Introduction to Things Messianic

© 2009, 2012 John Kimball McKee

first edition © 2005

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originally produced by TNN Press 2012 in Kissimmee, Florida

Unless otherwise noted, Scripture quotations are from the New American Standard, Updated Edition (NASU), © 1995, The Lockman Foundation.

Table of Contents

Introduction

1 Introduction to Things Messianic

2 When Did "the Church" Begin?

3 Is Messiah the Termination of the Torah?

4 What Does "Under the Law" Really Mean?

5 You Want to Be a Pharisee

6 The Role of History in Messianic Biblical Interpretation

7 Adopting a Messianic Lifestyle

8 Basic Messianic Apologetics

9 Is Sunday "the Lord's Day"?

10 Introducing the Biblical Appointments

11 To Eat or Not to Eat?

12 Sacred Name Concerns

13 The Assurance of Our Salvation

14 The End-Times: What Should We Expect?

About the Author

Bibliography

An Important Word From the Publisher:

TNN Press is pleased to offer you this eBook version of Introduction to Things Messianic. Please be aware that there are some formatting differences between this electronic edition for Amazon Kindle, and the printed edition. It is highly recommended that if you are interested in perusing this publication for research purposes, that you procure a hard copy available from TNN Press.

Footnotes have also been converted to chapter endnotes. These not only include important references to primary sources, but also will point to other books, commentaries, and articles produced by TNN Press, Outreach Israel Ministries, and TNN Online.

Abbreviation Chart and Special Terms

The following is a chart of abbreviations for reference works and special terms that are used in publications by TNN Press. Please familiarize yourself with them as the text may reference a Bible version, i.e., RSV for the Revised Standard Version, or a source such as TWOT for the Theological Wordbook of the Old Testament, solely by its abbreviation. Detailed listings of these sources are provided in the Bibliography.

Special terms unique to this publication that may be used have been provided in this chart:

ABD: Anchor Bible Dictionary

AMG: Complete Word Study Dictionary: Old Testament, New Testament

Apostolic Scriptures/Writings: the New Testament

ATS: ArtScroll Tanach (1996)

b. Babylonian Talmud (Talmud Bavli)

B.C.E.: Before Common Era or B.C.

BDAG: A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Bauer, Danker, Arndt, Gingrich)

BDB: Brown-Driver-Briggs Hebrew and English Lexicon

BKCNT: Bible Knowledge Commentary: New Testament

BKCOT: Bible Knowledge Commentary: Old Testament

C.E.: Common Era or A.D.

CGEDNT: Concise Greek-English Dictionary of New Testament Words (Barclay M. Newman)

CHALOT: Concise Hebrew and Aramaic Lexicon of the Old Testament

CJB: Complete Jewish Bible (1998)

EJ: Encyclopaedia Judaica

ESV: English Standard Version (2001)

Ger: German

GNT: Greek New Testament

Grk: Greek

HALOT: Hebrew & Aramaic Lexicon of the Old Testament (Koehler and Baumgartner)

Heb: Hebrew

IDB: Interpreter’s Dictionary of the Bible

ISBE: International Standard Bible Encyclopedia

IVPBBC: IVP Bible Background Commentary (Old & New Testament)

Jastrow: Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi, and Midrashic Literature (Marcus Jastrow)

KJV: King James Version

Lattimore: The New Testament by Richmond Lattimore (1996)

LITV: Literal Translation of the Holy Bible by Jay P. Green (1986)

LS: A Greek-English Lexicon (Liddell & Scott)

LXE: Brenton’s English translation of the Septuagint

LXX: Septuagint

m. Mishnah

MT: Masoretic Text

NASB: New American Standard Bible (1977)

NASU: New American Standard Update (1995)

NEB: New English Bible (1970)

Nelson: Nelson’s Expository Dictionary of Old Testament Words

NIDB: New International Dictionary of the Bible

NIV: New International Version (1984)

NJPS: Tanakh, A New Translation of the Holy Scriptures (1999)

NKJV: New King James Version (1982)

NRSV: New Revised Standard Version (1989)

NLT: New Living Translation (1996)

REB: Revised English Bible (1989)

RSV: Revised Standard Version (1952)

Tanach (Tanakh): the Old Testament

Thayer: Thayer’s Greek-English Lexicon of the New Testament

TDNT: Theological Dictionary of the New Testament

TNIV: Today’s New International Version (2005)

TWOT: Theological Wordbook of the Old Testament

UBSHNT: United Bible Societies’ 1991 Hebrew New Testament revised edition

v(s). verse(s)

Vine: Vine’s Complete Expository Dictionary of Old and New Testament Words

Vul: Latin Vulgate

WBC: Word Biblical Commentary

YLT: Young’s Literal Translation (1862/1898)

Introduction

One of the most critical elements of our faith is the need to be growing and maturing and moving forward. Where we are today in our faith needs to be different from when we were first born again and received salvation. Our goal needs to be striving for full compliance with Holy Scripture, and we need to be willing to accept the truth, regardless of what anyone says. We need to be open to the will of God in our lives, and be sensitive to the Holy Spirit. We need to follow the life example of Yeshua the Messiah (Jesus Christ), who was the perfect embodiment of love and compassion, but at the same time kept His Father’s commandments perfectly. While He is surely the Source of our righteousness (Philippians 3:9), He is also our example of obedience to emulate (John 14:15; 15:10).

Those of us who have entered into the Messianic movement and live a Messianic lifestyle have had to keep these principles in mind as we have been seeking the Lord and His righteousness. The Messiah tells us that “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you” (John 15:7). He also admonishes us to “seek first His kingdom and His righteousness, and all these things will be added to you” (Matthew 6:33). If we truly wish to have the best possible relationship with God that is attainable, then we will love Him “with all [our] heart, with all [our] soul, and with all [our] resources” (Deuteronomy 6:5b, ATS). We will put the Lord first in our lives and have the assurance that He will direct our paths and show us what we are to do.

Seeking God is not always an easy task. When a person enters into the Messianic movement from an evangelical Christian background, one can quickly discover that a substantial amount of today’s Christian thought is “incomplete” when it comes to the Messiah, His ministry on Earth, how He lived His life, and how His Disciples lived their lives. Yeshua the Messiah came to restore the Kingdom to Israel, He was a Torah observant Jewish Rabbi who followed the Law of Moses and taught from it, and the First Century Jewish Believers likewise followed the Torah as their Instruction after His ascension into Heaven. The New Covenant is the promise of God writing His Law onto the hearts of His people by His Spirit (Jeremiah 31:31-34; Ezekiel 36:26-27).[i]

This runs contrary to what many in contemporary Christianity may teach or believe, as they think that the Messiah abolished the Law. Many Christians believe that the only applicable or relevant Scriptures today are the “New Testament” or Apostolic Writings. Many, unfortunately, do not have a Torah foundation for their faith and do not realize that it is imperative to understand the Tanach (Old Testament) or Hebrew Scriptures, in order to understand the Messianic Scriptures.

But in our day and age as we may be approaching the return of the Messiah, many Believers have been led to study their Hebraic Roots and reevaluate some of the things they have been taught in the past. The Holy Spirit has convicted many people that the Torah is indeed for them, that they are a part of the Commonwealth of Israel, and that they have a call on their lives to truly live as Yeshua lived. Admittedly, those of us who have committed ourselves to this walk of faith must fully place ourselves in the hands of the Lord. However, it is safe to say that none of us suffer from having a stagnant faith—as we are being continually challenged to dig deeper into the pages of Scripture, pray and meditate on the Word, and seek to know God unlike we have ever known Him before! Hopefully, this is evidenced in our lives by a positive lifestyle change that will impact others with the truth of the gospel via our good works (Ephesians 2:8-10).

This study, Introduction to Things Messianic, is a compilation of articles from the TNN Online website (www.tnnonline.net) that is designed to compliment our book Hebraic Roots: An Introductory Study. They were originally posted in a series of e-mail teachings during Spring 2004, and have since been edited to use in a Bible study format (and, updated for this 2009/2012 printing).[ii] This publication is geared to be an introduction to the Messianic movement, but is intended to be much more detailed and theological than that previous work. This publication is rather technical in some places, but is still broad-sweeping in the wide array of content it addresses. This publication can also be used as an excellent primer to other publications available from TNN Press.

My personal motivation for being in the Messianic movement is the fact that I want as much of God as I can get. I will not settle for just doing what is “minimally required” for entry into the Kingdom, but I honestly want to please my Father because I love Him. I want to emulate the Messiah as much as I can and I genuinely want to be a positive impact on others. It is my sincere hope and prayer that this publication gives you a good, detailed introduction to the Messianic movement and what we are all about. I hope you have a heart-felt desire to seek more of God and to know Him and serve Him the best way that you can!

J.K. McKee

Editor, TNN Online

ENDNOTES FOR Introduction

[i] Cf. Romans 11:27; Hebrews 8:8-12; 10:16-17.

[ii] In particular, with references to additional publications and articles that our ministry has produced, or other resources we can recommend for further consultation.

-1-

Introduction to Things Messianic

In studying the Bible, many Christians unfortunately find themselves only reading the New Testament or the Apostolic Scriptures. Although these important Scriptures speak of the gospel message, testify to the works of our Lord Yeshua (Jesus), and speak of issues that the First Century Believers had to contend with, these writings comprise less than one-third of the Bible. Those whose focus is almost exclusively in this part of the Bible can have an unbalanced approach to our Creator and His plan for the ages.

Although the Messianic Scriptures were written in Greek,[1] their very nature is Hebraic. The man who authored more than half of these writings was the Apostle Paul, a Rabbinical scholar who studied with Gamaliel (Acts 22:3; Philippians 3:5), a revered sage of Judaism to this day (b.Megillah 21a).

Our Messiah Himself was a Hebrew, as are many of His expressions and sayings. Consider the following examples:

“If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell” (Matthew 5:29).

“The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!” (Matthew 6:22-23).

The above quotations are just two examples of the Hebraic nature of our Savior’s teachings. In theological studies they are generally referred to as Hebraisms or Semitisms in the Biblical text. For centuries, scholars have debated verses such as those above. Many have been confused. Do they require such a literal viewpoint that demands a physical “plucking out of eyes”? Not at all. To a First Century Jew, the eye can mean more than just an organ with which one sees. It can be a person’s mind, emotions, will, or good sense, depending on the context. There can be a very deep meaning to Yeshua’s statements when one understands that there is an Hebraic nature behind them. This is where the Messianic movement steps in and where a First Century Jewish perspective of the Scriptures is crucial.

Although the Messianic movement is composed of people from many theological traditions: largely Conservative and Reform Judaism, and evangelical Christianity, the emphasis concerning the Hebraic Roots of our faith in the Messiah is very important concerning the times in which we live. Several decades ago, if one uttered the name “Yeshua,” very few would have known who, or for that matter, what the person was talking about. However, many Christians today are aware of the fact that Yeshua () is the original Hebrew name of the Messiah.[2] Why has this come about? Because many now realize the fact that understanding the Hebraic Roots of our faith is important.

Why is it important to understand the distinctive Hebraic Roots of our relationship with God? Yeshua the Messiah is returning to Jerusalem and the gates of New Jerusalem are named after the Twelve Tribes of Israel (Revelation 21:10-12). The Apostle Paul himself says that if you are in the Messiah, you are a part of the Commonwealth of Israel (Ephesians 2:11-12) or the Israel of God (Galatians 6:16). Our faith in Messiah Yeshua is undeniably connected to Israel and to the Jewish people, because it did start as a sect of Second Temple Judaism (cf. Acts 24:14). Knowing about the origins of our faith is imperative if we are to return to truly having an “Apostolic” theology.

Knowing about “things Messianic” and distinctively Hebraic is the first step toward new enrichment of our faith from Genesis to Revelation. By understanding the Hebraic origins of our faith, many of the obscure parts of the Apostolic Scriptures (New Testament) begin to become clear and take on a new depth, as we consider their background and the lifestyle practices of the first Believers in Yeshua. They lived out the missional expectations of the Tanach or Old Testament in evangelizing the ancient world (Exodus 19:6; Deuteronomy 4:6; Isaiah 42:6; 49:6), something that we are to surely continue today.

“The Church” (Ekklēsia)

Many Christians believe that “the Church” started at Pentecost following Yeshua’s ascension into Heaven. They believe that “the Church” is a group of chosen ones separate from Israel, and perhaps that it is not important to really study the Tanach or Old Testament, because it does not directly apply to “the Church.” The Biblical truth is that the called out body of God’s chosen existed long before this time.

The word “church” never appears in the Greek texts of Scripture. The word commonly translated as such comes from ekklēsia. LS defines ekklēsia as “an assembly of the citizens regularly summoned, the legislative assembly” and “in N.T. the Church, either the body, or the place.”[3] In the Apostolic Scriptures ekklēsia is used as a term to define the Body of Messiah, and thus by extension, is rendered as “church” in most English translations of the New Testament. TDNT remarks that “Since the NT uses a single term, translations should also try to do so, but this raises the question whether ‘church’ or ‘congregation’ is always suitable, especially in view of the OT use for Israel and the underlying Hebrew and Aramaic…‘Assembly,’ then, is perhaps the best single term, particularly as it has both a congregate and an abstract sense, i.e., for the assembling as well as the assembly.”[4] This Christian resource says that “assembly” would be the best, consistent translation for the word ekklēsia.

The Septuagint (LXX), the ancient Greek translation of the Hebrew Bible, frequently translates the Hebrew word qahal, or assembly/congregation, as ekklēsia. Qahal is a Hebrew term for “assembly” or “congregation” used in the Tanach, which almost exclusively refers to Israel. TWOT tells us, “usually qāhāl is translated as ekklēsia in the LXX.”[5] When the Apostolic writers used the Greek word ekklēsia, often rendered as “church” in our English Bibles, they did not see the ekklēsia as a separate assembly or group of people away from Israel. They considered the ekklēsia to be Israel, and the non-Jewish Believers to be “fellow heirs” (Ephesians 3:6) with them. It is not surprising by any means that one of the definitions given for the word ekklēsia does in fact include “Israel.” Thayer states that “in the Sept. [ekklēsia is] often equiv. to [qahal], the assembly of the Israelites.”[6] It is unfortunate that ekklēsia in most Bibles has been translated as “church,” whereas it would be best rendered as either “assembly” or “congregation.”[7]

It is important to know that the ekklēsia or assembly of God’s chosen has always existed. The Holy Spirit being poured out at Pentecost was a fulfillment of prophecy, recorded in both the Tanach (Old Testament) and the Apostolic Scriptures (New Testament). But the events that occurred on this day did not start a “new group of elect.” Pentecost, in actuality Shavuot or the Feast of Weeks—one of the Biblical festivals specified in Leviticus 23—is one of the commanded times of ingathering in the Torah or Law of Moses (Deuteronomy 16:16). The Apostle Peter attested that what occurred when the Holy Spirit was poured out was a fulfillment of prophecy:

“[B]ut this is what was spoken of through the prophet Joel: ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT and they shall prophesy. AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE. THE SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME. AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED’” (Acts 2:16-21).

The events at Pentecost/Shavuot were expected in Joel 3:1-4:

“It will come about after this that I will pour out My Spirit on all mankind; and your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on the male and female servants I will pour out My Spirit in those days. I will display wonders in the sky and on the earth, blood, fire and columns of smoke. The sun will be turned into darkness and the moon into blood before the great and awesome day of the LORD comes.”[8]

So did the ekklēsia, or assembly of God’s elect, begin at Pentecost/Shavuot? All the Book of Acts says is that there was a fulfillment of prophecies in Joel that will be fully completed in the Last Days. Interestingly enough, the martyr Stephen tells us that “the Church” (meaning, God’s elect) actually existed much earlier at Mount Sinai. In the KJV, he is recorded as saying, “This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. This is he, that was in the church in the wilderness[9] with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us” (Acts 7:37-38). The so-called “Church Age” did not begin in 30 C.E. Yeshua the Messiah only speaks of this age and the age to come (Matthew 12:32, 13:49; Mark 10:30; Luke 18:30), meaning the future Messianic Kingdom.

In reference to the Hebraic Roots of our faith, it is important to remember that the Apostles and the early Believers in the Messiah were not at all foreign to the Hebrew Bible. Numerous references to “the Scriptures” in the Apostolic Writings (New Testament) are referring to the Torah, Nevi’im, and Ketuvim—or the Law, the Prophets, and the Writings: the Tanach/Tanakh. The Gospels, Epistles, and many of the other Messianic Writings had yet to be canonized or even written when “the Scriptures” were referred to or appealed to by the Apostles.[10] When Paul wrote Timothy, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16), it was the Tanach or Old Testament of which he was specifically speaking.[11]

As we have previously mentioned, Paul was a Rabbinical scholar fluent in the Tanach, and when witnessing to fellow Jews in the Synagogue he would have tried to show them how Yeshua fulfilled the prophecies and prophetic patterns seen in His life from the Hebrew Bible. Acts 17:2 records how it was Paul’s frequent ministry technique to reason with his Jewish brethren on the Sabbath, proving to them from the Scriptures that Yeshua was the Messiah: “And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures.”

It is also important to note that prior to 70 C.E., the year the Romans destroyed Jerusalem, “Christianity” was a legal religion in the Roman Empire as Rome considered it to be a sect of Judaism which was exempt from worshipping Caesar. However, as the Hebrew-Greek Key Study Bible explains, “Jewish Christians (Messianic believers) were considered to be a sect (Acts 24:5) of Judaism. But, after A.D. 70, all Christians were on their own; they were recognized as separate from Judaism.”[12] After that time, the assembly of Believers steadily distanced itself from its Hebraic Roots. Much of this was created by Roman anti-Semitism, and was coupled by the Synagogue authorities ejecting Believers in Yeshua.[13]

What we know today as “Christianity” originated from First Century Judaism and has changed tremendously since then. Our faith in Yeshua the Messiah (Jesus Christ) at its very core is Hebraic. The Messiah, Yeshua, is an Israelite and is the Lion of the Tribe of Judah (Revelation 5:4-5). He is coming to reign from Jerusalem, not Rome as some Catholics might believe or Salt Lake City as Mormons may espouse.

So why should we study the roots of our faith? You cannot have a house without a foundation. The foundations of the ekklēsia pre-Pentecost are definitively Hebraic. It is crucial to understand the worldview that Yeshua, the Apostles, and the early Believers in the Messiah had, so we can more fully understand Scripture as it was originally composed: God-inspired from an Hebraic world view.

The Jerusalem Council

In the very early days of the community of Believers following Pentecost or Shavuot, the vast majority of the Believers were Jewish. Later, however, the gospel message began to spread beyond the borders of the Land of Israel. Israel, of course, was to be a light to the nations, and God’s conduit by which He would save the world. Israel’s Kingdom could only be restored by the whole world knowing about the greatness of Israel’s God, and its Messiah, Yeshua.[14]

As many God-fearing non-Jews came to faith in the Messiah, things changed substantially. There was debate among many of the Jewish Believers whether these non-Jews had to be circumcised, becoming Jewish proselytes or converts, and then receive the Messiah (Acts 15:4)—or whether they could receive Him directly and then grow in their faith. It caused a great stir as many believed that circumcision and observance of the Torah or Law of Moses had to precede the salvation experience. Acts 15 records the decisions made by the Jerusalem Council as the goyim or ethnē, “the nations,” were coming to faith in the Messiah:

“The apostles and the elders came together to look into this matter. After there had been much debate, Peter stood up and said to them, ‘Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; and He made no distinction between us and them, cleansing their hearts by faith. Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?’” (Acts 15:6-10).

Before the Council issued its ruling, Peter restates what has occurred. Previously in Acts 10:9-16, the apostle was shown a vision of a sheet with animals on it considered unclean by the Torah’s standards. Peter is told three times to “Get up, Peter, kill and eat!” (Acts 10:13), and he responds with, “No, Lord; for I have never eaten anything that is common or unclean” (Acts 10:14, RSV). This passage is usually interpreted as meaning that God annulled the dietary requirements of the Torah or Law of Moses. However, Peter himself gives the appropriate interpretation of his vision that has nothing to do with meat:

“And he said to them, ‘You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man[15] unholy or unclean’” (Acts 10:28).[16]

In Acts 15:6-11, Peter testifies that the nations have been made clean by the blood of the Messiah, can receive the same Holy Spirit, and must come to redeeming faith in the same way as Jewish Believers. He also emphasizes that “a yoke…which…our fathers nor we were able to bear” (Acts 15:10, NIV) should not be put upon them, implying that legalistic or mandatory observance of the Law of Moses involving circumcision for salvation and/or for acceptance among the Believers was not necessary. James the Just, half-brother of Yeshua, issued the following ruling for the new-Jewish Believers:

“Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath” (Acts 15:19-21).

Four requirements were given to the new non-Jewish believers in order for them to congregate with Jewish Believers in the Messiah:

1.      Abstinence from pollutions of idols

2.      Abstinence from fornication

3.      Abstinence from things strangled

4.      Abstinence from blood

Briefly summarized, Believers from the nations were to avoid idols, fornication (sexual immorality), meats that were not butchered in a proper method (Deuteronomy 14:2-20), and blood (Deuteronomy 12:23-25).

Why were the non-Jews coming to faith told to observe these four things?

“For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath” (Acts 15:21).

The new, non-Jewish Believers, in observing the four stipulations, would be cut off from their old pagan spheres of influence—then finding themselves a part of a community, along with their fellow Jewish Believers, where the declaration of the Law of Moses every week would be taking place. James recognized that the salvation of the nations was a major part of God’s restoration of the Tabernacle of David (Acts 15:15-18; cf. Amos 9:11-12, LXX). This would surely have to involve God writing His Torah onto the hearts of His people by His Spirit (Ezekiel 36:26-27), something which could begin with the essentials that the Jerusalem Council ruled were necessary for the new, non-Jewish Believers (cf. Acts 15:23-29).

In Ephesians 2:11-16, the Apostle Paul writes that non-Jews who come to faith in Yeshua have been made a part of the Commonwealth of Israel:

“Therefore remember that formerly you, the Gentiles in the flesh, who are called ‘Uncircumcision’ by the so-called ‘Circumcision,’ which is performed in the flesh by human hands—remember that you were at that time separate from Messiah, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Messiah Yeshua you who formerly were far off have been brought near by the blood of Messiah. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in [dogma],[17] so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity.”

Paul says that those who were “separate from Messiah” were “alienated from the commonwealth of Israel” (Ephesians 2:12, RSV), but that through the sacrifice of the Messiah He will make the two into “one new humanity” (Ephesians 2:15, NRSV/CJB). Ephesians 2:15 tells us that “God through the cross… put to death the enmity,” or sin which has been atoned for through the sacrifice of the Messiah which once separated God the Father from humanity. All Believers in Yeshua are a part of the Commonwealth of Israel.

Believers from the nations were, however, warned by the Apostle Paul not to boast or speak against the Jewish people as the natural branches. As Paul attests, “do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. You will say then, ‘Branches were broken off so that I might be grafted in.’ Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; for if God did not spare the natural branches, He will not spare you, either” (Romans 11:18-21). No one is to boast against the Jewish people, because if God can break off natural branches from Israel’s olive tree in order to save wild branches of the nations, He can certainly break off the wild branches. The Jewish people, as Paul is clear, have an irrevocable calling that must be honored (Romans 11:29).

The roots of our faith come from Israel and ultimately Yeshua, the Root of all Israel. Non-Jewish Believers who had once been separate from Israel have nothing to boast about (Romans 11:17-22), but they need to respect those who hold the oracles of God (Romans 3:2). The Jerusalem Council ruled that there was no difference between Believers of different ethnic backgrounds in the Lord, as all are a part of the same body and must be welcome (cf. Galatians 3:28), showing mutual honor to one another. From that “Israel” comes our Divine Savior, the Messiah Yeshua.

Roman Catholicism Takes Its Toll

What we have described concerning the Jerusalem Council is somewhat different than what is often taught in mainstream Christianity. Born again Believers are a part of the community of Israel. It is important to note that there is no reference in Scripture that the First Century Believers dispensed with the Torah or Law of Moses, including the seventh-day Sabbath, the appointed times of Leviticus 23,[18] and the kosher dietary laws. Rather, in the Apostolic Scriptures (New Testament) it is made clear that legalistic observance of the Torah via a conversion to Judaism was not a salvation requirement, and that no person would gain salvation by keeping commandments. Yeshua does come first, with the Torah second as a part of following Him.

But if the First Century ekklēsia was very Hebraic, how did we get to where we are today? Presumably, these Believers did not celebrate mainstream Christian practices such as “Sunday church” or the holidays of Christmas and Easter (at least as we currently know them).

History records that following the First Council of Nicea in 325 C.E., the institutional Church began passing legislation prohibiting the keeping of the Sabbath and the Biblical festivals.[19] (This is an indication that even up until the Fourth Century there were some pockets of Believers who were keeping, or at least nominally keeping, these practices.) When “Christianity” was made a legal religion in the Roman Empire by Constantine, syncretism was largely practiced by the clergy, meaning Biblical concepts were often merged with pagan customs. It ultimately resulted in the widescale merger of Church authority with political authority, and the Roman Catholic Church was formed as a consequence.[20]

Following the fall of Rome in 476 C.E. to the Visigoths, the Dark Ages began. During this period, Europe experienced one of the worst times in human history, which the Roman Catholic Church dominated. One risked death by simply possessing a written copy of the Holy Scriptures, and disease and plague were rampant. Europeans were also some of the most uneducated people in the known world (especially when compared to Jews and Muslims) as the Roman Catholics held most Biblical, historical, and philosophical documents solely in their possession. Of everything that was taught and believed, the most dangerous was that the Catholic Church held that eternal life or salvation only came through participation in its sacraments. The pope was believed to have the authority on Earth to give people exemption from Divine punishment, or condemn them eternally.[21]

The Reformation

We truly believe that the Reformation, which began in the early 1500s, was an act of God. German monk Martin Luther could not reconcile the Biblical concept of “the just shall live by faith” with the Roman Catholic teaching of salvation via the Church’s sacraments. History records that his Ninety-Five Theses or protests against the Catholic Church began the phenomenon we now call the Protestant Reformation. From that point onward men and women of God began to read their Bibles and question Roman Catholic tradition.

The two primary goals of the Reformers were (1) to purge the Church of non-Biblical Roman Catholic practices, and (2) to present the general populace a copy of the Scriptures in their native languages. During this time famous English translations such as the 1599 Geneva Bible and 1611 King James Bible were produced. The Biblical realization that salvation came by grace through faith alone, and not by actions prescribed by the Roman Catholic Church, was also reestablished. Certainly, the Reformers did not agree on everything, and many different Protestant sects did arise. But, had it not been for what they did, we would certainly not be where we are today.

When we review the current Messianic movement, one must realize that the Reformation accomplished much, although there are still areas of Biblical theology that need to be reformed. The Reformation showed us that the practices of Roman Catholic ritual confession, praying to the saints, Mary veneration or worship, and belief in purgatory, were non-Biblical. A few in the Messianic movement believe the Protestant Reformation was a failure because Protestants still observe some Roman Catholic practices. However, would we be better off if the Reformation had not occurred? Are we not building upon the theology of those who have gone before us—both Jewish rabbis and Christian theologians? Today, we benefit from access to Jewish literature and resources that the early Reformers did not have access to.[22]

What has the Messianic movement today achieved?

The Messianic movement today was originally started by Jews who were Believers in Messiah Yeshua as an evangelistic outreach to fellow Jews. Many of today’s Messianic congregations, however, have a mixed group of constituents, including Jews who have received Yeshua as the Messiah, and others from diverse Christian backgrounds wanting to enrich their faith. Overall, the Messianic movement has been responsible for awakening many Christians to the truly Hebraic origins of their faith.

There are, however, distinctive differences between your average Messianic congregation and your standard church setting. Just as there are many types of evangelical Christian churches, there are a wide variety of Messianic congregations.

One of the most obvious differences between a Messianic congregation and your average church is that Messianics typically assemble or hold services on a Friday night or Saturday in remembrance of the Biblical Sabbath or Shabbat. Depending on what region of the world in which you live, a congregation can be very much like an Orthodox Jewish synagogue, or similar to a standard church setting, with all the variance you can imagine in between. (Most Messianic congregations are actually like a Conservative-Reform Jewish synagogue.) Use of traditional Hebrew liturgy is also not uncommon in Messianic settings. Some are more charismatic than others, and some are highly reserved. Again, depending on where you are and what congregation you are attending, can affect the degree of “Jewishness.”

The Messianic movement has been responsible for awakening many Believers to the Hebraic Roots of the faith, and continues to grow larger and larger every year. It is a signal that the return of the Messiah is drawing closer, as Jewish people come to saving faith in Yeshua, and many Christians are being convicted that they need to return to the lifestyle practices of the First Century saints (cf. Revelation 12:17; 14:12).

Yeshua the Messiah (Jesus Christ) is returning to Jerusalem. He prophesied that His Twelve Disciples would “sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). He tells us in Matthew 25:34-46 that people will be judged for how His Jewish brethren are treated. Yeshua adamantly states that those who treat the Jewish people badly or with malice shall go “into everlasting fire, prepared for the devil and his angels” (Matthew 25:41, KJV). Isaiah 2:3 tells us that during the Millennium “from Zion the law will come forth, and the word of the LORD from Jerusalem” (cf. Micah 2:4). Just knowing about these four things, is it important to understand Israel and the Hebraic Roots of our faith? Absolutely!

Each Believer’s goal should be to be as Biblically sound as humanly possible, Genesis-Revelation and not just Matthew-Revelation. Understanding the origins and roots of the relationship with our God, the Holy One of Israel, is a crucial part of attaining this goal. May you seek a firm foundation as you grow in your faith and examine His Word for answers!

ENDNOTES FOR Chapter 1

[1] There is the belief among some in the Messianic movement that the Apostolic Scriptures were written in Hebrew. This view, however, is not based in historical fact. For a further analysis, consult the author’s workbook A Survey of the Apostolic Scriptures for the Practical Messianic.

[2] The most public usage of the name “Yeshua” I have seen to date was during Pastor Rick Warren’s prayer at the inauguration of President Barack Obama, 20 January, 2009.

[3] H.G. Liddell and R. Scott, An Intermediate Greek-English Lexicon (Oxford: Clarendon Press, 1994), 239.

[4] K.L. Schmidt, “ekklēsía,” in Geoffrey W. Bromiley, ed., Theological Dictionary of the New Testament, abrid. (Grand Rapids: Eerdmans, 1985), 397.

[5] Jack P. Lewis, “qāhāl,” in R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), 2:790.

[6] Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 2003), 196.

[7] Two Christian translations that render ekklēsia as “assembly” include Young’s Literal Translation and the Literal Translation of the Holy Bible by Jay P. Green.

Do note that the English term “church,” while not being the best rendering for ekklēsia, is not a word of pagan origins. Consult the FAQ entry on the TNN website “Church, word of pagan origin.”

[8] There is still obviously future fulfillment to be expected with this prophecy. Consult the author’s article “What Happened to Our Eschatology?” appearing in When Will the Messiah Return?

[9] Grk. tē ekklēsia en tē erēmō.

[10] Acts 17:2; 11; 18:24, 28; Romans 15:4; 16:26; 1 Corinthians 15:3-4.

[11] Walter C. Kaiser considers this verse to be “One of the strongest statements on the authority and use of the Old Testament Scriptures” (The Promise-Plan of God: A Biblical Theology of the Old and New Testaments [Grand Rapids: Zondervan, 2008], 354).

[12] Spiros Zodhiates, ed., “Galatians,” in Hebrew-Greek Key Study Bible, NASB (Chattanooga: AMG Publishers, 1994), 1548.

[13] Consult the benediction against heretics, actually seen in the Jewish siddur until this very day (Joseph H. Hertz, ed., The Authorised Daily Prayer Book, revised [New York: Bloch Publishing Company, 1960], 283; Nosson Scherman and Meir Zlotowitz, eds., Complete ArtScroll Siddur, Nusach Ashkenaz [Brooklyn: Mesorah Publications, 1984], 107), and a summary of early Christian remarks toward the Jewish people seen in “Jew, Jews,” in David W. Bercot, ed., A Dictionary of Early Christian Beliefs (Peabody, MA: Hendrickson Publishers, 1998), pp 374-378.

[14] “[I]t is clear that ‘Israel as a light to the nations’ is no peripheral theme within the canonical process. The nations are the matrix of Israel’s life, the raison d’être of her very existence” (Duane L. Christensen, “Nations,” in David Noel Freedman, ed., Anchor Bible Dictionary, 6 vols. [New York: Doubleday, 1992], 4:1037).

[15] Grk. mēdena…anthrōpon; or “any human being.”

[16] The Mishnah says in m.Ohalot 18:7, “Dwelling places of gentiles [in the Land of Israel] are unclean” (Jacob Neusner, trans., The Mishnah: A New Translation [New Haven and London: Yale University Press, 1988], 980), and as such Jews in the Second Temple period did not often voluntarily associate themselves with others.

The Greek term athemitos, used in Acts 10:28, in most Bibles is rendered as “unlawful.” It does not mean unlawful in the sense of something against the Torah. It pertains, rather, “to not being sanctioned, not allowed, forbidden” (Frederick William Danker, ed., et. al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, third edition [Chicago: University of Chicago Press, 2000], 850), relating to custom or opinion, as opposed to something that is Biblical law.

[17] Grk. dogma; most likely relating to “something that is taught as an established tenet or statement of belief, doctrine, dogma” (BDAG, 254).

This is examined further in the author’s commentary Ephesians for the Practical Messianic, as “the religious Law of commandments in dogmas” is explained to actually be man-made regulations responsible for erecting the dividing wall in the Second Temple, contrary to the Temple being a place for all to come and commune with God (i.e., 1 Kings 8:41-43; Isaiah 56:6-7).

[18] Consult the author’s article “Does the New Testament Annul the Biblical Appointments?”

[19] Council of Antioch (341 C.E.), Canon 1; Council of Laodicea (363 C.E.), Canon 29.

[20] The author recommends you consult Justo L. González, The Story of Christianity, Vol. 1 (San Francisco: HarperCollins, 1984), and Dale T. Irvin and Scott W. Sunquist, History of the World Christian Movement, Vol. 1 (Maryknoll, NY: Orbis Books, 2001), for a fair analysis of early Church history.

[21] And for that same matter, access to the lands of the Bible, secondary historical data and resources, and disciplines like archaeology, largely arising in the mid-to-late Nineteenth Century.

Consult K.A. Kitchen, The Bible In Its World: The Bible & Archaeology Today (Exeter: Paternoster, 1977).

SUGGESTED STUDY QUESTIONS FOR CHAPTER 1

1. What is the problem with “only” focusing on the Apostolic Scriptures (New Testament)? How can a person be unbalanced in his or her view of the Scriptures?

2. What expressions in the Gospels are challenging to understand without examining them from an Hebraic perspective? Give some possible examples.

3. Do you know any Christians who recognize that the Messiah’s original name was Yeshua?

4. Why do you think it is important to understand the Hebraic Roots of our faith?

5. Do you believe that the ekklēsia, the Lord’s assembly, has existed going all the way back to Mount Sinai? Why or why not?

6. If there had been no “New Testament” for the First Century Believers to use, then which Scriptures did they consult for spiritual guidance and edification?

7. What was the debate that the Jerusalem Council of Acts 15 had to address? What did they rule concerning non-Jews coming to faith? Do you think these new, non-Jewish Believers were expected to be taught from God’s Torah?

8. Did the Apostle Paul ever tell non-Jewish Believers that they were separate from the Commonwealth of Israel?

9. How did the emerging Christian Church separate itself from its Hebraic Roots?

10. Do you believe that the Protestant Reformation was helpful to our faith? Do you think further reformation needs to occur?

11. Give a very brief overview of today’s Messianic movement. What are your observations and what has been your experience?

-2-

When Did “the Church” Begin?

In the annals of Christian teaching, Protestant or Catholic, one common thread often runs throughout: the institution known as “the Church” sees itself as being separate from Israel. As some would dogmatically declare, “The Church is not Israel!”[1]—and depending on your view, this is correct. The Church institution by-and-large does not consider itself part of, or at times even related to, Israel. While there are some who do recognize that our faith is connected to Israel, that is about as far as it goes. In many ways Christian theologians have incorrectly “divided” and have mishandled the Word of truth (2 Timothy 2:15), favoring to “pick-and-choose” which Scriptures “apply to them” and to Israel, leading to inconsistencies regarding their understanding of the Bible. At times, this causes Bible teachers to dangerously ignore the Tanach or Old Testament in spiritual instruction.

Are these observations intended to accuse all Christians of anti-Semitism or an anti-Israel spirit? Absolutely not. There are many sincere, born again Christian Believers who do consider themselves “related” to Israel in some form, and they are supportive of the Jewish people, the State of Israel, and interreligious dialogue. Rather, we question the centuries-old concept of a division or wide gulf being placed between “the Church” and Israel. As the world gets more and more uncertain and news stories of Israel, the Middle East, and sermons on the Second Coming become far too frequent, the question of ecclesiology, or the study of God’s elect, should become relevant to the Christian Believer. How is the person who has put his or her trust in Israel’s Messiah, Yeshua, related to Israel?

Arguably, the study of the identity of “the Church” might be the most important doctrine outside that of salvation. This study determines what group of people, or elect, the born again Believer belongs to. It has a direct impact on the continued relevance of the Torah or Law of Moses for Believers, and whether or not the pre-tribulation rapture teaching is Scriptural. It also determines whether or not the Believer is a part of the Commonwealth of Israel, or is separate from it (cf. Ephesians 2:11-12).

You may wish to consider what the Apostle Paul wrote to Titus:

“For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Messiah Yeshua, who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:11-14; cf. Deuteronomy 4:20; 7:6; 14:2; 16:18).

The Apostle Peter also says:

“This precious value, then, is for you who believe; but for those who disbelieve, ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE VERY CORNER stone,’ and, ‘A STONE OF STUMBLING AND A ROCK OF OFFENSE’; for they stumble because they are disobedient to the word, and to this doom they were also appointed. But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God's OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY” (1 Peter 2:7-10; cf. Hosea 1:10-11; 2:23).[2]

If you have noticed closely, both Paul and Peter appropriate language from the Tanach or Old Testament regarding the calling of Ancient Israel and apply it to Believers in Yeshua. Why do they do this? In Deuteronomy 7:6, our Heavenly Father proclaims, “For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth.” This people, obviously, was Ancient Israel. By the time of the Messiah’s ministry, neither the Lord’s plan for the world nor His plan for His people had changed (Malachi 3:6). The Apostles make it clear that God is seeking “for himself a people of his own who are zealous for good deeds” (Titus 2:14, RSV), and they asked Yeshua when He was going to restore Israel (Acts 1:6).

The key to properly understanding what “the Church” actually is, is that we must understand the fact that our Father in Heaven is seeking only one people for His own possession. This people is obviously the restored Kingdom of God—but it so happens that it is to be a specific Kingdom called Israel. God does not have two groups of elect, neither is He a Father of two sub-families— but rather He intends to have only one assembly of chosen.

It is necessary that we examine “the Church” versus Israel dichotomy that exists in many theological circles, and whether or not the two groups are separate, or are actually one and the same. In this article we will examine what occurred at Pentecost, and what Yeshua the Messiah really meant when He said “upon this rock I will build My church” (Matthew 16:18). Most important, we seek to determine what the purpose of God’s people is, firmly establishing that He has but one group of elect.

What is an ekklēsia?

