and simple.

2.It’s not about a person one day waking up and deciding to have Faith in God. It doesn’t work that way.

3.If one desires to have real faith, one must be taught and engage in personal study of the Word of God to learn of Father’s promises, and ultimately come to believe in those promises.

4.Believing in YHVH’s Word is the basis of true faith. 

But what does this have to do with prayer?

True-Effectual-Powerful Prayer Requires Faith

1.In other words, in order for our prayers to be effective, powerful and genuine, we must enter into every prayer fully expecting YHVH to answer our prayer.

2.In fact, this understanding of Faith as a prerequisite for our prayers was introduced to us by our Master Yeshua:

For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.  (Mar 11:23-24 KJV)

1.The use of casting a mountain into the sea by Yeshua here was a well-known Jewish metaphor that simply referred to one being able to do something that seemed impossible to do.

2.When looking at whatever mountain we’re facing, it behooves us to focus on the reality of YHVH than on the mountain. For it is out of the understanding that we are incapable of resolving our issues and thus we cry out to YHVH for His help.

3.How do we arrive at such a level of Faith in walk with Messiah? The answer is really quite simple.

4.We listen to teachings, study, meditate on God’s Word and in the process ultimately become convinced that Yah is. 

5.Thus, we can be confident and have unwavering expectation that our prayers will be answered by Father. Consequently, our faith must exceed simple expectations and a basic belief that our prayers will be heard (such as in the example of the mountain being cast in the sea) and in the process of our trusting, the promise made by our heavenly Father will be granted and we receive what we’ve asked for.

6.But does this instruction by Yeshua certify that every request that we make of the Almighty will be granted exactly as we prayed?

Two-things must exist for Father to give us what we ask Him for: Godly Motives and God’s Will

14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:  15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him (1 Joh. 5:14, 15)

  1. This is one of the most abused and misunderstood passages on prayer in Scripture. This passage was meant to encourage our faith. The caveat is always whether the thing we’re asking for is within the Will of God or not.
  2. Recall Leg #1 of our 3-legged prayer chair—The Holy Spirit. We find that when we are aligned with Father in our walk with Messiah (walking in covenant with Him) and in our prayers such that Father’s Spirit teaches us how to pray and what to pray for, we will come to understand God’s Will.
  3. Praying in the Spirit goes hand-in-hand with God’s Word—Scripture. As we grow in our understanding and knowledge and obedience of God’s Word, we come to know God’s Will and we are better positioned to structure our prayers accordingly. We know from Scripture that there are certain things that fall within Father’s Will for us to have and He gives those things to us if we ask for them: such as wisdom; understanding; His Holy Spirit; the salvation of others; to provide for our needs according to His riches in glory.
  4. For example James 1:5-8: 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.  6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.  7 For let not that man think that he shall receive any thing of the Lord.  8 A double minded man is unstable in all his ways.  
  5. Scripture is filled with promises from God to His children who are obedient to Him and walk with Him. In those cases, we can boldly go before Yah’s throne of grace and request those things because Father would that His children have those things.
  6. If there is no promise in Yah’s Word and or no clear leading of the Spirit, there can be no real faith when we pray.
  7. Thus, when we pray in faith understanding Father’s will, we can ask YHVH to accomplish what He promised in His Word. Thus our faith is built and supported upon God’s Word.
  8. We go to YHVH as children do to a loving human father, pointing out to him: “Father, you promised…” We can be persistent in asking and confident that Father will keep His Word. Our only grounds of confidence comes from hearing and knowing His Words. 

Godly Motives

2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.  3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. (Jam. 4:3)

1.Pray was never designed to be a means of getting whatever our carnal hearts desire.

2.If our prayers don’t seek to honor and please Father and advance His Kingdom, there’s more than a fair bet that He won’t grant us those things which we ask.

3.It’s got to be about Him, not about us. YHVH’s purpose comes first, not our request. 

4.Abba honors those prayers that put Him first.

5.Care must be taken when asking Father for things. Nevertheless, once we begin to pray for something, we should never give up praying for it until we get it or until God makes it very clear and very definite to us that it is not His will to give it.

6.There is no mystery to effectual, faith based prayer. True, effectual, faith-based prayer is intricately tied to holiness and righteousness. It is constant and aligned with God’s Spirit. Faith comes into play when we trust in God’s Word and pray accordingly. Each prayer becomes more and more aligned with God’s Word and purpose of God’s Word.  Righteousness is when we rightly covenant with YHVH, thus putting us in a proper, true alignment with YHVH.