The Greek word commonly translated as “church” in English Bibles is ekklēsia. BDAG indicates that ekklēsia means “a casual gathering of people, an assemblage, gathering,” and “people with shared belief, community, congregation.”[3] It notes that “the term” ekklēsia “apparently became popular among Christians in Greek-speaking areas for chiefly two reasons: to affirm continuity with Israel through use of a term found in Gk. translations of the Hebrew Scriptures, and to allay any suspicion, esp. in political circles, that Christians were a disorderly group.”[4] The primary Hebrew equivalent of ekklēsia is qahal. BDB indicates that qahal means “assembly, convocation, congregation.”[5]

In the Greek Septuagint, or ancient translation of the Hebrew Scriptures produced approximately three centuries before the Messiah, the term qahal is usually translated as ekklēsia, the same term appearing in the Apostolic Scriptures (New Testament) translated into English as “church.”[6] What is important to note is that the ekklēsia, or congregation/assembly of the Septuagint, is Israel—and the Apostles’ usage of ekklēsia is intended to connect one back to the qahal Yisrael of the Old Testament. In Acts 7:23-39, Stephen specifically equates the ekklēsia or “church” as being Israel:

“This is that Moses, which said unto the children of Israel, a prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. This is he, that was in the church [ekklēsia] in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt” (Acts 7:37-39, KJV).

What is interesting is how the King James Version translators rendered ekklēsia as “church” in Acts 7:38, whereas most other versions read “the congregation in the wilderness” (Acts 7:38, NASU; cf. NKJV, RSV, NRSV) or “assembly in the desert” (NIV). This “wilderness church,” as we might call it, was Ancient Israel.

The proper rendering of the word ekklēsia is dependent on context. However, the very fact that ekklēsia can and does mean in many places “an assembly of Israelites” should instigate some thinking for your average Christian—and whether or not “the Church” is an entity separate from Israel. The early Believers understood ekklēsia as being connected to the assembly of Israel. Why do Believers today largely miss out on this?

Was the Messiah starting something new?

A common defense for those claiming that “the Church” is an entity separate from Israel is that Yeshua said “upon this rock I will build My church” (Matthew 16:18). Notably, Roman Catholics misinterpret this verse to support the non-Biblical doctrine of unending papal secession through the Apostle Peter. Protestants, following in this wake, often use the same verse to support the fact that “the Church” was a “new” group of elect that started at Pentecost. What was Yeshua really telling us? In its entirety, the Messiah’s dialogue in Matthew 16:13-20 states,

“Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, ‘Who do people say that the Son of Man is?’ And they said, ‘Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.’ He said to them, ‘But who do you say that I am?’ Simon Peter answered, ‘You are the Christ, the Son of the living God.’ And Jesus said to him, ‘Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.’ Then He warned the disciples that they should tell no one that He was the Christ” (NASU).

In the verses, where Yeshua supposedly states that “the Church” will begin with Peter, what Peter actually does is that he confesses that Yeshua is indeed the Messiah. Yeshua confirms this to him, and then says “on this rock I will build My church.” Protestant expositors are agreed that the rock the Messiah was talking about was Himself (cf. 2 Samuel 22:3), and not Peter, a human being. But, they are sometimes not sure as to what it means to “build.”

The Greek verb oikodomeō, most often translated as “build” in Matthew 16:18, can mean “to build.” However, it also means, “build up again, restore,” most notably, “to help improve ability to function in living responsibly and effectively, strengthen, build up, make more able” (BDAG).[7] AMG offers the definition “to rebuild or renew a building decayed or destroyed.”[8]

With these definitions in mind, the question of whether or not “the Church” is a new thing becomes easier to answer. Did Yeshua establish something entirely new, or did He strengthen/rebuild something already existent? And if it already existed, what was it?

Considering the fact that a substantial amount of Christian theology is focused around the entity known as “the Church,” it would be logical to assume that there are prophecies in the Tanach or Old Testament concerning its existence. While there are prophecies such as Isaiah 53 speaking of Yeshua, the Suffering Servant, foretelling His atoning work for us, we should expect some similar treatment about the new body that God would (supposedly) later establish as salvation went out into the world. Sadly for those who believe that “the Church” has been established as a second group of elect, there are no such prophecies. On the contrary, all of the prophecies relating to the Messiah regard His coming to restore Israel and bringing Israel into its glory. Isaiah 49:5-6 is one such prophecy:

“And now says the LORD, who formed Me from the womb to be His Servant, to bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the LORD, and My God is My strength), He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations so that My salvation may reach to the end of the earth.’”

This prophecy speaks of the Messiah restoring Israel, and as a direct part of that restoration, God’s salvation will go out to all nations and all the way to the ends of the Earth. The elect in view is Israel, and not “the Church.” Interestingly enough, while there are no explicit prophecies in the Tanach speaking of the Messiah establishing a new assembly of elect, “the Church,” Yeshua’s own words scarcely speak of such a phenomenon, either. G.W. Bromiley comments in ISBE,

“In the teaching of Jesus Himself there is little mention of the Church. The only two references in the Gospels are both in Matthew (16:18: ‘On this rock I will build my church,’ and 18:17: ‘Tell it to the church’). In the second of these the reference might be to the Jewish synagogue, though the general context of Mt. 18 seems to suggest the emergent Christian community. Apart from the critical questions raised by some scholars, these verses give rise to many problems. For example, do they denote the intention of Jesus to found a Church?”[9]

There are no prophecies that I can find which speak or allude to the establishment of a second assembly of elect by the Messiah. There are only those that speak of the restoration of Israel, and Israel being used as God’s instrument or vehicle to bring His salvation to the wider world. When you look at the vocabulary of Matthew 16:18, it only confirms Yeshua’s mission to restore Israel.

In Jeremiah 33:6-8 our Heavenly Father promises, “Behold, I will bring to it health and healing, and I will heal them; and I will reveal to them an abundance of peace and truth. I will restore the fortunes of Judah and the fortunes of Israel and will rebuild them as they were at first. I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned against Me and by which they have transgressed against Me.”

The critical promise here regarding Israel is that the Lord “will rebuild them as they were before” (NIV). The Hebrew verb rendered as “rebuild” in this passage is banah appearing in the Qal stem (simple action, active voice), which in the Hebrew Scriptures can have several different applications, including: “to build,” “to rebuild,” “to work on a building,” or “to build a family” (HALOT).[10] In the passage from Jeremiah “rebuild” is obviously the best translation. The Greek Septuagint reflects this, rendering banah with oikodomeō, the same verb used in Matthew 16:18 speaking of Yeshua’s establishing of “the Church”:

“I also say to you that you are Peter, and upon this rock I will build [oikodomeō] My church; and the gates of Hades will not overpower it.”[12]

What actually occurred at Pentecost?

Within evangelical Christianity, it is usually taught that “the Church” entity was born at Pentecost. The Scriptures do plainly attest, “that day there were added about three thousand souls” (Acts 2:41). Pentecost is in actuality the appointed time of Shavuot, specified in Leviticus 23:15-22. In Jewish theology, it is the day when the Torah or the Law was given to the people of Israel. This happened almost 1,300 years prior to the Holy Spirit being poured out at the Upper Room, a time when “three thousand men of the people fell” (Exodus 32:28b) because of worshipping the golden calf. On the Pentecost or Shavuot following Yeshua’s ascension into Heaven, the Apostle Peter delivered a riveting message to those assembled:

“Men of Israel, listen to these words: Yeshua the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death…Therefore let all the house of Israel know for certain that God has made Him both Lord and Messiah—this Yeshua whom you crucified” (Acts 2:22-23, 36).

The Book of Acts tells us that on this Shavuot, people believing in the God of Israel from all over the known world came to gather in Jerusalem, both those who were observant Jews and proselytes (Acts 2:9-11). Peter did not proclaim to the crowds amassed “We’re starting the Church!” Rather, he proclaimed that Yeshua was both “Lord and Messiah” (Acts 2:36). Peter proclaimed that He was the promised Messiah of Israel and that the people were to “Repent, and each of you be baptized in the name of Yeshua the Messiah for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself” (Acts 2:38-39). Peter explained that what occurred on this day was prophesied by Joel:

“[B]ut this is what was spoken of through the prophet Joel: ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT and they shall prophesy. AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE. THE SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME. AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED’” (Acts 2:16-21; cf. Joel 2:28-32).

Pentecost, or this Shavuot, did not initiate something new, but rather it fulfilled various prophecies of Joel and it was when the good news of Messiah Yeshua was presented to those gathered in Jerusalem. The Holy Spirit was poured out as was foretold by Yeshua (Acts 1:8), with three thousand coming to faith in Him. This paralleled the three thousand who were killed following the first Shavout some 1,300 years earlier.

A Challenge to Christians

If you were to ask any sincere Christian what the purpose of our faith is, he or she would probably tell you that it is to go out and fulfill the Great Commission given to us in Matthew 28:19-20: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” The individual would be correct; we are commanded by Yeshua to go out and proclaim salvation and repentance in His name, and disciple others in His teachings. Although much of Christianity sees itself as separate from Israel, Christian Believers will actually (and often unknowingly) identify their purpose as being the same as Israel’s: to be a light to the nations, representatives of God’s Kingdom on Earth. Little do they realize that the ekklēsia, the true called out assembly of Believers, is Israel.

Before His ascension into Heaven, the Disciples asked Yeshua, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6). From what is recorded after the Messiah ascended, two angels told them, “Men of Galilee, why do you stand looking into the sky? This Yeshua, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven” (Acts 1:11). The Disciples’ question regarding Israel’s restoration was not really answered (Acts 1:7), so they went and proclaimed the good news of Yeshua’s death, burial, and resurrection to those “in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8), as they were commanded to do. The Book of Acts and Apostolic letters give us ample testimony to their great deeds.

Was this going out to proclaim the good news the beginning of something new, as in an entity known as “the Church”? Not at all. We know this because Yeshua came to restore the Kingdom to Israel. Israel is the conduit by which all the world can be blessed. Israel is supposed to be a light to the nations, so that the world might know that the God of Israel is the One True God.

Throughout the Scriptures, our Lord Yeshua is called the light of the world (John 1:9; 3:19; 8:12; 9:5; 11:9; 12:46). Notably, He is also called the light of Israel (Isaiah 10:17)—but nowhere in the Bible is Yeshua the Messiah called “the light of the Church.” There is no separate group of elect outside of Israel. If you are born again, you are part of the Commonwealth of Israel (Ephesians 2:11-12). Paul describes how, with the coming of Yeshua, “the Israel of God” (Galatians 6:16) forms a “one new humanity” (Ephesians 2:15, NRSV/CJB), specifically where non-Jewish Believers are “fellow heirs” (Ephesians 3:6) along with Jewish Believers.

For many centuries the Christian Church has helped bring millions of people into a relationship with the Messiah Yeshua (Christ Jesus). Today’s Messianic Believers certainly do have a rich theological and spiritual heritage from Christianity.[12] Yet our days present new challenges, and many Christians are searching for more. With the advent of the Messianic movement, we have witnessed a generation of Jewish people having come to saving faith in Messiah Yeshua. Along with this, many non-Jewish Believers have been asking questions about their Hebraic Roots, and are not seeing themselves as being separate from Israel any more. They want to know what to do. What do any of us do when confronted with the reality that Believers are a part of the people that will reign with Yeshua from Jerusalem?

If Yeshua indeed came to restore Israel, and not create a new “Church,” should this not change the understanding of our call and/or mission as a part of our Heavenly Father’s “called out” community of Israel? If we are not separate from, but are instead a part of Israel, should this not cause us—at the very least—to rethink our relationship to Jews who have yet to know Yeshua, and the Hebraic origins of our faith? Should we not definitely consider the Jewish people as a part of our spiritual family who need to know Yeshua, the Savior of all Israel?

Moreover, as a part of Israel, should we not rethink the concept embraced by many who think they are part of “the Church,” which is that the Messiah will “rapture the Church at any moment,” so that the God of Israel can deal with “Israel” during the Tribulation period? Even more so, should we not start looking at the whole Bible as being for us, rather than splitting it up between Israel and “the Church” because of some false teachings promulgated by dispensationalism?[13] Certainly, we all have much to think and pray about.

ENDNOTES FOR Chapter 2

[1] Tim LaHaye, Rapture Under Attack (Sisters, OR: Multnomah Publishers, 1998), 229.

[2] See also: Deuteronomy 7:6; 10:15; Exodus 19:6; Isaiah 61:6; 43:21; Deuteronomy 4:20; 14:2.

[3] BDAG, 303.

[4] Ibid.

[5] Francis Brown, S.R. Driver, and Charles A. Briggs, Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1979), 874.

[6] Cf. Jack P. Lewis, “qāhāl,” in TWOT, 2:790.

[7] BDAG, 696.

[8] Spiros Zodhiates, ed., Complete Word Study Dictionary: New Testament (Chattanooga: AMG Publishers, 1993), 1030.

[9] G.W. Bromiley, “Church,” in Geoffrey Bromiley, ed., International Standard Bible Encyclopedia, 4 vols. (Grand Rapids: Eerdmans, 1988), 1:693.

[10] Ludwig Koehler and Walter Baumgartner, eds., The Hebrew & Aramaic Lexicon of the Old Testament, 2 vols. (Leiden, the Netherlands: Brill, 2001), 1:139.

[11] Note how the future tense oikodomēsō, “will (re)build,” is employed in both Jeremiah 33:6-8 (LXX) and Matthew 16:18; cf. Peter T. O’Brien, Pillar New Testament Commentary: The Letter to the Ephesians (Grand Rapids: Eerdmans, 1999), pp 304-305.

[12] Do note how our ministry has consistently spoken against much of the anti-Christian rhetoric present in various sectors of the Messianic community. Obviously as Messianics we do have some disagreements with mainstream Christianity, but we also have much more in common with our Christian brethren (Ephesians 4:1-6).

[13] Consult the author’s article “Dispensationalism: Root Cause of Antinomianism.”

SUGGESTED STUDY QUESTIONS FOR CHAPTER 2

1. Have you encountered any Christian teachings that reflect the attitude that Believers are in no way, shape, or form connected to Israel?

2. Why is the study of ecclesiology important? How does ecclesiology affect one’s view of the Bible and theology?

3. What are the meanings of the words ekklēsia and qahal? How are they related and how are they important to comprehend in relation to understanding God’s elect?

4. What was Yeshua telling His Disciples in Matthew 16:18? Did the Messiah come to establish “the Church” as a separate group of elect? How is this connected to Jeremiah 33:7?

5. Did the events at Pentecost really start “the Church”? Using the Scriptures in Acts 2 and Joel 2, describe in your own words what happened.

6. Is the purpose of the Messiah coming to establish “the Church” as a separate group of elect valid according to Scripture? What do you think?

7. How might understanding yourself as being a part of Israel change your perspective of the Scriptures and mission for God’s people?

-3-

Is Messiah the Termination of the Torah?

(or: Is Christ the End of the Law?)

A foundational principle of Christianity is supposed to be “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16-17). In theory, most evangelical conservative Christians claim to honor the Bible as if all of it is the inspired, inerrant Word of the Lord. However, in practice, the same cannot often be said, especially when it comes to many Christians’ attitude concerning their approach to the Law of Moses, or the Torah (Genesis-Deuteronomy).[1]

The Psalmist declares, “I delight to do Your will, O my God; Your law is within my heart” (Psalm 40:8), and “If Your law had not been my delight, then I would have perished in my affliction” (Psalm 119:92). Yeshua (Jesus) tells us in Matthew 19:17, “if you wish to enter into life, keep the commandments.” These concepts are admittedly hard to understand for many of today’s Christians. They show us that God’s Law is to play some role of importance in the lives of His people.

Have we not also been taught, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Ephesians 2:8), and “if righteousness comes through the Law, then Messiah died needlessly” (Galatians 2:21)? These too are important concepts of our faith not to be disregarded.[2]

The Apostle Paul writes, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling[3] the word of truth” (2 Timothy 2:15). We are to be very careful when handling Holy Scripture, especially if one claims that certain parts of it, such as the Law of Moses, are no longer relevant for today’s Believers. As Yeshua warns, “Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (Matthew 5:19).

What is the average Christian to do about what can appear to be contradictions in the pages of the Bible? From one perspective, we could argue that the Torah is not for Believers today, whereas from another we could come to the conclusion that Believers must and should be observing God’s commands, with His judgment ready to strike the disobedient at a moment’s notice. Rather than be dogmatic about a particular persuasion, let Biblical continuance be our quest. Let us understand that the Bible has no contradictions regarding God’s purpose and plan for His people—and that it is our job to seek what is true above all else—even our own opinions. We must synthesize what appear to be opposing viewpoints among Scriptural passages.

Through the advent of the Messianic movement and Believers embracing the Hebraic Roots of their faith, many have been convicted to study and keep God’s Torah. But at the same time, there are concerns that exist, the first one often being, “you are not under law, but under grace” (Romans 6:14). Letting the whole of Scripture be our guide, we will attempt to set straight many of Christianity’s misconceptions of the Law in this article, as “The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple” (Psalm 19:7). As Yeshua told a group of Pharisees, “if you believed Moses, you would believe Me, for he wrote about Me” (John 5:46), as they seemingly forgot to read what the Torah said of Him. Have we made the same mistake, failing to see Yeshua for who He is in the Torah of Moses? How much do today’s Christians not understand human sin, and the Savior who came to redeem them, because they do not study God’s Torah (cf. Galatians 3:24; Romans 3:20)?

Initial Misgivings About “the Law”

When many Christians think about the Law of Moses or the Torah, often they conjure up a listing of rules and regulations given by a God who will “strike them down” if they disobey or do not obey them “perfectly.” Too many fail to observe that much of modern Western government is in fact based on the writings of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Even more so, the United States of America has more laws than any other country on the face of this planet, and it is considered by many to be an example of “true freedom.” Law by no means is something that equals “bondage”!

As far as personal understanding or application is concerned, the Torah is not just “the Law.” The Hebrew torah is often defined as “direction, instruction, law,” and could also be called “teaching” (BDB),[4] being derived from the verb yarah.[5] Depending on your perspective, you can treat God’s commandments as “orders,” or as the loving instructions of a Heavenly Father. The Apostle John writes, “For this is the love of God, that we keep His commandments; and His commandments are not burdensome” (1 John 5:3). God Himself says, “For this commandment which I command you today is not too difficult for you, nor is it out of reach” (Deuteronomy 30:11). God’s Torah is not intended to be something hard for His people to follow.

Most of our controversy concerning the validity of the Torah is not going to come from the Tanach or Old Testament. It will rather come from the Apostolic Scriptures or New Testament, and Christian misunderstandings—or sometimes biased translations—of certain Greek words. One such example can exist with the Greek word nomos, commonly translated as “law.” Imperative to a proper understanding of nomos is that this word is an all-inclusive Greek term entailing: law, teaching, instruction, rules, and natural laws of the universe.[6] When the Apostolic Scriptures speak of “law,” it is important to determine what law it is speaking of. Is the nomos mentioned the Torah or the Law of Moses, or is it a spiritual law/constant such as the law of sin and death (i.e., Romans 8:2)? This can only be known by the context of how nomos is used.

Many Christians I know would agree with what has thus far been mentioned. Very few Christians will say that the Law of Moses did not serve a purpose, as Jesus did say, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill” (Matthew 5:17). They will agree that Yeshua did not come to “destroy” (KJV) the Law. But certainly He has already fulfilled it for us, right?

To this we answer yes and no. The Greek verb translated “fulfill” in Matthew 5:17, plēroō, notably means “to make full, to fill, to fill up,” or more importantly, “to make complete in every particular, to render perfect” (Thayer).[7] In order to be the promised Messiah of Israel, Yeshua must have observed the Torah of Moses perfectly as He is our Passover Lamb and blameless sacrifice. Yeshua had to fulfill the Torah by living it without any error. Nowhere in His sayings or actions did He ever contradict the Torah or teach others to disobey it. Even those who believe that the Law of Moses is not to be followed by today’s Christians, recognize that Jesus lived as a Torah-faithful Jew.[8]

If we continue reading Yeshua’s critical admonition in Matthew 5:18-19, we discover some extremely important statements:

“For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.”

In these verses, the Messiah clearly says “till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished” (RSV). Now we would have to ask ourselves, has all been accomplished? Are Heaven and Earth gone? Have the prophecies within the Tanach or Old Testament all been fulfilled? Are we presently in the renewed Kingdom of God on Planet Earth? Is Yeshua ruling and reigning from Jerusalem?

Any objective reader is forced to answer a resounding “no” to these questions. Furthermore, what did Yeshua mean by stating, “Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven” (Matthew 5:20, NIV)? This is important to comprehend because there are some who believe and teach that the Messiah came to do exactly this—annul or abolish the commandments of the Torah. But this is obviously not proper, unless such people really do want to be considered “least” in God’s Kingdom.

From Yeshua’s own words, is He telling us that we need to keep the commandments of the Law of Moses? Yes! Because Yeshua also said, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS’” (Matthew 7:21-23; cf. Psalm 6:8)?

This, of course, opens up an entirely new range of theological questions. Your average Christian’s understanding of Holy Scripture often (only) comes from the epistles of Paul, which were letters written to various communities of Believers in the First Century, to address specific problems that each one of those congregations faced.[9] In fact, some I have encountered have gone as far as to say that Christians need not concern themselves with Yeshua’s words, because He “was speaking to the Jews” and that Paul was the “apostle to the Gentiles.” But as you will find as you examine them closely, a great deal of Paul’s writing is teaching on Torah-related issues as applied in a community!

Throughout his writings the Apostle Paul upholds the importance of God’s Torah, telling us, “the Law is holy, and the commandment is holy and righteous and good” (Romans 7:12). The Torah is something that is “spiritual” (Romans 7:14). In Romans 3:31, he writes, “Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.” The Greek verb histēmi is translated “established” in the NASU, but it fully means “to uphold or sustain the authority or force of any thing” (Thayer).[10] The RSV and NIV actually render it as “uphold.”

Some Christians might argue at this point that they are “under the law of Christ” (1 Corinthians 9:21; Galatians 6:2), which would be correct. But who is the Messiah? Is not Yeshua the LORD God made manifest in the flesh? As God, was not the Messiah at Mount Sinai giving the commandments to Moses? 1 Corinthians 10:4 tells us that Ancient Israel “drank from a Spirit-sent Rock which followed them, and that Rock was Messiah” (CJB). To follow the “Law of Christ” means to follow the Torah as Yeshua followed it as our example.

To deny that the Torah composes Yeshua’s commandments says that He is not the LORD God, and is tantamount to denying His Divinity and oneness with the Father. And Yeshua’s oneness with the Father (cf. John 10:30) also involves the Father and Son being of one accord (cf. John 17:11, 21).

Others would argue that the Law of Moses was “for Israel.” 2 Kings 17:37 does summarize, “The statutes and the ordinances and the law and the commandment which He wrote for you, you shall observe to do forever.” But such people misunderstand the fact that Yeshua came as the Messiah of Israel to restore Israel (Jeremiah 33:7; cf. Matthew 16:18), and that at Shavuot/Pentecost Peter declared, “Therefore let all the house of Israel know for certain that God has made Him both Lord and Messiah—this Yeshua whom you crucified” (Acts 2:36). Most importantly, the Apostle Paul wrote non-Jewish Believers that because of their salvation in Yeshua they had become a part of the “commonwealth of Israel,” previously having been without “hope and without God in the world” (Ephesians 2:12; cf. 3:6).

Born again Believers are not part of a separate group of elect known as “the Church.” On the contrary, in the Last Days the Lord’s major purpose is to restore Israel—and this includes both Jewish and non-Jewish Believers in His Son, Yeshua! This is the people that the Messiah is returning to rule and reign with, and this people is certainly called to obey God’s Instruction, as the Torah is to go forth from Zion (Isaiah 2:3; Micah 2:4).

There is a plethora of references throughout the pages of the Bible telling us that the Torah and its commandments are “everlasting” or “for all generations.”[11] But why do we have those trying to tell us otherwise? Why do some people so easily, or even flippantly, want to disregard God’s instructions? Are there those within Christianity whose traditions are more important to them than Scriptural truth and continuity? Are some trying to maintain the “status quo,” so they do not have to admit they are possibly wrong and might have to change? Has today’s contemporary Church truly benefited from largely ignoring the Law?

What does Romans 10:4 actually mean?

We now arrive at the heart of the matter. In most Bibles, Romans 10:4 is translated “For Christ is the end of the law for righteousness to everyone who believes” (NASU). The first part of the verse, “Christ is the end of the law,” is a cause of much confusion among Believers today. First, it would seem to contradict Yeshua’s admonition to us in Matthew 5:17-19. Second, it would also contradict Paul’s previous writing in Romans 7:12.

The Messiah is not the “end” or the “termination” of the Law of Moses. The Greek word translated as “end” in Romans 10:4 is telos, meaning “the end to which all things relate, the aim, purpose” (Thayer).[12] AMG offers us some valuable commentary, by stating that telos “does not, as is commonly supposed, mean the extinction, end, termination with reference to time, but the goal reached, the completion or conclusion at which something arrives…or as a result, acme, consummation.”[13] Yet how many people fail to read that small footnote in their Bibles for Romans 10:4, which often says “Or, goal?”[14]

The Complete Jewish Bible offers a good translation of Romans 10:4: “For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts.” The relatively new TNIV says, “Christ is the culmination of the law.” N.T. Wright further suggests that “climax” is the best understanding for telos.[15]

More generic English Bible translations such as the Contemporary English Version translate Romans 10:4 as, “But Christ makes the Law no longer necessary for those who become acceptable by God through faith.” Interestingly enough, a footnote exists in the CEV stating, “or ‘But Christ gives full meaning to the Law.’”[16]

Romans 10:4 also brings us to a more perplexing paradigm: What does it mean when Christians say “Christ is the end of the law for righteousness to everyone who believes”? The Apostle Paul continues, by explaining,

“For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. But the righteousness based on faith speaks as follows: ‘DO NOT SAY IN YOUR HEART, “WHO WILL ASCEND INTO HEAVEN?” (that is, to bring Messiah down), or ‘WHO WILL DESCEND INTO THE ABYSS?’ (that is, to bring Messiah up from the dead). But what does it say? ‘THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART’—that is, the word of faith which we are preaching, that if you confess with your mouth Yeshua as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the Scripture says, ‘WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for ‘WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED’” (Romans 10:5-13).[17]

Some might say that the Messiah is a termination of the Torah as far as righteousness is concerned. But a critical question we must ask ourselves is: Did righteousness ever come through the Torah?[18] Paul comments in Galatians 2:21, “I do not nullify the grace of God, for if righteousness comes through the Law, then Messiah died needlessly.” But Paul also tells us, “Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law” (Galatians 3:21). Even if the source of one’s righteousness is not the Torah, this does not all of a sudden make the Torah unimportant.

If we consider a more correct understanding of Romans 10:4, we see that the Messiah is the aim or purpose or climax of the Torah, and faith in Him provides us the righteousness that we should all desire—something that the Torah testifies to (Romans 3:21), but is not the origin of. The Torah is to point to the Messiah, who is the Source of our righteousness (Philippians 3:8).

The purpose or telos of the Torah is to convict a person of his or her sin, reveal the individual’s violation of God’s commandments, and thus reveal a person’s sin nature and need for a Divine Savior.

As Paul has said, “What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, ‘YOU SHALL NOT COVET’” (Romans 7:7). The commandments of God’s Torah are to convict a person of his or her sin. Paul continues, “For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh” (Romans 8:3). The Torah on its own cannot provide redemption; only the sacrifice of the Son of God can. He in turn justifies a sinner, and obedience to the Law comes from one who emulates Yeshua’s example.

For the born again Believer, the Torah can continue to convict, so one can “work out your own salvation with fear and trembling” (Philippians 2:12), knowing what to confess daily before the Father when we fall short of His high standard.[19] Paul told Timothy that “We know that the law is good if one uses it properly” (1 Timothy 1:8, NIV), an appropriate use being “a corrector of the foolish…having in the Law the embodiment of knowledge and of the truth” (Romans 2:20). For born again Believers, the Torah instructs us on what it means to live as a part of God’s Kingdom of priests (Exodus 19:6).

Yeshua the Messiah sums up the Torah of Moses for us very nicely:

“‘Teacher, which is the great commandment in the Law?’ And He said to him, ‘“YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.’ This is the great and foremost commandment. The second is like it, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.” On these two commandments depend the whole Law and the Prophets’” (Matthew 22:36-40).

What may be surprising to some of your average Christian readers, is that Yeshua’s admonition for us to love God and neighbor is quoted directly from the Torah. These commandments were not “made up” as some may unconsciously believe when they gloss over the Gospels:

“Hear, O Israel! The LORD is our God, the LORD is one! You shall love the LORD your God with all your heart and with all your soul and with all your might. These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. You shall bind them as a sign on your hand and they shall be as frontals on your forehead. You shall write them on the doorposts of your house and on your gates” (Deuteronomy 6:4-9).

“You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD” (Leviticus 19:18).

Summarized, both Yeshua the Messiah and the Apostle Paul uphold the validity of the Torah for the Believer. This is not to say that the position of the Torah has not changed since Yeshua’s sacrifice, and that some modifications have been made in regard to the Temple and priesthood (cf. Hebrews 7:12)—but it is to say Christians today must reevaluate the Torah’s position and applicability for their lives. Let us truly make the Messiah “the goal at which the Torah aims” (Romans 10:4, CJB), as opposed to the “end of the law.” Otherwise, Paul has contradicted himself (cf. Romans 7:12) and we should consider Yeshua’s admonition of the Law not passing away (Matthew 5:17-19) to be null and void, or Yeshua has misled us. This cannot be, and we have a job to do in reconciling what may appear to be contradictions in the Biblical text.

If we assert the position that the Torah is no longer valid, then do we join liberal theologians and their assault on the Holy Scriptures—that they are not the inspired Word of God and are full of contradictions? Has a wide dismissal of the Law and Moses, and the Old Testament in general, really helped today’s Christians to be all the things that God wants them to be? We probably need to do better in acknowledging the words of our Lord Yeshua: “If you love Me, you will keep My commandments” (John 14:15).

What are those commandments? They are found in God’s Torah! Let us return to Moses’ Teaching, and be molded into men and women who have the wisdom that God desires us to have—testifying of His goodness to the world around us by lives of faithful obedience (Deuteronomy 4:6).

Your Response

Your response to the message of the Torah’s validity for Believers today is totally up to you. As it is written in Psalm 119:142, 152, “Your righteousness is an everlasting righteousness, and Your law is truth…Of old I have known from Your testimonies that You have founded them forever.” The Psalmist also declares, “Those who love Your law have great peace, and nothing causes them to stumble” (Psalm 119:165). An unfortunate admonition to us comes from Proverbs 29:18: “Where there is no vision, the people are unrestrained, but happy is he who keeps the law.”

Is this the state of Christianity today? What is the long-term purpose of the modern Christian’s walk with the Messiah? Are we truly praying “Your kingdom come. Your will be done, on earth as it is in heaven” (Matthew 6:10), and doing all we can to see Yeshua return in power and glory to establish His Kingdom? Let us not be as “one [who] turns aside his ear from hearing the law, his prayer, too, will be [considered] an abomination” (Proverbs 28:9). Would today’s Christianity be riddled with the ethical and moral problems it currently faces, if it had a much higher view for the role of the Law?

There are no easy answers to these questions. There is no easy answer that I can give to the person whose beliefs have just been challenged. I can tell you, however, what Yeshua told us: “He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him” (John 14:21). If we truly believe that Yeshua is God, then we will do what He said and will believe that the commandments of the Torah are His commandments. We should all want the best relationship with God as possible, and obey Him because we love Him.

Yeshua says in Matthew 24:12 that in the Last Days “because lawlessness shall have been multiplied, the love of many will grow cold” (LITV). The Lord issues a very sobering word in that, “The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness [CJB: ‘people who are far from Torah’]” (Matthew 13:41).

Will you be one of those lawless people? Will your messiah be the man of lawlessness, the antimessiah/antichrist (2 Thessalonians 2:3)? I sincerely hope not. Or will your Messiah be the One who said, “Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (Matthew 5:19)? Will you seek to not be one of the least, and strive to obey God? Should we not all want to be great in God’s Kingdom? Knowing that obedience to God brings His blessings should not be a difficult lesson to learn.

I leave you to contemplate these questions. Will you see the Torah as pointing to the Messiah, by revealing the sin you need to repent of in your life—drawing you to the foot of the cross? Or will you see Yeshua as lawless, annulling the commandments of His Father? As it has been validly observed, if God had a problem with His Torah, then He must have found a problem with Himself. To say that the God of the Universe has a problem with Himself is to say that He has made a mistake.

But the Lord has not made the mistake. We in our fallen human nature have made the mistake in discounting His statutes and considering them to be archaic and unimportant. We have also suffered from failing to take note of important things that God’s Law speaks against, often having a view of sin which fluctuates too much in various shades of gray.

If the Torah is for you and its validity is upheld by our Lord Yeshua and the First Century Believers, what Christian traditions or practices will you need to reevaluate, because they may violate our Father’s commands in some way? If Scriptural continuity is what you seek, then I would encourage you to truly aim to see the Messiah in the Torah! If you are a Christian who truly desires to live a life like Jesus Christ, then you will want to follow the Father’s commandments as He did. This is what being a disciple is all about.

The Torah is what has defined sin for humanity,[20] and as all have sinned—we are all guilty of transgressing God’s commandments in varying degrees. We have a responsibility to repent of our disobedience, and pursue obedience to our Heavenly Father’s Instruction. We know that as regenerate Believers, we may still stumble, but we should have the understanding that the Messiah has taken away the curse of the Law—eternal punishment (Galatians 3:13). Out of gratitude for what He has done for us through His shed blood atonement, we should naturally want to follow His example and seek to follow the Torah. This obedience comes as an outworking of the Holy Spirit (Ezekiel 36:26-27) via the New Covenant (Jeremiah 31:31-34),[21] and is something that is to bring us great blessings as we are continually sanctified and changed by God’s love!

ENDNOTES FOR Chapter 3

[1] And by extension, the whole of the Tanach or Old Testament.

[2] It is interesting that even though many Christians quote Ephesians 2:8-9 to rightfully affirm that salvation comes by grace through faith, that the following verse, Ephesians 2:10, is often not often quoted. This ever-important verse asserts, “For we are His workmanship, created in Messiah Yeshua for good works, which God prepared beforehand so that we would walk in them.” Salvation indeed comes by God’s grace, but good works are to accompany such salvation.

[3] Grk. orthotomeō; “to teach it aright” (LS, 567).

[4] BDB, 435.

[5] Cf. Ibid.

[6] L.A. Jervis specifies how nomos can mean “both ‘law’ and ‘custom’ and so could refer to the laws of a society and to that society’s habits and customs” (“Law/Nomos in Greco-Roman World,” in Craig A. Evans and Stanley E. Porter, eds., Dictionary of New Testament Background [Downers Grove, IL: InterVarsity, 2000], 632.)

[7] Thayer, pp 517-518.

[8] D.J. Moo describes how “Jesus does not so much oppose the Law as [He] claim[s] to transcend it” (“Law,” in Joel B. Green, Scot McKnight, and I. Howard Marshall, eds., Dictionary of Jesus and the Gospels [Downers Grove, IL: InterVarsity, 1992], 456).

[9] The Pauline Epistles are summarized from a Messianic perspective in the author’s workbook A Survey of the Apostolic Scriptures for the Practical Messianic.

[10] Thayer, 308.

[11] Exodus 27:21; 28:43; 29:28; 30:21; 31:17; Leviticus 6:18, 22; 7:34, 36; 10:9, 15; 17:7; 23:14, 21, 41; 24:3; Numbers 10:8; 15:15; 18:8, 11, 19, 23; 19:10; Deuteronomy 5:19; Psalm 119:160.

[12] Thayer, 620.

[13] Zodhiates, Hebrew-Greek Key Study Bible, 1881.

[14] Ibid., 1498.

[15] His comments are well taken, where he asserts “the Messiah is himself the climax of the long story of God and Israel, the story Torah tells and in which it plays a vital though puzzling part. God’s purposes in Torah, purposes both negative and positive, have reached their goal in the Messiah, and the result of that is the accessibility and availability of ‘righteousness’ for all who believe” (N.T. Wright, “The Letter to the Romans,” in Leander E. Keck, ed., et. al., New Interpreter’s Bible, Vol. 10 [Nashville: Abingdon, 2002], 658).

[16] Holy Bible, Contemporary English Version (New York: American Bible Society, 1995), 971.

[17] Cf. Deuteronomy 30:12, 14; Isaiah 28:16; Joel 2:32.

[18] Consult the FAQ entry on the TNN website “Deuteronomy 6:25,” which considers the individual and corporate dynamics of tzedaqah, discussing the likelihood that Ancient Israel’s declaration “It will be righteousness for us…” relates to their corporate identity as God’s people.

[19] As John Wesley preached in his sermon “Properties of the Law,”

“I cannot spare the law one moment, no more than I can spare Christ: seeing I now want it as much, to keep me to Christ, as I ever wanted it to bring me to him…Indeed each is continually sending me to the other,—the law to Christ, and Christ to the law. On the one hand, the height and depth of the law constrain me to fly to the love of God in Christ; on the other, the love of God in Christ endears the law to me ‘above gold or precious stones;’ seeing I know every part of it is a gracious promise, which my Lord will fulfill in its season” (N. Burwash, ed., Wesley’s Doctrinal Standards Part I: The Sermons, with Introductions, Analysis, and Notes [Salem, OH: Schmul Publishing, 1988], 350).

[20] Cf. Romans 3:19b.

[21] Cf. Romans 11:27; Hebrews 8:8-12; 10:16-17.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 3

1. Is it inconsistent to say that all of the Bible is the inspired Word of God, but to then cast aside, or at least downgrade, the Torah or Law of Moses? What are your thoughts?

2. How important do you believe understanding the Torah is for our walk of faith?

3. Describe how important it is to have a proper understanding of the Hebrew word torah. How can we misinterpret what the Apostolic Scriptures tell us by misunderstanding nomos?

4. What does the Messiah say in Matthew 5:17-19 regarding the Torah? Did He come to do away with it? What are your thoughts?

5. Do you believe that the commandments of the Torah make up Yeshua’s commandments? Why or why not?

6. Why do you think that there are those who want to say that eternal ordinances of our Heavenly Father have been done away?

7. Do you believe that Romans 10:4 really means that the Messiah is the “end” or “termination” of the Torah or Law of Moses? Why or why not?

8. What purpose do you believe the Torah is to play for born again Believers who have been redeemed from the Law’s curse?

9. Do you think that the Apostolic Scriptures (New Testament) uphold or discount the validity of the Torah? Explain your thoughts.

10. List some of the serious challenges people face when they embark upon a lifestyle of Torah obedience. What do you believe is a proper and spiritually edifying way for people to become Torah obedient?

-4-

What Does “Under the Law” Really Mean?

Those of you who have been in the Messianic community for any elongated period of time know that we can be a controversial group of people. Those of us who were raised in mainstream Christianity and have now joined Messianic congregations have questioned much of what we were taught in the past, testing it against Scripture. While today’s Christianity did indeed give us a foundational grounding in the Word of God, and thankfully and gratefully presented us the gospel of salvation available in Yeshua the Messiah (Jesus Christ), it is nevertheless a human religious system, and as such did present us with some non-Biblical teachings.

One of the errant teachings of much of contemporary Christianity, which has re-arisen in the past few years as the Messianic movement has gotten larger, is the belief that Yeshua the Messiah came to abolish the Torah or the Law of Moses. Those of us who have entered into the Messianic community of faith do not believe this to be true. We evidence this in our lives by now practicing many of the things that Christianity has deemed unimportant for the Body of Messiah, but were adhered to and kept by Yeshua’s early followers. We keep the seventh-day Sabbath or Shabbat, we celebrate the appointed times of Leviticus 23, and we follow the kosher dietary laws. These are just a few Torah practices that most Christians believe are unimportant.[1]

Now this I do not choose, as some in the Messianic community do: to vehemently criticize, berate, and harass Christians who do not feel the same way as I do about these issues. I have taken my fair share of negative comments and realize that some are not ready to hear or receive the message. All things happen in the Lord’s timing, and much more unites Christians and Messianics than divides them (Ephesians 4:1-6). Yet one of the reasons why there can be problems between Christians and Messianics is because many Messianics do not know how to properly defend their faith and practice. Rather than examining Scripture, insulting terms are usually thrown around and fights ensue. This is most evident when Christians who oppose Torah obedience claim that we are “under the Law”—and that this is not a position in which born again Believers should want to find themselves. Sadly, in my opinion, much of the Messianic handling of this one phrase has been anything but proper. We must be able to properly respond to this and see how it is used in the New Testament.

This article addresses the clause “under the Law” (Grk. hupo nomon), how it is used, and what it means in its appropriate context in view of what both the Tanach and Apostolic Scriptures tell us about the significance of God’s Torah. We will examine Yeshua’s words on the matter of the Law of Moses. We will examine how a variety of Christians and Messianic teachers have handled this term. We will then test these claims against what the Apostle Paul says in his letters. When you finish reading, the next time a Christian says that you as a Messianic are errantly “under the Law,” you should be able to properly respond to his claim.

Blessings and Curses

Before we examine the phrase “under the Law,” it is imperative that we understand the importance that the Torah is to play in the lives of God’s people. Should its instructions continue to guide God’s people today?

Our Heavenly Father says in Deuteronomy 7:6, “For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth.” The Hebrew word qodesh specifically means, “apartness, sacredness, holiness” (BDB).[2] God’s people are supposed to be separate from all the other peoples of the world. Ancient Israel was to do this by keeping God’s commandments that were contained in His Instruction, the Torah:

“The LORD will establish you as a holy people to Himself, as He swore to you, if you keep the commandments of the LORD your God and walk in His ways. So all the peoples of the earth will see that you are called by the name of the LORD, and they will be afraid of you. The LORD will make you abound in prosperity, in the offspring of your body and in the offspring of your beast and in the produce of your ground, in the land which the LORD swore to your fathers to give you” (Deuteronomy 28:9-11).

If Israel is faithful to obey God, then His people are promised by Him to be established as a holy people, and it will lead to their greatness. The Hebrew verb qum appears in the Hifil stem (casual action, active voice) and has a variety of possible applications in this text, including: “cause to arise, raise,” “fig. raise (to dignity, power),” and “erect, build” (BDB).[3] This is an indication that if Israel keeps the commandments that it will become a great people and be blessed by the Lord. Deuteronomy 4:5-6 specifically says,

“See, I have taught you statutes and judgments just as the LORD my God commanded me, that you should do thus in the land where you are entering to possess it. So keep and do them, for that is your wisdom and your understanding in the sight of the peoples who will hear all these statutes and say, ‘Surely this great nation is a wise and understanding people.’”

Notice that by Israel’s obeying the Torah, it would be said of them that “Only a wise and understanding people is this great nation” (Alter). If Israel obeyed the Lord, the people would be blessed by Him—and being blessed by Him they would serve as a testimony to outsiders of His goodness. If there is anything that we need today, it is wise people who know Yeshua as Savior and can understand God’s Word with the power of the Holy Spirit—being examples of those blessed by Him! Deuteronomy 4:6 is a significant statement of mission and purpose. God’s people need to be able to discern things based on Scripture, and possess the ability to share His wisdom with others.

But what if the people did not heed the words of God’s Torah, and instead chose to disobey Him? Before Moses’ death at the end of Deuteronomy, the assembly of Israel is instructed to go to Mounts Ebal and Gerizim. They are to be divided up, with twelve distinct blessings and curses to be pronounced upon the tribes (Deuteronomy 27:1-26). They are to end with a final word: “‘Cursed is he who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen’” (Deuteronomy 27:26).

This is not a light usage of Amein, or “verily, truly” (BDB).[4] The people of Israel are told that if they do not allow God’s Torah to be upheld and established as their ruling principles, that they will be cursed because of their sin and disobedience. In their being cursed, they would find themselves subject to the Torah’s penalties. Their answer to God’s request is so be it.

Scriptural history and the nature of fallen humanity show us that Ancient Israel was not faithful in keeping the Torah. In fact, both the Lord and Moses knew this would happen. Deuteronomy chs. 29 and 30 detail the judgment and curses that would manifest because of disobedience.[5] However, even though Ancient Israel was once disobedient to the Torah, there are still blessings to be gained by following it. As Paul taught, “Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin” (Romans 7:13a). The Torah is something that is “spiritual” (Romans 7:14), and “We know that the law is good if one uses it properly” (1 Timothy 1:8, NIV).

Our Heavenly Father gave His people the Torah and its commandments to demonstrate His love for us, and His desire to watch out for us. Because of the love we should have toward Him, we should naturally want to follow what He has told us to do—especially as its commandments form the basis of proper ethics and morality. As Moses’ Teaching details,

“Now, Israel, what does the LORD your God require from you, but to fear the LORD your God, to walk in all His ways and love Him, and to serve the LORD your God with all your heart and with all your soul, and to keep the LORD’s commandments and His statutes which I am commanding you today for your good?” (Deuteronomy 10:12-13).

The Lord says that His commandments are l’tov lakha, “for your benefit” (ATS) or “well-being” (NRSV). The Torah was not given as something to place God’s people into legalistic bondage or be a yoke to them, but rather to provide them the best way to succeed on Planet Earth, both spiritually and physically. God certainly did not free Ancient Israel from Egyptian bondage via the Exodus, only to later guide them to Mount Sinai and place them in bondage to the Law!

Of course, over the centuries since Moses was given the task of teaching the Torah to Ancient Israel, there was disobedience to it. After the people entered into the Promised Land, there were struggles with how to implement the Torah, including a period of anarchy (Judges 17:6). Israel was at its peak during the reigns of Kings David and Solomon, yet because of Solomon’s idolatry and disobedience to the Torah, the Kingdom split. The Northern Kingdom of Israel was besieged, with many taken captive by Assyria because of its disobedience and idolatry. The Southern Kingdom of Judah was taken into Babylonian exile, for seventy years, likewise because of its disobedience and idolatry.

Upon their return, the Jewish exiles made it a point to teach the Torah publicly (Nehemiah 7:73-8:12). The Jewish people have taken the Torah very seriously because of past judgment incurred from disobedience. When Israel is fully restored in the Last Days, there will once again be a return to God’s Torah as the New Covenant is implemented completely (i.e., Jeremiah 31:31-34; Ezekiel 36:26-27).[6] And we are also told that the Torah will go forth from Zion to the nations (Isaiah 2:3; Micah 4:2). In our day, we are witnessing non-Jewish Believers in Yeshua embracing their Hebraic Roots and taking the Torah very seriously, as these prophecies begin to manifest themselves. This, as you can imagine, is causing quite a stir.

What did Yeshua say?

By the time Yeshua walked the Earth, there were various parties in the Jewish community that approached the Torah differently. The two parties most featured in the Apostolic Scriptures are the Pharisees and Sadducees. The Sadducees only accepted the Written Torah, Genesis-Deuteronomy, as being relevant Scripture, and did not regard what is considered the rest of the Tanach (Old Testament), or the Prophets and Writings, as applicable. As a result, they had a very limited view of the world and did not believe in the resurrection of the dead, angels, demons, or miracles.[7] The Pharisees, in contrast, considered the entire Tanach as applicable Scripture, and they believed in the resurrection, angels, demons, and miracles. But they also believed in the validity of the Oral Torah or Oral Law, which composed various traditions carried down over the centuries which gave explanation to the commandments. This Oral Law was later written in the 200s C.E. and is what we now largely know as the Mishnah.[8] The Pharisees and the Sadducees made up the religious council known as the Sanhedrin.

Many people who read the Apostolic Scriptures or New Testament believe that the Pharisees were all antagonists against Yeshua. Of course, many of them were, but so were many Sadducees. Yet at the same time, many other of His followers were Pharisees—and Yeshua’s theology and that of His Disciples was closer to that of the Pharisees than that of the Sadducees. In fact, the Apostle Paul did indeed proclaim before the Sanhedrin, ani P’rush or egō Pharisaios eimi—“I am a Pharisee” (Acts 23:6). Surprisingly to some Paul does not say, “I was a Pharisee.”

If you have an understanding of the First Century times in which Yeshua lived, and have committed yourself to Torah study, you will have a better background than most who read the Gospel narratives. William L. Lane indicates how often “NT statements critical of Judaism have to be interpreted within the context of intramural conflicts among Jews in the first century. These conflicts were rooted in divergent attitudes toward the Torah and halakhah.”[9] So, you are likely to discover that when Yeshua debates with the Pharisees, it is most often over Torah interpretation and application—internal debates—not doing away with God’s commandments as is often viewed.

So what were Yeshua’s words on the matter of the Torah? Consider what He says in Matthew 5:17-19 in His Sermon on the Mount:

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away with, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.”

These three verses of Scripture are of significant importance for those of us who believe that Yeshua is the Messiah and that He is the Word of God made flesh (John 1:14)—meaning that by living a perfect life He followed the Torah perfectly and is without sin. Because Yeshua is our example for living, all Scripture regarding the Torah must be interpreted through His words. The Apostle Paul concurs, “Whoever teaches” must “agree with the sound words of our Lord Jesus Christ” (1 Timothy 6:3, NRSV). No matter how hard it may seem to be, or how unpopular it may be, common claims that the Torah has been done away and that it is no longer relevant for today must be reconciled to Yeshua’s words. That is, if Yeshua’s words are indeed final.

So what is Yeshua communicating? When the Messiah says, “Do not think that I came to abolish the Law or the Prophets,” He is telling us that His mission is not to do away with the Law of Moses, contrary to what some Bible teachers may think. The Greek verb translated here as “abolish” is kataluō, meaning, “to end the effect or validity of someth., put an end to” (BDAG).[10] He says quite clearly “Think not that I am come to destroy the law, or the prophets” (KJV).

Yeshua tells us what His precise intention was regarding the Torah: “I did not come to abolish, but to fulfill.” The Greek verb plēroō means “to make full, to fill, to fill up,” “to carry into effect, bring to realization, realize” (Thayer).[11] What this means is that in “fulfilling” the Torah, Yeshua came to live it properly as our example, how we are to “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16). Many do not agree with this, and instead think that the Messiah “fulfilled” the Torah only in a prophetic sense, thus abolishing it, and that it is not relevant to be followed today. But “fulfill” is by no means a synonym for abolish! Yeshua’s next words indicate the correct context of the passage and what He intends His followers to understand:

“For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.”

This verse is confusing for some readers, because the KJV says “till all be fulfilled.” However, the verb translated as “fulfilled” in the KJV of v. 18 is not plēroō, which is used in v. 17, but is rather ginomai, “to become” (Thayer).[12] “Fulfilled” is a misleading translation, because what the Messiah actually says is that until all is accomplished the smallest letter and stroke, or “jot and tittle” (KJV) of the Torah, will not pass away.

The Lord makes a reference to Heaven and Earth passing away before the Torah passes away. Are Heaven and Earth still here? Yes. So why do we have those who say that the Torah is no longer for today? Have they somehow missed it?

We know that the validity and relevance of the Torah continues to this day, as Yeshua concludes His remarks with the following:

“Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (Matthew 5:18-19).

The Messiah attaches eschatological rewards to those who keep the commandments of the Torah and teach them to others, and eschatological penalties to those who do not keep the commandments and teach others to break them. The word “least” or elachistos is of extreme importance. AMG defines this as, “The least, minimal in magnitude,” “in number and quantity,” “in rank or dignity,” “in weight or importance.”[13] What does this mean? Does it mean that many who have taught that the Torah is no longer to be followed are going to be given few rewards in God’s Kingdom?[14]

It is not our place as humans to judge the (eternal) status of anyone, but we must heed the Lord’s words and endeavor to follow His admonition.[15]

The Torah was given to God’s people to be a blessing. Those who follow His Torah and obey its commandments are to experience the rewards of obedience. Those who disregard the Torah and disobey its commandments will be penalized and/or cursed. In today’s vernacular, we might say that the Torah can either be your “best friend” or your “worst enemy.” As Believers, we are indeed forgiven of our sin should we fall (1 John 1:9)—but we are to strive not to sin. The Apostle John writes, “The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us” (1 John 3:24).

So how does not being “under the Law” factor into all this?

What Christians Have Said About “Under the Law”

Before we examine the clause “under the Law” from a Messianic perspective, it is important that we understand what a great deal of Christian handling of “under the Law” has concluded, so we can know what to respond to.

In the New American Standard Bible, 1995 Updated Edition (NASU), which is a widely used and respected literal Christian translation, the phrase “under (the) Law” appears in eleven verses.[16] (Further on I discuss how some  of these verses cannot be literally translated with “under [the] Law.”) The example I have chosen to illustrate the standard Christian interpretation of “under the Law” is Romans 6:14-15, which says,

“For sin shall not be master over you, for you are not under law but under grace. What then? Shall we sin because we are not under law but under grace? May it never be!” (NASU).

The Bible Knowledge Commentary, New Testament, edited by Dallas Theological Seminary theologians John F. Walvoord and Roy B. Zuck, states that “The mention that believers are ‘under grace’ (v. 14) raised another aberrant idea that the apostle refuted. The question is, Shall we sin because we are… under grace instead of the Law?… Paul’s response was the same as before (v. 2): By no means!”[17]

This commentary equates being “under the Law” as observing the Torah, by using the description “under grace instead of Law.” It concludes that when Paul says that Believers are “under grace” they are no longer required to follow God’s Torah, but at the same time that Believers are not permitted to sin. If one does not follow God’s Law, is this not a license for sin? Something has to define sin, right? This commentary only says, “this can be done by following Paul’s instructions.”[18] Certainly while Paul’s letters are important for anyone who considers the Bible authoritative, is this enough?

What does the good Apostle himself say in Romans 3:20? “[F]or through the Law comes the knowledge of sin.” The Apostle John further says, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is violation of God’s Torah. In 2 Corinthians 6:14 Paul admonishes, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” How can these unbelievers be practitioners of lawlessness if they are not breaking, whether knowingly or unknowingly, the Torah of God? All of humanity is subject to the penalties of breaking the Law (Romans 3:19b).

Equating “under the Law” as following God’s commandments comes up short because both the Apostle Paul and Apostle John testify that sin is defined by God’s Torah, and they admonish people to avoid lawlessness. As the Torah demonstrates, if you disobey its commandments then you will be cursed. If we are instructed by Paul not to sin, and the Scriptural definition of sin is defined as lawlessness or disobedience to God’s Torah—then Paul is actually telling Believers not to transgress the Law of Moses, contrary to what many of today’s Christians may believe.

Christian theologians need to do a better job of examining the whole of Scripture, especially if they tell us that Believers are to exclusively follow Paul’s instructions. When Paul says, “For this, ‘YOU SHALL NOT COMMIT ADULTERY, YOU SHALL NOT MURDER, YOU SHALL NOT STEAL, YOU SHALL NOT COVET,’ and if there is any other commandment, it is summed up in this saying, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF’” (Romans 13:9), he was not just making this stuff up so to speak. He was quoting directly from God’s Torah.[19] And if Paul still upholds the commandments of the Torah as being valid and relevant instruction (or at least including valid instruction) for Believers, then what does “under the Law” really mean?

The standard Christian interpretation of “under the Law” as being forced to follow God’s Torah also comes up short because of the position of unbelievers in this paradigm. Are unbelievers who have rejected salvation in the Messiah “under the Law” or are they “under grace”? Considering that Paul’s letters were written to regions of the Roman Empire where the non-Jewish, non-believing populace were not following the Law of Moses, this is something that needs to be seriously considered. Being “under grace” is something that is only available for those who know Messiah Yeshua and have been redeemed. Keep in mind that when one disobeys God’s Torah a person will face punishment. Would not the non-believing pagans in the communities to which Paul was writing be cursed by their sin: their idolatry, fornication, homosexuality, etc.? Rather than being under grace, would they not instead find themselves under the condemnation of the Law?

If these pagans are not “under grace,” then what are they “under”? They cannot be “under nothing.” Paul says in Romans 1:25, concerning the heathen, that “they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator.” Romans 1 in its entirety discusses how these people are turned over to sin. What is the status of these people? We often do not find a satisfactory answer by many Bible teachers today.

What Messianics Have Said About “Under the Law”

What has the Messianic handling of the term “under the Law” been? Those Messianics who believe that Torah obedience is something to be encouraged in the Body of Messiah have had a substantial amount of contemporary Christian teaching relating to the Law of Moses, that is engrained in the minds of many, to address. As a result, there are varied responses as to what “under the Law” really means.

Most of the Messianics that I have encountered turn to the works of Messianic Jewish theologian David H. Stern, author of several books, including the Jewish New Testament and Jewish New Testament Commentary. He explains his opinion that the Greek clause hupo nomon, which is translated as “under (the) Law” in most Bibles, more accurately means “in subjection to the system which results in perverting the Torah into legalism.”[20] Using the example of Romans 6:14-15 given above, he translates these verses,

“For sin will not have authority over you; because you are not under legalism but under grace. Therefore, what conclusion should we reach? ‘Let's go on sinning, because we're not under legalism but under grace’? Heaven forbid!” (CJB).

Justifying this translation, Stern remarks in his Jewish New Testament Commentary that “The word twice translated ‘under,’ upo, means ‘controlled by’…or ‘in subjection to,’”[21] which leads him to conclude that the best translation of nomos is “legalism,” rather than just “Law” or “Torah.” While perverting the Torah of God into legalism is surely something that is wrong, critics of the Messianic movement have attacked Stern for subjectively rendering nomos as “legalism” in some places, and then as “Torah” in others. While Stern’s works have certainly helped the Messianic community, it is notable that his translation is not literal, and thus it cannot be used as a prime source work in refuting any anti-Torah attitudes that one may encounter in today’s New Testament theology.

I believe that many Messianics have misdiagnosed the problem of why Christians they encounter can be hesitant to consider a Torah observant lifestyle. Messianic Jewish authors Ariel and D’vorah Berkowitz comment in their work Torah Rediscovered, “First and foremost, the Torah is ‘God’s teaching.’…The word does not mean ‘law’; it means ‘teaching.’”[22] They further state that Bible translators could not just “break out of their centuries-old tradition” and “have chosen a translation of ‘law’ where Torah would have been the accurate translation.”[23]

The root problem of why Christians are hesitant to following the Torah is said by many Messianics to be that both torah in the Hebrew Scriptures and nomos in the Greek Scriptures should be translated as Torah and not “law.” We should not doubt that the Hebrew term torah—derived from the verb yarah, meaning to “throw, cast,” “shoot (arrows),” and “direct, teach, instruct” (BDB)[24]—more accurately means “Teaching”[25] or “Instruction,” or just plain “Torah.” There have been some misunderstandings regarding its translation as “Law,” and some Christians might think that God’s Torah is just legalistic rules and regulations. Yet even with this clarification explained to various Christians, I cannot concur that this is the primary problem.

It is only a modern phenomenon whereby the word “law” has come to have a negative connotation among Christians, as law and order are good things. The Jewish Rabbis who translated the Hebrew Bible into Greek three centuries before the Messiah thought the same thing, and thought that nomos, the Greek word for “law,” was the best rendering for torah. God’s Torah would be the ruling principles of a proper society. This carried into the Apostolic Scriptures. Perhaps if they had known that in the future “law” would come to have a negative meaning they would have chosen something else, but we have to live with their decision.

To diagnose the translation of torah as nomos or “law” as being the primary problem is not proper, especially when the term “law” is used frequently in many modern Jewish Torah commentaries, and even the 1917 Jewish Press Society version to translate torah. Modern Jewish teachers do not seem to have a problem with the term “law” as much as some Messianics do. And it would not even occur to most Christian translators to possibly render nomos as “Torah” in English versions of the New Testament.

The primary problem of why many Christians do not want to adopt a Torah obedient lifestyle is something that many people are not willing to see, including many in the Messianic community. (And it certainly gives me no pleasure to mention it, either.) This reason is humanity’s inbred desire to disobey God, which results in sin and being cursed just as the Torah tells us. Knowledge of God’s commandments can cause an unredeemed person to sin (Romans 7:13b), and if not dealt with assertively, can spread vociferously throughout a faith community. Consider what Paul wrote in 2 Thessalonians 2:7, “the mystery of lawlessness is already at work.” This epistle was written in about 50-52 C.E., only twenty years after the ascension of Yeshua into Heaven.

By the end of the First Century, lawlessness or disobedience to the Torah grew to such an extent in parts of the ekklēsia, that we can understand the Apostle John’s poignant words where he says, “By this we know that we have come to know Him, if we keep His commandments. The one who says, ‘I have come to know Him,’ and does not keep His commandments, is a liar, and the truth is not in him” (1 John 2:3-4). John directly tells His audience that if they do not follow God’s commandments, but at the same time claim to know the Messiah, then they were speaking lies. And, most soberly for today, we must consider Yeshua’s own future word: “Because lawlessness is increased, most people's love will grow cold” (Matthew 24:12).

We are now in an appropriate position to understand what “under the Law” really means.

What Scripture Says About “Under the Law”

The phrase “under (the) Law” is used in eleven verses in the NASU,[26] which is a widely used translation by many Christians, and is widely respected and used in the Messianic community as well. We will use the NASU as our base of comparison for properly understanding what this means.

In the Greek, the clause correctly rendered as “under (the) Law” is hupo nomon. The preposition hupo, when appearing with an accusative case noun (indicating direct object), can mean “under, below; under the authority of” (CGEDNT).[27] Nomos is defined by AMG as “spoken in the NT mostly of the Mosaic statutes,”[28] meaning the Torah. Most thus conclude that hupo nomon equates to meaning “following the Law.”

But is this the only way that we can look at the phrase? We will examine each of the eleven references where “under (the) Law” is used in the NASU English text. I have listed them in their most likely order of composition (Galatians, 1 Corinthians, Romans). Is it possible for “under the Law” to not mean being in obedience to God’s Torah, but instead being subject to the Torah’s condemnation upon sinners? Let us find out if this helps us make better sense of these passages.[29]

Galatians 3:23

“But before faith came, we were kept in custody under the law [hupo nomon], being shut up to the faith which was later to be revealed.”

Galatians 3:23, although usually interpreted that being “in custody” or “confined” (RSV) pertains to being Torah obedient, has much greater significance when viewed from the vantage point that being “under the Law” means being subject to the Torah’s penalties pronounced upon sinners. Galatians 3:23 speaks of the fact that before our faith in Messiah Yeshua came, we were “imprisoned and guarded” (NRSV),[30] a direct consequence of sin. This position of the Torah changes when we receive Messiah Yeshua into our lives and receive forgiveness from our sins. We are released from the bondage to sin and are no longer “under the law.”

Redeemed Believers are released from the condemnation they once experienced under the Law, but they are not released from God’s high standard of holiness. For born again Believers, the Torah no longer serves the same purpose as it did prior to their salvation experience, having once been a harsh disciplinarian for those on the way to faith (Galatians 3:24).[31]

Galatians 4:4-5

“But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law [genomenon hupo nomon], so that He might redeem those who were under the Law [hupo nomon exagorasē], that we might receive the adoption as sons.”

These verses are fairly straightforward because we can clearly see that being “under the Law” means being subject to the Torah’s penalties or its condemnation upon sinners.[32] Yeshua the Messiah came to “redeem those who were under the Law,” human beings who stood condemned because of their disobedience to God. Yeshua entered into the world as a man, to be sacrificed for us so that the Torah’s curse could be lifted for all (Galatians 3:13). Via the power of Yeshua and His atoning work, the curse of the Law has now been remitted for those who receive Him into their lives! Not being “under the Law” is directly tied to the redemption of human souls.

Galatians 4:21

“Tell me, you who want to be under law [hupo nomon], do you not listen to the law?”

Galatians 4:21 has been a cause of some misunderstanding, because the meaning of “under the Law” as being subject to the Torah’s punishments upon sinners is not often considered. When we understand the complex situation that Paul addresses in Galatians, it is not impossible for his admonition here to be understood in this light, but it does require us to reorient our approach to his letter. There was a sect of agitators in Galatia that said if you did not follow their “works of law,” being circumcised and converting to Judaism, that you could not be included among God’s people.[33] Some expositors have thought that these agitators could have been using a platform of Torah observance to promote errant teachings related to Jewish mysticism,[34] which would be strongly opposed by the Torah (cf. Galatians 6:13). If this is the case, then to paraphrase, Paul was probably telling the Galatians, “You who want to be subject to the Torah’s penalties, do you not know what the Torah prescribes for your punishment?” His statement was used as a form of ironic rebuke.

Sadly, many theologians over the centuries have taken Paul’s letter to the Galatians out of its ancient Jewish context and have construed that this good Pharisee taught against God’s Torah and taught against the rite of circumcision. He did no such things; but he did place these things in proper perspective in regard to faith in the Messiah. When Paul later tells these Galatians, “Behold I, Paul, say to you that if you receive circumcision, Messiah will be of no benefit to you” (Galatians 5:2), he is telling this group of people that if they think circumcision and proselyte conversion are the answers to their problems—then do not even think about it! He is not speaking to all people of all generations that circumcision is wrong, but places it in proper perspective, emphasizing that it is not a salvation issue.[35] Inclusion among the righteous occurs via faith in God, beginning with the example of Abraham (Romans 4:9-11).

Galatians 5:18

“But if you are led by the Spirit, you are not under the Law [hupo nomon].”

Knowing that “under the Law” can mean being subject to the Torah’s penalties allows this verse to make much more sense to us as Messianics. Those who are not led by God’s Spirit break God’s Law (Romans 8:7). But in contrast, those who are truly led by the Holy Spirit will not be led to disobey the Lord, which would cause them to stand under the Torah’s penalties. This is because people who are led by the Holy Spirit will naturally obey the Lord and be blessed—just as the Torah tells us, because the Spirit is to write God’s commandments onto the redeemed person’s heart (Ezekiel 36:26-27).

The Holy Spirit does, though, go beyond the Torah, manifesting itself in the fruit of a Believer’s changed life (Galatians 5:22-23), providing discernment for life events where the Torah may not deliver any instruction. This is what James D.G. Dunn properly describes as “a spontaneity and adaptability to the demands of each specific situation which rules applied whatever the circumstances can never match.”[36] But the fruit of the Spirit is notably something “against such there is no law” (Galatians 5:23, RSV), as its virtues surely align with the righteous tenor of God’s commandments.

1 Corinthians 9:20-21

“To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law [tois hupo nomon hos hupo nomon] though not being myself under the Law [hupo nomon], so that I might win those who are under the Law [hupo nomon kerdēsō]; to those who are without law, as without law, though not being without the law of God but under the law of Christ [ennomos Christou], so that I might win those who are without law.”

1 Corinthians 9:20-21 is problematic for many people, because first of all, it may seem as if Paul is wavering in his obedience to the Torah. Secondly, most Bibles have mistranslated v. 21 with “under the law of Christ.”

Is Paul wavering in his Torah observance, being Torah observant around Jews, and then not being Torah observant around non-Jews? No, he is not. He says later on in 1 Corinthians 11:1, “Be imitators of me, just as I also am of Messiah.” If Paul is being truthful with us here, and Yeshua followed the Torah, then Paul followed the Torah as an imitator of the Messiah. Imitators of Paul are to likewise do the same.

What Paul is saying in his remark “to the Jews I become as a Jew,” is that he did his best to understand the specialized needs of his audience. These were the Jews who stood under the condemnation of the Law, not being Believers in the Messiah redeemed from sin, something that Paul as a Jewish Believer was free from. Similarly, when Paul said “to those who are without law, as without law,” he did his best to relate to the pagans who did not know God’s Torah. This is probably best evident by Acts 17:22-23 when he was in Athens debating with the Athenians, making note of the Temple to the Unknown God which he viewed as a memorial to the Holy One of Israel (although the Atheninas did not know it). Paul communicates that one must do his or her best to relate to an audience, to best present them with the good news of salvation in Yeshua.

So what about when Paul says that he is not “without the law of God but [is] under the law of Christ”? (Keep in mind that if Yeshua is indeed God, then the Torah of God is His Torah.) Sadly, the rendering of “under the law of Christ” in many Bibles is incorrect. It is a mistranslation because earlier in v. 20 hupo nomon is translated literally as “under the Law,” but hupo nomon Christou or “under the Law of Christ” is not what appears in v. 21. Rather, it is ennomos Christou, which Young’s Literal Translation renders as “within law to Christ,” and could also be understood as “in-lawed to Christ.”[37]

This can certainly change one’s evaluation of Paul’s thoughts. Ennomos means “what is within range of law and governed or determined by law” (AMG).[38] So by Paul saying that he is “within the Torah to Messiah” (my rendering), he is following the Torah as the Messiah demonstrated it (cf. Galatians 6:2). Paul’s obedience is thus focused around His work in his life and the imperatives of the gospel as first seen in the Torah (cf. Genesis 12:3; Galatians 3:8), beginning with love for God and neighbor.[39] The same should be true of us as well, as we are to compose God’s Kingdom of priests (Exodus 19:6)—serving as intermediaries between Him and the rest of the world.

Romans 2:12

“For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law [en nomō] will be judged by the Law.”

Many believe that “under the Law” equates to Torah observance, but this is neither an accurate assessment nor a proper translation of these verses. Paul describes the state of two different groups of people relating to the judgment of God upon sinners. He first mentions those who are anomos, “without law, lawless” (LS).[40] This describes a behavioral pattern of those who live without God’s Divine Law, and will thus die in this manner. Whether one knows the specifics of God’s Torah or not in this case is irrelevant. The person turned over to sinful behavior, knowing whether something is sin or not, is still going to be judged by the consequences of such sin. Paul states earlier in Romans 1:24 that “God gave them over in the lusts of their hearts to impurity.” By rejecting Him, they accept sin, and are delivered up to it and will be judged.

The second status is those who are en nomō, correctly rendered as “in law” (YLT). This is referencing those who know the Torah of God, and from it know what is considered acceptable and unacceptable via its commandments. Paul writes that those who sin while keeping this Law are going to be judged by it. This judgment is going to be much higher, because what is right and wrong is clearly laid out by the Lord and His commandments, whereas the person who just sins lawlessly, not knowing what God considers acceptable and unacceptable, may not be judged as severely (cf. Revelation 20:12-13).

The next verse, Romans 2:13, says, “for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified.” The word translated “doers” is poiētēs (sing.), “a doer, performer,” and “one who obeys or fulfils the law” (Thayer).[41] It is used in James 1:22 where we are admonished, “But prove yourselves doers [poiētēs] of the word, and not merely hearers who delude themselves.” Its verb form, poieō, appears when Yeshua tells us “whoever keeps [poieō] and teaches them, he shall be called great in the kingdom of heaven” (Matthew 5:19b).

Obviously this does not at all speak against obeying the Torah, because otherwise the doers of the Torah would not somehow be considered just before God (likely here pertaining to their demonstrating themselves as a part of His own). Paul speaks of the state of the person who lives lawlessly or without the Torah, and then the state of the person who lives according to its standards. This does not at all mean that we can be redeemed by our human works. But rather with the correct understanding, “faith, if it has no works, is dead, being by itself” (James 2:17), we see that works are natural evidence of our salvation experience, and they come naturally because of our love for the Lord. They testify to outsiders that we are His people. They also hold us accountable in that if we know God’s Torah, we will be held to its high standard—much more than those who do not know it.

Romans 3:19

“Now we know that whatever the Law says, it speaks to those who are under the Law [en tō nomō], so that every mouth may be closed and all the world may become accountable to God.”

The most literal rendering of Romans 3:19 is not with “under the Law” but rather “in the Law,” en tō nomō. What this means is that the Torah speaks directly to those who know what it says. Paul also says that the entire world is somehow “accountable” or “guilty” (NKJV) before God because of the Torah, likely because of basic principles of right and wrong impressioned on the human psyche via His image, which the Torah details in its commandments. Hupodikos specifically means, “Under sentence, condemned, liable, subject to prosecution” (AMG)[42]—a status for pas ho kosmos or the whole world.

Paul continues in the next verse, stating, “for through the Law comes the knowledge of sin” (Romans 3:20b). The Torah is to reveal the sin in one’s life, and will hold all to accountability. The Torah shows the world what it is guilty of and what it will be punished for, as “the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so” (Romans 8:7). Yet, the mind set on the Spirit (Romans 8:5) is to subject itself to a spiritual Law from God (Romans 7:14). God’s Torah shows born again Believers the best way to get the most out of their relationship with Him by obeying Him.

Romans 6:14-15

“For sin shall not be master over you, for you are not under law but under grace [ou gar este hupo nomon, all’ hupo charin]. What then? Shall we sin because we are not under law but under grace [ouk esmen hupo nomon, all’ hupo charin]? May it never be!”

Are we allowed to sin and break God’s Torah because we are not “under law,” but instead “under grace” as redeemed saints? No. Prior to salvation, the master of the unredeemed is sin, a status which causes people to be “under law.” When Yeshua becomes a person’s Master, he or she changes and is “under grace.” Born again Believers are not to find themselves “under law,” precisely because they are covered by the blood of the Messiah. We are no longer subject to the condemnation pronounced by the Torah upon sinners, because sin is no longer our lord.

Believers who are born again and redeemed are not subject to the Torah’s punishments pronounced upon sinners—they are not “under law.” Romans 6:14-15 demonstrates our need to live responsibly being covered by God’s grace, living in obedience to Him. If we have been spiritually regenerated, we need to take to serious heart what Yeshua had to endure to take away the penalty of our disobedience to the Law via His sacrifice! Being redeemed from eternal punishment should be good motivation for us to obey God.

Our faith in Yeshua does not nullify our need to obey God, just as Paul has said, “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Romans 3:31, RSV). Torah obedience comes as we emulate our Lord and Savior, and are transformed by God’s love.

Are you “under the Law”?

Take notice of the words of Deuteronomy 27:26: “‘Cursed is he who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’” The Hebrew verb translated “cursed” is arar. “[T]he majority of ‘curse’ sayings with ‘arar fall into one of three general categories: (1) the declaration of punishments…(2) the utterance of [something]...(3) the proclamation of laws…It is interesting that all these curse-sayings are a reflex[ion] of one violating his relationship to God” (TWOT).[43] When we violate the commandments of God’s Torah and fail to abide by its guidelines, we damage the relationship with our Heavenly Father that we should be having. Disobedience to the Lord certainly does not help the communion that we should be having with Him!

Yeshua the Messiah came to free us from slavery to sin and from the curse of the Torah that hangs over sinners: “Messiah redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘CURSED IS EVERYONE WHO HANGS ON A TREE’” (Galatians 3:13; Deuteronomy 21:23). Paul tells us in Colossians 2:13-14, “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross.”

Contrary to popular belief, this certificate of debt is not God’s Torah, but is rather the curse pronounced in the Torah against sinners. Those who have received Yeshua into their lives and have been forgiven of their sin do not sit under the penalty of the Law, with the Torah ready to come crashing down on their heads. But even so, this gives us no reason to disobey God—for obedience brings blessings and disobedience brings curses. When we disobey our Father we damage the relationship that we have, or should be having, with Him.

So what do you have to change in your life so you can find yourself in obedience to the Lord—and hence not under any kind of denuncation from the Law?

In our day and age, our Heavenly Father is doing new and exciting things through the growth of the Messianic movement, as more and more Believers are drawn to their Hebraic Roots and a Torah obedient lifestyle. The prophecies tell us that when Israel is restored, “My servant David will be king over them, and they will all have one shepherd; and they will walk in My ordinances and keep My statutes and observe them” (Ezekiel 37:24). The heart of our Heavenly Father is that we each demonstrate our love for Him and obey Him: “Oh that they had such a heart in them, that they would fear Me and keep all My commandments always, that it may be well with them and with their sons forever!” (Deuteronomy 5:29).

Do we want to be blessed or do we want to be penalized? Do we want to have the best relationship with our Father as is possible? Or do we want to have a strained relationship? Consider these questions as you ponder whether or not following the Torah is important. Most importantly, make sure that you are a redeemed, born again Believer, who does not sit in fear under the Torah’s condemnation.[44]

ENDNOTES FOR Chapter 4

[1] These three areas are discussed in order in Chapters 9, 10, and 11.

[2] BDB, 871.

[3] Ibid., 878.

[4] Ibid., 53.

[5] Consult the author’s article “The Message of Deuteronomy” for a further discussion.

[6] Even though we surely partake of the New Covenant as Believers today (Hebrews 8:8-12), the New Covenant also involves a future return and restoration of the exiles of Israel to the Promised Land, as indicated by the wider cotext of Jeremiah 31.

[7] Matthew 22:23; Acts 23:8.

[8] It is said that the Oral Torah was given to Moses (m.Avot 1:1), but this is certainly debatable. Some oral teaching or instruction was certainly given to Moses that over time has been added to. The Mishnah (and similarly the Talmud and Midrash) contains valuable commentary on the Torah and historical information that should be consulted in theological exegesis, but should not be considered primary to the Biblical text itself.

For a further examination on ancient Rabbinical literature, consult Hermann L. Strack, Introduction to the Talmud and Midrash (New York and Philadelphia: Meridian Books/Jewish Publication Society, 1959).

[9] William L. Lane, Word Biblical Commentary: Hebrews 1-8, Vol. 47a (Nashville: Nelson Reference and Electronic, 1991), cxxvi.

[10] BDAG, 522.

[11] Thayer, pp 517-518.

[12] Ibid., 115.

[13] Zodhiates, Complete Word Study Dictionary: New Testament, 561.

[14] For a further discussion, consult the author’s exegetical paper on Matthew 5:17-19, “Has the Law Been Fulfilled?” (forthcoming 2009).

[15] It is at this point that it does need to be clarified that many Christians throughout history have made an appeal to what is commonly called the “moral law” of the Torah, and they will certainly not be considered “least.” (This is particularly true of the Reformed/Calvinist and Wesleyan/holiness traditions.)

One of my favorite theologians, Old Testament scholar Walter C. Kaiser, agrees that Yeshua did not come to do away with the Torah. He says, “Only those laws from which Christ releases his church may be jettisoned” (Toward Old Testament Ethics [Grand Rapids: Zondervan, 1983], 312), meaning those things directly impacted by the Messiah’s sacrificial work. He and today’s Messianics actually have no disagreement on the validity of the Torah; we just differ on the matter of how much actually has changed with Yeshua’s arrival.

[16] Romans 2:12; 3:19; 6:14-15; 1 Corinthians 9:20-21; Galatians 3:23; 4:4-5, 21; 5:18.

[17] John A. Whitmer, “Romans,” in John F. Walvoord and Roy B. Zuck, eds., The Bible Knowledge Commentary: New Testament (Wheaton, IL: Victor Books, 1983), 464.

[18] Ibid.

[19] Exodus 20:13ff; Deuteronomy 5:17ff; Leviticus 19:18.

[20] David H. Stern, trans., Jewish New Testament (Clarksville, MD: Jewish New Testament Publications, 1995), xxiv.

Here, Stern follows the conclusions of C.E.B. Cranfield, International Critical Commentary: Romans 9-16 (London: T&T Clark, 1979), 853.

[21] David H. Stern, Jewish New Testament Commentary (Clarksville, MD: Jewish New Testament Publications, 1995), 374.

[22] Ariel and D’vorah Berkowitz, Torah Rediscovered (Lakewood, CO: First Fruits of Zion, 1996), 7.

[23] Ibid., 113.

[24] BDB, 435.

[25] The NJPS version of the Tanach consistently renders torah as “Teaching,” and references to “Moses’ Teaching” are used throughout John Goldingay’s Old Testament Theology: Israel’s Gospel (Downers Grove, IL: InterVarsity, 2003).