So when the first 2-legs of the prayer chair are in place—we pray in the Spirit—our prayers are ceaseless—then we can rest assured that the 3rd leg which is faith will bring certainty and soundness to our prayers.

6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.  7 For let not that man think that he shall receive any thing of the Lord. (Jam 1:6-7 KJV)

God’s Will

Now, does all this mean that if we are not sure our prayers are aligned with God’s Will or that they are not directed by the Holy Spirit that we should not pray for certain things? Such as sickness and other hardships?

Of course not. We should absolutely engage and petition our Father in prayer on such things regardless and it falls to Father to decide how He will respond:

 13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.  14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:  15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.  16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.  17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.  18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. (Jam 5:13-18 KJV)

1.Here James provides us a prescription for those moral and honorable prayers or supplications that may not be fully understood by us as to whether Father will grant our petitions on the matter. And in such moral and honorable requests such as afflictions and sickness, the Apostle simply counsels us to pray.

2.Those of us who are sick, the Apostle counsels that we gather the church elders to pray and anoint the ill person in the Name of Yeshua.

3.But James makes it clear that it is the prayer of faith that heals and raises up (ie., the restores to health) the sick among us.

4.Is James here saying that every sick person in our midst that receives the prayer of faith will be healed? No. Not at all. He’s simply saying that healing and restoration of health in the Body of Messiah comes by way of the prayer of faith.

5.And James goes into the aspect of illnesses that are connected to sin and the apostle mentions that it would be during those opportune times of prayers and petitions  for the illness that confession of sins be made and the individual will receive forgiveness of sins from Father and also be healed.

6.The prayer of the Elders over the sick with anointing oil rests upon the Master’s authority and is subject to Yah’s Will. Prayer then is to be made in full confidence of God’s power to heal. If the particular illness is the result of personal sin, then confession and repentance of that sin is also called for.  (Expound upon sin and prayer.)

7.But regardless what these prayers may be for—afflictions; illnesses; etc., it is the prayer of a righteous person that has the potential to move Father to act on their behalf.

8.Why? Because Father does not respond to sinners’ prayers: John 9:31–31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.

9.And then James goes into a real quick example of Elijah and how his prayer of faith caused rain to not fall for 3-1/2-years creating a drought and a famine in the Land of Israel and to re-start the rain again and restore the Land.

10.The reason Elijah’s prayer was heard was because (1) Elijah believed YHVH’s Word; (2) Elijah was committed to keeping and remaining in covenant with YHVH; and (3) Elijah asked YHVH to keep His Word. Reference 1 Kin. 17-18. Elijah based his prayer on Yah’s Torah: Deut. 28:15-24. When healing does not occur, it doesn’t mean that the lack of healing was due to a lack of faith on the part of the sick and those who engage in prayer.

11.We must recognize that often it is not YHVH’s Will to heal in a particular situation (1 Joh. 5:14). But the prayer of faith is none the less offered in faith, recognizing that YHVH knows best. Our prayers in faith reflect our dependence upon YHVH and His righteous, sovereign determination. We thus pray recognizing Yah is…

12. And when we engage in such prayers, we are compelled to be persistent, believing that Yah will grant us our request(s) (although if it is not in His Will, He may not, but He will answer our prayer)—but our faith and commitment must not waver—and just maybe we can sway. This is brilliantly illustrated in the story of the Canaanite woman and Yeshua.

The Canaanite Woman’s Faith and Persistence

 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.  23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.  24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me.  26 But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.  27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.  28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour. (Mat. 15:22-28) 

1.In Master’s dismissiveness towards the Canaanite woman, He was playing along with the common cultural perspective and mistreatment of Gentiles by the people He was sent to deliver the Gospel of the Kingdom to (which included healings): the Lost Sheep of the House of Israel (ie., the Jews)—who viewed the Canaanites as dogs—wild, scavenger animals to be avoided and looked upon with disgust.

2.But contrary to common misconceptions, Master was actually testing the woman’s faith and persistence.

3.So great was this woman’s faith and persistence that she was willing to violate the harsh cultural norms of the society in which she lived. (She could have easily gotten herself killed.)

4.And as a result of her faith and persistence, Master granted her the healing for her daughter that she desperately sought.

5.The take-away here is that YHVH delights in the holy boldness that will not take no for an answer. It is an expression of great faith, and nothing pleases Yah more than faith.