[26] Romans 2:12; 3:19; 6:14-15; 1 Corinthians 9:20-21; Galatians 3:23; 4:4-5, 21; 5:18.

[27] Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: United Bible Societies/Deutche Bibelgesellschaft, 1971), 188.

[28] Zodhiates, Complete Word Study Dictionary: New Testament, 1015.

[29] New Testament theologian Douglas J. Moo does confirm how one possible interpretation of “under the Law” can be “under the condemnation pronounced by the law,” even though he considers it to be secondary at best (“The Law of Christ as the Fulfillment of the Law of Moses,” in Wayne G. Strickland, ed., Five Views on Law and Gospel [Grand Rapids: Zondervan, 1996], 361).

[30] Grk. phroureō; meaning “to maintain a watch, guard” or “to provide security, guard, protect, keep” (BDAG, pp 1066-1067).

[31] Consult the FAQ on the TNN website “Galatians 3:24, 25” for a further analysis.

[32] John Wesley interpreted this as, “Ye are not under the law—Not under the curse or bondage of it; not under the guilt or power of sin” (Explanatory Notes Upon the New Testament, reprint [Peterborough, UK: Epworth Press, 2000], 697).

[33] Note how these “works of law” (Galatians 2:16[3x]; 3:2, 5, 10) are likely identity markers that would have defined an ancient Jewish religious sect, and how it followed the Torah (4QMMT).

For a further discussion, consult James W. Thompson, “Works,” in David Noel Freedman, ed., Eerdmans Dictionary of the Bible (Grand Rapids: Eerdmans, 2000), 1387; and the author’s article “What Are ‘Works of the Law’?”

[34] Cf. remarks by Samuel J. Mikolaski on Galatians 4:9, in D. Guthrie and J.A. Motyer, eds., The New Bible Commentary Revised (Grand Rapids: Eerdmans, 1970), 1100.

[35] The issue of circumcision is thoroughly addressed in the author’s article “Is Circumcision for Everyone?” Also consult his commentary Galatians for the Practical Messianic.

[36] James D.G. Dunn, Black’s New Testament Commentary: The Epistle to the Galatians (Peabody, MA: Hendrickson, 1993), 288.

[37] Or the CJB rendering, “within the framework of Torah as upheld by the Messiah.”

[38] Ibid., 591.

[39] Deuteronomy 6:5; Leviticus 19:18; cf. Matthew 22:36-40; Mark 12:28-34; Luke 10:25-28.

[40] LS, 74.

[41] Thayer, 527.

[42] Zodhiates, Complete Word Study Dictionary: New Testament, 1422.

[43] Victor P. Hamilton, “‘arar,” in TWOT, 1:75.

[44] A more detailed exegetical analysis of this subject matter will be available in the forthcoming paperback edition of the author’s book The New Testament Validates Torah, where Romans 3:9; 7:6, 14; Philippians 3:6; Hebrews 7:11; 9:15, 22 (all RSV) will be also be addressed.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 4

1. Describe your experience of becoming Torah obedient. Have you experienced any hostility from Christian family or friends? How have you handled this? Do you believe you have handled this experience properly?

2. Why was Ancient Israel given the Torah? What does the Torah itself say about its commandments and why God’s people are to keep them?

3. What does Yeshua say about the Torah? Did He come to abolish or do away with it, as is commonly taught in Christianity today?

4. What does Yeshua say will happen to those who teach others not to follow the Torah’s commandments? What do you believe being “least” in God’s Kingdom means?

5. What is the common Christian understanding of “under the Law”?

6. Is there a flaw in equating being “under the Law” with being Torah obedient? What do you think?

7. What are the varied Messianic views of what “under the Law” means? What is your opinion of them?

8. Do you believe the main problem why many Christians do not want to be Torah obedient is because the Torah is often called “the Law”? Or is there a bigger problem? What are your thoughts?

9. Based on an examination of the verses that use the phrase hupo nomon, what do you believe “under the Law” really means? Validate your view using appropriate engagement in 3-4 paragraphs.

10. Do you believe that born again Believers are “under the Law”? Using your understanding of sin and the salvation experience, what are your thoughts?

-5-

You Want to Be a Pharisee

How many of you, in your quest to become Torah observant, have been accused by Christian friends or family of being a “Pharisee”?

How many of you have been told that you are being a hypocrite and should not only not be concerning yourself with God’s Torah, but you are falling into the same mistakes that others in the First Century Body of Messiah fell into, that the Apostle Paul countered in his epistles?

Having the accusation of being a “Pharisee” is one that is not only commonly used by some Christians against us as Messianic Believers, but has become integrated into the vernacular language of many Christians relating to any individual or group that is perceived as being legalistic and/or archaic in its approach to society and the Bible. It is perceived among many people that being “Pharisaical” is a status that no born again Believer should even try to attain to, because after all, were not the Pharisees the primary antagonists of Jesus Christ? Did not Yeshua have most of His conflicts with the Pharisees and the Pharisaical religious system? Did He not rebuke the Pharisees time and time again for their keeping of the Law?

The example that many readers see of the Pharisees in Scripture is exemplified well in Matthew 12:14: “But the Pharisees went out and conspired against Him, as to how they might destroy Him.”[1] Easton’s Bible Dictionary well-summarizes the thoughts of many Christians: “From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear his doctrines, and they sought by every means to destroy his influence among the people.”[2] Many Christians reading their Bibles, very seldom having any background information in First Century Judaism, fail to understand that the Pharisees were too broad of a group to be considered the “persistent enemies of our Lord.” NIDB validly points out, “the discriminating Bible student should bear in mind that not everything about every Pharisee was bad. It is perhaps not just to say that all Pharisees were self-righteous and hypocritical. Many Pharisees actually tried to promote true piety.”[3] Unfortunately, far too many Christians are in the dark about this, and it has caused some problems to erupt between them and Messianic Believers.

The key in being able to combat the claim that is often made against us as Messianic Believers—that we are Pharisees and are thus hypocritical, legalistic, and perhaps even opposed to the liberating gospel message of Messiah Yeshua—is to understand that the Pharisees of First Century Judaism were a very complex group of people. Just like the Baptists, Methodists, or Presbyterians of today, so were there different types and subsets of Pharisees, just as there were similarities among them. We have to put ourselves back into the First Century context of the Gospel writers, who would have assumed that their readership would know certain things about the Pharisees, that today many Christian pastors and Sunday school teachers are not informed about. (Or, at least choose to remain uninformed about by failing to consult modern Bible encyclopedias, dictionaries, and various commentaries which have an ample amount of information on the Pharisees, some of which we will be consulting in this article.)

It is important for us as Messianic Believers to have the appropriate background information in relation to First Century Judaism,[4] who the Pharisees were, what the Pharisees believed, how Yeshua interacted with them, and how the Apostle Paul was one of them. Is it true that the Pharisees were hypocritical, “evil people,” as is commonly believed in mainstream Christianity? Or, have many of us perhaps oversimplified things, and we need to look at the Pharisees as being composed of multiple sects—each of which existed under the broad umbrella as being “Pharisaical”—but had differing applications of the Scriptures? Keep this in mind as we examine what it means to be a Pharisee.

A Separated Group

The Hebrew term for Pharisee is Parush, meaning separatist. Its Greek transliteration of Pharisaios appears in the Apostolic Scriptures. TDNT remarks that it is “A common term in the NT and Josephus, usually in the plural, Pharisaíos transcribes an Aramaic word denoting ‘separated.’ The Hebrew equivalent, whose root can have both positive and negative nuances, is very rarer and does not cover all aspects of Pharisaism.”[5] The verb parash is a term that is used quite frequently in the Mishnah, Talmud, and other Rabbinical literature to refer to the concept of being separated. Jastrow defines it as “to go away, go aside, depart; to keep off.”[6]

Being separated (at least to one degree or another) is one of the principal emphases of the Torah, as God’s people are to be different from the world and resist assimilation to the sinful ways of the world (cf. Leviticus 11:45). Yeshua prayed to His Father, “I do not ask You to take them out of the world, but to keep them from the evil one” (John 17:15), a theme which would have resonated with many ancient Pharisees.

The Pharisees arose as a religious sect during or immediately after the Hasmonean revolt of around 165-160 B.C.E., when Hellenization threatened the survival of the Jewish people. The Pharisaical sects rose up to preserve the validity of the Torah for the people, and the rituals that had preserved the remnant of Israel since their return from Babylonian captivity. The Pharisees highly emphasized the Torah commandments regarding purity, but more than anything else connected with the common people in a way that the aristocratic Sadducees, their dominant rivals who controlled the Temple and priesthood, were unable to do. The Pharisees were placed in a position as teachers. “Ceremonies originally part of the Temple cult were carried over to the home, and learned men of non-priestly descent began to play an important role in national religious affairs. While the priesthood exhausted itself in the round of Temple ritual, the Pharisees found their main function in teaching and preaching the law of God” (EJ).[7]

While the Pharisees arose as a response to Hellenism, they quickly became the primary teachers of the common people in the Land of Israel. From this environment arose the majority of their religious views and teachings concerning the Hebrew Scriptures. Many of their theological beliefs formalized as a response to the needs of those in Israel before and immediately following the period of the Maccabees. As Menahem Mansoor remarks, “Pharasaic theological doctrines were giving utterance to the hopes of the oppressed masses and affecting the entire life of the Jews. This hope was especially seen in doctrines which included belief in the resurrection of the dead, the Day of Judgment, reward and retribution in the life after death, the coming of the Messiah, and the existence of angels, and also divine foreknowledge along with man’s free choice of, and therefore responsibility for, his deeds.”[8] These beliefs, as you should no doubt be aware, are clearly espoused in the Apostolic Scriptures (New Testament) and were taught by Yeshua and His Disciples. Yeshua and His Disciples ministered and taught to almost the exact same audience as the Pharisees did—the oppressed masses who were in desperate need of a message of hope.

Important Theological Views of the Pharisees

The Pharisees had some distinct theological views which made them a unique group. While they advocated beliefs that any conservative, evangelical Christian would hold to today and would agree with, the Pharisees saw themselves primarily as teachers of the Torah or Law of Moses. Not only did the Pharisees see themselves as the proper expositors of the Torah, but they also believed in the validity of the Oral Torah or Oral Law. As EJ notes, they maintained “the validity of the Oral Law as well as of the Torah as the source of their religion.”[9] The Pharisees advocated that “The law must be understood according to the interpretation of the teachers who are endowed with God-given reason to do so.”[10]

While the validity of the Written Torah given to Moses on Mount Sinai by God was firmly believed by the Pharisees, so were the oral teachings of the Rabbis, which were also believed to be given by God to Moses and then passed down by word-of-mouth via the religious leadership (m.Avot 1:1). Much of this Oral Torah was used because the Pharisees “tried to adapt old codes to new conditions,”[11] meaning the changing religious conditions of the Jewish people living in the First Centuries B.C.E. and C.E. The Jewish historian Josephus explains that “the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the law of Moses; and for that reason it is that the Sadducees reject them and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers” (Antiquities of the Jews 13.297).[12]

The antagonists of the Pharisees were the Sadducees. While there is much written concerning the theology of the Pharisees in ancient Jewish literature, and by First Century voices such as Philo and Josephus, not much is written concerning the Sadducees. The Sadducees are well-known in the Gospel accounts for not believing in the resurrection of the dead (Matthew 22:23; Mark 12:18; Luke 20:27), and Acts 23:8 tells us more fully, “For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all.” The Jewish Study Bible comments that “They held to a strict application of Torah and to maintain order to continue the Temple practices without interference, the Sadducees were apparently willing to collaborate with the occupying Roman power to some extent, including accepting Roman interference in the choice of high priest.”[13]

The Sadducees were, for the most part, in league with the Roman occupiers of the Land of Israel. They did not have a great amount of influence over the common people, who viewed them as collaborators with Rome. “There is no record of a Sadducee being admitted into the Christian church. According to Josephus (Antiq. 20.9.1), they were responsible for the death of James, the brother of the Lord. With the destruction of Jerusalem in A.D. 70, the Sadduccean party disappeared” (NIDB).[14]

The Pharisees, in contrast to the Sadducees, were quite conservative in their theology, believing that the whole of the Hebrew Tanach was valid Scripture. Ron Moseley comments in his book Yeshua: A Guide to the Real Jesus and the Original Church that there appear to be many similarities between the Pharisees and the Puritans who settled early colonial America. He remarks that shared characteristics between them “include an emphasis on self-discipline, the determination not to remove their standards, the desire for learning, the pursuit of freedom, the mixture of idealism and realism, which was often confused with hypocrisy, the fluctuating affections of love and hate, which were often aimed at those who opposed their views, and the total devotion to a simple life-style.”[15]

If we understand the Pharisees as a distinct group, advocating a distinct religious ideology, we can see that they are misunderstood by many Christians who have little background knowledge of who they actually were. The Pharisees arose out of an environment that resisted assimilation to the world’s ways, and their movement emphasized separation via God’s Torah and its ritual commandments. They advocated the message of the Hebrew Scriptures: the redemption of Israel and the judgment of Israel’s enemies. They believed in the resurrection of the dead and the final judgment on sinners. They believed in angels, demons, and a combination of free will and predestination. They respected tradition as it bound the Jewish people together as a society. And, surprisingly, a few might have participated in a sort of “missionary evangelism,” based on Scripture texts such as Isaiah 2:20 and Jeremiah 16:19:

“In that day men will cast away to the moles and the bats their idols of silver and their idols of gold, which they made for themselves to worship” (Isaiah 2:20).

“O LORD, my strength and my stronghold, and my refuge in the day of distress, to You the nations will come from the ends of the earth and say, ‘Our fathers have inherited nothing but falsehood, futility and things of no profit’” (Jeremiah 16:19).

These prophecies formed the basis of Pharisaical “missionary evangelism,” whereby steps were taken by the Pharisees to go out into the nations and make converts. These words both predict that the nations will acknowledge the God of Israel, and as Moseley remarks, “the Pharisees engaged in aggressive and effective evangelism for three hundred years, especially during the time of Christ.”[16] Why were there many Jewish communities outside the Land of Israel in the First Century in such foreign areas such as Northern Egypt, Asia Minor, Greece, and Rome? One major reason that there were Jewish synagogues in these distant locations was often because they were planted there by Pharisees, to convert the masses in anticipation of the eschaton, where all nations would acknowledge the God of Israel.

When understanding these important theological views of the Pharisees, why do many Christians seem to have an unbalanced view of who the Pharisees were? Is this unbalanced view rooted in a certain tradition, a particular contemporary Christian culture, or simply being ignorant and uninformed of who the Pharisees were within First Century Judaism? Do you think that conservative evangelical Christians today would have their beliefs align more with the Pharisees, who believed in the resurrection of the dead, angels, demons, an afterlife, and other foundational elements of the faith—or with the Sadducees who did not believe in any of these things?

Mansoor perhaps says it best in his statement, “Pharisaic doctrines have more in common with those of Christianity than is supposed, having prepared the ground for Christianity with such concepts as Messianism, the popularization of monotheism and apocalypticism, and with such beliefs as life after death, resurrection of the dead, immortality, and angels.”[17]

Perhaps Christians have more in common with the Pharisees than they are willing to see. If indeed so, how should this change our perspective of the Pharisees in the Apostolic Scriptures, their relation to Yeshua and the Apostle Paul, and how we are to practice our faith as Messianic Believers today?

The Different Sects of the Pharisees

One thing that has caused a substantial amount of confusion among many in Christianity today, and their failure to see the Pharisees as actually holding to the same principal doctrines and beliefs that they do, is they often refer to them as that: “the Pharisees.” The Pharisees, although the dominant party in the Sanhedrin, the religious-political council which controlled the internal affairs of First Century Israel in which Yeshua and His early followers lived, were not just a political party. The Pharisees were a distinct religious group within First Century Judaism, and like all branches of Judaism and Christianity today, there were sects and sub-sects of Pharisees which advocated different views and interpretations of the Torah. While there were commonly shared beliefs among all the Pharisees, to say that all Pharisees believed exactly the same way would be to say that all members of a particular denomination of Protestantism or branch of Judaism today believe exactly the same way.

During the time of Yeshua, two distinct groups of Pharisees rose up in the Land of Israel, which by-and-large had differing persuasions in their handling of the Torah and the halachah, meaning how the Torah was to be walked out in daily life. These two schools were the School of Hillel and the School of Shammai. They are named after their respective founders, Rabbi Hillel (unknown B.C.E.-unknown C.E.) and Rabbi Shammai (50 B.C.E.-30 C.E.). The individuals themselves may or may not have been alive during the teaching ministry of Yeshua, but their students certainly were. The Schools of Hillel and Shammai, while both being groups of Pharisees, held to different points of view with how the Torah was to be applied, with one being more liberal than the other. These schools existed “until the second generation after the destruction of the Second Temple., i.e., until the beginning of the second century C.E.” (EJ).[18] Knowing this is absolutely imperative when we see the Pharisees mentioned in the Apostolic Scriptures, because we have to ask ourselves the question of what Pharisees are being referred to: Hillites or Shammaites? This requires us to have the proper background knowledge relating to these groups so we do not misunderstand Yeshua’s interaction with the Pharisees, His criticisms of them, and the beliefs of the First Century ekklēsia.

Generally speaking, the School of Hillel was founded to be more liberal and lenient in matters of the Torah than the School of Shammai. As Shmuel Safrai notes, “Tannaitic tradition emphasizes that Bet Shammai adopted the stricter, Bet Hillel the more lenient view….Many scholars have sought to define the basic principles underlying the divergences between the two schools. The generally accepted explanation is that they reflect the individual traits of their founders, of Hillel who was gentle and kind, and of Shammai who was stern and short-tempered.”[19] In regard to interpretation of the Torah, “Bet Shammai tends in the former to the plain and sometimes even to the narrow, literal interpretation of a verse, as opposed to the wider significance assigned by Bet Hillel.”[20] This is important to keep in mind when seeing Yeshua’s interactions with the Pharisees, and His criticisms of them keeping the Torah. Was He criticizing the Pharisees in general, or a specific interpretation and application espoused by Beit Hillel or Beit Shammai? This needs to be examined on a case-by-case basis in the Gospels.

Very little is known about Shammai the man, aside from the teachings espoused by those who followed his School. Moshe David Herr remarks, “In general Bet Shammai took up a stringent attitude….Many of Shammai’s halakhot appear to be based on the literal interpretation of the biblical text…most of which deal with the laws of levitical cleanness and uncleanness.”[21] Some of these sorts of rigid views may extend to the Sabbath, the dietary laws, and emphasizing ritual over spiritual substance. Concerning all the Torah issues that Shammai himself made rulings on, Herr does note that he “did not always adopt a stringent line, and of some 20 halakhot transmitted in his name, he adopts a stringent view in about two-thirds of the cases.”[22] Shammai’s motto is perhaps summed up well in his statement recorded in the Pirkei Avot or Sayings of the Fathers: “Make your learning of Torah a fixed obligation. Say little and do much. Greet everybody cheerfully” (m.Avot 1:15).[23] This seems to reveal that Beit Shammai was more concerned about its deed than its word. Consequently, some members of Beit Shammai may have been more concerned about being seen, as opposed to doing.

Beit Hillel was the more popular of the two schools of Pharisees. Hillel haZaken, as he is commonly called, is considered in Judaism to be “the greatest of the sages of the Second Temple period,” being “described as a man of great humility…[who] set before himself the principle of bringing men closer to the Torah.”(EJ).[24] He was a reformer who sought to improve the lives of Jewish people, and many of Hillel’s sayings which emphasize morality, treating others with kindness and respect—and are indeed spiritually edifying—are contained in the Rabbinical writings of the Mishnah and Talmud. As the Pirkei Avot attest of Hillel’s primary sayings, “Be disciples of Aaron, loving peace and persuing peace, loving people and drawing them near to the Torah” (m.Avot 1:12).[25] This saying emphasizes love and peace, key concepts that none of us should be opposed to.

Regarding the School of Hillel’s interpretation of the Torah, Beit Hillel was “inclined most often to a liberal rather than a conservative interpretation of the demands of the law” (IDB),[26] in that the spirit of the Torah or its essence, should be emphasized above the Torah’s legal demands. J. Goldin notes that “The sources delight in repeating a number of anecdotes, all of them contrasting the proverbial patience of Hillel with the impatience and irascibility of Shammai, the most famous anecdote being the one of the proselyte who wanted to learn the whole Torah while standing on one foot. After Shammai had rebuffed him, the proselyte came to Hillel. ‘What is hateful to thee do not do to thy fellowman,’ Hillel told him; ‘this is the whole Torah; all else is commentary. Now go learn that!’”[27] In the end, the School of Hillel became the more popular group among the Pharisees. The above account is summarized in the Talmud as, “Our rabbis have taught on Tannaite authority: A person always should be humble, like Hillel the Elder, and not captious, like Shammai the Elder” (b.Shabbat 31a).[28] This attests to the fact that in the end, theologically, the School of Hillel often wins out.

It is probable that Hillel was probably deceased by the time that Yeshua the Messiah began His ministry, but Hillel’s followers were most certainly still alive. You can probably already see a few parallels between Hillel’s teachings and those of Yeshua, just from cursory memory. This is not to say that Hillel’s teachings are those of Yeshua’s, or vice versa, but it is to say that Yeshua did very much teach like a Jewish Rabbi of His time. When He spoke to the Pharisees about applications of Torah commandments, and seemingly had strong disagreements about them, He may very well have entered into internal debates between the Schools of Hillel and Shammai. Certainly, as Yeshua dealt with people with a fallen sin nature, there was legalism present in both Hillelites and Shammaites, so Yeshua could just as well be criticizing followers of Hillel as opposed to just followers of Shammai. But let us not assume that the Messiah is criticizing all Pharisees without having the appropriate background information.

Because Pharisaical theology profoundly impacted the theology of the First Century ekklēsia, it is important for us to understand that there were different types of Pharisees in the milieu of First Century Judaism. Many Christians have failed to consider this in their examinations of the Gospels, and in the corrections that Yeshua issued to the Pharisees. When we examine various issues related to Torah observance, and what has historically been interpreted by Christian theologians as a rebuke by Yeshua of the Torah—as opposed to Torah application—it will be very important for us to remember the different types of Pharisees that existed in His day.[29]

What Yeshua Said to Certain Pharisees

In spite of the reality that many Christians have failed to examine Yeshua’s words to the Pharisees with the correct background information, by understanding that the Pharisees were dominated by the Schools of Hillel and Shammai in First Century Judaism, and the Messiah is often criticizing the Torah application of their followers (as opposed to the basic tenets of Pharisaical theology)—many people in the Messianic community likewise have a negative view of the Pharisees. Much of this is rooted in failing to examine the Gospels objectively, and perhaps even in a desire not to follow Pharisaical interpretations of the Torah, which are viewed as the primogenitors of a modern-day Orthodox Judaism that rejects Yeshua. There is also substantial misunderstanding not only in mainstream Christianity, but also in the Messianic movement, regarding Matthew 23. Various editions of the NASB, for example, have as a heading for vs. 1-12: “Pharisaism Exposed.”[30] This chapter of Scripture is often interpreted as a definitive rebuke of the Pharisees, their doctrines, and their practices. In actuality, though, Yeshua’s words in Matthew 23 are a warning to His followers not to follow the hypocritical ways and attitudes of the Pharisaical leadership of His day—not the basic tenets of their theology.

To this end, BKCNT explains that “The hypocrisy and unbelief of the nation’s religious leaders, evidenced in chapter 23, prompted a strong message from Jesus. He turned to the crowds and to His disciples, who were in the temple listening to His debates with the various religious leaders. He warned them about their teachings saying that their authority was to be recognized (they sit in Moses’ seat, i.e., they teach the Law), but their practices, being hypocritical, should not be followed.”[31]

Before rebuking the Pharisaical leadership, Yeshua recognizes the position of authority that they have been given. The Messiah says, “The scribes and the Pharisees have seated themselves in the chair of Moses; therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them” (Matthew 23:2-3). This verse is confusing for many people, because it would indeed seem that Yeshua is validating the Pharisees’ position. Yeshua tells His followers, “practice and observe whatever they tell you, but not what they do” (RSV). Some in Messianic Judaism, in particular, believe that Yeshua says that we are to follow all of the teachings of the Pharisees, which would extend to holding the Oral Torah on the level of Scripture, and thus we must be subject today to Orthodox Jewish authorities. But this is not what Yeshua says, as He no more expects blind obedience to all Pharisaical rulings than Paul expected the Romans to follow the government when it was in grievous error (cf. Romans 13). The Biblical text in Matthew 23 uses particularization, meaning that these introductory statements by Yeshua are then followed and explained with how His followers were not to emulate certain Pharisaical attitudes.

Yeshua admonishes His followers that they are to take their theological lead from the Pharisees, and this is clearly demonstrated by the beliefs of the early Believers in Yeshua, compared to the theology of the Pharisees. Moseley notes that “Jesus probably held to the beliefs of the fundamentalist Pharisees, although not to all the ‘fences’ that were added. It was Jesus who exhorted the disciples to do what the Pharisees taught.”[32]

But what are some specific examples of where Yeshua warns His followers not to be like the Pharisees, or at least their religious leadership? After identifying the Pharisees as sitting in the seat of Moses in Matthew 23, in vs. 4-12 He lists instances where these Pharisees in charge have come up short:

“They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger. But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. They love the place of honor at banquets and the chief seats in the synagogues, and respectful greetings in the market places, and being called Rabbi by men” (Matthew 23:4-7).

Notice what Yeshua first says about the Pharisees, indicating for His listeners the reasons why He is rebuking them: “Everything they do is done for men to see” (NIV). While these Pharisees in leadership want their piety or religiosity to be seen by others, they are unwilling to physically do the hard labor or make the commitment that is required in the Torah to serve others. Yeshua specifically condemns them for the large size of their phylacteries and their tzit-tzits or fringes—because they want to demonstrate their “godliness” before everyone. In v. 6 Yeshua says that “they love also the chief couches in the supper” (YLT), and in v. 7 says that they love “salutations in the market places, and being called rabbi by men” (RSV).

A typical Sunday school teacher, with little or no knowledge of First Century Judaism, would immediately assume that while Yeshua is criticizing all of the Pharisees for their actions, He is also condemning the Torah practices that they are following. But is Yeshua actually condemning God’s Torah, or the attitude in which the Pharisaical leadership here is practicing it? Many have assumed, from v. 5 for example, that Yeshua condemns the practice of wrapping tefillin and wearing tzit-tzityot. But He is not. He is condemning how the Pharisees here are enlarging the size of them so as to be noticed by others.[33] The Ryrie Study Bible confirms this, noting, “Christ criticizes not the custom itself but the spirit that corrupted it.”[34]

Yeshua’s comments criticizing the attitudes of the Pharisees continue in vs. 8-12: “But do not be called Rabbi; for One is your Teacher, and you are all brothers. Do not call anyone on earth your father; for One is your Father, He who is in heaven. Do not be called leaders; for One is your Leader, that is, Messiah. But the greatest among you shall be your servant. Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.”

Yeshua tells His Disciples how the leadership of the Pharisees has been corrupted. With a surface reading of the text, He seems to say that His followers are not to call themselves rabbi, or father, or even leader. Many have interpreted this as meaning that titles such as “Rabbi” or positions even as “leader” in the Messianic movement should not exist. But what is the context of Yeshua saying these words? Yeshua is saying these words in the context of speaking about the hypocrisy of these Pharisees in leadership, and He connects not being called rabbi, or father, or leader with this hypocrisy. This is because these Pharisees here no doubt view themselves as being the only people “worthy,” if you will, of having these sorts of positions in the eyes of everyone else—who, as Yeshua notes in v. 4, they are unwilling to move to serve. I do not believe Yeshua is speaking against titles such as “rabbi” or “leader” or even “pastor,” but rather is speaking against calling oneself by these titles if a person is unwilling or unable to properly fulfill the requirements that these offices demand.[35]

The rest of Matthew 23 goes on and details specific examples that Yeshua warns His followers about, and how the Pharisaical leadership will be judged by God. Yeshua demonstrates by His words how they have failed, as teachers of the Torah, to properly follow it. These rabbis and leaders have instead preferred to focus on everyone watching their outward observances, when their attitudes and motivations are not right. Not surprisingly, we have many people today who are seeking to keep the Torah, not because they want to necessarily obey God out of love for Him as a part of the sanctification process, but because they want to be seen by others.

Even though Yeshua criticizes the leadership of the Pharisees here—those who have seated themselves in the chair of Moses and who make authoritative declarations concerning its laws—of all the theological groups that existed in the realm of First Century Judaism, which one did Yeshua most closely align with? Have centuries of Christian Bible teaching, while correctly recognizing that we are not to be hypocritical like the Pharisees rebuked in Matthew 23, failed to recognize that in spite of these rebukes, Yeshua’s theology is more Pharisaical than any other of the groups that existed? Have we as the Body of Messiah honestly asked ourselves the question why Yeshua targeted these Pharisees for such a strict rebuke? Why does it appear in the Gospels as if the Pharisees are the primary antagonists of our Lord? Is it perhaps because the reason why Yeshua is so direct with the Pharisees is because He was indeed one of them? Would you not be the hardest on members of your own faith community—who you know should know better—rebuking them for doing things that they should realize are unacceptable in the eyes of God?[36]

Consider the words of Jacob Neusner in his book The Way of Torah: An Introduction to Judaism, relating some of the parallels between Yeshua’s teachings and the contemporary Rabbis of His time:

“[T]he single most important figure in the chain of tradition from Sinai onward to the sages who created the Mishnah is Hillel, a sage who flourished about the same time as Jesus and to whom is attributed a statement strikingly like the Golden Rule: ‘What is hateful to yourself, do not do to anyone else. That is the whole of the Torah. All the rest is commentary. Now go learn.’ Both the teaching of Hillel and that of Jesus on the Golden Rule—‘Do unto others as you would have them do unto you’—state in other language the commandment of the Torah at Leviticus 19:18: ‘You shall love your neighbor as yourself.’ Many great sages of Judaism have maintained that that statement summarizes the whole of Judaism.”[37]

Much of his book is written with the understanding that it will be read by many Christians, who need to see a connection between the teachings of the Rabbis and Yeshua the Messiah. Here, Neusner basically connects Yeshua’s teachings with those of Rabbi Hillel. Hillel emphasized concepts that we generally attribute to being part of the “golden rule,” which is to love one’s neighbor, something firmly rooted in the Torah of Moses. The Messiah says, “In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets” (Matthew 7:12). Treating others morally with respect was a key emphasis of Rabbi Hillel, and is most certainly a key emphasis in the teachings of our Lord. Moseley validly states, “The teachings of Jesus had more in common with the teachings of the Pharisees, especially the school of Hillel, than any other group of His time.”[38]

Sadly, too many of us have viewed the Pharisees in a negative light, and we have failed to see Yeshua’s rebuke of the Pharisees as being a natural reaction of Him rebuking those with whom He shared many of the same beliefs. Many of Yeshua’s early followers were Pharisees, and there are examples from the Apostolic Writings where many of the Pharisees were good people who earnestly strived to serve the God of Israel. Moseley summarizes, “Nicodemus and Joseph of Arimethea…believed in Jesus and endeavored to follow Him (John 7:50, 19:39 and Mark 15:43). In Acts 5 we find Gamaliel, the teacher of Paul, arguing for tolerance toward the Christians. On at least one occasion, some Pharisees warned Jesus of an attempt on His life, and others are seen showing hospitality to the Lord (Luke 13:31, 7:36, 11:37 and 14:1).”[39] We need to keep all of these facts in mind as we read the Gospels and examine them for who Yeshua is as a First Century Jewish Rabbi, and not just our Lord and Savior.

True Pauline Theology

Many Christians and even Messianics today are uninformed about the fact that many Jewish Bible teachers are aware that Jesus was a Jew, and He taught as a First Century Jewish Rabbi. Such Jewish teachers recognize the fact that Yeshua did not speak against the Torah, but rather debated with the Pharisees just as they debated among themselves. Their issue, if you will, over the Messiahship of Yeshua is not with Yeshua, but is often with the Apostle Paul and what he seemingly taught (or what the Church at large has attributed to him teaching). It is not uncommon to hear that such Jews believe that Paul was the founder of Christianity, because they believe that Paul in his letters speaks against the Torah and its commandments. But does Paul speak against the Torah? Was Paul the founder of “Christianity,” as some try to insinuate?

The challenge that many have when seeing Yeshua as a First Century Jewish Rabbi, but then seeing the letters of Paul, is that they fail to interpret Paul’s words in light of the Messiah’s words. Instead, some would prefer to interpret the Messiah’s words in light of Paul’s words. This, most notably, extends to how his Greek letters are translated into English, as they are most often translated with an anti-Torah bias.[40] Even though Yeshua says in Matthew 5:17-19 that He came to “fulfill the Torah,” Paul in contrast says in Romans 10:4 that “Christ is the end of the law,” meaning that He terminates it. If you examine Scripture from the hermeneutic that Paul’s words are primary to Yeshua’s words, then the understanding of “Christ is the end,” or termination, of the Law of Moses, will be read into the text of Matthew 5, so that by “fulfilling” the Torah Yeshua is abolishing it.

This is a flawed way of examining the Scriptures, and is a way that even the Apostle Paul would not agree with. Paul himself says, “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Yeshua the Messiah, and with the doctrine conforming to godliness, he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain” (1 Timothy 6:3-5). Paul wrote Timothy that if anyone “does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, he is conceited and understands nothing” (NIV). Paul’s own hermeneutic was that Yeshua’s words stand first.

Yeshua says that He came to fulfill the Torah, meaning live it out to its perfect extent for us, and that “not an iota, not a dot, will pass from the law until all is accomplished” (Matthew 5:18, RSV), and all has certainly not been accomplished.[41] The Apostle Paul’s words must be interpreted, and indeed translated, from this point of view. When examining Romans 10:4 and the Greek word telos, most commonly rendered as “end,” we see that it also can mean “outcome, result, goal, aim, fulfillment” (CGEDNT),[42] and it can be validly translated as “Christ is the goal of the Law,”[43] meaning that the Torah is to point to Him. This is only one of several significant examples (also, Ephesians 2:14-15) of where Paul’s words have been mistranslated from the Greek into English, so as to be perceived as having an anti-Torah perspective, when often he is only clarifying for us the position of the Torah in the life of a born again Believer maturing in faith, placing one’s primary attention upon the God who sent His Son as salvation.

If Paul’s words are to be interpreted in light of Yeshua’s words, and if Yeshua upholds the Torah, then what does this tell us about Paul’s theology and the perspective from which he writes? Paul writes in Philippians 3:5 that he was “circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee.” He clearly identifies himself as being a Jew of the Southern Kingdom that returned from exile, in fact a Benjamite, who was a Hebrew of Hebrews and who kept the Torah as a Pharisee. Yet, many Christian theologians, because of his next words, say that he considered these things to be of no effect to him at all. Paul writes,

“[A]s to zeal, a persecutor of the [assembly]; as to the righteousness which is in the Law, found blameless. But whatever things were gain to me, those things I have counted as loss for the sake of Messiah” (Philippians 3:6-7).

Paul’s words of “[I] count them but dung, that I may win Christ” (Philippians 3:8, KJV), are commonly thought that he does not have any regard for his Pharisaical ways or theology any more. However, in these verses in Philippians, Paul is reflecting on his life as a Pharisee and how he persecuted the early Believers in the Messiah, and such a life he considers to be all but “refuse” (RSV) in light of knowing Yeshua as His Lord and Savior and being conformed to His image (Romans 8:29). This is the same reflection any born again Believer should make concerning his or her previous life prior to salvation.[44] But should we all of a sudden think that he does not identify with the Pharisees in any capacity by these remarks, and has turned his back on their theology?

One of the most important scenes in the Bible, as it relates to the beliefs and the theology of the Apostle Paul, is when he stands before the Sanhedrin in Acts 23. In Acts 23:1-7, Paul is accused of crimes before the Sanhedrin, and he is forced to defend himself pertaining to why he believes in Yeshua and His resurrection:

“Paul, looking intently at the Council, said, ‘Brethren, I have lived my life with a perfectly good conscience before God up to this day.’ The high priest Ananias commanded those standing beside him to strike him on the mouth. Then Paul said to him, ‘God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?’ But the bystanders said, ‘Do you revile God's high priest?’ And Paul said, ‘I was not aware, brethren, that he was high priest; for it is written, “YOU SHALL NOT SPEAK EVIL OF A RULER OF YOUR PEOPLE [Exodus 22:23].”’ But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, ‘Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!’ As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided.”

Notice that Paul accuses the high priest Ananias, “You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!” (NIV). Those sitting in the court ask Paul why he is rebuking the high priest, and indicating that he did not know that Ananias was the high priest, he apologizes by quoting Exodus 22:28, “You shall not curse God, nor curse a ruler of your people,” indicating his obedience to the Torah. Paul concedes that he was in error not to give the high priest respect, but then is forced to proclaim before the Sanhedrin the Hebrew words ani P’rush, ben Perushim, “I am a Pharisee, a son of Pharisees!”[45] The Greek text of Acts 23:6 records him as saying egō Pharisaios eimi, “I myself a Pharisee am.” The verb eimi appears in the present active indicative tense, meaning that Paul considered himself a Pharisee right then—not just at some previous point in time. Why would Paul make these statements before the Sanhedrin if he had abandoned all things that made him a Pharisee?

David H. Stern remarks in his Jewish New Testament Commentary that “Though a Messianic Jew for some twenty years, Sha’ul still considers himself a Pharisee.”[46] The Apostle Paul considered himself a Pharisee long after his conversion of faith, very clearly because he identified himself with the theology of the Pharisees, here in the context of believing in the resurrection of the dead. He asks those assembled why he is even on trial, because the Pharisees gathered believed in the resurrection of the dead just as he did. As BKCNT validly notes, “By using this clever tactic, Paul divided his enemy. Amazingly the Pharisees defended Paul, a fellow Pharisee.”[47]

Paul would not have been able to say “I am a Pharisee” without meaning that he followed Pharisaical doctrines and beliefs. He certainly would not have been able to say such a statement if he believed that the Torah were invalidated through the work of Yeshua on the cross. He could have easily said, “I was a Pharisee, but still believe in the resurrection of the dead.” Instead, he said “I am a Pharisee, and believe in the resurrection of the dead.” How much Christian (mis)understanding of Paul has failed to consider Paul as a Pharisee? How much Messianic (mis)understanding today has failed to consider Paul as a Pharisee, who respected the Rabbis who taught him?

Before being taken before the Sanhedrin, Paul addressed a crowd in Jerusalem in Hebrew with the statements, “I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today” (Acts 22:3). He says that “Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today” (NIV). How many people when reading this even know who Gamaliel was?