6.Yah does not always grant us that which we ask in our first time of praying about something. He desires to train us and make us strong men and women of prayer by pushing us to work and pray hard for the best things. He makes us pray through.

7.The best training in prayer comes through constancy in prayer which may go as long a time as years before one gets that which he/she seeks from Yah.

8.When the strong man of action starts out to accomplish something, if he/she does not accomplish it the first or second or 100th time, he/she keeps hammering away until he/she does accomplish it. The strong person of prayer, when he/she starts to pray for something, keeps on praying until he/she prays it through and obtains what he/she seeks. 

9.Thomas Edison made some 1,000 attempts in inventing the light bulb before he was successful. This type of persistence is what we must imitate.

The last thing I wish to say about prayer and faith is the importance of thanksgiving.

The Importance of Thanksgiving in Faith and Prayer

6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (Phi 4:6 KJV)

1.Returning thanks for blessings already received increases our faith and enables us to approach Yah with renewed boldness and new assurance. 

2.Little will come from our prayers if we neglect meditating upon and thanking Yah for the blessings He’s already provided. This process builds our faith. Our faith eventually reaches a place where we feel from the depths of our souls that there is nothing too difficult for YHVH. 

3.So let us make it a standard practice to pray in the Spirit unceasingly, seeking Father’s Will as we walk with our heavenly Father. And when we pray to Father, let us pray with a prayer that is founded in unshakable faith, such that our persistence will move Father to grant us that in which we pray for. Let us not petition Father for the things that appeal to our carnal nature, but seek after those things that are Godly and honorable. In so doing, let us put Father and His Kingdom first and foremost in our prayers. Let us pray for the afflicted and the sick among us, recognizing that Father is sovereign, but is more than capable and often more than willing to bring about healing. And in every prayer and supplication, let us thank the Almighty as we draw ever so near unto Him.

4.Pray well and often brethren. Pray on.

 

 

 

 

 

Leaving Church–Torah Living Daily Challenge 24

by | Nov 4, 2015

Leaving Church Torah Living Daily Challenge 24 Article entitled: "Americans become less religious, especially young adults: poll" by Mary Wisnieswski of Reuters (11/3/2015) Americans becoming less religious--mostly among adults according to recent poll conducted by...

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Constancy-Persistence-Ceaselessness in Prayer

by | Nov 28, 2019 | Blog, Podcasts

Constancy-Persistence--Ceaselessness in Prayer

by Rod Thomas | The Messianic Torah Observer

The 8 Principles of Constancy in Prayer

1. Ask yourself this question: What are things you do each day that are habitual? And what benefit do we derive from doing these things?

  • Eat/snack
  • Social media
  • Watch television
  • Talk on the phone/gossip
  • Worry
  • Smoke
  • Arguing
  1. Then ask yourself, if you’re engaging in these activities more than you’re praying each day, what does that say about the priority you place on prayer?
  2. What if we were to replace those habits with prayer in the Spirit each time? How would that improve our prayer effectiveness?
  3. Consistancy over Consistency. In other words, habitual prayer compared to regularity in prayer.

What is Constancy in Prayer?

  • Luk. 18:1-7--“And He spake a parable unto them to this end, that men ought always to pray and not faint (ie., not grow weary).
  • Luk. 21:36–Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.
  • Act. 1:14—These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.
  • Act. 6:4—But we will give ourselves continually to prayer, and to the ministry of the word.
  • Rom. 12:12–Rejoicing in hope; patient in tribulation; continuing instant (devoted/steadfast) in prayer; 
  • 1 The. 5:17—Pray without ceasing.

    1.Define constancy/without ceasing.

    2.When persons or situations pop-up in your mind, pray.

    3.Use every opportunity.

#1. Constancy in Prayer is Key to Winning All Spiritual Battles

12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Ephesians 6:12, 13

1.1. This passage is the Armor of God passage and serves as a vivid reminder that we are in the midst of warfare. And this warfare–war–has been waging since before the fall of man. It’s not only being waged in the heavenlies and the sky, but it’s being waged right in front of our very noses. We are not called to be casualties or prisoners of war. So we must participate in the war, having been drafted in God’s army as a soldier.