Gamaliel was the “grandson of Hillel and first of only seven rabbis to be given the title of Rabban” (NIDB).[48] He is perhaps most widely known for his statement concerning the early Believers in Acts 5:38: “So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown.” Gamaliel’s influence over the Sanhedrin seems to indicate that he favored a more lenient view to the Believers in Yeshua, in some ways favoring them over the Sadducees. Gamaliel was so highly valued in First Century Judaism that the Talmud says of him, “The rabbis taught: From the days of Moses until Rabban Gamaliel, they did not study Torah [in any posture] other than standing. After Rabban Gamaliel died, an infirmity descended into the world, and they used to study Torah sitting. And that is as is taught: After Rabban Gamaliel died, the honor of Torah was lost” (b.Megillah 21a).[49]

By mentioning Gamaliel, the question can be made whether Paul is fully identifying with his teachings and perspective of the Torah, because after all he was born in Tarsus of Cilicia, and was not a native to the city of Jerusalem, even though having been trained by Gamaliel. Many, especially in Christianity, do not want to view Paul as being a Pharisee at all, while there are others in the Messianic movement who attempt to synthesize his theology with all forms of Orthodox Judaism today. Bruce Chilton observes that “Comparison with rabbinic sources suggests that Paul should not be seen preeminently as a rabbi in the mode of the Pharisees in Jerusalem…He was rather a provincial hanger-on of the movement, who turned a zeal for the Temple and purity into a zeal for the oral law” (ABD).[50]

A balanced view of Paul will likely reveal that while being trained in Jerusalem by Gamaliel, he still maintained himself as a Jew being born in the Diaspora, as the Lord did commission him to be the Apostle to the nations (Romans 11:13). Those of the School of Hillel were notably trained in not only Torah study, but also the Greek language and philosophy, as they would often be the ones to interact with the Roman government (b.Sotah 49b). Having been trained as a Pharisee and being a teacher, Paul never separated himself from the Pharisaical theologies of his day, which would have included him believing in the validity of the Torah.[51] On the contrary, Paul appears to have been given the best education to be the Apostle to the nations!

Perhaps we may wonder why the Apostle Paul was chosen by Yeshua as being the Apostle to the nations. Yeshua criticized the leaders of the Pharisees for their techniques of going out and making proselytes, rebuking them with the words, “Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves” (Matthew 23:15). By the time Yeshua spoke these words, the intent of going out and making converts was not necessarily with the purpose of bringing all nations to the knowledge of the One True God, but with the purpose of being able to make converts so that the religious leadership could boast (cf. Galatians 6:13). However, the Pharisees who first went out to make converts in the Greek and Roman world did so with the expressed intent to take the knowledge of the One True God, so that all nations might be saved.

M.H. Pope notes, “From the first the Jews in Rome exhibited such an aggressive spirit of proselytism that they were charged with seeking to infect the Romans with their cult, and the government expelled the chief propagandists from the city in 139 B.C. In the early decades of the first century B.C., considerable numbers of Jews were in Rome and other cities of Italy, as well as in the farthest reaches of the Empire” (IDB).[52]

Paul was in a unique position, having received Rabbinical training from Gamaliel, and being a Roman citizen (cf. Acts 22:28). Part of Paul’s training would have included the strong belief that it was the job of the Jewish people to go out into the world and make converts of all the nations. Yeshua called out Paul not just because he was a Roman citizen with the ability to traverse the Empire, but because he was a Pharisee who was trained with this key concept. Paul’s theology in his epistles does not deviate from the Pharisaical norms, including Torah observance, but he does always keep in mind his audience and who they are when he writes to them and visits them in person. The Messianic community would do well in its Pauline studies to seriously examine Paul for who he is as a Pharisee, and in its application of the Torah to look at things through a (moderate) Pauline-Pharisaical lens.[53]

Modern-Day Pharisees Versus Modern-Day Hypocrites

There exist some major problems in the Messianic community today as it relates to the Pharisees. One of these problems exists in the fact that being a Pharisee, as defined by many modern English dictionaries, is that it means “a self-righteous, hypocritical person,”[54] as exhibited by the example of some of the Pharisees that Yeshua condemned. Yet at the same time the original meaning of the Hebrew word P’rush was one who was to be separated, and being separated from the world is a key concept exemplified in the Torah, and indeed all of Scripture. Secondly, a problem exists in relation to the Pharisees rooted in what is often perceived as being Yeshua’s condemnation of all of them, as opposed to just some of them, in that there are Messianics who want nothing to do with any Pharisaical doctrines or theologies or lifestyle practices, when in fact they are clearly evident in the teachings of Messiah Yeshua and the Apostle Paul.

How do we avoid being perceived as hypocrites? How do we practice our faith in the way Yeshua and Paul would have, consistent with the teachings of the Pharisees, yet where the Pharisees might (seriously) contradict Scripture, adhering to Scripture?

One of the claims that is often made against the Pharisees in the Messianic movement today is their adherence, or sometimes strict adherence, to the Oral Torah or the Oral Law. There are many Messianics who do not want anything to do with the writings of the Mishnah, Talmud, Midrash, etc., viewing them as containing errant theologies and teachings contrary to those of the Written Torah. They believe that it is in direct contradiction to Deuteronomy 4:2, “You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the LORD your God which I command you.”[55]

The Sadducees fully rejected what is referred to as the Oral Torah, and they only accepted the Written Torah or the Pentateuch, Genesis-Deuteronomy, as being authoritative Scripture. They rejected the Prophets and the Writings as canon. Their beliefs do not mimic those of the early Believers in Yeshua whose theology was rooted in Pharisaism.

While the Sadducees died out when the Second Temple was destroyed in 70 C.E. by the Romans, and the Pharisees of the School of Hillel predominately helped formulate what we now call Orthodox Judaism today, the call of the Sadducees was raised in the Eighth Century C.E. by some Jews in Babylon with the founding of the Karaite movement. As the Jewish Study Bible notes, they were “the theological movement in Judaism dating from Babylonia in the 8th century C.E. Karaites claimed to be restoring an original form of Judaism from the Second Temple period, and were opposed by the rabbis of their time.”[56] The reason that they were opposed is because their “practices differed in various ways from rabbinic norms”[57] which were rooted in Pharisaism. Because of the rejection by the Karaites of the Oral Torah, some Messianics today are beginning to adhere to, or already do adhere to, Karaite applications of Torah commandments (notably, a different calendar than the one followed in mainstream Judaism). They do this because they feel that Pharisaical Judaism violated the Torah by adding the “Oral Law.”

It is a fact that in Orthodox Judaism today, the Oral Torah is considered as authoritative as the Written Torah. It is considered to be just as much Scripture for Orthodox Jews as rulings of the pope from the Vatican are to be considered infallible for Roman Catholics. It is believed in Orthodox Judaism today that the Oral Torah was given alongside of the Written Torah to Moses at Mount Sinai. Following the destruction of the Second Temple, and with the formation of Judaism as a religion without it, the Oral Torah was transcribed in approximately 220 C.E. in the form of the Mishnah. By 470 C.E. Rabbinical discussions on the Mishnah had been written down into what we know as the Talmud. The Mishnah and the Talmud form the basis of what we now commonly call the “Oral Torah.”[58]

If any of you examines the Oral Torah, you are going to see a mishmash of discussions, legal rulings, and debates not unlike any court proceeding you might see today. You are going to see contradictions between it and the pages of the Bible. But does this mean that none of it is valuable?  Do we just throw it all out and disclude it from theological conversation? Karaites and others would believe so. But what was the purpose of any oral instruction? It does not make sense for God to have given Moses the commandments on Mount Sinai and not tell him how they are to be fulfilled. As the Jewish Study Bible observes, “The oral law was…as its name suggests, originally transmitted orally alongside the Torah, as the authoritative interpretation of the Torah.”[59] It also indicates that “it was committed to writing by the Rabbis, in stages, in the first millennium C.E.”[60]

Within the Torah there is an important stipulation that needs to be considered by us, especially when divisive issues face God's people. Deuteronomy 17:10-11 gives a significant degree of authority to the religious leaders, in fact specifying, “According to the terms of the law which they teach you, and according to the verdict which they tell you, you shall do; you shall not turn aside from the word which they declare to you, to the right or the left.” The Hebrew clause al-pi ha’torah means “according to (the) mouth (of) the torah,” indicating an oral, standing ruling, to be followed. This directive within the Written Torah itself indicates that we cannot easily cast aside—especially not haphazardly or summarily—the rulings of the Jewish religious authorities. They at least have to be consulted, and put to the edification test of Philippians 4:8.

The Apostle Paul, a Pharisee, writes several times in his epistles that he delivered several traditions to his listeners. He tells the Thessalonicans, “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us” (2 Thessalonians 2:15). In 1 Corinthians 11:2, he says, “Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you.” The Greek word paradosis specifically pertains to “tradition, of teachings, commandments, narratives et al.,” and can refer to “the tradition of the rabbis” (BDAG).[61] Whether some people like it or not, Paul’s words are clear that he probably taught some Rabbinical traditions or disciplines to his listeners. And, whether we are able to admit it to ourselves or not, the religious tradition in which we have been raised—be it Jewish or Christian—does impact how we look at the Bible and practice our faith. This tradition need not at all be something that is always negative.

I personally believe that Moses was given some oral instructions by God at Mount Sinai regarding how many of the commandments of the Torah were to be kept. These oral instructions would have been passed down generation to generation by word of mouth. However, because they were not written down, it would have been very easy to add things to the tradition. Over time, explanations that were originally given to Moses orally could be exaggerated by the Rabbis. Some of this may have not been done intentionally, but some of it could have been done intentionally, and/or various parts of these oral understandings could have been embellished. Much like our modern-day game of telephone, where someone is told a message and then each player repeats it to the next player—and often the final message is much different than the original message—so could the Oral Torah have been transmitted. This does not make the concept of God’s giving Moses oral explanations invalid, but it does mean that the Oral Torah contained in the Mishnah and Talmud cannot be considered authoritative Scripture. It means that it can be considered commentary that contains explanations of how the Torah’s commandments can be kept, but not how they must necessarily be kept.

Should we as Messianic Believers be Pharisaical, meaning that our theology and practice should be closest to those of the Pharisees than any of the other sects of First Century Judaism? I believe so. I am convinced based on a reading of the Gospels and the writings of the Apostle Paul that what we may call today “Messianic faith” is rooted in the basic theological tenets of the Pharisees. The Pharisees respected Moses, respected tradition, they wanted to be separated from the world—but they also wanted all the world to know of the good news of the God of Israel. The Pharisees in the Gospels are often accused, however, of having the problem of being hypocritical.

Yeshua’s ultimate problem with the Pharisaical leaders was that they did not pay attention to the major thrusts of the Torah, which dealt with how one conducted himself in society. He says, “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others” (Matthew 23:23). How many of us fall into the same trap today of believing that since we as Messianics are practicing things like keeping Shabbat, the appointed times, the dietary laws, wearing tzit-tzits, etc., that it is unimportant to be concerned about social justice or regard for how we treat our fellow human beings? How many of us are not concerned with how we treat other people, be they other Messianics (especially new ones) or our Jewish or even our Christian brethren? How many of us understand Yeshua’s rebuke here for what it truly was, and how it extends to today?

Craig S. Keener notes in his commentary on the Gospel of Matthew what Yeshua was no doubt really saying to these Pharisees. He remarks, “In today’s terms, Jesus was thundering against many popular preachers and people who seemed to be living holy lives—because they were practicing human religion rather than serving God with purified hearts….I suspect that much of what passes for Christianity today is little more than human religion with the name of Jesus tacked onto it, because like most of the religion of Jesus’ contemporaries, it has failed to transform its followers into Christ’s servants passionately devoted to his mission in the world. When rightly understood, Jesus’ woes may strike too close to home for comfort.”[62]

Certainly, not all Pharisees in the First Century were just practicing outward religion, just like not all in Jewish synagogues or Christian churches today, or even Messianic congregations, are practicing outward religion. Many are very sincere about their faith and are earnestly seeking God with all their hearts. As Messianic Believers today, as our faith community grows and matures, we have to understand where we are theologically and spiritually. Theologically and doctrinally speaking, we want to be Pharisees. We do not want to be Sadducees or Karaites. Spiritually speaking, we want to be like Yeshua, serving the Body of Believers without complaint, and seeking to transform other people through our example of faith. We want to follow the Golden Rule, which was in fact taught by the Pharisaical School of Hillel, treating other people the same way we would prefer to be treated.[63]

ENDNOTES FOR Chapter 5

[1] The Greek verb rendered as “destroy” in the NASU is apollumi, which has a wide variety of connotations, including: “to destroy, demolish, waste” and “to perish utterly, die” (LS, 101).

[2] Matthew George Easton, “Pharisees,” E-Sword 7.6.1: Easton’s Bible Dictionary. MS Windows 9x. Franklin, TN: Equipping Ministries Foundation, 2003.

[3] Lorman L. Petersen, “Pharisees,” in Merrill C. Tenney, ed. et al., New International Dictionary of the Bible (Grand Rapids: Zondervan, 1987), 779.

[4] It is notable that sometimes the term “First Century Judaism” is used similar to the term “mainstream Christianity.” There is no one “mainstream Christianity” present today, or for that same matter one “mainstream Protestant Christianity.” It would be more accurate to say that there are various “Christianities,” meaning different major groups claiming to be Christian present today. In a similar vein, there are some in the Messianic community who prefer to use the terminology “First Century Judaisms,” emphasizing the various sectarian differences that were present during the period prior to and immediately after Yeshua’s ministry.

[5] R. Meyer, “Pharisaíos,” in TDNT, 1246.

[6] Marcus Jastrow, Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi, and Midrashic Literature (New York: Judaica Treasury, 2004), 1241.

[7] Menahem Mansoor, “Pharisees,” in Encyclopaedia Judaica. MS Windows 9x. Brooklyn: Judaica Multimedia (Israel) Ltd, 1997.

[8] Ibid.

[9] Ibid.

[10] Ibid.

[11] Ibid.

[12] Flavius Josephus: The Works of Josephus: Complete and Unabridged, trans. William Whiston (Peabody, MA: Hendrickson, 1987), 355.

[13] Adele Berlin and Marc Zvi Brettler, eds., The Jewish Study Bible (Oxford: Oxford University Press, 2004), 2138.

[14] Steven Barabas, “Sadducees,” in NIDB, 885.

[15] Ron Moseley, Yeshua: A Guide to the Real Jesus and the Original Church (Baltimore: Lederer Books, 1996), 137.

[16] Ibid., 125.

[17] Mansoor, “Pharisees,” in EJ.

[18] Shmuel Safrai, “Bet Hillel and Bet Shammai,” in EJ.

[19] Ibid.

[20] Ibid.

[21] Moshe David Herr, “Shammai,” in EJ.

[22] Ibid.

[23] Neusner, Mishnah, 674.

[24] Encylopedia Hebraica, “Hillel, the Elder,” in EJ.

[25] Neusner, Mishnah, 274.

[26] J. Goldin, “Hillel (the Elder)” in George Buttrick, ed., et. al., Interpreter’s Dictionary of the Bible, 4 vols. (Nashville: Abingdon, 1962), 2:605.

[27] Ibid.

[28] The Babylonian Talmud: A Translation and Commentary. MS Windows XP. Peabody, MA: Hendrickson, 2005. CD-ROM.

[29] For a fuller overview tracing the development of Ancient Pharisaism for today’s Biblical Studies, consult S. Mason, “Pharisees,” in Dictionary of New Testament Background, pp 782-787.

[30] Zodhiates, Hebrew-Greek Key Study Bible, 1299.

[31] Louis A. Barbieri, Jr., “Matthew,” in BKCNT, 73.

[32] Moseley, pp 91-92.

[33] The Greek verb platunō, rendered either as “broaden” (NASU) or “make…wide” (NIV), means “enlarge, widen; open wide” (CGEDNT, 143).

[34] Charles C. Ryrie, ed., The Ryrie Study Bible, NASB (Chicago: Moody Press, 1978), 1487.

Consult the FAQ entries on the TNN website, “Tefillin,” “Tzit-tzits.”

[35] And certainly, no person today going by “rabbi” or “pastor” should employ these titles of authority unless he or she not only possesses the right temperament for spiritual leadership, but also the proper skills as a Bible teacher and exegete of God’s Word, including the appropriate undergraduate and/or post-graduate credentials.

[36] Indeed, my own approach to Messianic faith is somewhat self-critical, based on Yeshua’s words “first take the log out of your own eye” (Matthew 7:5), and the Rabbinic dictum, “Get yourself a teacher, find someone to study with, and judge everyone favorably” (m.Avot 1:6; Leonard Kravitz and Kerry M. Olitzky, eds. and trans., Pirke Avot: A Modern Commentary on Jewish Ethics [New York: UAHC Press, 1993], 5).

For a further discussion, consult the author’s article “How Are We to Live as Modern Messianics?”

[37] Jacob Neusner, The Way of Torah: An Introduction to Judaism (Belmont, CA: Wadsworth Publishing Company, 1993), 50.

[38] Moseley, 107.

One notable exception would have been divorce, where Yeshua’s teachings (Matthew 5:32) align more closely with the School of Shammai (m.Gittin 9:10).

[39] Ibid., pp 106-107.

[40] The failure to properly understand Paul is often compounded by a failure on behalf of many Messianic Bible teachers who do not have any ability to read or understand Greek, seeing how some of these biased translations are inserted into most mainstream Christian Bibles.

[41] “The goal of Jesus’ mission is fulfillment. He does not simply affirm the law and the prophets but actualizes the will of God that is declared in them from the standpoint of both promise and demand” (G. Delling, “plēróō,” in TDNT, p 869). Yeshua, in coming to Earth, could only fulfill the demands of the Torah because He is God in the flesh and lacks a sinful nature. As human beings, we are incapable on our own of doing what He did. He fulfilled the demands of the Torah to be the example for us of how we are to follow it.

[42] CGEDNT, 180.

[43] A note in the margins of the Hebrew-Greek Key Study Bible (NASB) for Romans 10:4 actually reads “Or, goal” (p 1498); rendered as “culmination” in the TNIV.

[44] For a further discussion, consult the author’s commentary Philippians for the Practical Messianic.

[45] This is according to the Salkinson-Ginsburg modern Hebrew New Testament translation.

[46] Stern, Jewish New Testament Commentary, 309.

[47] Stanley D. Toussaint, “Acts” in BKCNT, 419.

[48] “Gamaliel,” in NIDB, 371.

[49] The Babylonian Talmud: A Translation and Commentary.

[50] Bruce Chilton, “Gamaliel,” in ABD, 2:906.

[51] N.T. Wright concludes that prior to his salvation encounter, due to Paul’s great zealousness as a Pharisee (1 Corinthians 15:9; Galatians 1:14, 23), he had been a Shammaite extremist (actually comparable to Yitzhak Rabin’s assassin Yigal Amir!). After his encounter with the risen Yeshua, though, Paul’s views shifted back to the more moderate Hillelite Pharisaism in which he had been originally trained (What Saint Paul Really Said [Grand Rapids: Eerdmans, 1997], pp 26-29).

[52] M.H. Pope, “Proselyte,” IDB, 3:925.

[53] The quintessential work in pro-Torah Pauline studies for the Messianic movement is Tim Hegg’s book The Letter Writer: Paul’s Background and Torah Perspective (Littleton, CO: First Fruits of Zion, 2003).

Also to be considered is progress being made within a theological strata commonly known as the New Perspective of Paul (NPP). For a review of the NPP, the author recommends you peruse the following books: E.P. Sanders, Paul and Palestinian Judaism (Minneapolis: Fortress Press, 1977); James D.G. Dunn, Jesus, Paul and the Law: Studies in Mark and Galatians (Louisville, KY: Westminster/John Knox, 1990); The New Perspective on Paul (Grand Rapids: Eerdmans, 2005); N.T. Wright, Paul in Fresh Perspective (Minneapolis: Fortress Press, 2005).

[54] Webster’s New World Dictionary and Thesaurus (Cleveland: Wiley Publishing, 2002), 477.

[55] Consult the FAQ entry on the TNN website “Torah, Command not to ‘Add to.’”

[56] The Jewish Study Bible, 2132.

[57] Ibid.

[58] For a summary on the formation of post-Second Temple Jewish religious literature, consult the Hermann L. Strack, Introduction to the Talmud and Midrash (Philadelphia: Jewish Publication Society, 1959).

[59] Ibid., 2135.

[60] Ibid.

[61] BDAG, 763.

[62] Craig S. Keener, Matthew (Downers Grove, IL: InterVarsity, 1997), 335.

[63] For a more detailed, yet brief synopsis of Pharisaical teachings, consult pp 85-157 of Yeshua: A Guide to the Real Jesus and the Original Church by Ron Moseley, and pp 25-29 of Introduction to Torah Living by Tim Hegg (Tacoma, WA: TorahResource, 2002).

SUGGESTED STUDY QUESTIONS FOR CHAPTER 5

1. As a Messianic Believer, have you ever been accused of being a “Pharisee”? Describe your experience.

2. What does the term “Pharisee” mean? Explain the general theology of the Pharisees. Is there anything that you (significantly) disagree with?

3. Why do you think the Pharisees gave credence to the Oral Torah or Oral Law?

4. What were the theological views of the Sadducees? How did they differ from those of the Pharisees?

5. Describe why the Pharisees were involved in a type of “missionary evangelism.”

6. Why do you think many Christians are unable to recognize the theological values they have in common with the Pharisees?

7. Briefly summarize the Pharisaical schools of Hillel and Shammai.

8. How did Yeshua criticize the Pharisees? Did He contradict their basic theology, or their attitudes?

9. What and who does Yeshua specifically criticize in Matthew 23? Do you take issue with the traditional interpretation of these verses? Why or why not?

10. Do you believe that the Apostle Paul considered himself a Pharisee after his conversion of faith? Why or why not?

11. Why do you think Paul was chosen as the Apostle to the nations? Do you think this had to do with anything related to Pharisaism?

12. Do you believe the Messianic movement today should follow a Pharisaical-based theology? Why or why not?

-6-

The Role of History in Messianic Biblical Interpretation

In the Messianic community today, we often hear a high emphasis placed on the need for us to follow the Hebraic lifestyle practices of our Messiah Yeshua. However, for many generations of Believers which have preceded us, this has not always been the case. Many who have gone before us in the faith have not seen the same things that we have. This has been the case for a variety of reasons, but most notably it has been because we have access to information today that the Reformers and some of the early Christians who settled America did not have. They did not have the benefit of archaeology, renewed contact with the lands of the Bible and the Middle East, and especially the excellent Jewish-Christian relations that we have today in the world of Biblical Studies. At most, what these people had access to were the classical works of Greece and Rome and the writings of the early Church. Today we have a much larger information base, including not only the classics and early Christian works, but also Jewish works.

Our call as Believers is to have an as accurate as possible view of the Bible and the world in which its events took place. The Prophet Jeremiah admonished those of his generation, “Thus says the LORD, ‘Stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it; and you will find rest for your souls. But they said, “We will not walk in it”’” (Jeremiah 6:16). God wanted His people to remember the way things were before sin crept into the camp of Israel, and return to His blessings. The same is largely true for us today. The Lord wants us to remember how our goal as individuals is to be conformed to the likeness of His Son, and follow Him as the Apostles did. The challenge is that in order to do this we must “ask about the various paths of history” (ATS), and deal with a diverse array of Biblical and extra-Biblical literature spanning across three millennia or more. We have to put ourselves back into societies and cultures, which are largely foreign to us, and then be able to apply what we learn to our modern societies and cultures today.

These things are admittedly challenging to us as human beings. When we come to faith in Messiah Yeshua, we turn to Him because we know that we are sinners and are in need of reconciliation with God. We know that we need a heart change that will cause us to love Him and love others like never before. But once we receive a heart change we need to begin a life of consistently studying the Bible, God’s Instruction for us. As we study the Bible our minds are transformed, and hopefully we can begin to see the world from God’s point of view. As we continue in our study of the Bible, then God should supernaturally give us the ability to deal with increasingly more difficult ideas and concepts.

The existence of the Messianic movement today demonstrates that at least some people want to deal with some difficult theological concepts. Because we live in a time when Jewish-Christian relations and Christian support of Israel is at an all time high, we have a responsibility not just to ourselves, but also to posterity, to truly consider the historical context of the Scriptures. This presents many obstacles, not just in our understanding of the Apostolic Scriptures (New Testament), but also of the Tanach (Old Testament). We have to come to grips with the fact that things may not be as simplistic as we want them to be, and not only will we have to deal with new information, but we will also have to, in the words of Hercule Poirot, “use our little gray cells.” This article will explore some of the key facets of examining the historical context of Scripture, and how it affects our emerging Messianic theology.

Was the Bible written directly to us?

A question that each of us must ask ourselves is, “Was the Bible written directly to me?” This is a different question than is posed by the ever-popular words from the Apostle Paul, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16). Paul is writing that Scripture, which at his specific time principally included the Tanach, is spiritual instruction for us. None of us should deny the fact that the canon of Scripture, as we have it today, is authoritative spiritually. But how we interpret it and apply it is another issue.

When many people read the Bible, one of the biggest mistakes that can be made is reading it as though it were written directly to a person living in the Twenty-First Century. Whether we consciously realize it or not, the events of the Bible not only took place in another century, another part of the world, and in another culture—but in different centuries, different parts of the world, and different cultures. The relatively desert existence of Abraham, Isaac, and Jacob was substantially different than the more urban existence of the Corinthian Believers. Likewise, approaching the court of King David was significantly different than approaching the court of Caesar. Immigrating out of Egypt was certainly not like crossing the Mexican border.

It is difficult for many to consider the fact that although the texts of the Bible are written for us—they were not written to us.

Consider, for example, that we are not the Thessalonicans or the Colossians or the Philippians, and the Apostle Paul did not write those letters to us. These letters include valid teaching in them, and I fully consider them all to be inspired of God. But in order to apply them today, we must understand first what they meant to those who originally received them. Once we can conclude this accurately, then, using the guidance of the Holy Spirit we can then apply them in a modern context. Some of the things that Paul wrote are grossly misunderstood, because they were written for an ancient audience. Whereas there are many parallels between cities such as Rome and New York City, or Corinth and San Francisco, there are some noticeable dissimilarities as well.

But this is not only the case of Paul’s letters, but also much of the Tanach. How many of us read the Prophets without knowing the places they are referring to, the times in which they prophesied, and the general circumstances in which God told them to call the people to repentance? When we do this, we may discover that some prophecies that we think are to be fulfilled have already been fulfilled, and prophecies that we think have been fulfilled, have yet to be fulfilled.

Understanding historical context is imperative even for us to properly understand the Torah. We all agree that as Messianics the Torah forms the foundation of the remainder of the Bible, and that as part of being holy unto God we should follow its commandments. But the position of the Torah has changed because of the entry of Yeshua the Messiah into the world. The Torah has undergone some changes per the sacrifice of Yeshua, notably in relation to animal sacrifice (Hebrews 7:12), but it has also undergone changes by virtue of the simple fact that we are not the people to whom the Law was originally given. The development of modern technology and economy, whether we realize it or not, does affect our application of the Scriptures.

The Bible is, without question, the final authority on which we should rest all of our decisions for life. Even when we may be getting “mixed signals” in our prayer life and worship life, we can turn to the Bible for a definite answer to our questions. But the Bible is not just one book; it is one book of texts. And the Bible is not just one book made up of books; it is a book made up of treatises on law, history, praise of God, prophets calling the people back to God, gospels presenting the salvation available in Yeshua, and letters written to the early congregations and groups of people who believed in Him. The Bible includes a wide array of literary types, and Biblical history—including understanding the events of the larger world of the Bible—can help bring depth and dimension to the text.

Biblical Civilizations We Cannot Ignore

In many cases when reading the Torah or Tanach, or even the Apostolic Scriptures, Messianics focus so highly on “Israel” that they can forget the fact that Israel lived in a much larger world with much larger neighbors. The call of Israel was to be a light to the world around it, so that others might come to knowledge of the One True God. Generally speaking, there are about seven different, substantial historical civilizations, which often elude your average Messianic student opening up his or her Bible, that we must consider when we read sections of Scripture. We cannot afford to act as though these people “did not exist,” because their existence often makes up the framework of the larger world in which the Kingdom of Israel, and later the exiled Jewish people, functioned:

1.  Sumer: The area of modern-day Iraq and Kuwait, the southern half of the valleys between the Tigris and Euphrates Rivers, was the location of Ancient Sumer. The Sumerian civilization generally flourished between earliest recorded history (approximately 3000 B.C.E) and 1700 B.C.E. Some Sumerian stories such as the Epic of Gilgamesh have parallels to the Noahdic Flood, and the region certainly boasted a city named Babel (later becoming the more classical Babylon), indicating that these people like had contact with the ancient and distant descendants of Noah and their stories. A city from Sumer that features prominently in the Bible is Ur, the original home of Abraham. This Mesopotamian civilization is particularly important to understand for the middle chapters of Genesis, and in the calling of Abraham.[1]

2.  Egypt: The need to understand the Egyptian civilization is easily understood by anyone who reads the Book of Exodus. The Egyptian civilization was the most prominent of the ancient world in which the Kingdom of Israel existed. From the establishment of the Old Kingdom in approximately 2200 B.C.E to the late New Kingdom ending in around 1100 B.C.E., the contributions that the Egyptians made to world history cannot be ignored. The Nile basin was one of the most fertile and strategic areas in the Ancient Near East, and the Egyptian level of agricultural technology made them an awe of the ancient world. It was not just Joseph’s position in Pharaoh’s court that enabled Egypt to have food during the famine, but also Egyptian ingenuity that enabled such food to be properly stored. Knowing about Ancient Egyptian advances, its politics and the changing of dynasties, as well as its religion, is imperative for us to understand the Exodus and the immediate giving of the Torah to Ancient Israel. Egypt also dominated the period following the Exodus, and became a chief rival to emerging empires such as Assyria and Babylon.[2] Fortunately, the modern-day study of Egyptology has given us a wider array of information to consider in our examination of the Exodus. While this leads some to doubt what the Bible says, it has enabled many others to be confirmed that it actually did take place and that the Lord did indeed judge the gods of Egypt.[3]

3.  Assyria: The Assyrian Empire that we see in the Bible was largely located in what is today Northern Iraq and Syria, and dominated the Ancient Near East from approximately 900-612 B.C.E. The Assyrians were a Semitic people, and descendants of those who had lived in Sumer and migrated north. As an empire, they were known for being extremely brutal and manipulative of their client states. They were fierce rivals of Egypt and were eventually overcome by their southern neighbors, the Babylonians, who copied many of their brutal methods. Understanding Assyria is important for us to get a better feel about Ancient Israel and the judgment that God issued upon the Northern Kingdom. What is interesting about Assyria, though, is that Assyrian records have been used to confirm the existence of the kings of Israel, thus affirming the historicity of the Bible.[4]

4.  Babylon: The Babylonian Empire, which could also be called neo-Babylonian, dominated the Ancient Near East from its conquering of Assyria in 612 B.C.E. to its own fall to Persia in 539 B.C.E. The Babylonians were descendants of the Sumerians and adopted many of the brutal methods of the Assyrians, building an influence that spanned from modern-day Iraq to Egypt. Babylonian royalty and nobility were known for being very opulent and easily corruptible. Understanding Babylon is important for us to comprehend the severity of the dispersion and exile of the Southern Kingdom. The prophecies of Daniel were issued in Babylon, and the dispersion signaled a major shift in the history of Israel as the Babylonians destroyed Solomon’s Temple in Jerusalem. In Jewish theology the term “Babylon” would quickly be associated with wanton greed and corruption, a symbol that any true follower of God should avoid.[5]

5.  Persian: Compared to its Babylonian predecessor, the Persian Empire was very tame and diplomatic, overrunning its Babylonian neighbor that was too aggressive, and freeing all the captured peoples that Babylon had conquered. Centered in what is today Iran, the Old Persian Empire that we encounter in the Bible roughly existed from 600-300 B.C.E. In the Bible, we are largely presented with the Persian Empire in books such as Daniel, Ezra, Nehemiah, 1&2 Chronicles, and most notably Esther. The Persian Empire stretched its dominion over the Babylonians, the Land of Israel, Egypt, and well into Asia Minor. The Jews ruled by Persia were well tolerated as the Persians divided their empire into provinces. Provinces were generally allowed to govern their own affairs provided they remained loyal to the empire and paid regular taxes. We need to know about Persia as it was during the period of Persian dominance that the Southern Kingdom exiles returned to the Land of Israel and Jerusalem, and started to rebuild what the Babylonians destroyed. While the Jews were not independent during this time, answering to a foreign ruler, it was still relatively peaceful.[6]

6.  Greece: The Greek city states and civilization had been relatively splintered and factional up until the time of Persian expansion into Asia Minor, where the Greeks had established colonies. Prior to this time the Greek Peloponnesus had been largely dominated by the two cities of Athens and Sparta, which had divergent philosophies, but this began to change with the Persian Wars between 546-466 B.C.E. in which the united Greeks were victorious over the invading Persians, even though they suffered great losses. The victory was short lived, and the Peloponnesian Wars broke out with the Spartans defeating the Athenians. Proxy conflicts began to take place until an outsider, Philip of Macedon, moved in and began taking control. His son, Alexander the Great, ascended to the throne in 336 and began a massive campaign of expansion across the Eastern world, conquering Asia Minor, Egypt, Babylon, and all the way to Western India. When he died in 323, Alexander’s empire was divided, and Greek philosophies began to be spread throughout these territories. The Greek language quickly became the principal language of commerce and diplomacy throughout the conquered lands. Our need to properly understand Greek civilization cannot be overstated, as the Jews would come into conflict with the Seleucid Greeks who succeeded Alexander in Syria, and many Jews would settle in other parts of the Greek world. Alexandria in Egypt, ruled by the Ptolemies (note that the widely famous Cleopatra, consort of Julius Caesar and Mark Antony, was one of the Ptolemies), was a Greek city boasting a Jewish population of over 300,000 by the First Century. Even though these Greek territories would mostly be engulfed into the Roman Empire by 85 B.C.E., its language and ideas continued on. Paul’s city-epistles (with the exception of Romans), were all written to places originally founded by the Greeks.[7]

7.  Rome: The Roman Empire formally arose in 30 B.C.E. with the installation of Julius Caesar as emperor, even though the Roman Republic had been involved in the affairs of the Mediterranean for much longer. Rome had taken control of the Italian peninsula by 275 B.C.E. and struggled with its rival Carthage, a city in North Africa, for the remainder of the Third and early Second Centuries B.C.E. Its introduction into the Biblical world largely began with scores of Jews fleeing from Israel during the Maccabean era (approximately 160 B.C.E), and a plea from the high priest for the Roman Senate to intervene in the conflict with the Seleucids. Prior to Caesar coming to power, Rome had been ruled democratically by its Senate and proconsul, and the Senate still functioned—at least ceremonially—during the time of the emperors. Judea ruled by Herod the Great had been allied to Rome, and after his death it was formally made a province of the empire in 6 C.E. At its peak, the Roman Empire spanned from Egypt, Israel, and Syria all the way across the Mediterranean to modern-day France and England. Socially, Roman religion and philosophy were largely influenced by Greece, with some noticeable differences. The Roman Empire was very well-organized and technologically advanced, and the Roman military very strong. Jews in the empire generally succeeded in business, and Judaism was protected as a legal religion. Only until the Jewish Revolt of 66 C.E. did anti-Semitism begin to swell in significant numbers. Following the destruction of Jerusalem and the Temple in 70 C.E., the Messianic Believers lost their protected status as a part of Judaism, and splits began to occur with the Synagogue. All during this time “the Christians,” as they were called, were considered atheists and an illegal threat to the empire, and would not be tolerated until the Edict of Milan in 313 C.E. Until this time, many thousands would be hunted and martyred at the hands of the Romans. Understanding the Roman Empire is imperative for anyone doing intensive research into the Apostolic Scriptures, as the Romans were in control of all the lands where events occur. Many Romans, both in Rome and elsewhere, came to faith in Yeshua the Messiah, and Paul as a Roman citizen and Jew used his unique status as a means to travel easily to spread the gospel.[8]

When you examine the breadth of each of these seven major civilizations that we encounter, in some form or another, during your reading of Scripture, you should be awestruck that they compose some 3,500 years or more of world history. This should especially be true for those of us in North America, whose recent history at most generally goes back three hundred-fifty or four hundred years. Our first overall challenge when reading the Bible is that we often have to transport ourselves back to a time and imagine that we are Ancient Hebrews, and secondly consider ourselves as Hebrews in a period that is dominated by a particular civilization. Even in periods where the Kingdom of Israel was independent of foreign rule, we still have to remember that it did have foreign neighbors with whom it interacted.

On top of this challenge is the fact that not everyone in the Bible was a Hebrew. In the Apostolic Scriptures, particularly in the Book of Acts, we see the text begin with the Holy Spirit being poured out in Jerusalem and end with Paul arriving in Rome. While some believe that this indicates some “Divine transference” of authority from Jerusalem to Rome—it is not. But it was an indication, though, that the gospel message moved forward from a relatively desert and backwater region to the most important city on Earth in the First Century—and that God is concerned with the salvation of all people, even Caesar. The reason that we consult history to understand these societies is not so that we can admire their religions, but it is so we can understand the activities of the God of Israel in a fallen world, how He judges the world, and how He has shown mercy toward that world.

In my experience as a Messianic Believer since 1995, I have not seen enough Messianic teachers or congregational leaders take an “historical” view of the Scriptures, as is needed. Admittedly, it can be difficult by the simple fact that one must consider additional perspectives in the examination of Biblical texts. But these perspectives should enrich our understanding of the text, rather than take away from it. Unfortunately, rather than hearing about how the Lord was interested in the salvation of the Egyptians, in addition to His own people, we often only hear about how God judged them. And do not even get me started on the Greeks and the Romans, as I have witnessed a great deal of ungodly harassment against them in the Messianic movement. Even though many of them were pagans who practiced things opposed by the God of Israel, the greatest evangelistic successes took place in the Greek and Roman areas, as is easily attested by Acts—not to mention the fact that the majority of the First Century Jewish population probably lived in Greco-Roman lands.[9]

None of us has to be an expert on Ancient Egypt, Ancient Babylon, or Ancient Rome in order to understand the Bible. But we do have to deal with these civilizations, and other cities and cultures, that we may encounter in the Biblical text. We cannot act as though the Bible is a single story about a single people in a single land. It is not! It is a story about a single people and its interactions with other peoples and other lands. It is a story about how God uses that people to bring His Son, Yeshua the Messiah, into the world—and how that people is to share Him with the world.

Scripture Only or Scripture First?

When we begin to consider a more historical view of the Scriptures, we are often forced to deal with religious literature outside that of the established canon of the Bible from Genesis-Revelation. Many people that I know in the Messianic community follow the Protestant creed of Sola Scriptura, meaning Scripture Only. This is often viewed as meaning that our theology should be derived from the Scriptures and the Scriptures alone. But the Protestant Reformers never viewed “Scripture Only” as meaning that we were to divorce the Word of God from its historical context, and the world in which the events originally took place. Many of the early Reformers were well trained in the classics, and incorporated what they knew about the ancient world into their theology. The difference between them and us living today is that we know substantially more than they did about the ancient world. Whereas most of the Reformers could only read about Jerusalem, or even Rome, all we have to do is get on a plane today and fly there, sometimes arriving within a few hours.

In our Biblical hermeneutic, whether one is able to admit it or not, there are many ideas and concepts that one integrates from sources outside Scripture. With the first crisis a pastor is going to face in ministry, some kind of tradition is going to be consulted for advice on how to handle the situation. Consider the fact that even though the Bible condemns pre-marital sex, it does not tell us anything on how to deal with a pregnant teenager in the Twenty-First Century. For that, we may have to turn to more recent examples from the Twentieth Century, consulting theologians’ and rabbis’ opinions on what advice and counsel that they gave. Hopefully, such traditions can be helpful with us forming an opinion and thus making a decision on what counsel we should give.

Tradition in this case need not be “evil,” but rather is a helpful tool to guide us when Scripture may be unclear on an issue. Scripture is absolutely the first and final authority, but our decisions may be influenced by something more. Of course, consultation with tradition must also be coupled with a sound prayer life and being able to be led by the Holy Spirit. Our relationship with the Lord will give us the reasoning abilities and mental capacity we need to deal with complex situations.

It is very easy to consult an extra-Biblical tradition, be it the simple comments of Jewish and Christian teachers from centuries ago, when a major issue arises in the community of faith. But when it comes to interpreting the Bible, we have to keep in mind that the authors of Scripture were likewise influenced by the traditions of their time. Each of the Gospel writers, for example, came from distinct walks of life and had unique influences that affected their vocabulary and writing style. Luke, the accepted author of the Gospel of Luke and Book of Acts, was a medical doctor from Asia Minor who was a likely convert to Judaism. He demonstrates a great knowledge of contemporary Jewish and Roman politics, and is the broadest sweeping in his appeal. His Gospel is widely regarded as being the most thorough, as any Jew or Roman of the First Century could read it, knowing that they were reading something well-researched. Luke borrowed from a great deal of sources, many of which we have access to today that can enhance our understanding of his Gospel.

Of course, this is not only true of Luke’s Gospel, but generally the entire Apostolic canon and the whole of the Tanach. It should not be surprising that most of the ancient literature we have extant is closer to the “New Testament period” than the “Old Testament period,” by the simple fact that we are dealing with a much shorter space of time with the Apostolic Scriptures, approximately 120 years, when compared to the two-thousand years and more of history and pre-history that the Tanach spans. Some of this literature includes important insights and views on Tanach Scriptures, but it will influence more our understanding of the Apostolic Writings. The following is a short summary of some of the literature that can, and in many cases should, be consulted with examining the Bible.

We first see two main texts dealing directly with our interpretation of the Hebrew Tanach:

1.  The Septuagint (LXX) is widely acclaimed as being the first Bible translation. It was compiled during the Second Century B.C.E. by Jews for Greek-speaking Jews living in Alexandria. It quickly became the canonical Scriptures of the Diaspora Jewish community and is the oldest extant complete witness we have to the extant Hebrew Scriptures we possess today. The LXX is not a word-for-word translation of the Hebrew text, and there are significant variant readings in some places. Some of these variant readings are theological interjections into the text, whereas others indicate that the Septuagint was likely translated from a Hebrew source no longer extant. Some of these differences are minor, but some of these are quite significant. In the Greek New Testament, most of the quotes from the Tanach are from the LXX, and surely indicates that the Apostles held it to be authoritative. In the Epistle to the Hebrews, for example, many of the author’s distinct arguments about Yeshua are specifically directed from the LXX, indicating that he considered it to be a valid witness for theology. Interestingly enough, the halachic judgments that the LXX represents in its rendering of the Torah, largely align with the mainline Pharisaical Judaism of Yeshua’s and Paul’s time.[10]

2.  The Targumim or simply, the Targums, are a collection of Aramaic paraphrases of books of the Hebrew Bible, probably compiled anywhere from the return of the Jews from Babylon to the First Century B.C.E. The Targumic renderings often add information to the Biblical text that is not explicitly stated in the Hebrew. While this was often done to expound upon a teaching, it is also possible that many oral understandings extant in Ancient Judaism found their way into the Targums. The two main Targums are the Targum Onkelos and the Targum Jonathan. Targum Onkelos is only a paraphrase on the Torah, whereas Targum Jonathan includes a paraphrase of both the Torah and some of the Prophets. The Targums give us interpretive views of various Tanach texts that we may see integrated into the theology of the Apostles.[11]

The second set of extra-Biblical literature largely deals with the period immediately before, and immediately following the Apostles. In this series of texts we find a great deal of information on theological opinions circulating before the time of Yeshua, various wisdom sayings, halachic determinations and important Jewish traditions, as well as the challenges the Believers in the Second and Third Centuries C.E. faced:

1.  The Apocrypha is a collection of books written sometime between the late Third and Second Centuries B.C.E., that by the First Century B.C.E. were added as an adjunct onto the Greek Septuagint. These texts primarily included history and wisdom literature. Most of these texts were originally written in Greek, although some were probably first written in Hebrew, the originals having been lost to history. The texts of 1-4 Maccabees and Sirach (or Ecclesiasticus) are very significant as secondary resources to the Bible. The Apocrypha gives us a good idea about the origin of some of the “sayings” of Yeshua and the Apostles, and the history of Judaism during the Greek period. Notably, the books of the Apocrypha are considered canonical in the Eastern Orthodox, Roman Catholic, and Anglican traditions. While the Reformers largely rejected these texts as canonical, because Judaism did, they are nevertheless a very valuable source of secondary material that should probably be used in some of our theology. It is very easy for one to acquire an English Bible version with the Apocrypha included (KJV, RSV, NEB, REB, NRSV, ESV), or even a study Bible with commentary included (i.e., Oxford Study Bible, New Interpreter’s Study Bible).[12]

2.  The Pseudepigrapha is a wide array of religious texts that were largely written in the names of the Biblical Patriarchs and other important figures, compiled largely from the Third to First Centuries B.C.E. Much of this literature recorded oral traditions extant in the Judaisms in this period, notably Diaspora Judaism, and for that reason most of these texts survive in Greek. The interpreter will find sentiments and beliefs that may make their way into the Apostolic Scriptures. This demonstrates that certain ideas, such as the New Jerusalem or the Messiah serving as a priest, were not unique to the Apostles. Texts of the Pseudepigrpha should be consulted on a case-by-case basis, as most of them are anonymous, are very broad sweeping, and some have undergone some noticeable changes from their originals.[13]

3.  The Dead Sea Scrolls (DSS) are the collected works of the Qumran community from the First Century B.C.E. that were discovered from 1946 to 1956 in caves on the shore of the Dead Sea in Israel. The Qumran community was an eclectic apocalyptic group expecting the arrival of the Messiah and the overthrow of the Romans. They were Essenes who strongly opposed the Saddusaical Temple priesthood and who thought that the Pharisees were too liberal in their approach to the Torah. Other than the historical traditions we have of Pharisaical theology, the DSS make up the second historical witness of another branch of Judean Judaism during the First Century. We can actually see some parallels between the DSS and views that are recorded in the Apostolic Scriptures. This does not mean that there is total agreement, but does reveal that many of the teachings of the Apostles were not unique to their time, and there were parallels elsewhere. The DSS should be consulted when one is searching for the theological views of the major branches of Judaism in the First Century. Oftentimes, what the DSS say will often be considered when a reference is made either in a commentary or some other work. (Several English translations of the DSS are available; the most widely available one by Geza Vermes.)[14]

4.  The Mishnah is the written down form of the Oral Torah, or what was considered to comprise the Oral Torah by the First Century C.E. Following the destruction of Jerusalem, the surviving Jewish Rabbis wrote down the Pharisaic oral traditions that guided their Torah observance. The Mishnah was composed by 200 C.E. in a unique form of Hebrew. In Orthodox Judaism today the Oral Torah is considered to be on par with the Written Torah or Chumash, and is authoritative to a lesser extent in Conservative and Reform Judaism. The Mishnah forms the basis of Jewish law, being divided into six distinct segments: agriculture, the appointed times, women, damages, holy things, and purities. The Mishnah certainly records the history and procedure of how things were done in the Temple and much of the halachah that Yeshua and the Apostles would have been exposed to in Judea. The Mishnah is an invaluable historical resource that gives us much insight into how the Torah was followed in the First Century, and there are many good, wisdom sayings in it. (Jacob Neusner has translated a single, one-volume edition of the Mishnah in modern American English that is extremely valuable for any congregational or personal library.)[15]

5.  The Talmud is actually a broad term describing two principal bodies of literature: the Babylonian Talmud and the Jerusalem Talmud. Both of these works are composed in a mixture of Hebrew and Aramaic, and span across two centuries from the Second to Fourth Centuries C.E. The Babylonian Talmud largely represents the interpretation and traditions of Eastern Judaism from Babylon building upon the Mishnah, and the Jerusalem Talmud represents the views and traditions of Judaism from Judea, although there are many, many crossovers. Reading through the Talmud can often be a very daunting task to the interpreter who is unfamiliar with reading legal briefs. Much of the Talmud is compiled in the form of “Rabbi X said in the name of Rabbi Y that Rabbi Z said….” Most who examine the Talmud in any detail are religious scholars and teachers, whereas your average interpreter will have to have a tractate pointed out in a commentary or reference book so as not to get lost. The Babylonian Talmud, the larger of the two, has several translations into English. A congregation should at least have an electronic version of the Talmud on hand for reference. (The most popular edition available is the Soncino Talmud, even though Neusner has edited his own modern English version).[16]

6.  The Midrashim are largely commentaries composed of “conversations” or sustained passages of Scripture on various books of the Torah and Tanach. These works are all closely associated with the composition of the Talmud, and stopped being written between 450-500 C.E. In the midrashic method of investigating Scripture, texts are often reinterpreted as applying to Israel or to Israel’s messiah. The Midrashim give us important clues as to how various Tanach texts have been interpreted by the Jewish community. Some of the Midrashim add material beyond the Biblical text in a similar way that the Targums do, and others expound upon texts in a moralistic way to turn people in repentance toward God. The Midrashim are frequently consulted by Messianics wanting to see various Jewish opinions on Tanach texts, but the fact that these appear four to five centuries after Yeshua requires that we treat these sources as tertiary, and not secondary. (Soncino and others have produced various English translations of the Midrashim.)[17]

7.  The writings of the Church Fathers are actually a very broad series of texts compiled anywhere from the early Second Century through the late Fourth Century. These texts include letters, apologetic treatises, and historical summaries of the challenges that the early Church faced. While many in Messianic community are quick to judge these writings, we cannot lump them all together as being “this” or “that,” or all being “anti-Semitic,” as they are simply too diverse. The writings of the Church Fathers were composed by many different individuals spread over a large geographical area, and it is best that we examine them on a case-by-case basis by who wrote what and the circumstances in which the person wrote. Just like the Talmud, searching through the writings of the emerging Church of this period is like jumping into an unfamiliar ocean. These texts give us important clues as to how Christian communities applied the Scriptures to their lives, as well as many of the persecutions they experienced at the hands of the Romans, and their tense relations with the Synagogue as well. We also get a glimpse at some of the heresies that circulated in the Second Century, and how the immediate successors of the Apostles handled them. An important section of these writings is the Fourth Century work Church History by Eusebius. When dealing with these texts, one will often have to be pointed to a specific reference via a commentary or reference source. (There are several English translations available of these writings, most of which are in the public domain.)[18]

The third set of extra-Biblical literature that is widely consulted in theology are two collections of philosophical/historical writings from two First Century contemporaries:

1.  Philo Judaeus or Philo of Alexandria lived between 20-25 B.C.E. and died between 40-45 C.E. He is widely regarded as the first Jewish philosopher and believed that it was possible to present the teachings of the Tanach in palatable forms to students of Greek philosophy. On one hand, Philo’s writings represent many of the key theological tenets that we see present in First Century Diaspora Judaism, but on the other he was also somewhat eclectic. Many of Philo’s works should be seen in the construct of him trying to defend Jewish belief and custom against Jews being persuaded in the so-called superiority of Hellenistic dogma, as Philo would defend Judaism as being the “true philosophy” or “true mystery” that Hellenism was trying to seek. Philo, while arguing to a different sector of the Jewish community, the Diaspora community, actually held to a very high view of Moses and the Torah. Some of Philo’s ideas are paralleled in parts of the Apostolic Scriptures, although compared to many of his Judean counterparts he would most certainly be considered a bit “progressive.” Philo’s works are valuable as they give us a glimpse into some of the ideas and beliefs of Diaspora Judaism (which the Messianic movement today often ignores), and are an excellent historical witness to its customs and traditions. (Single-volume compilations of Philo’s works are available in English, and all of his works are in the public domain.)[19]

2.  Flavius Josephus lived between approximately 37-100 C.E. He was born into a well-to-do priestly family in the Land of Israel. At 16 he began a thorough study of the major Jewish sects of his time, and by 19 had become a Pharisee. At the age of 29, he made his way to Rome to see to the release of various priestly friends, and made the acquaintance of the Roman court. Josephus did not join the Jewish Revolt of 67 C.E. and was taken a prisoner by the Roman army. He “prophesied” before Vespasian that he would become caesar, in order to save his own life, believing that the Jewish people could survive in cooperation with Rome. When Vespasian was installed in 69 C.E., Josephus was freed and witnessed the destruction of Jerusalem firsthand in 70 C.E. After this he returned to Rome and became an author of Caesar’s court, compiling several histories of the Jewish people. Josephus’ works are extremely valuable as they give us insight into the Judaisms of the First Century and the development of early Christianity. They are an excellent external witness to the historicity of the Apostolic Scriptures, and throughout much of Christian history have been read as second only to the Bible. (Single-volume compilations of Josephus’ works are available in English, and all of his works are in the public domain.)[20]

The three areas of extra-Biblical literature I have just mentioned comprise most of the literature that the able researcher will consult in his or her examination of the Scriptures. Consulting this literature, more than anything else, should give us a better view of the world(s) of the Bible, and into the contemporaries of Israel. There are, as can be assumed, other sources that can likewise be considered. Most of these come in the forms of archaeological finds and records, and classical histories such as those from Greece and Rome. Most of these references are going to be found via a technical or critical commentary, so there really is no need for you to start digging without someone pointing you in the right direction. Nevertheless, I would advise you to at least be familiar with such classical works as The Iliad and The Odyseey by Homer, and Virgil’s Aeneid.

The role that much of this literature plays in our theology can be a debated one if a person holds to a strict “Scripture Only” hermeneutic that only allows the Written Scriptures of Genesis-Revelation to determine one’s outlook on the world. The problem with this is that the Biblical world that can sometimes be created in our minds is often an artificial one, as it is by an examination of history that we see how the ancients truly lived their lives, and most importantly how Ancient Israel was not alone and had neighbors. Certainly, our first technique in coming across a difficult verse or passage should be to let Scripture interpret itself, as other verses and passages elsewhere will often give us keys to a right interpretation. But this may not always be the case, and turning to outside sources may be necessary.

In the development of our Messianic theology today, I believe that we have to move beyond holding to a strict “Scripture Only” hermeneutic, and instead move to what we might call a “Scripture First” hermeneutic. A Scripture First or Prima Scriptura hermeneutic recognizes the final authority of the Bible in all matters, but is not limited so as not to consider the thoughts and ideas of others who have had to wrestle with what the Bible tells us. The Jewish and Messianic celebration of Chanukah, more than anything else, is established by traditions recorded in 1-4 Maccabees in the Apocrypha. Certainly, Yeshua the Messiah observed it (John 10:22), but independent of this, our celebrating Chanukah is a beneficial and edifying tradition where we celebrate the mighty deeds of God as good overcomes evil.

Perhaps even more important than the example of celebrating Chanukah, the body of extra-Biblical literature just summarized can help us immensely when the Bible is vague or mute on an issue. The reason that the Jewish people compiled the Talmuds was so that the Torah could be applied in situations that it was not originally intended for. The same is true of the writings of the Church Fathers when we see Scripture applied in a mostly “under-persecution” state. We turn to all of these traditions to get focused when the Bible itself may not give us the definite answer. Of course, none of us should simply apply tradition haphazardly—because proper application can only come with spiritual discernment, and being able to reason with an issue through the power of the Holy Spirit. In your own life and examination of the Bible, these skills can come if you ask the Lord to impart them to you and you have been tested by experience, knowing that things are sometimes more complicated than they seem.

Where do you go from here?

What we have just examined should give you an important “peek” into the various ethnicities, cultures, and ideologies present in the world of the Bible. Admittedly, when you look at civilizations such as Ancient Egypt, Ancient Persia, or Ancient Rome, you will be struck by their advances and the good things that they contributed to humankind. At the same time, these civilizations largely did not recognize the God of Israel as the One True God. Similarly, when you look at extra-Biblical literature such as the Apocrypha, the Mishnah and Talmud, or Josephus, one’s focus can sometimes go off Scripture itself and onto these works. This should not be our intention; consulting this literature is designed to enhance our understanding of the Biblical text and the ideas and information circulating at the time Biblical books were composed. This literature should never take our focus off of the inspired, God-breathed Biblical text.

How do you employ all of this properly? Some of you are probably overwhelmed with these simple summaries that I have just given you. My recommendation is not for you to go out and spend thousands of dollars on building your library this week. But I would advise that you have a good Bible encyclopedia handy, such as the four-volume evangelical-conservative International Standard Bible Encyclopedia (Grand Rapids: Eerdmans, 1988). I would also recommend that if you are a Messianic congregation or fellowship leader that you read the following two books that will give you more detailed examinations into the world of the Bible: On the Reliability of the Old Testament by K.A. Kitchen (Grand Rapids: Eerdmans, 2003), and New Testament History by F.F. Bruce (New York: Doubleday, 1969). I believe that by reading these two books, at some point or another in your ministry, you will be equipped to more easily understand the historical world of the Bible, and the issues, as well as controversies, it presents. Consulting critical commentaries, such as those in the New International Commentary on the Old and New Testaments (Grand Rapids: Eerdmans) or Word Biblical Commentary (Dallas: Word Books) series, will also be very helpful as they will point you to many unfamiliar references in extra-Biblical literature.[21]

The role of history is something that has been too often ignored in today’s Messianic world of ideas. Unfortunately, because the emerging Messianic movement is still in a state of growth and significant maturation, we sometimes suffer from sensationalistic views of the past. What actually took place and how events really occurred are much more interesting and can equip us better for the work that the Lord has for us in this century and the diverse world in which we live. Sadly, some in the emerging Messianic movement forget that we have access to information that our great-grandfathers, and even grandfathers, largely did not have, and so it has become more en vogue to criticize the Christians who have preceded us, rather than recognize that we are continuing their work. Note that arrogance is a far worse sin than ignorance—or a lack of information—will ever be. A fair-minded view of Jewish and Christian history is imperative to consider as a more definitive and refined theology can be established for future generations of Messianics Believers.

Be blessed as you continue your faithful study of the Scriptures with all its history from the past, which surely speaks volumes to us today!

ENDNOTES FOR Chapter 6

[1] For a more detailed summary of the Sumerian civilization and its relation to the Bible, consult the articles “Sumer,” by S.N. Kramer, in IDB, 4:454-463 (moderate-liberal); and “Sumer” by F.R. Steele, in ISBE, 4:653-662 (conservative).

[2] For a more detailed summary of the Egyptian civilization and its relation to the Bible, consult the articles “Egypt,” by J.A. Wilson, in IDB, 2:39-66 (moderate-liberal); and “Egypt,” by W.S. LaSor, in ISBE, 2:29-46 (conservative).

[3] I would particularly recommend any of the works of K.A. Kitchen, Egyptologist and professor emeritus at the University of Liverpool, for a conservative and well-detailed examination of Ancient Egypt and Ancient Israel’s neighbors.

[4] For a more detailed summary on Assyria and its relation to the Bible, consult the article “Assyria,” by D.J. Wiseman, in ISBE, 1:332-340 (conservative).

[5] For a more detailed summary on the Babylonian civilization and its relation to the Bible, consult the articles “Assyria and Babylonia,” by A.L. Oppenheim, in IDB, 1:262-304 (moderate-liberal); “Babylon,” by D.J. Wiseman, in ISBE, 2:391 (conservative); and “Babylonia,” by D.J. Wiseman, in ISBE, 2:391-402 (conservative).

[6] For a more detailed summary on the Persian civilization and its relation to the Bible, consult the articles “Persia, History and Religion of,” by M.J. Dresden, in IDB, 3:739-747 (moderate-liberal); and “Persia,” by R.E. Hayden, in ISBE, 3:776-780 (conservative).

[7] For a more detailed summary on the Greek civilization and its relation to the Bible, consult the articles “Greece,” by F.C. Grant, in IDB, 2:473-479 (moderate-liberal); and “Greece,” by J.F. Strange, in ISBE, 2:557-567 (conservative).

[8] For a more detailed summary on the Roman civilization, consult the articles “Roman Empire,” by R.M. Grant, in IDB, 4:103-109 (moderate-liberal); and “Rome,” by H.F. Vos, in ISBE, 4:228-236 (conservative).

[9] F.F. Bruce, New Testament History (New York: Doubleday, 1969), 135 indicates that there were major Jewish communities established “from the territories of the ‘Parthians and Medes and Elamites’ in the east to Rome in the west, with Mesopotamia, Asia Minor, Crete, Arabia, Egypt and Cyrene receiving special mention between these limits.”

While some of these Jewish communities, notably in the East, had been remnants from the Babylonian Diaspora, many others were birthed out of Jewish merchants moving to these areas for economic opportunities, and perhaps also a Pharisaical drive to establish synagogues that could make proselytes out of the nations (cf. Matthew 23:15). The bulk of Diaspora Jewry that we get a glimpse of in the Apostolic Scriptures is Hellenistic Jewry, primarily constrained to the Eastern Mediterranean basin with centers in Northern Egypt, Asia Minor, Corinth, and Rome. It grew rapidly because of the translation of the Hebrew Bible into Greek via the Septuagint, and was successful in exposing Greeks and Romans to the God of Israel. Its expansion paved the way for the spread of the gospel.

[10] For a further summary on the Septuagint, consult the article “Septuagint,” by S.K. Soderlund, in ISBE, 4:400-409 (conservative). Also consult the book The Use of the Septuagint in New Testament Research by Timothy R. McLay (Grand Rapids: Eerdmans, 2003).

[11] For a further summary on the Targums, consult the article “Targum,” by B.H. Young, in ISBE, 4:727-733 (conservative); and the Targum entries in Dictionary of Judaism in the Biblical Period, pp 616-617 (conservative-liberal).

[12] For a further summary on the Apocrypha, consult the article “Apocrypha,” by T.W. Davies, in ISBE, 1:161-165 (conservative). R.K. Harrison, Introduction to the Old Testament (Grand Rapids: Eerdmans, 1969), also has included various summaries on the composition of the Apocryphal books.

[13] For a further summary on the Pseudepigrapha, consult the article “Pseudepigrapha,” by G.E. Ladd, in ISBE, 3:1040-1043 (conservative).

[14] For a further summary on the Dead Sea Scrolls, consult the article “Dead Sea Scrolls,” by W.S. LaSor, in ISBE, 1:883-897 (conservative).

[15] For a further summary on the Mishnah, consult the articles “Mishnah,” by Roger Brooks, in ABD, 4:871-873 (liberal); and “Mishnah,” by Ephraim Elimelech Urbach, in Encyclopaedia Judaica. MS Windows 9x. Brooklyn: Judaica Multimedia (Israel) Ltd, 1997 (conservative-liberal).

[16] For a further summary on the Talmuds, consult the article “Talmud, Babylonian,” by Eliezer Berkovits, in EJ (conservative-liberal); the entry “Talmud,” in Encyclopedia of Judaism in the Biblical Period, pp 614-615 (conservative-liberal); and the book Introduction to the Talmud and Midrash by Hermann L. Strack (New York and Philadelphia: Meridian Books and the Jewish Publication Society of America, 1931).

[17] For a further summary on the Midrashim, consult the entries on “Midrash” in Encyclopedia of Judaism in the Biblical Period, pp 429-430; and the book Judaism and the Interpretation of Scripture: Introduction to the Rabbinic Midrash by Jacob Neusner (Peabody, MA: Hendrickson, 2004).

[18] For a further summary on the writings of the Church Fathers consult the article “Apostolic Fathers,” by J.R. Michaels, in ISBE, 1:203-213 (conservative); and the reference book A Dictionary of Early Christian Beliefs, David W. Bercot, ed. (Peabody, MA: Hendrickson, 1998).

[19] For a further summary of Philo Judaeus, consult the articles “Philo Judaeus,” by R.M. Wilson, in ISBE, 3:847-850 (conservative); and “Philo Judaeus,” by E.R. Goodenough, in IDB, 3:796-799 (moderate-liberal).

[20] For a further summary of Josephus, consult the articles “Josephus, Flavius,” by H. Schreckenberg, in ISBE, 2:1132-1133 (conservative); and “Josephus, Flavius,” by J. Goldin, in IDB, 2:987-988 (moderate-liberal).

[21] All of these books, and other important reference tools, are listed in the Theological Resources section of the TNN Online website <tnnonline.net/resources/>.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 6

1. How important is it to recognize the access modern-day people have to ancient literature and archaeology, that preceding generations did not have?

2. What is the difference between thinking that the Bible was written to you personally—versus considering its ancient audience(s) first, and the issue(s) that they faced?

3. Which of the ancient civilizations depicted or encountered in the Bible do you know the most about? Which one(s) do you need to know more about?

4. Have you ever encountered teachings or perspectives on an issue in the Messianic movement, which might, or even probably, require some more engagement with ancient history?

5. What might be some of the limitations of following a strict Sola Scriptura hermeneutic?

6. Which of the collections of ancient literature summarized, contemporary to the Bible, are you the most familiar with? Which one(s) do you need to know more about?

-7-

Adopting a Messianic Lifestyle

Up to this point in our study introducing the Messianic movement, we have examined some of the aspects of Messianic theology and lifestyle practice. Some of the most obvious differences, between your standard Christian and Messianic Believer, is that Messianics believe themselves to be a part of Israel and not part of a separate “Church”; Messianics believe in the continued validity of the Torah or Law of Moses for Believers; and all Messianic Believers tend to know that future events involving Israel’s restoration will somehow involve them. It is imperative that before we move forward that we discuss the various aspects of the Messianic lifestyle, steps that you need to take if you are new to all this, challenges that you will face, and the appropriate attitude that you should have should you be criticized.

You should be motivated to pursue Messianic things first and foremost, because the Holy Spirit has convicted you and personally shown you that there is indeed “something” to all of this. Your motivation should be wanting to get the most out of your relationship with the God of Israel, pursuing full compliance with Holy Scripture, and living as a disciple of Messiah Yeshua.[1] You should be motivated out of a strong desire to grow and mature in your faith, and because you are not satisfied with having a stagnant faith. You want to know more about the mysteries of God, and indeed know God better yourself, being more sensitive to His leading.

It is likely that many of you, as readers, come from an evangelical Protestant Christian background, as I do. As such, we need to recognize the fact that regardless of what denomination we came from, that denomination had both truth and error. The Protestant Reformation was birthed out of the inherent need for the ekklēsia to return to a strong Scriptural foundation and eliminate any non-Biblical, Roman Catholic practices from the faith. This was certainly accomplished to a large extent as your conservative, Bible believing Protestant denominations do not practice Mary veneration, prayers to the saints, confession to a priest, a belief in purgatory, and veneration of images—among other things. Bible believing evangelical Christians rightly teach that Jesus Christ is the Son of God and is the only way to salvation. They rightly teach that we must receive Him into our lives for the forgiveness of our sins and that we must emulate Him and His love.[2]

The challenge that people face is the fact that when you are completely honest, and you recognize who the Messiah actually is, you recognize that as the Word of God made flesh (John 1:1) that He embodies all of Scripture in His teachings, actions, and deeds—and He in no way contradicts it. The foundation of all of Scripture is found in the Torah, the first five books of the Bible more commonly called the Law of Moses or Pentateuch. One thing that the Messianic movement emphasizes quite strongly is a return to a Torah foundation in our faith. When an inquisitive Christian begins to study the Torah on a consistent basis, and then begins to examine the Messiah’s words in light of the Torah’s instruction, he or she often has many questions. The person’s understanding of our Lord’s ministry and teachings may be challenged. This is because the person does not see Yeshua contradicting the Torah, but rather living it out properly (cf. Matthew chs. 5-7). This runs contrary to much of modern Christian theology which tells us that the Messiah came to abolish the Law, when in fact Yeshua upholding the Law is one of the definite proofs of His Messiahship (cf. Isaiah 2:3; Micah 4:2; Romans 3:31).

The biggest challenge that one will face as he or she enters into the Messianic movement is encountering criticisms regarding the Messianic lifestyle. This is different from one’s theology concerning God’s elect or Torah study or even the end-times. The criticism that you will face regards how you practice your faith on a daily basis, and the actions that others see you perform (cf. Matthew 5:16).

There are three critical elements that exist when one realizes that the Messianic lifestyle is for them. Three areas where the bulk of criticism against us is often found include:

1.      The seventh-day Sabbath or Shabbat

2.      The appointed times of Leviticus 23

3.      The kosher dietary laws

It is likely that many of you reading this publication, and who have been involved with Messianic things for any elongated period of time, have no doubt heard about the importance of these things. (In our further studies, we will examine the significance that these areas of obedience have for Believers today, and respond to the criticisms that many encounter.) These three areas may often be described as “hurdles” for the new person. It is not just because these are three things that are often not practiced by Christians today; it is also because there are an incredible amount of stereotypes that exist regarding them, and social pressure not to do them exercised by friends and family. This can be very frustrating for the new person whose understanding of Scripture is growing on one side, but is being criticized on the other side.

We must all remember that the pursuit of truth is not an easy one. Many of the Reformers who protested against the false doctrines of Catholicism were tried as heretics and executed. Our family and friends will never go to such lengths as this, but people who are new to the Messianic movement do receive confrontational criticism, are often treated unfairly, and can be socially spurned by others. Yet, if one’s heart is in the right place, we should all remember that the Lord is merciful to us and will see us through whatever difficulties we may encounter. If you are a new person to Messianic things, remember that God will only give you what you can handle. Criticism you may be experiencing is a part of your refinement process, so you can perform the life tasks that He has before you. Take encouragement from the following Scripture passages:

“You, O LORD, will not withhold Your compassion from me; Your lovingkindness and Your truth will continually preserve me” (Psalm 40:11).

“He will send from heaven and save me; He reproaches him who tramples upon me. Selah. God will send forth His lovingkindness and His truth” (Psalm 57:3).

“He will abide before God forever; appoint lovingkindness and truth that they may preserve him” (Psalm 61:7).

“For His lovingkindness is great toward us, and the truth of the LORD is everlasting. Praise the LORD!” (Psalm 117:2).

“But seek first His kingdom and His righteousness, and all these things will be added to you” (Matthew 6:33).[3]

You must also remember that while the Father will see you through any challenges that you may face, you have a responsibility to forgive others who may slander you and reject you or exclude you. Yeshua the Messiah tells us that if we do not forgive others, than our Heavenly Father will not forgive us. These are some very direct words from the Lord:

“For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions” (Matthew 6:14-15; cf. 18:35).

If we fail to forgive others for any criticism that we receive, then God cannot forgive us. Not only will God not be able to forgive us, but we will give the enemy a legal right to harass us. When this happens, we not only damage the communication that we have between God and His Holy Spirit, but also will present the truths that the Lord is restoring to His people in a way that is neither edifying nor constructive. In adopting a Messianic lifestyle, we must demonstrate a positive change in our walk of faith to others around us, as opposed to a negative change. Be aware that many of the problems that people encounter for becoming Messianic is not exclusively because of how the message was received by Christian friends or family. How the message was presented may have something to do with how it was received.[4]

Adopting a Messianic lifestyle is by no means an immediate process. In fact, some of us who have been in this for a number of years are still discovering areas of our lives that need to be altered, as we study the Scriptures more and more and the Lord continually refines us. However, even though these changes do not occur instantaneously, our heart should be in the right place where we allow the Lord to accomplish His will and change us for the better. Slow, consistent growth is by far much better than a rapid growth followed by a rapid decline.

There are challenges you are going to face if you are relatively new to the Messianic understanding. Because the Messianic movement, as compared to mainstream Christianity, is relatively small, be aware of the fact that you will find yourself lonely at times. But be rest-assured that God is with you and that there are others in your same situation. Be thankful for the multiple tools available via venues like the Internet and e-mail,[5] where you can communicate with others of like mind all over the world. However, do try to be in some kind of fellowship with Believers of like mind, that search the Scriptures with you, encourage you, and most importantly are there to support you when personal issues arise that are not theological.

One of the most common issues relates to those who are just coming into the Messianic movement and are still involved in a Church setting. The person wonders whether or not he or she should stay in Church, or move exclusively into a Messianic congregation. This is challenging, not because the new person realizes that much of what is taught in mainstream Christianity is incomplete (or even shallow), but often because of friends and family and their valued fellowship. This is a dilemma for many, and one where there is no definite answer. I can only tell you that based on my experience your time in the Church is likely to not last forever.

As the Holy Spirit moves upon you to search out your Hebraic heritage more and more, the Messianic understanding becomes much more than just “enrichment” to your faith or a phase—it becomes a lifestyle. Keeping Shabbat and the festivals take top priority to Sunday Church and Christmas and Easter. You begin to have less in common with your Church friends, because you cannot communicate with them on the same spiritual level. In time, many of your Church friends could shut you off. Some of you who are new to Messianic things might have an open door with your Church friends right now to share new truths with them, but in time do not be surprised when those doors are closed. But when they are closed, have faith that the Lord will have prepared you for new opportunities and that you are in His will. You planted seed that could very well germinate in the future, when you encounter your Church friends again.

The greatest challenge regarding adopting a Messianic lifestyle is for us to overcome the hurdles and prejudices that we all have, and seek Scriptural compliance. While doing this, we must demonstrate to our Christian family and friends the testimonies of people who are truly seeking God and are experiencing a positive lifestyle change. Furthermore, we must maintain good relations with these people, and endure the criticism we may encounter. We must live and act and love like Messiah Yeshua! As you are criticized, you will be forced back into the Scriptures like never before, and will be forced to reevaluate some things you were taught in the past. But, be aware that your faith will not be stagnant. You will have to rely on the Lord unlike never before! And above all things, that is what He wants. Our Heavenly Father wants you to make Him the first priority in your life, so He can bless you and prepare you for great things ahead. That is what the Messianic lifestyle is ultimately about, and regardless of any obstacles any of us may have faced—it is what keeps people like me committed to the Messianic movement.

ENDNOTES FOR Chapter 7

[1] Greg L. Bahnsen makes the important remark, “Christians throughout the history of the church who have advocated the authority of the Old Testament law in Christian moral instruction, such as the Reformers or Puritans…have done so only because their true Lord and Authority, Jesus Christ, directs them to honor and obey the moral commandments of Moses” (“Response to Douglas Moo,” in Five Views on Law and Gospel, 391). Similarly, Messianic Torah observance must be focused around what Yeshua has instructed for His followers to do.

[2] I would add that my own Wesleyan background placed a high emphasis on personal holiness and obedience to God via the moral law, positively affecting my own Messianic experience.

[3] “Righteousness” (Heb. tzedaqah; Grk. dikaiosunē) has a variety of contexts, notably including God’s vindication of His people. As the Psalmist cries out, “Answer me when I call, O God of my righteousness! You have relieved me in my distress; be gracious to me and hear my prayer” (Psalm 4:1).

[4] Do note how James 1:2 says “Consider it all joy, my brethren, when you encounter various trials.” The verb peripiptō actually means “so to fall as to be encompassed by” (Thayer, 504), better rendered as “when you fall into various trials” (NKJV). None of us is to actively seek trial, and do keep in mind that much of the criticism Messianics receive is actually of their own doing.

Stay away from many of the “Messianic” voices out there that fail to build bridges of understanding and spiritual continuance with Messianics’ shared Christian and Jewish heritage (i.e., as epitomized by pseudo-scholarly publications like Come Out of Her, My People or Fossilized Customs, or sensationalistic personalities like Michael Rood). Exposing Christian family and friends to a negative and spiteful approach to Messianic things has not at all aided our faith community in the 2000s, and its ability to dialogue constructively with our Christian and Jewish brethren.

Consult the author’s article “The Quest for Credibility” for a further discussion.

[5] Be sure to remember that Outreach Israel Ministries and TNN Online send out a wide variety of e-mail teachings and exhortations every week. You can subscribe at either <www.outreachisrael.net> or <www.tnnonline.net>.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 7

1. What is your motivation for studying the Hebraic Roots of the faith and becoming Torah observant?

2. What is your religious background? How do you believe this will affect/has affected your entry into the Messianic movement? Do you consider your previous religious experience to be positive or negative?

3. What are the three principal elements of the Messianic lifestyle? What has been your experience as you have adopted a Messianic lifestyle?

4. Have you said anything inappropriate in your pursuit of Messianic things? Have you perhaps failed to forgive and forget? Have you done things you have regretted and would like to change?

5. Are you still involved with a church in some way? Do you believe you will remain permanently involved, or that you are still in a period of transition? Describe where you might be right now.

-8-

Basic Messianic Apologetics

College is supposed to be a time of great anticipation, growth, and change for a young adult. Many people enter college and believe that the four years they spend at a university will be the best four years of their life. They go there to learn and expand their minds, to get a degree, to mature as adults, and/or for the “experience.” Many people who go to college meet their future husband or wife. Others go to college to party.

But what about Christians in college? Just as there are many fraternities or sororities, so are there many Christian student fellowships and clubs at universities. The majority of these groups are social clubs, and they only lightly emphasize a Believer’s growth. They provide a Christian alternative to what the world is offering to those of all denominations—at least that was what I was told, being Messianic.

I had no idea that when I entered the University of Oklahoma in 1999 that I would have had the experience that I did. For four years I was the lone ranger Messianic, literally. I did my best at first to enter into the Christian groups—because they were supposed to be welcoming to all denominations—but after finding out what I believed as a Messianic, many of these people unwelcomed me. Or, they would continually hound me with statements like “We’re not under the Law” or “We have a new covenant” or “We’re the Church,” after hearing what the Messianic movement was all about. The statement that was thrown at me the most was, “Who are you as a student to question the authority of the leadership? You haven’t taken Hebrew or Greek, have you?” When I told them that I was presently studying these Biblical languages as electives toward my degree, then they would feel intimidated and shut me out. What I said was contrary to the leadership—in spite of the fact that I really did not “push” my beliefs. My presence alone was enough.

I suppose I must be the exception rather than the rule, because I did not fight back. I took the criticism and answered the questions I was asked based on Scripture, and in as positive and constructive a spirit as possible. My college time was a learning experience—and indeed a desert experience. If I had not been the Messianic on campus that I was, I would not be where I am today, which is hopefully trying to help instruct the Messianic community and refine the defense of our beliefs. I had a growing and maturing experience at college, but it may have not been what I had originally expected in my naïve days of 1999.[1]

We Must Know What We Believe

Some of the most frequent questions I am asked from people are: Why Messianic apologetics? Why is it important? Why do all that hard work?

Apologetics is the field of study that defends our faith. For the most part, Christian apologetics focuses on the inspiration of Scripture, the Person of Yeshua/Jesus, and issues like Creation versus Evolution or the sin of homosexuality. Messianic apologetics is substantially different.

Whereas Christian apologetics largely focuses on issues that deal with secularists, atheists, agnostics, and those outside the realm of Biblical faith, Messianic apologetics largely focuses on issues and theologies that deal with those inside the realm of Biblical faith. Much of what Messianic apologetics focuses on is defense of Messianic doctrines and lifestyle practices. For us, this would include things like understanding the Godhead in an Hebraic context, the validity of the Torah for Believers, what our relationship is to both Judaism and Christianity, and the understanding that the Lord is in the process of restoring all of His people.

Apologetics is a very broad area of study and Biblical research, but hopefully this gives you an idea about some of the subjects that it includes.

But even so, why is it important? Should not people just read their Bibles and have the Holy Spirit reveal them the truth? I wish it were that simple, but it is not. For centuries upon centuries people have interpreted the Scriptures in a variety of ways. The way that one person or theologian interprets, and indeed translates Scripture, is different from another. This is true of Christians and Messianics. Just as there is an entire range of Christian denominations and groups, so is there now a large range of Messianic organizations and groups. Each is affected by how much, or how little, time and effort are invested in investigating God’s Word. And, each is affected by the availability of external disciplines such as linguistic studies, textual criticism, archaeology, and relevant history and/or secondary literature. (Just pick up a technical commentary on a Biblical book and you will see what I am talking about.)

Hopefully, each one of us who spends a quiet time each morning in prayer with the Lord, and diligently studies the Word on a consistent basis, will be shown the truth for our lives and our relationship with Him. We will have the essential things we need to be saved and useful for God’s Kingdom. But essentials are only good enough to get started, and more is definitely required. Many of us realize that there are people who do not see things the way we do. Because of this, we must engage in detailed study of the Scriptures, because we know as Torah observant Messianic Believers, that there are many who will point out—even vehemently—why they disagree with us.