2.2. Everything that we are led to pray about has origins in the spirit realm.

2. Don’t think Spiritual Warfare is real, check out this passage in the Book of Daniel:

12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.  13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12-13

1. I tell you, the church has failed her members by turning a blind eye to the realities of spiritual warfare–by ignoring Ephesians 6. Instead of equipping us for the battle, they’ve given us in place of the armor of God the doctrine of suffering. Yes, Master told us we would have tribulation (John 16:33), but He also informed us that He has overcome the world. And because Master overcame the world, armed with the Holy Spirit and the effective tool of prayer, we are overcomers as well (1 Joh. 4:4). Master declared that “He came that we might have life, and that we might have life more abundantly” (Joh. 10:10). (Abundantly is “perissos” in the Greek which means that which exceeds necessity; exceedingly; greatly; pertaining to a quantity so abundant as to be considerably more than what one would expect or anticipate.)

“And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints…“   Ephesians 6:17-18

1.1. Thus we are called to employ strategy and tactics that are designed overcome and defeat the enemy who has come but to steal, kill and destroy. Thus we must be constantly on guard–as Paul wrote: “keep alert with all perseverance.” Then be ready to be on the defensive and even at times on the offensive. This is all done through constant, never ceasing prayer.

#2. Constant Prayer Will Move the Father to Act on our Behalf

The Parable of the Persistent Woman–And he spake a parable unto them to this end, that men ought always to pray, and not to faint;  2 Saying, There was in a city a judge, which feared not God, neither regarded man:  3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.  4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;  5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.  6 And the Lord said, Hear what the unjust judge saith.  7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?  8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?  (Luk 18:1-8 KJV)

1. Father responds to persistent, Spirit-led prayer.

#3. Constancy in Prayer Helps Us Rely Upon the One Who Provides

You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. James 4:2

We go about doing things our way without tuning into God for the things we seek.

When things look like God won’t give us what we seek, we turn to questionable ways of getting those things.

When we lack, our demeanor changes for the worse and we get into contentions and fights and quarrels and such, which we shouldn’t be in because our God can and will provide.

We often turn to ways that are illegal or ungodly to get the things we feel we need.

#4. Recognize the Importance of Constant-Untiring Prayer in our Lives Through Example—Imitate!

2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.  3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.  4 But we will give ourselves continually to prayer, and to the ministry of the word.  Acts 6:2-4

1. Learn to pull ourselves away from the distractions of this life so that we may devote ourselves to prayer and the work of the Gospel.

And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed. (Mar 1:35 ESV)

In these days he went out to the mountain to pray, and all night he continued in prayer to God. (Luk 6:12 ESV)

Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. (Heb 7:25 ESV)

1. Prayer must be a #1 priority for us as well.

#5. Consistent Prayer is THE means by which God has chosen for us to receive mercy and grace

Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. Hebrews 4:16

1.1. The amount of grace and favor we receive is based upon the extent of our prayers.

2.2. If we were to take the one or two times we pray in a week or so and multiply it 100-times, how much more successful will our prayers be—how impactful?

#6. We are to Pray in the Name of Yeshua Messiah/Jesus Christ

 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16

#7. Our Prayers Must Include Thanksgiving

Don’t worry about anything; on the contrary, make your requests known to God by prayer and petition, with thanksgiving.  Philippians 4:6

1. What makes us think we can keep coming to the Father asking for things, but never thanking Him for the things He has, is and will do for us?

#8. Constancy in Prayer Builds Strong Spiritual Muscles

1.1. Instead of worrying, looking for ways to buck the system, hating on others, focusing on self, we pray constantly in the Spirit. Over time our prayers flow much smoother and we eventually find ourselves in alignment with the Father and our prayers are much more effective. 

2.2. I don’t want the line between me and Father severed at any time during the day. I want to stay connected to Him. When I stay connected to Him, I stay within the confines of His perfect will. And when I stay within the confines of His Will, I do that which I’m supposed to do; my prayers are focused and effective; I receive understanding; I receive insight; my thoughts are kept in check; my actions and heart are pure. My prayers are effective.

3.3. Constancy in prayer may start off as simple as reaching out to Father and thanking and praising Him. It may be remembering someone who you know needs God’s assistance.

Let us all take an honest assessment…

1.1. Let us honestly assess why we don’t engage in constant, persistent prayer. Is it because we don’t believe we have the time? Is it because we don’t believe God hears our prayers? Is it because we’re too lazy? If we say we don’t have time to pray, then take an honest assessment of your days and I guarantee that you’ll find a great many places throughout our day that would afford time to pray: the drive or commute to work; cooking meals; watching television; social media and cell phone use; taking care of ourselves showering and bathing and such. 

1. Let us go forth this week building on a firm foundation of constant Spirit-led prayer so that we may further the Work of the Kingdom.