I am sorry to say that refusing to submit to detailed teachings or working on detailed teachings, surrounding Messianic theologies, has been a cause of considerable problems between Messianics and Christians in recent days. Messianics and Christians get into fights and disputes oftentimes because Messianics do not know how to defend their beliefs. This is extremely problematic. The Apostle Peter emphatically writes, “Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence” (1 Peter 3:15, RSV).

We are admonished to be able to give a defense for the hope who is in us, Messiah Yeshua, and what we believe. While it may be true that we cannot answer all the questions that are asked of us all at once, we must be diligent disciples of Yeshua and be continually searching the Scriptures for answers as proper students. This enables us to come back and answer the questions properly with the right information—rather than get into a fight.

My testimony of graduating from college in 2003 was that I was able to live up to the admonition of 1 Peter 3:15. I took the criticism from my Christian peers of being a Messianic, and rather than criticizing them back, decided to do the research which would defend my Messianic walk of faith. Much of what I learned during that time has become an integral part of my personality and the mission I believe the Lord has for my life in ministry. Of course, the journey and the criticisms and the work never end, but I would like to offer you some basic keys of Messianic apologetics, so you can properly answer various criticisms you may receive.

What makes Messianics different?

Based on my field experience, the major differences between Messianics and Christians are going to come in regard to lifestyle practice. Messianic Believers keep the seventh-day Sabbath or Shabbat, observe the appointed times of Leviticus 23, and they eat kosher. These are the three areas where most of the controversy we have with Christians is usually found. In contrast, most Christians participate in Sunday Church, celebrate the substitute holidays of Christmas and Easter, and they eat whatever they want. Discussions about other Torah practices like wearing tzit-tzits or beards usually do not gain the attention that the other things do, because even among Messianics their application is debated. One exception, for obvious reasons, might be circumcision.[2]

I have done my best not to find issues of contention with Christians who are not ready to hear why I do what I do, and how I live. People have got to be ready to hear what you have to say and only the Spirit of God can properly prepare them. Everything must be in His timing. There are some Messianics who make an extreme issue of the “outward” commandments of the Torah and who try to draw attention to themselves, rather than let the Holy Spirit draw people in. As a sad consequence, there are other Messianics who choose to ignore the Biblical admonitions regarding “outward” commandments. The challenge that exists before us is how to maintain an active faith, and one that does include outward observances, but at the same time is not odious to others. We must learn how to be a living witness to others by our examples, rather than standing on the corner and shouting to everyone what makes us different. We have to focus on areas of commonality first (cf. Ephesians 4:1-6).

Our Heavenly Father tells us in Exodus 19:5, “Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine.” The Hebrew word for “beloved treasure” (ATS) here is segulah, which basically means “personal property” (TWOT).[3] The KJV actually says “peculiar people.” This is indeed true, because when you begin to adopt a Torah observant lifestyle and identify yourself as a part of the Commonwealth of Israel, you will be considered peculiar. But notice that we are not told to be “super hyper weird.” Neither does it say that we are to be “like everyone else.”

What is to primarily distinguish us from the world is our faith in Yeshua the Messiah and God’s love manifest in us (cf. Galatians 6:2). Many Christians rightfully want to follow the Messiah. They want to “do what Jesus did.” But how many of them think through this fully? Do they not know that Yeshua kept the Sabbath, celebrated the appointed times, and ate kosher? Do they not know that Yeshua wore a beard and tzit-tzits? Do they not know that Yeshua taught from the Torah? Those who are diligently seeking the Lord will eventually find all this out, and make it a part of their lives in some way. But until then, there are some critiques that need to be answered.

When did the “New Testament” become the entire Bible?

Several times a year when I was in college, Christian evangelists would come to campus and hand out Bibles. But they would not hand out “Bibles,” per se, but rather copies of the New Testament with Psalms and Proverbs. You know, the pocket size editions. But they would always ask, “Sir, would you like a Bible?”

Perhaps one of the biggest areas of confusion between Messianics and Christians concerns “the Bible.” While we both consider the Tanach (Old Testament) and the Apostolic Writings (New Testament) to be inspired Scripture, Christians mostly focus on the latter. Many Messianics focus only on the former. Where is the problem here? The problem is that it is all one Bible.

What did Paul write Timothy? “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16).[4] At the time this was written in the middle of the First Century, the only Scripture that existed was the Tanach or “Old Testament.” There was no “New Testament.” It was not fully written or collected. The Bible that the Disciples and the early Believers used was the Tanach.

For some reason, this does not seem to register with many people. And sadly, because many Christians do not have a strong foundation in the Hebrew Scriptures, their understanding of the Apostolic Scriptures is, at the least, incomplete. (In too many cases, though, one would be justified to call it “neutered.”) Consider all the times that “the Law” is spoken about in the New Testament (i.e., Romans 7:1ff). How many times do people misunderstand what is being said, because they have never consistently studied the Torah?

But how many of us make reverse mistakes? How many of us who study the Torah and Tanach fail to take into consideration what the Apostolic Writings say on certain matters? How many of us fail to consider many of the clarifications of Yeshua and the Apostles on things that are perhaps not as clear in the Tanach? Even more so, how many of us fail to study the New Testament, so we can at least answer the arguments of those who say that our Messianic Torah study and observance are in error?[5]

What is commonly called the “New Testament” is not the entire Bible. But at the same time, neither is the Tanach the entire Bible. They are both parts of the same inspired writings. How does the Christian saying go? The Old Testament is the New Testament concealed, and the New Testament is the Old Testament revealed. It is all one Bible. We have to be balanced in our Scripture studies and take into account the whole council of God’s Word.[6]

Ten Commandments or Ten Suggestions?

Both Messianics and conservative Christians alike will agree that the foundational principles which should guide our lives are the Ten Commandments. These “Ten Words,” or aseret ha’devarim as they are called in Hebrew, were “written by the finger of God” (Exodus 31:18). As these ordinances were inscribed with the very etzba Elohim, it makes them extremely important. Notice what Deuteronomy 9:10 says about them:

“The LORD gave me the two tablets of stone written by the finger of God; and on them were all the words which the LORD had spoken with you at the mountain from the midst of the fire on the day of the assembly.”

God gave the Ancient Israelites the Ten Commandments in a blaze of fire and in a setting that was both awesome and fearful. These ordinances, written in stone, were to form the foundation of the rest of the commandments that the Lord would give to Moses, and each aspect of the Torah is either directly or indirectly connected to one of them. The Ten Commandments are described as “the words of the covenant” (Exodus 34:28) that God made with His people. What do the Ten Commandments tell us?

“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, but showing lovingkindness to thousands, to those who love Me and keep My commandments. You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain. Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy. Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor” (Exodus 20:2-17; cf. Deuteronomy 5:6-18).

The Ten Commandments, when reviewed by someone who has a strong, Spirit-led desire to obey God, are not burdensome principles to follow:

1.      The Lord is to be our life’s first priority.

2.      We are prohibited from making images that represent any object for worship.

3.      We are not to misuse God’s name.

4.      We are to make the seventh-day, the Sabbath, a holy day.

5.      We are to honor our parents.

6.      We are prohibited from murdering.

7.      We are prohibited from committing adultery or fornication.

8.      We are prohibited from stealing.

9.      We are prohibited from lying.

10.  We are prohibited from coveting another person’s possessions.

Perhaps our only major difference as it regards the importance of the Ten Commandments, with Christians, is that we believe that they are somewhat hypocritical in saying that the Ten Commandments are important, but they will not keep the seventh-day Sabbath. But we also have to look at it this way: there is a growing move of Christians who oppose any Biblical commandments, including the Ten Words inscribed by the finger of God. Why? Because liberals have a major foothold in modern Christianity. Liberal theology largely advocates that the commandments of the Torah were but Ancient Israel’s “cultural response” to God.[7]

Recently (October 2003), I was watching Larry King Live on CNN and saw Bill Maher, formerly of the show Politically Incorrect, being interviewed. Maher does not hide the fact that he is both libertarian and agnostic, not being a fan of religion. He has an “anything goes” attitude and believes that as long as what you do does not affect or hurt him then it is acceptable. He commented on the (then-present) situation regarding the Ten Commandments monument in the Alabama state capital, saying that the Ten Commandments should not be there because the government cannot regulate religion. He said that the Ten Commandments were irrelevant as far as the U.S. government is concerned, because the government cannot legislate people to keep the Sabbath or to stop them from fornicating. The only relevant commandments, according to him, were the prohibitions on murder and stealing, and perhaps lying in a court of justice. So in his case, the Ten Commandments have suddenly become Two-and-a-Half.

Many conservative Christians are concerned that the removal of the Ten Commandments from public places will bring God’s judgment on America. While many of us may agree with this to some degree, the sad truth is that a good number of these conservative Christians will not consider the greater problem that exists. Many pastors teach from the pulpit that the Law of Moses or the Torah has been abolished and that it is no longer necessary for Believers to follow, yet they will ardently protest in favor of the Ten Commandments. This sends mixed signals. Do you think that if mainstream Christianity taught that the Torah were important to study and follow today that we would even be having this debate? Do you think that Christians would argue about whether or not pre-marital sex or homosexuality were sin?

The Ten Commandments are not Ten Suggestions, as some have said. They form the building blocks of the 613 Torah mitzvot. When we have established our Torah obedient faith on the Ten Commandments, we are then able to see the importance of many other of the Torah’s regulations for our lives. The Psalmist tells us, “So I will keep Your law continually, forever and ever. And I will walk at liberty [in freedom, NIV],[8] for I seek Your precepts. I will also speak of Your testimonies before kings and shall not be ashamed. I shall delight in Your commandments, which I love. And I shall lift up my hands to Your commandments, which I love; and I will meditate on Your statutes” (Psalm 119:44-48).

This is what James the brother of Yeshua means when he writes, “But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does” (James 1:25).[9]

Is one day off so bad?

It is unfortunate that one of the first things that critics of Torah observance attack is our keeping of the seventh-day Sabbath or Shabbat. May we assume that those who do not understand what Shabbat is have a very nominal understanding of the Torah, so as to not fully know what it is? Do Christians who oppose keeping the Sabbath realize the simplicity of the commandment to abstain from work and labor for an entire day?

“Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy” (Exodus 20:8-11).

What does the Torah tell us we are to do on the Sabbath? In the section which lists the Ten Commandments, we are simply told not to do any work on the seventh day. We are to rest just as the Lord rested after His creative acts were completed. The Hebrew verb nuach simply means “rest” (BDB).[10] So what is so wrong with taking off an entire day—especially if it is mandated by the Word of God? Has rest suddenly become something evil and something to be avoided at all costs?

Many have apprehensions regarding Shabbat because they somehow associate the Sabbath as a forced time of “unwork,” with the thousands of Orthodox Jewish additions and dogmas which have been placed around the actual Biblical commandments regarding it.[11] While many of these traditions can be helpful in determining what “work” is, many of them likewise can make the Sabbath into an unnecessary burden.

The major problem seems to be the controversy between the seventh-day and the first day. Many people who keep a “Sunday sabbath” are simply unwilling to follow Scripture and instead are set in their tradition. They unfortunately give into peer pressure. While there is certainly nothing wrong with worshipping God on Sunday, it is still not the Sabbath.[12]

Two Versus [at Least] Seven Holidays

After being criticized for keeping the Sabbath, the next thing that Messianics are often criticized for is celebrating the Biblical holidays or moedim. How many of us have been asked by our Christian peers, “Don’t you miss your Christmas tree? Don’t you miss celebrating Easter?”

I really feel sorry for those who criticize us for celebrating the appointed times of Leviticus 23, because they do not know what they are missing. Christians who go to Sunday Church and who celebrate Christmas and Easter spend about two hours a week with God in a formal worship setting, and then celebrate only two major religious holidays. As Messianics, we get an entire day off with Shabbat, and depending on how you read Leviticus 23, we get at least seven holidays:

What are these holidays? Here is a listing of them:

1.      Pesach/Passover

2.      Chag HaMatzah/Festival of Unleavened Bread

3.      Shavuot/Pentecost (Feast of Weeks)

4.      Yom Teruah/Day of Blowing (or Rosh HaShanah)

5.      Yom Kippur/Day of Atonement

6.      Sukkot/Feast of Tabernacles

7.      Shemini Atzeret/Eighth Day of Assembly[13]

Is food anything I put into my mouth?

Some time ago (September 2002), I was giving a public presentation on Messianic doctrine, and a professor of religion was in the audience. After my presentation was over, he challenged me on my position that God’s Torah was to still be followed today. He said that “Jesus declared all foods clean” in Mark 7. I told him that pork and shellfish were Biblically not considered to be food. He told me that food was anything a person could gain “nourishment” from. Really.

What we are permitted to eat and not eat is given to us by God on the food lists of Leviticus 11 and Deuteronomy 14, defining what He considers okel to be. Our Heavenly Father tells us, “For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth” (Leviticus 11:44). He gave us the dietary laws so that we might be holy unto Him. They are very simple when we read them with a heart that wants to be obedient and that wants to please Him. Not eating certain things is not a huge sacrifice for Believers to make. In fact, you will find that when you begin to eat kosher that you will be healthier.

Jewish commentator J.H. Hertz, Chief Rabbi of Great Britain in the 1930s-40s, makes the following valid observation:

“Even as nothing that suggested the least taint could be associated with God, so it was the duty of the Israelites to strive, so far as it was attainable by man, to avoid whatever would defile them, whether physically or spiritually. Wherever men and women honestly strive after holy living, such striving carries its own fulfillment with it.”[14]

Indeed, are we not to be striving for holy living? What is wrong with that? The Lord says “be holy; for I am holy” (cf. 1 Peter 1:16). Certainly there are greater sins in the Torah than eating unclean meats, like murder or adultery. Yet the dietary laws were given to teach us about God’s holiness, separating good things from bad things.

So what about the professor’s words? Is food anything that I can gain nourishment from? I answer this question with a question: Is food anything that I put into my mouth?

Is wood food? Is the pen or pencil I have been chewing on food? Some people chew their nails, is that food? Some small children mistake “poopey” for chocolate. Does that make “poopey” chocolate and thus food?

The debate about whether one can gain nourishment from unclean meats such as pork or shellfish is best left to scientists. But Biblically it is not food, and do not assume that just because you have put something into your mouth that it is food. When you read Scripture and it talks about food, it should be interpreted through what is Biblically defined as food in Leviticus 11 and Deuteronomy 14. Unclean things should never be called “unclean food”—because they are not food! “Unclean meat” is a better term to use.[15]

But you are being so legalistic!

I was unaware that following the simple instructions of our Heavenly Father given to us in the Scriptures was legalistic. When did being “legalistic” equate to being obedient? When we follow the Scriptural mandates not to commit murder or not to lie or not to commit adultery or not to steal, are we being legalistic? Or is it because these are “moral” commandments in the Bible that abiding by them does not make a person “legalistic”? Is it only keeping the “ceremonial” commandments which makes a person “legalistic”? What is the difference? Does not James say, “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10)?

We stumble in trying to obey the Torah whether we have lied or eaten a piece of bacon. We are human beings and we will all fall short of the Lord’s high and holy standard. That is why we need Yeshua as our Savior (cf. Romans 10:4, Grk.).

Legalists are those who say that you must do this or that—usually their way—for salvation. We do not follow the Torah and live a Messianic lifestyle for salvation, as salvation is a free gift of God available through faith in Messiah Yeshua (Ephesians 2:8-9). We live a Messianic Torah observant lifestyle, though, because it is the way Messiah Yeshua lived, and we are to imitate His example of holiness. Salvation may be a free gift, yet God did create us for good works (Ephesians 2:10).

I sincerely hope I have given you some basic answers for those who may criticize your Messianic points of view. Whatever you do, be sure to respond to the criticism “with meekness and fear” (1 Peter 3:15, LITV). Do not “attack back” or respond in the spirit in which you were criticized: “keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Messiah will be put to shame” (1 Peter 3:16). Remember that a servant of the Most High gets his justice from His Master.

As our Lord says, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16). Be a good example to all you encounter, demonstrating His wisdom via your obedience (Deuteronomy 4:6)!

ENDNOTES FOR Chapter 8

[1] Due note that in contrast to my experience at the University of Oklahoma from 1999-2003, my post-graduate experience at Asbury Theological Seminary from 2005-2008 was much, much more positive. I was able to reconnect with my Wesleyan and evangelical roots, learn valuable skills for studying the Scriptures, learn more about current trends in theology, and most significantly learn how to dialogue fairly as a Messianic with Christian pastors and lay leaders.

My only regret during seminary was that as my abilities as a Bible teacher grew immeasurably, my own Messianic movement suffered immeasurably during the same period via a torrent of false teachings unleashed by various aberrant voices (i.e., Hebrew Gospel of Matthew, Karaite calendar, Epistle to the Hebrews being uninspired, polygamy being a valid lifestyle). At the appropriate time, I plan to write more about my seminary experiences and the (painful) changes I believe need to be enacted within the Messianic community for it to have a viable future, including the need for a more professional clergy.

[2] These finer areas of Torah observance will be explored in the author’s forthcoming book Torah In the Balance, Volume II.

[3] R.D. Patterson, “segulah,” in TWOT, 2:617.

[4] Walter C. Kaiser considers this verse to be “One of the strongest statements on the authority and use of the Old Testament Scriptures” (The Promise-Plan of God: A Biblical Theology of the Old and New Testaments, 354).

[5] For a distinct Messianic approach to the books of the Bible, consult the author’s workbooks A Survey of the Tanach for the Practical Messianic and A Survey of the Apostolic Scriptures for the Practical Messianic.

[6] Even while it upset me that when in college pocket sized New Testaments were being marketed as “the Bible,” I would be remiss not to stay that it upset me much more to see how many people would just throw away these pocket New Testaments as mere trash or rubbish. I even remember seeing a garbage can overflowing with them!

[7] A similar problem for some, more conservative Christian traditions, is advocating that Believers are to follow “the law of Christ” (Galatians 6:16), something believed to be separate from God’s Torah. This is a problem because one cannot understand the Messiah’s “Law”—often thought to be His Sermon on the Mount (Matthew chs. 5-7)—without first understanding the Torah! The “law of Christ” mentioned in Galatians 6:16 should thus be best understood as “the Torah's true meaning, which the Messiah upholds” (CJB).

[8] Heb. b’rechavah.

[9] For a further examination of the Ten Commandments, consult the author’s book Torah In the Balance, Volume I.

[10] BDB, 628.

[11] Principally including: Exodus 20:9-11; 34:21; 35:3; Leviticus 23:3; Deuteronomy 5:15; Isaiah 58:13-14; Nehemiah 10:31.

[12] For a more detailed examination of the significance of Shabbat, consult the Messianic Sabbath Helper by TNN Press.

[13] Of course, it is absolutely notable that the celebration of additional festivals, such as Purim or Chanukah, or modern Israeli holidays such as Israel Independence Day or Jerusalem Day, are seen in the Messianic community. The significance of Purim and Chanukah are discussed in detail in the Messianic Spring Holiday Helper and Messianic Winter Holiday Helper by TNN Press.

[14] J.H. Hertz, ed., Pentateuch & Haftorahs (London: Soncino Press, 1960), 453.

[15] It is interesting that popular televangelist Joel Osteen of Lakewood Church in Houston, has come out and said that he and his family follow a nominally-kosher style of eating, avoiding pork and shellfish.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 8

1. Describe your maturation experience, study of the Scriptures, and events God has used in your life to guide you in your pursuit of Messianic things.

2. Why is Messianic apologetics important?

3. How would you describe the similarities and differences between Christians and Messianic Believers?

4. What is the problem with only looking at the Apostolic Scriptures (New Testament) for spiritual guidance? Do Messianics ever make the reverse mistake of only looking at the Tanach (Old Testament) for spiritual guidance?

5. Describe in your own words the importance of the Ten Commandments, for people of faith.

6. Understanding what the Sabbath is from the Scriptures, why do you believe that some Christians are opposed to honoring it?

7. Describe the advantages of celebrating the Biblical holidays, versus the human replacements often seen in today’s Church.

8. What is food, defined Biblically?

9. Do you believe that obeying God is “legalistic”?

10. How do you intend to properly answer criticisms of your Messianic walk of faith?

-9-

Is Sunday “the Lord's Day”?

It appears on countless church bulletins, newsletters, and is frequently referred to by many Christians, both Protestants and Catholics. It is “the Lord’s Day,” believed to be Sunday when most Christians believe that Yeshua the Messiah (Jesus Christ) was resurrected from the dead.[1] Because of Yeshua resurrecting from the dead on this day, Christians assemble in worship, some to obey the Forth Commandment: “Remember the sabbath day, to keep it holy” (Exodus 20:8-11; Deuteronomy 5:12). Other Christians believe that the Fourth Commandment has been annulled and are of the position that they should observe Sunday, as was the pattern of the Second and Third Century Church.

We as Messianic Believers come into direct contrast with many Christians because we do not observe this “Lord’s Day,” as they call it. We keep the Biblical seventh-day Sabbath or Shabbat, the day of rest that God established for His people going back to the start of human history (Genesis 2:3; Exodus 20:11).

Some uninformed Christians may accuse us of being legalistic about Shabbat, perhaps implying that because we do not assemble on Sunday, as they do, that we cannot be true Believers. (Many others simply do not understand what Shabbat is all about.) Various claims issued against us can be very serious because we do believe in the shed blood of the Messiah as being our sin covering, and that salvation comes by grace through faith. However, obeying God should come as fruit of a true conversion experience. Christians who accuse Messianics who keep God’s Sabbath as not being “saved” are on extremely dangerous ground—coming against things that He, not man, has established. Messianics today keep the Sabbath because Yeshua Himself did.

It has never been my position to criticize Christians unfairly or “attack back,” as do some Messianics when Christians tell them that they are “trying to earn their salvation” or somehow committing sacrilege, often relating to Shabbat. However, we do have a very definite position on why we should keep the Biblical Sabbath, and not “the Lord’s Day” as instituted by those who came after our Lord. This needs to be discussed in a fair and reasonable manner, where Messianics are given a hearing.

Let us detail what the Creator God has established for humanity, and answer some of the major claims given by Christians as to why we should not keep the Biblical Sabbath. We will examine the fact that Messiah Yeshua’s atoning work does not annul the Sabbath, and why He did not break it during His ministry on Earth. We will also discuss why Sunday, or the first day, is not really “the Lord’s Day.”

What day has God set-apart?

When we review the account of Creation in Genesis chs. 1-2, it is very clear what day of the week our Heavenly Father has set-apart or chosen to be unique: “By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made” (Genesis 2:2-3).[2]

The Hebrew verb qadash, translated “sanctified,” appears in the Piel stem (intensive action, active voice) and means “to proclaim a holy period” or “to treat someone (something) as sanctified, consecrated” (HALOT).[3] In other words, it is the seventh day, or yom ha’shevi’i, that God has indicated as being special. The Lord “blessed the seventh day and made it holy” (Genesis 2:3, NIV). Torah commentator J.H. Hertz states that “The Creator endowed the Sabbath with a blessing which would be experienced by all who observed it….It is specifically marked off as a day consecrated to God and the life of the spirit.”[4] John H. Walton further remarks, “The divine Sabbath of Genesis 2 is not simply an etiology of the human Sabbath…Instead, the divine Sabbath is seen as the cause of the human Sabbath.”[5] Those who keep the Sabbath identify with God in a very unique and significant way. Yeshua spoke of how “The sabbath was made for humankind” (Mark 2:27, NRSV), indicating how it has universal effects for all people.

The instruction to observe the Sabbath was first given in Exodus 20:8-11, as a part of the Ten Commandments:

“Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy.”

This commandment is repeated in Deuteronomy 5:12: “Observe the sabbath day to keep it holy, as the LORD your God commanded you.”

Furthermore, the Sabbath is one of the Father’s moedim or “appointed times” in Leviticus 23: “For six days work may be done, but on the seventh day there is a sabbath of complete rest, a holy convocation. You shall not do any work; it is a sabbath to the LORD in all your dwellings” (Leviticus 23:3).

These commandments are quite straightforward when we understand them Biblically. Our Heavenly Father rested after His creative acts were finished, and He established Shabbat as a time of rest for HIs own to consider His wonders, experiencing a foretaste of a greater rest to come (cf. Hebrews 4:9-11). It is the day that He has set-apart and made holy so, that we might rest and rejuvenate ourselves and meditate on Him. Certainly, resting from our labors for a full day is a good thing! As Believers who want to focus on Messiah Yeshua, spending an entire day meditating on God’s Word, worshipping Him, and fellowshipping with others is not bad!

In Exodus 31:16-17, the Lord states that keeping the Sabbath is an eternal sign between Him and His people forever: “So the sons of Israel shall observe the Sabbath [v’shamru…et’ha’Shabbat], to celebrate the sabbath throughout their generations as a perpetual covenant [l’dorotam b’rit olam]. It is a sign between Me and the sons of Israel forever; for in six days the LORD made heaven and earth, but on the seventh day He ceased from labor, and was refreshed.”

The Hebrew term used for “sign” in this passage is ot, and it means “sign, pledge token,” and “signs, miracles, as pledges or attestations of divine presence & interposition” (BDB).[6] Those who keep Shabbat are distinguished and set-apart from the rest of the world, because unlike the world—which continues to conduct in business and hectic work—by keeping Shabbat we can identify ourselves with the God of Israel and with His practices. It is a distinct sign manifest to others on a regular basis that we are His, and that we have placed ourselves in His care.

Many of us who observe Shabbat, though, are also separated from other “Believers” from time to time, because it can be sadly observed that a few of those who follow the Lord’s commandments in this regard can be criticized and harassed. This often comes from people who have not been sufficiently taught about what the Sabbath actually is from the Scriptures.[7]

Shabbat was made by God to be a b’rit olam, an “eternal” or “perpetual covenant” between Him and His people. Some have tried to argue that the context of olam, “for ever, always,” “continuous existence,” “everlasting covenant,” “indefinite, unending future,” “everlastingness, eternity”—when we survey the array of possible applications in BDB[8]—meant that one day the Sabbath commandment would outlive itself.[9] But the Lord very clearly says that Shabbat is part of His covenant, and if Shabbat were done away with, it means that God is not true to His covenants. Eternal means eternal, and being an ordinance existing from Creation, the Sabbath would be a very difficult observance to entirely revoke and abolish. Certainly, while the Sabbath teaches us things beyond just a single day of human rest in a week on Planet Earth (cf. Colossians 2:17), one cannot hope to understand greater realities beyond this dimension, without actually first participating in a weekly Shabbat rest.

Exodus 31:18 further says that “When He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God.” The Sabbath commandment, a major sign that is to distinguish His people from the world, was written into stone with the etzba Elohim or “the finger of God.” Considering that the Sabbath commandment was written with the Lord’s very “finger,” it is important that we take notice. Truly, those who would say that something written with the Heavenly Father’s finger, is now done away, are treading on dangerous ground. (No one in his right mind argues that the Sixth Commandment, the prohibition against murder, has been done away!)

There is one argument that many Christians give that only today’s Messianics can easily answer. It is commonly said that the Shabbat commandment was only given to Israel and thus does not apply to “the Church.” These Christians say they are not required to keep it, as it was something only for the Jews. But non-Jewish Believers in Yeshua are a part of the Commonwealth of Israel (Ephesians 2:11-12) or the Israel of God (Galatians 6:16). They “are fellow heirs and fellow members of the body” (Ephesians 3:6) along with the Jewish people. Our Heavenly Father has only one chosen assembly: the community of Israel of which all Believers are a part. Thus, Shabbat should be kept by all Believers. It is certainly something that can bless those who take a hold of it, and honor the Lord by resting and meeting with Him.

Is the Sabbath a burden?

In discussing what Shabbat actually is, many have the false idea that the Sabbath is to be a forced time of “unwork,” burdensome and legalistic. Unfortunately, these ideas concerning Shabbat do not necessarily come from Scripture, but rather from various concepts of modern-day Orthodox Judaism— perhaps not even the Judaism of Yeshua’s day.

Many of our Jewish brethren, while serious about keeping the Sabbath—which is good—have unfortunately made it burdensome, imposing many extra-Biblical regulations. There are, in fact, thirty-nine specific types of work prohibited by the Mishnah (m.Shabbat 7:2). These prohibitions were originally put in place by the Jewish Rabbis to mimic the type of work that was used by the Ancient Israelites in the construction of the Tabernacle. Many of these things clearly do classify as laborious work and should not be practiced on the Sabbath, and they can aid us when trying to discern something as “work.” However, some of these things may be contested as being classified as laborious. In time, these man-made rules expanded the meaning of Shabbat beyond the original intentions of God, and these thirty-nine abstentions led to many more customs and traditions being added:

The generative categories of acts of labor [prohibited on the Sabbath] are forty less one: (1) he who sews, (2) ploughs, (3) reaps, (4) binds sheaves, (5) threshes, (6) winnows, (7) selects [fit from unfit produce or crops], (8) grinds, (9) sifts, (10) kneads, (11) bakes; (12) he who shears wool, (13) washes it, (14) beats it, (15) dyes it; (16) spins, (17) weaves, (18) makes two loops, (19) weaves two threads, (20) separates two threads; (21) ties, (22) unties, (23) sews two stitches, (24) tears in order to sew two stitches; (25) he who traps a deer, (26) slaughters it, (27) flays it, (28) salts it, (29) cures its hide, (30) scrapes it, and (31) cuts it up; (32) he who writes two letters, (33) erases two letters in order to write two letters; (34) he who builds, (35) tears down; (36) he who puts out a fire, (37) kindles a fire; (38) he who hits with a hammer; (39) he who transports an object from one domain to another—lo, these are the forty generative acts of labor less one (m.Shabbat 7:2).[10]

But what does Scripture specifically say about how we are to keep the Sabbath day? Is the Sabbath truly a “burden”? The Pentateuch first records,

“For six days work may be done, but on the seventh day there is a sabbath of complete rest, holy to the LORD; whoever does any work on the sabbath day shall surely be put to death” (Exodus 31:15).

“For six days work may be done, but on the seventh day you shall have a holy day, a sabbath of complete rest to the LORD; whoever does any work on it shall be put to death” (Exodus 35:2).

These two verses listed above say that those who work on Shabbat will be condemned to death. As far as we know, when these commandments were observed, those who violated the Sabbath in ancient times were put to death.

We do know that now Messiah Yeshua has taken the death penalty for these sins away by His atoning work on the cross (Colossians 2:14), and so we will not, of course, demand the death of those who do not take this commandment seriously. However, as it may be observed—conceptually as “life” is communion with God and “death” is separation from Him—by failing to properly keep Shabbat we can be separate from the Father and be unable to properly commune with Him. We do not get to participate in all the things that He has intended for us. But, if we keep Shabbat and rest from our labors, then we can meditate and commune with Him in a very full and meaningful way—certainly something none of us should have a problem with.

But is the Sabbath a “burden” as some Christians believe?

Here are a collection of specific admonitions in the Tanach as they relate to properly keeping Shabbat:

1. The Seventh day is the Sabbath, requiring a suspension of all labor:

“[B]ut the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you” (Exodus 20:10).

2. The Sabbath is to be a holy convocation:

“For six days work may be done, but on the seventh day there is a sabbath of complete rest, a holy convocation. You shall not do any work; it is a sabbath to the LORD in all your dwellings” (Leviticus 23:3).

3. Work is to be done in the first six days of the week:

“Six days you shall labor and do all your work” (Exodus 20:9).

4. The Sabbath is to be a day of complete rest:

“You shall work six days, but on the seventh day you shall rest; even during plowing time and harvest you shall rest” (Exodus 34:21).

5. Fire shall not be kindled on the Sabbath:

“You shall not kindle a fire in any of your dwellings on the sabbath day” (Exodus 35:3).

6. On the Sabbath, we are to remember that the Ancient Israelites were once slaves in Egypt:

“You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to observe the sabbath day” (Deuteronomy 5:15).

7. We are not to be concerned about our own carnal pleasures:

“If because of the sabbath, you turn your foot from doing your own pleasure on My holy day, and call the Sabbath a delight, the holy day of the LORD honorable, and honor it, desisting from your own ways, from seeking your own pleasure and speaking your own word, then you will take delight in the LORD, and I will make you ride on the heights of the earth; and I will feed you with the heritage of Jacob your father, for the mouth of the LORD has spoken” (Isaiah 58:13-14).

8. Conducting in business is prohibited on the Sabbath:

“As for the peoples of the land who bring wares or any grain on the sabbath day to sell, we will not buy from them on the sabbath or a holy day; and we will forego the crops the seventh year and the exaction of every debt” (Nehemiah 10:31).

Many of these admonitions are not burdensome in the least, especially for those who want to obey God with an open heart. Abstaining from all labors, remembering what God has done for His people in the past, and not conducting in business for an entire day are good things—not to be looked down upon. The Sabbath is a special gift from our Heavenly Father to His people, that we might spend a day in complete rest and meditation on Him. Those who believe that keeping Shabbat and dedicating this day entirely unto Him is gross legalistic error, probably have selfish motivations. Such people could probably also be led to believe that studying the Bible regularly or in any kind of detail, or committing oneself to a disciplined prayer life, is “legalistic.”

Certainly the Biblical commandments listed relating to keeping the Sabbath are interpreted differently among Messianics. We trust that you will be guided by the Holy Spirit in determining a proper application for your life’s circumstances. But the general consensus should be that Shabbat is to be a day of abstention from work and rest in Him.

The Messiah Observed the Sabbath

Many Believers today eagerly wish to follow the example of our Messiah Yeshua. Following what our Savior did is imperative, as we live in a world that is greatly deteriorating because we have failed to follow the Bible. So if we want to follow the example of Yeshua, are we to keep the Sabbath? Consider the following scenes from the Gospels:

“They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes” (Mark 1:21-22).

“When the Sabbath came, He began to teach in the synagogue; and the many listeners were astonished, saying, ‘Where did this man get these things, and what is this wisdom given to Him, and such miracles as these performed by His hands?’” (Mark 6:2).

“And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, ‘THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, TO PROCLAIM THE FAVORABLE YEAR OF THE LORD.’ And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. And He began to say to them, ‘Today this Scripture has been fulfilled in your hearing’” (Luke 4:16-21; cf. Isaiah 61:1-2; 58:6).

These verses all attest to the miraculous teaching ability of the Messiah on Shabbat, and the declaration of His fulfillment of Biblical prophecy as He quoted Isaiah 61:1-2 from the scroll:

“And He came down to Capernaum, a city of Galilee, and He was teaching them on the Sabbath; and they were amazed at His teaching, for His message was with authority” (Luke 4:31-32).

From these selections, it is clear that Yeshua kept the Sabbath. In fact, Shabbat is connected with Yeshua’s authoritative teaching ability, as on Shabbat those assembling in Jewish synagogues would listen to and discuss the Torah and the Prophets. If we wish to enrich our spiritual lives, should we do the same as well? These parts of the Bible are greatly overlooked by Christians at large, who often misunderstand the teachings of God’s Torah, because they may never read it on a consistent basis (cf. Acts 15:21). On Shabbat, Messianic Believers assemble with one another, discuss the Torah and the Prophets—and uplift and praise our Messiah Yeshua—seeing the richness of these texts in light of the Apostolic Scriptures (New Testament)!

Did Yeshua break the Sabbath?

Some Christians are of the position that our Messiah Yeshua, the sinless Lamb of God and perfect sacrifice for our sin, actually broke the Sabbath. This is a serious claim because if He broke the Sabbath and if He sinned, then perhaps Yeshua could not be the Messiah and His sacrifice could not atone for our sin—which 1 John 3:4 tells us is lawlessness or disobedience to God’s Torah.

There are two specific instances to discuss that some Christians believe give reference to the Messiah breaking Shabbat.

The first claim usually given to prove that the Messiah “broke the Sabbath” is seen when His Disciples were plucking grain in the fields (Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5):

“At that time Yeshua went through the grainfields on the Sabbath, and His disciples became hungry and began to pick the heads of grain and eat. But when the Pharisees saw this, they said to Him, ‘Look, Your disciples do what is not lawful to do on a Sabbath.’ But He said to them, ‘Have you not read what David did when he became hungry, he and his companions, how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone?’” (Matthew 12:1-4).

Those who tell us from these verses that Yeshua broke the Sabbath usually quote the Pharisees who said, “Why are you doing what is not permitted to be done on the Sabbath days?” (Luke 6:2, Amplified Bible). The Complete Jewish Bible translates this as, “Why are you violating Shabbat?” While Yeshua is not picking the heads of grain, His Disciples are, and this reflects back on Him as their Teacher and Rabbi.

It is important for us to first note that there is no specific commandment in the Torah that forbids picking heads of grain on the Sabbath. The Greek exesti correctly means, “it is allowed, it is in one's power, is possible” (LS),[11] not always referring to something in the Pentateuch itself. The Mishnah includes two types of work on the Sabbath that were prohibited by Rabbis in Yeshua’s day, which He could have been accused of breaking: reaping and threshing (m.Shabbat 7:2). Those holding a rigid interpretation of the Oral Law would have immediately accused Yeshua of doing something that was not permitted on the Sabbath. However, Luke 6:2 notably records, “But some of the Pharisees said.”[12] The text does not indicate that this was a position held by all of the Pharisees. Placing this passage in its appropriate historical context is imperative.[13]

Secondly, in His response to these Pharisees, Yeshua gives the example of David and his men eating the consecrated bread that was only reserved for the priests to be eaten. This is recorded in 1 Samuel 21:3-4, 6:

“‘Now therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.’ The priest answered David and said, ‘There is no ordinary bread on hand, but there is consecrated bread; if only the young men have kept themselves from women’…So the priest gave him consecrated bread; for there was no bread there but the bread of the Presence which was removed from before the LORD, in order to put hot bread in its place when it was taken away.”

In the example given from the Tanach regarding David and his men, it is important to recognize how the priest provided them with food from the Bread of the Presence, which was only permitted for the priests to eat. The Torah says in Leviticus 24:9 that this bread “shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the LORD’s offerings by fire, his portion forever.” However, because they were hungry and required sustenance, the priest gave them this bread.

Eating something to provide sustenance and thus maintain one’s physical life falls into a category that the Rabbis of Judaism call Pikku’ach Nefesh or Regard for Human Life. It is based on Leviticus 19:16: “neither shalt thou stand idly by the blood of thy neighbour” (1917 JPS). The ArtScroll Chumash commentary states, “If someone’s life is in danger, you must try to save him.”[14] In regard to the Sabbath the principle of Pikku’ach Nefesh has often been taken to mean that any work that is required to save a person’s life takes precedence over the ritual Shabbat commandments of the Torah. (This is the reason why in the modern State of Israel today, doctors, police, and the military are permitted to work on Shabbat.)

Yeshua’s example of David being fed by the Bread of the Presence was poignant in that the priest followed Leviticus 19:16 by providing needed sustenance to David and his party. And, His Disciples were likewise only providing for themselves the necessary food for survival. Yeshua’s Disciples plucking heads of grain on the Sabbath was well-permitted within the larger theological construct of First Century Judaism, but was probably not liked by a few.

Another example often used by those who say that Yeshua broke Shabbat comes from John 5:6-18, where He healed a sick man on the Sabbath. Yeshua then commanded him to pick up his pallet and walk:

“When Yeshua saw him lying there, and knew that he had already been a long time in that condition, He said to him, ‘Do you wish to get well?’ The sick man answered Him, ‘Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me.’ Yeshua said to him, ‘Get up, pick up your pallet and walk.’ Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day” (John 5:6-9).

In these verses, we can most certainly see application of Pikku’ach Nefesh. Yeshua was saving the life of a person by healing him on the Sabbath. In response to this, we see the reaction of some of the Jews watching this: “It is the Sabbath, and it is not permissible for you to carry your pallet” (John 5:10). These Pharisees were dismayed that the man would carry his pallet on Shabbat, because they probably believed that it was in violation of Nehemiah 13:19-20:

“It came about that just as it grew dark at the gates of Jerusalem before the sabbath, I commanded that the doors should be shut and that they should not open them until after the sabbath. Then I stationed some of my servants at the gates so that no load would enter on the sabbath day. Once or twice the traders and merchants of every kind of merchandise spent the night outside Jerusalem.”

These verses indicate that it was prohibited for loads to be carried on the Sabbath, but specifically loads relating to business and commerce. These loads were being carried into Jerusalem for buying and selling on Shabbat, which is why Jerusalem’s gates were closed. Without a doubt, many Pharisees considered this to be a “burden” or massa, which means “load, burden, lifting, bearing, tribute” (BDB),[15] including pallets. The Septuagint translates massa as bastagma, something specifically meaning “that which is borne, a burden” (LS),[16] but it is not used in the Greek Apostolic Scriptures.

What the healed man specifically carried was a krabbatos, or “a pallet, camp bed” (Thayer).[17] UBSHNT renders krabbatos as mishkav, or simply “bed.” While sizes of beds no doubt differed, it is doubtful that this invalid’s pallet was something large and heavy. AMG offers the following valuable description of a krabbatos: “A small couch used by the poor. It denotes a simple kind of bed…[which] usually consisted of a padded quilt or thin mattress to be used according to the season or the condition of the owner with or without covering.”[18]

With a proper understanding of Pikku’ach Nefesh, Yeshua did not violate the Sabbath at all by telling the healed man to pick up his pallet that was a light bed, which likely only weighed a few pounds. Yeshua did, however, no doubt “violate” the theological opinions of the group or sect of Pharisees who watched Him. Stern observes in his Jewish New Testament Commentary, “they could not see that the formerly crippled man’s ability to carry his mat attested to God’s glory.”[19]

The arguments from those who do not want to keep Shabbat will go on and on. Many people will try to present cases that seemingly prove that Messiah Yeshua—the sinless Lamb of God and who is of one accord with His Father (cf. John 10:30)—violated the Sabbath and broke His own commandments. Sadly, these arguments are often not placed within the framework of First Century Judaism, and often relate to Christians’ ignorance of the historical occurrence of Biblical events.[20]

Why do Christians assemble on Sunday?

Even though it is apparent that Messiah Yeshua kept the Sabbath and did not “violate” it, why do Christians by-and-large today assemble on Sunday? Why do they not keep the seventh-day Sabbath?

If you ask them these questions, most Christians will tell you that it is because Yeshua was resurrected from the dead on Sunday morning, and they go to church on Sunday to remember this.[21] While this was the pattern of many in the Second and Third Century Church, it was not the practice of the Jewish Apostles. The common pattern of the Apostle Paul in Acts was to always go to the local synagogue first, on Shabbat, to share the gospel with those assembled (cf. Acts 17:1). However, the historical transition from Shabbat to Sunday Church did take place as the emerging Church distanced itself from its Hebraic Roots and spiritual heritage in Judaism, and the Jewish Synagogue ejected and ex-communicated many of the Messianic Believers.

Did the early Believers meet on Sunday?

Although today’s Messianics believe that the New Testament is clear that the Messiah upheld the Sabbath, there are those who tell us that His early followers did not keep Shabbat and instead replaced it by assembling on the first day. This is usually based on verses such as Acts 20:7, “On the first day of the week we came together to break bread” (NIV). In 1 Corinthians 16:2 Paul writes, “On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come.”

When examining these two verses, it may seem to some that the early Believers did gather on the first day of the week or Sunday. There is certainly nothing morally reprehensible about this. But even if they did assemble on Sunday, there is no indication that they did not likewise observe Shabbat. The Corinthian congregation, for example, held its meetings right next to the Corinthian synagogue (Acts 18:7-8). Sunday could have been easily set aside for the business matters of the local assembly, as opposed to being the principal day of assembling for worship, prayer, and teaching.

When placed in its correct historical and cultural context, the idea that the Believers assembling on “the first of the week” here, being what would later become the Christian Sunday, is not a complete picture. Acts 20:7, depicting the scene in Troas, is actually translated in the Complete Jewish Bible as, “On Motza’ei Shabbat, when we were gathered to break bread, Sha’ul addressed them. Since he was going to leave the next day, he kept talking until midnight.”

Stern comments that “Motza’ei Shabbat in Hebrew means ‘departure of the Sabbath’ and refers to Saturday night….It would be natural for Jewish believers who had rested on Shabbat with the rest of the Jewish community to assemble afterwards to celebrate their common faith in Yeshua the Messiah….A Saturday night meeting would continue the God-oriented spirit of Shabbat, rather than require the believers to shift their concern from workaday matters, as would be the case [if this were] Sunday night.”[22]

The new day Biblically begins in the evening (Genesis 1:5), so the first day of the week actually begins on Saturday night. If this were speaking of Sunday night, as many believe, then technically Acts 20:7 should have read that they were meeting “on the second day of the week” as Paul, “intended to leave the next day, [but] kept on talking until midnight” (NIV). Interestingly enough, the New English Bible renders Acts 20:7 with, “On the Saturday night,” recognizing the common Jewish practice.[23]

But what about 1 Corinthians 16:2: “On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come” (RSV)? The CJB translates this with Motza’ei Shabbat as well: “Every week, on Motza’ei Shabbat, each of you should set some money aside, according to his resources, and save it up; so that when I come I won’t have to do fundraising.”

1 Corinthians 16:2 has little, if nothing, to do with “Sunday church” as is commonly observed today. At the very least, what it speaks of is people tithing their financial resources to the local assembly. Because engaging in commerce is widely prohibited on Shabbat, doing this when the Sabbath was over was appropriate for the First Century Messianic community, as then related business could be conducted, along with any other discussion of finances.

I would concede that if this is speaking of monetary collection for the local assembly, some of it may have occurred on a Sunday day, independent of a Saturday evening gathering. But, this does not negate the importance of Shabbat, nor does it annul it as some believe. For Acts 2:46 tells us that the early Believers were meeting together kath hēmeran or “Every day” (NIV). There is nothing wrong, Biblically, with meeting with other Believers on Sunday; Sunday is just not the Sabbath.

Must it be “repeated” in the New Testament?

In spite of some of the evidence seen that Messiah Yeshua did not break Shabbat, there will still be those who do not keep the seventh-day Sabbath. Many may deliberately dishonor the Sabbath, claiming that because there is no specific “command” in the Apostolic Scriptures (New Testament) to “do it,” that they should not. Yet, there is no recorded instance in Apostolic Scriptures of the Apostles not keeping the seventh-day Sabbath, or instructing the Believers not to keep it. In fact, the Book of Acts indicates that the Apostle Paul continued to observe the Sabbath following his conversion of faith (Acts 13:14, 42, 44; 16:13; 18:4). Furthermore, we also note that Acts 15:21 states, “For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath,” as the non-Jewish Believers were anticipated to go to Synagogue and hear the Torah and the Prophets, the only Scripture available at the time.[24]

The logic that “it’s not in the New Testament” could be used to deny other important Biblical practices as well. There is no explicit command in the Apostolic Scriptures that forbids sexual relations with animals, for example. But this is a sin. This is a specific instruction given in the Torah, and we must follow it as it is for our own good (Deuteronomy 10:13).

What this ultimately comes down to is how much we want to follow the example of Yeshua. He kept the Sabbath and did not break it. He did not disobey His Father, and being one with the Father the Shabbat commandments are His commandments. Yeshua says, “If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love” (John 15:10). John likewise says, “By this we know that we love the children of God, when we love God and observe His commandments” (1 John 5:2). Love for God should motivate us to meet with Him on Shabbat!

Many have said that Yeshua was only speaking of His commandments here, and would say that He is not telling His followers to observe God’s commandments. But those who say that Yeshua’s commandments are not God’s commandments may (whether they have thought about it or not) actually telling us that Yeshua is not God—and thus not a Divine Savior. Obviously, we cannot accept this. If we want to follow the Messiah’s example then we will endeavor to obey the Torah and keep Shabbat as He did.

Many will say, though, that by the Second and Third Centuries Christians were observing Sunday and not the Sabbath. These people will use quotations from Church history to prove that it was their custom to observe Sunday, and so should we. Yet, there is no Biblical basis for this change. As George Eldon Ladd astutely comments, “Let it be at once emphasized that we [should not turn] to the church fathers to find authority...The one authority is the Word of God, and we are not confined in the straight-jacket of tradition.”[25] While these comments were delivered in regard to the pre- versus post-tribulation rapture controversy, Ladd is correct. Regardless of what the Church Fathers taught, we must seek our answers from the Scriptures and the actual writings of the Apostles first—because those who came later might have been wrong on this issue.

Notably, the Apostle Paul wrote that “the secret power of lawlessness is already at work” (2 Thessalonians 2:7, NIV). Indeed, if this lawlessness or denial of God’s Torah was at work at the time when he wrote this in the mid-First Century, then is it possible that by the end of the First Century Shabbat was not being kept by many Believers? By the Second to Third Centuries, Church writings indeed prove that Sunday took Shabbat’s place, by-and-large.[26] But simply because these Church writings say that most Believers in the Second and Third Centuries did not keep the seventh-day Sabbath, does not make it right. Our job is to return to the faith of the original Believers in Messiah Yeshua who kept Shabbat. We remember the Sabbath not just as an institution from Creation, but because Yeshua and His Apostles remembered it.

Is Sunday truly a “Sabbath”?

Others believe that the New Testament “changed” the Sabbath to Sunday. Many of these Christians honestly strive to observe a “Sunday Sabbath” and dedicate the entire day to God as Shabbat is supposed to be. Much of Reformation and post-Reformation history is marked by the examples of those who faithfully kept a Sunday Sabbath. However, due to the fast pace of our Western culture today in the Twenty-First Century, most who try to observe a “Sunday Sabbath” are not able to dedicate a day completely unto the Lord as did their forbearers—more than anything else because this is not encouraged in the contemporary Christian Church.

I would ask you to consider some of the reasons why God wanted His people to rest:

“Then Moses assembled all the congregation of the sons of Israel, and said to them, ‘These are the things that the LORD has commanded you to do: For six days work may be done, but on the seventh day you shall have a holy day, a sabbath of complete rest to the LORD; whoever does any work on it shall be put to death” (Exodus 35:1-2).

The Israelites who were constructing the Tabernacle, as well as working in their daily tasks in the camp during the wilderness trek, were working long and hard hours under difficult conditions. The Lord told them to take a day of complete and total rest—what the Hebrew calls a qodesh Shabbat shabbaton l’ADONAI, or a holy Sabbath day of rest to the Lord.

While we can understand why this command was given to the Ancient Israelites back then, because they were working under hard circumstances, some do not believe that God would ask us today to take the seventh day and consecrate it entirely unto Him. After all, are there not things to do on Saturday? Saturday is the day when all the stores are open late and you can get the best deals at the mall. New movies have opened at the theater. All the good ball games are on and you can sit in front of the television and tune into the world. Yet, when we really do think about the fast pace and demands of modern life, remembering the Sabbath probably has more relevance now than it did for the ancients!

Contrary to what many may think, God indeed has the right to tell us today in the Twenty-First Century that we should consecrate a day entirely unto Him. He wants to commune with His people, and by resting in Him we not only rejuvenate our bodies—but we also rejuvenate our spirits by delving deeper and deeper into His Word—and removing ourselves from outside influences. While none of us can keep the Sabbath command perfectly, we do have the blood covering of Yeshua, and if we follow His example we should strive to honor the Sabbath to the best of our ability. He gave it all up for us by coming down to Earth from the right hand of the Father. What is one day out of our week specially devoted to Him?

But some will say that they observe the Sabbath. They will say that they go to church on Sunday. But Sunday is not the seventh day, and these Christians’ Sabbath is usually between only one and two hours long. After their church services, many Christians go out to eat or go shopping, not taking a day of complete and total rest. Their “substitute Sabbath” is really no Sabbath at all, and many may be found wanting by the Lord of the Sabbath.[27]

Others will say that they “rest in Christ.” After all, as Hebrews 4:9-10 says, “There remains therefore a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His.” But is “Sabbath rest” what the text fully conveys? The Sabbath is certainly about rest, but the Greek sabbatismos means “sabbath rest, sabbath observance” (BDAG).[28] As the Complete Jewish Bible renders Hebrews 4:9: “So there remains a Shabbat-keeping for God’s people.” In defense of this translation, Stern states, “Greek sabbatismos, [is] used only here in the New Testament. In the Septuagint, the related Greek word ‘sabbatizein’ [sic][29] was coined to translate the Hebrew verb shabat when it means ‘to observe Shabbat.’ The usual translation, ‘There remains a Sabbath rest,’ minimizes the observance aspect and makes the role of God’s people entirely passive.”[30]

As Believers, it is important that we understand that we have an active faith—not a passive faith where we can “spiritually rest” in the Messiah, but not keep the Sabbath or any kind of physical rest. While we must remember and focus on Yeshua on Shabbat, we cannot dispense with it and say that we are keeping it “in Christ,” as do many who really do not keep it, or perhaps make any effort to keep it. Remembering the Sabbath physically enables us to understand the greater spiritual realities that Shabbat typifies.

Dedicating one day out of our week entirely to our Heavenly Father is not difficult, and while you may get some criticism for it from others—the rewards are well worth it! Pleasing God is much better than pleasing others.

Is Sunday “the Lord’s Day”?

Now that we have discussed the Biblical importance of Shabbat, and some of the reasons why we as Believers in Messiah Yeshua should keep it, we are now in an appropriate position to discuss that “the Lord’s Day” is not Sunday.

The Apostle John says in Revelation 1:10 that “I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet.” Many prophecy commentators, both pre- and post-tribulational, believe that this is speaking of Sunday. Ladd states that “It is…likely that [what] we see here [is] the emerging language referring to the Lord’s day as the Christians’ distinctive day of religious devotion…The emergence of Sunday observance in place of the Jewish Sabbath was a gradual historical process, and here we have the beginning of that process.”[31] Supposedly, when the Apostle John was shown his vision of the end-times, he was shown it on Sunday.

Many Messianics believe that “the Lord’s Day” mentioned in Revelation 1:10 is not Sunday, but rather the Day of the LORD, the end-time period of God’s judgment on the world and His vindication of the righteous. This would have much more relevance in relation to the subject matter of Yeshua’s revelation to the Apostle John, because if the Lord’s Day is Sunday, it may just be a minor detail that is relatively unimportant given the wider scope and message of the book he writes.[32] But if it is in reference to the Day of the LORD, then it is very important that we pay attention.

Notably, Revelation 1:10 in the Complete Jewish Bible is rendered with, “I came to be, in the Spirit, on the Day of the Lord; and I heard behind me a loud voice, like a trumpet.” Justifying this, Stern comments, “Yochanan [John] is reporting the unique experience of having seen God’s final Judgment.”[33]

Some say that “the Lord’s Day” of Revelation 1:10 cannot be “the Day of the Lord,” because of the unique Greek used in this passage. In the Septuagint, the “Day of the LORD” representative of Yom ADONAI, is usually represented as hēmera (tou) Kuriou. But what appears in Revelation 1:10 is tē Kuriakē hēmera, literally “the Lord’s Day.” Due to this odd Greek, it is often said that “the Lord’s Day” cannot be the Day of the LORD.[34]

The Greek adjective kuriakos, translated as “Lord’s,” “pert. to belonging to the Lord, the Lord’s” (BDAG).[35] The only other place kuriakos is used in the Apostolic Scriptures is in 1 Corinthians 11:20: “Therefore when you meet together, it is not to eat the Lord's Supper [Kuriakon deipnon].” Stern states that it “speaks of ‘a meal of the Lord,’ that is, pertaining to the Lord…a meal eaten in a manner worthy of Yeshua or of God.”[36]

While I believe that “the Lord’s Day” is most likely speaking of the Day of the LORD, there is a second alternative to Sunday Church that we can consider. The Book of Revelation is “A revelation [or revealing] of Yeshua the Messiah” (Revelation 1:1), and it is a time period that pertains to the Lord and to His work on behalf of His people (cf. Revelation 6:10). As Revelation speaks of the end-times, it is perhaps fitting to understand “the Lord’s Day” as a time that has special meaning for the Messiah and His followers. It could be speaking of the Holy Spirit being poured out upon God’s people and Yeshua revealing Himself to the world as the King of Kings and Lord of Lords in a manner not ever experienced before (cf. Matthew 24:21).

“The Lord’s Day” may be speaking of a future period of time that in addition to “the Day of the LORD,” concerns Believers being involved in the Lord’s service in a way that they have never experienced before. The Tribulation saints are notably those “who keep the commandments of God and hold to the testimony of Yeshua” (Revelation 12:17). Is it possible that if “the Lord’s Day” is a time during the Tribulation where He is revealed to His people like never before—and that this kind of revealing is contingent on them obeying His commandments in the Torah—that Shabbat, being a distinguishing sign, is somehow involved? The Millennium that will follow is to some degree typified as being a kind of Sabbath rest.

So is Sunday “the Lord’s Day?” In the sense that God is the Master of Creation and all things are His—including time and all the days of the week—yes. But in the sense that Sunday is now “the Sabbath” or a “special day” formed in New Testament times, no. The reference to “the Lord’s Day” in Revelation 1:10 is either speaking of the end-time Day of the LORD, or a time unlike any other where Messiah Yeshua is revealed to His followers and the world.

Christians Have Missed Out on a Blessing

The change from the Sabbath to Sunday does not have a firm foundation when one sticks to Scripture. If we wish to follow our Lord’s example, then we will keep the Sabbath and concentrate on Him and His work for us for an entire day. As it might be our sad observation, though, many Christians will continue to miss out on the blessings of Shabbat, living lives where they are physically burned out and desiring rest, but not knowing where to find it. But it has been our sadder observation that some Messianics will berate these Christians, saying that they go to church on “SUN-day” and are not true Believers, and are in actuality worshipping the sun god rather than the Holy One of Israel. This is because Sunday was the preferred day of worship in the Roman Empire and was the venerable day of the Sun.

Irvin and Sunquist remark in History of the World Christian Movement that when Constantine made Christianity a legal religion within the Roman Empire in the Fourth Century C.E., he “spoke of being a servant of God. Yet publicly he continued to mix Christian piety with devotion to the high solar deity, the Invincible Sun, which had become popular with the emperors of the previous century. When he declared in 321 that Sunday be set apart as a special day of worship, it is not clear whether it was the Invincible Sun or Jesus Christ whom he intended to honor.”[37]

Many people are unaware of history, and criticizing Christians of worshipping the sun god is completely unfounded to those in ignorance—especially as we should be worshipping and serving God every day and it is certainly not wrong to worship Him on Sunday, even though it is not the Biblical Sabbath. It is not becoming of the example of Yeshua to treat Christians who go to church on Sunday and do not keep Shabbat as total pagans, especially since those usually criticizing surely did not consider themselves as pagans when they went to church on Sunday. Criticizing without fairness or mercy will cause more problems. We need to be part of the solution, demonstrating the blessings of Shabbat to our Christian brethren.

I do not believe that Christians who go to church on Sunday are worshipping another God or a different Savior. Only God Himself can determine the true heart intent of Christians who are observing Sunday, and likewise that of any Messianics who harshly criticize them. However, keeping the Sabbath and dedicating an entire day to God, as opposed to a few hours on Sunday, has its added blessings as it is the day that He set-apart and sanctified. It is the time when we can rest from all our labors, rejuvenate ourselves, fellowship with other Believers, study the Word, and look forward to the greater rest to come in the eschaton.

But just as some Messianics vehemently criticize those who do not keep the Sabbath, there are certainly those Christians who do the same in reverse. Many of these will say that by not going to church on Sunday, we are denying the resurrection of Yeshua whose empty tomb was found on this day. This is not the case, at least for our ministry.[38] On the contrary, if we truly want to live like Yeshua, then we will honor the Sabbath as He did—and it will be a blessing for us.

We do recognize that there are true Believers who are presently not convicted that they should honor the Sabbath. Many of these people know the Lord, but are still maturing in their walk. But they do not speak against those who keep the seventh-day Sabbath. We hope that if you belong to this category, and you do not totally understand the Sabbath, that you will at least give Messianics like us the freedom to follow Yeshua’s example. At the very least, may your position be that of the late Walter Martin:

“I believe Seventh-Day Adventists, Seventh-day Baptists and Sabbatarians of other religious groups have the right to worship on the seventh day in the liberty wherein Christ has made us free. It is wrong and un-Christian to discriminate against Sabbatarians merely because they ‘esteem’ the Sabbath above the first day of the week, or Lord’s Day. I suggest it is no more legalistic for them to observe the seventh day out of conviction than it is for the Christian Church to observe the first day. It is a matter of liberty and conscience.”[39]

Martin, while believing that “the Lord’s Day” should be observed instead of Shabbat, was fair and loving to those who kept the seventh-day Sabbath, recognizing it as a Biblical ordinance that should not be spoken against. He believed it was wrong to criticize and berate those who observed Shabbat, although he himself did not. He certainly did not consider those who honored the seventh-day Sabbath to be “unsaved.” He did not consider it a salvation issue, but rather one of personal choice.

Messianics who want to encourage positive change among all Believers, and impact Christians intrigued by the Hebraic Roots of their faith, must do the same to a certain degree. We cannot discriminate against those who do not keep the Sabbath, but we must show them the blessings and rest they have missed out on by not fully living the life of the Messiah who kept Shabbat. As we follow the Sabbath-keeping of our Lord, we must also follow His example and love those who do not presently keep Shabbat. We must emulate Messiah Yeshua who observed the seventh-day Sabbath, and by emulating Him hopefully others will emulate us. May they see the blessings of Shabbat present in our lives, and want them as well!

We believe that when you devote an entire day to God and keep Shabbat, many do find that they will not want to go back to the limitations of Sunday church. You will be experiencing more of God, and not less! We believe that you will find that by keeping the Sabbath with the empowerment of the Holy Spirit, that the rewards of doing things the way He intended will truly be great—and you will want to tell others about it. It will be a way to live out Yeshua’s word, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16). Today’s Messianic Believers who keep the seventh-day Sabbath/Shabbat, will certainly be in a much better place to testify to Jewish people who are inquiring of Israel’s Messiah, than those who think that Israel’s Messiah abolished it.[40]

ENDNOTES FOR Chapter 9

[1] This chapter was originally written for the author’s book Torah In the Balance, Volume I (Kissimmee, FL: TNN Press, 2003).

[2] Some say that the Sabbath does not appear in Genesis 2:2-3, yet the verb form of Shabbat, shavat, does appear: v’yishbot b’yom ha’shevi’i.

Cf. Victor P. Hamilton, “shavat,” in TWOT, 2:902-903; HALOT, 2:1407.

[3] HALOT, 2:1074.

[4] Hertz, 6.

[5] John H. Walton, NIV Application Commentary: Genesis (Grand Rapids: Zondervan, 2001), 153.

[6] BDB, 16.

[7] Remarking on Hebrews 4:1, Tim Hegg indicates that “The answer to the question of why…Christian theologians and teachers have neglected the theology of ‘rest’ may simply lie in the fact that the Church jettisoned Sabbath. With Sabbath no longer part of the Christian culture and practice, the emphasis shifted from ‘rest’ to ‘work’. In this scenario, biblical ‘rest’ becomes entirely allegorized as symbolic of eternity and therefore of no current consequence” (Commentary on the Epistle to the Hebrews [Author, n.d.], 61).

[8] Ibid., pp 761-762.

[9] Sadly, misunderstanding the significance of the Sabbath can even extend to Messianic Jewish Bible teachers, and is not constrained to Christian pastors alone. See the comments of Arnold G. Fructenbaum, Israelology: The Missing Link in Systematic Theology (Tustin, CA: Ariel Ministries, 1996), pp 594-595, 601.

[10] Neusner, Mishnah, pp 187-188.

[11] LS, 273.

The full clause in Luke 6:2 is ti poieite ho ouk exestin tois sabbasin, also rendered as “Why do you do what is forbidden on the Sabbath?” (Lattimore).

[12] Grk. tines de tōn Pharisaiōn eipan.

[13] In all likelihood, the Pharisees Yeshua encountered here were of the more conservative and stringent School of Shammai.

[14] Nosson Scherman, ed., ArtScroll Chumash, Stone Edition (Brooklyn: Mesorah Publications, Ltd., 2000), 661.

[15] BDB, 672.

[16] LS, 148.

[17] Thayer, 358.

[18] Zodhiates, Complete Word Study Dictionary: New Testament, 883.

[19] David H. Stern, Jewish New Testament Commentary (Clarksville, MD: Jewish New Testament Publications, 1992), 168.

[20] D.J. Moo, who does not have a particularly high view of the Mosaic Torah for Believers today, does admit how Yeshua did not break the Sabbath:

“Certainly Jesus and his disciples violated the scribal Sabbath regulations…these activities [were not] a clear violation of the Mosaic Sabbath rules…The most that can be said is that his initiative in healing on the Sabbath, rooted in theological conviction—‘it was necessary’ for Jesus to heal on the Sabbath (Lk 13:16)—stretches the Sabbath commandment. But we have no evidence that Jesus ever himself violated, or approved of his disciples violating, the written Sabbath commandment” (“Law,” in Dictionary of Jesus and the Gospels, pp 454-455).

[21] While it is difficult to deny how the empty tomb was found on Sunday morning (Mark 16:2, 9; Luke 24:1; John 20:1), the earthquake that signaled Yeshua’s resurrection (Matthew 28:2) occurred as the Marys approached the tomb Opse de sabbatōn or “late on the sabbath day” (Matthew 28:1, American Standard Version). Being delayed by the earthquake, they returned in the morning to find the tomb of Yeshua vacated.

[22] Stern, Jewish New Testament Commentary, 297-298.

[23] Commentators are not fully agreed as to whether the Jewish or Roman reckoning for time is fully used by Luke in Acts.

See I. Howard Marshall, Tyndale New Testament Commentaries: Acts (Grand Rapids: Eerdmans, 1980), pp 325-326; Ajith Fernando, NIV Application Commentary: Acts (Grand Rapids: Zondervan, 1998), 530; J.C. Laansma, “Lord’s Day,” in Ralph P. Martin and Peter H. Davids, eds., Dictionary of the Later New Testament & Its Developments (Downers Grove, IL: InterVarsity, 1997), 681.

[24] For a further discussion, consult the author’s publication Acts 15 for the Practical Messianic (forthcoming 2009).

Also consult the author’s article “Does the New Testament Annul the Biblical Appointments?”

[25] George Eldon Ladd, The Blessed Hope (Grand Rapids: Eerdmans, 1956), 19.

[26] For a compilation of quotes among Second-Third Century C.E. Church leaders regarding the Sabbath, consult “Sabbath,” in Bercot, pp 571-572; “Lord’s Day,” in Ibid., pp 405-407.

[27] Matthew 12:8; Mark 2:28; Luke 6:5.

[28] BDAG, 909.

[29] Grk. LXX: esabbatisen, aorist active third person singular, used Exodus 16:30; sabbatizein, present active infinitive, is used in 2 Maccabees 6:6.

[30] Stern, Jewish New Testament Commentary, 673.

[31] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972), 31.

[32] Consult the author’s article “The Message of Revelation.”

[33] Stern, Jewish New Testament Commentary, 791.

[34] While advocating that Sunday Church is in view in Revelation 1:10, J.C. Laansma does still acknowledge, though, “There are many ways of referring to the Day of the Lord, and Revelation 1:10 may be one more” (“Lord’s Day,” in Dictionary of the Later New Testament and Its Developments, 682). He at least recognizes this as a possibility, not far fetched given the themes of Revelation.

[35] BDAG, 576.

[36] Stern, Jewish New Testament Commentary, 791.

[37] Dale T. Irvin and Scott W. Sunquist, History of the World Christian Movement, Vol. 1 (Maryknoll, NY: Orbis Books, 2001), 162.

[38] Consult the FAQ on the TNN website, “Resurrection, Commemorating.”

[39] Martin, 470.

[40] For more information on the significance of Shabbat, consult The Messianic Sabbath Helper by TNN Press.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 9

1. Have you ever been unfairly criticized as a Messianic Believer for keeping the Sabbath? If so, describe your experience.

2. What is the day that God has set-apart (Genesis 2:2-3)?

3. How is the Sabbath to be an eternal sign and covenant between God and His people?

4. Give the scope of Biblical prohibitions regarding what one cannot do on the Sabbath. Why do you think there are people who oppose honoring it? Do you think Shabbat is truly a “burden”?

5. How important is it to realize that the Messiah kept Shabbat?

6. What are some of the misconceptions that people often have relating to the Sabbath, coming to the conclusion that Yeshua the Messiah actually violated it?

7. Why do Christians assemble on Sunday?

8. With an understanding of what the “first of the week” is and when a day Biblically begins (Genesis 1:5b), what do you think the First Century Believers were doing by meeting on the “first of the week”?

9. Do you believe that the commandment to keep the Sabbath must be “repeated” in the Apostolic Scriptures (New Testament) to be followed by people today?

10. Do you believe that most Christians who keep Sunday are truly having “a Sabbath rest”?

11. What do you believe the correct context of tē Kuriakē hēmera is, in Revelation 1:10?

12. Do you believe Christians have missed out on a blessing by not keeping Shabbat? Do you believe you are being spiritually blessed by keeping Shabbat?

-10-

Introducing the Biblical Appointments

Why are holidays important? A holiday, as we call it in English, is defined by The American Heritage Dictionary as “A day on which custom or the law dictates a halt to ordinary business to commemorate or celebrate a particular event.” Another definition is very simply, “A holy day,” meaning a day set aside to remember something religious.[1] The holidays that we find in the Holy Scriptures give us a great opportunity as Believers to commemorate Biblical history and the work of our Messiah.

In the opening verses of Leviticus 23, we are told, “The LORD spoke again to Moses, saying, ‘Speak to the sons of Israel and say to them, “the LORD’s appointed times which you shall proclaim as holy convocations—My appointed times are these”’” (vs. 1-2). The Hebrew word for “appointed time” or “appointed festival” (ATS) is moed, and its plural form is moedim. It has a variety of meanings, including: “appointed time, place, meeting,” and “sacred season,” “set feast,” or “appointed season” (BDB).[2] It is to be a special time between God’s people and Him. The ArtScroll Chumash tells us,

“…Moadim are the days which stand out from the other days of the year. They summon us from our everyday life to halt and to dedicate all our spiritual activities to them….The Moadim interrupt the ordinary activities of our life and give us the spirit, power, and consecration for the future by revivifying those ideals upon which our whole life is based, or they eradicate such evil consequences of past activity as are deadly to body and spirit and thus restore us to lost purity and the hope of blessing.”[3]

It is important that the “Tent of Meeting,” where Moses and Aaron and the elders of Israel met the Lord in the wilderness, is called the ohel moed. It could be understood as the “Tent of Appointment.” Numbers 20:6 says, “Then Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting and fell on their faces. Then the glory of the LORD appeared to them.” Using this as a frame of reference, if we truly want the glory of God to appear before us, then the importance of meeting Him when He wants cannot be overstated.

The term for “convocation” (Leviticus 23:1-2), also often used to describe the appointed times, is the Hebrew miqra. It specifically means “convocation, convoking, reading,” in reference to a “religious gathering on Sabbath and certain sacred days” (BDB).[4] It is derived from the verb qara, to “call, cry, utter a loud sound,” “make proclamation,” and “summon” (BDB).[5] The appointed times call us together to rejoice in the Lord, focusing on Him, and make mention to one another of the work that He has done for us.

Many Messianic Believers, especially those who place a high prophetic emphasis on the pattern of the Biblical appointments, define the festivals of the Lord as rehearsals. Certainly, when we celebrate the Biblical holidays we not only remember the historical events in the life of Ancient Israel such as the Passover and Exodus, or the giving of the Ten Commandments, but we also recognize the prophetic fulfillment, both past and future, of Messiah Yeshua in them (Colossians 2:17). We essentially “rehearse” what is to come, in preparation for the Messiah’s return, and we learn important lessons about God’s ongoing plan of salvation history (Ger. Heilsgeschichte).

Another Hebrew term that is often used in Scripture to describe the Biblical feasts is chag, which AMG defines as “a feast, a festival.”[6] It is derived from the verb chagag, “to hold a feast, a pilgrim feast, to celebrate a holy day…It is usually used in the context of rejoicing and describes festive attitudes and actions, often while on the way to worship or when celebrating a feast.”[7] One of the clear elements of the appointed times is celebration. The moedim are to be times of great rejoicing in the Lord.

The Biblical holidays as outlined in Leviticus 23 may be divided up into three general seasons: Passover, Pentecost, and Tabernacles. Thus, when someone refers to Passover, he or she may not just be referring to Passover, but also the Festival of Unleavened Bread that occurs immediately thereafter. In the listing below, we give you a brief reference of each of the Biblical holidays in Leviticus 23, and the extra-Biblical celebrations that we believe are beneficial and edifying to the Body of Messiah.

The Sabbath

Shabbat: Shabbat is the first appointed time given to us. Shabbat (or Shabbos) is the seventh-day Sabbath. It is to be a weekly outward sign that is to distinguish us as God’s people as we rest from all our work sundown Friday evening to sundown Saturday evening. The Sabbath is often closed with a traditional service known as Havdalah, preparing those who kept it for the next working week (cf. Genesis 2:3; Exodus 20:8-11; Leviticus 23:1-4; Deuteronomy 5:12-15).

The Spring Holidays

Pesach: Pesach or Passover commemorates God’s deliverance of the Ancient Israelites from slavery and His subsequent judgment on the Egyptians. The prime element of Passover is the lamb and how the blood of the lamb protected the Israelites from the death of the firstborn. It is important that we understand Passover to properly understand Yeshua’s sacrifice at Golgotha (Calvary) as our Passover Lamb, who delivers us from slavery to sin to eternal life in Him. It is important to understand the Passover meal as it relates to the Messiah’s Last Supper. And, it is important to understand God’s judgment upon the gods of Egypt as it relates to His future judgment upon the gods of this world during the Tribulation period (cf. Exodus 12-14; Leviticus 23:5; Numbers 28:16-25; Matthew 26:17-35; Mark 14:1-31; Luke 22:1-23; John 13:1-20; 1 Corinthians 5:7).

Chag HaMatzah: Chag HaMatzah is the Festival of Unleavened Bread. It occurs for one week following Passover, in remembrance of the Ancient Israelites leaving Egypt and having to eat matzah or unleavened bread, the bread of haste. Items without leavening or yeast are to be eaten during this time. Since matzah is without leaven, for Believers in Yeshua it represents His sinless nature for us and how we must remove the sin from our lives. Since Unleavened Bread occurs in conjunction with Passover, it is often not distinguished as a separate holiday (see Scripture references for Pesach).

Shavuot: Shavuot (or Shavuos) or the Feast of Weeks is more commonly called Pentecost, a Greek-derived name meaning “fiftieth” (Grk. pentēkostē). The Feast of Weeks was originally established as an agricultural festival where the first of the wheat harvest would be presented to God as an offering. Shavuot is also the time when it is traditionally believed that the Torah was given to Moses on Mount Sinai. Following the giving of the Torah, the Ancient Israelites worshipped the golden calf and Moses destroyed the two tablets of the Ten Commandments. Shavuot or Pentecost is also the traditional time when the Holy Spirit was poured out on the Believers at the Upper Room in Jerusalem following Yeshua’s ascension into Heaven (cf. Exodus 19-33; Leviticus 23:15-22; Deuteronomy 16:9; Acts 2:1-47).

The Fall Holidays

Yom Teruah: Yom Teruah or the Day of Blowing, remembered as Rosh HaShanah or the Civil New Year in Judaism today, was established to be a holy convocation celebrated by the blowing of trumpets. The convocation involved special offerings and preparing the people for the ten Days of Awe before Yom Kippur. The Day of Blowing has special significance to us as Believers in the Messiah as we will be caught up in the air to meet Him at the blast of the trumpet at His Second Coming (cf. Leviticus 23:23-25; Matthew 24:29-31; 1 Corinthians 15:51-52; 1 Thessalonians 4:16-17).

Yom Kippur: Yom Kippur is the Day of Atonement. On the Day of Atonement we are commanded to afflict ourselves by fasting, and reflect on our sin. It was the only time when the high priest was permitted to enter into the Holy of Holies and spread the sacrificial blood upon the Ark of the Covenant. Yom Kippur has special significance to us who know Yeshua because it is likely that a future Yom Kippur will be when the Day of the LORD occurs, when His judgment is poured out upon humanity at the Battle of Armageddon (cf. Leviticus 23:26-32; Numbers 16:29-34).

Sukkot: Sukkot (or Succos) is the Feast of Tabernacles, also called the Feast of Booths. The Israelites were to dwell in temporary houses known as sukkas or huts covered by leafy branches. The Feast of Tabernacles commemorates the Ancient Israelites’ journey in the wilderness and how God wanted earnestly to tabernacle with them. Sukkot is also a likely time when Yeshua the Messiah was born, and it will be celebrated by all the saints in Jerusalem after His return. Tabernacles will be a critical holiday for all the nations to celebrate during the Millennium (cf. Leviticus 23:33-43; Numbers 29:12; Zechariah 14:1-21; John 1:14).

Shemini Atzeret: Shemini Atzeret (or Shemini Atzeres) or the Eighth Day of Assembly is often overlooked as its own separate holiday, coming after the seven days of Sukkot. Shemini Atzeret represents the desire of our Heavenly Father to stay with us for one more day, as we reflect back on the tabernacling during Sukkot. It symbolizes how we will live with Him forever in the New Jerusalem (cf. Leviticus 23:36b-37a; Revelation 21:3-4).

Other Holidays In and Out of the Bible

Chanukah: Chanukah (or Channukah, Hanukah, Hanukkah, etc.) or the Feast of Dedication is an eight day holiday commemorating the work of the Maccabees and their defeat over the Syrian Greeks in 165 B.C.E. The Syrian Greeks had conquered the Land of Israel and desecrated the Temple, sacrificing a pig and erecting an altar to the god Zeus in it. Chanukah celebrates how the Temple was rededicated. There was only enough consecrated oil to light the candelabra or menorah in the Temple for one day, but instead it lasted for eight days (cf. Daniel 8:21-25; 1&2 Maccabees; John 10:2-23).

Purim: Purim or the Feast of Lots commemorates the story of Esther, the events of which occur after the Persian Empire conquers the Babylonian Empire, which has a large population of Jews dispersed from the Land of Israel. Purim celebrates the defeat of the evil Haman, who had planned to kill all the Jews, and how God’s sovereignty and protecting hand prevailed through the Jewess Esther, wife of the Persian emperor, and her cousin Mordechai (cf. Esther).

Tishah b’Av: Tishah b’Av or the Ninth of Av is an extra-Biblical fast day when the destruction of the First and Second Temples in Jerusalem is remembered. Historically, the Ninth of Av has also been a day when terrible, tragic events have occurred to the Jewish people, such as their eviction from Spain in 1492. It has been a time to remember the past and terrible events like the Crusades or the Holocaust.

Simchat Torah: Simchat Torah (or Simchas Torah) or Joy of the Torah occurs on the same day as Shemini Atzeret. It was added by the Jewish Rabbis to celebrate the ending of the reading of the yearly Torah cycle, and to rejoice in the forthcoming reading of the next Torah cycle.

Modern-Day Israeli Holidays

Yom HaShoah: Yom HaShoah or Holocaust Memorial Day is when the 6 million Jews who died in the Holocaust are formally remembered. It specifically commemorates the 1943 Warsaw Ghetto uprising.

Yom HaAtzmaut: Yom HaAtzmaut is Israel Independence Day when the State of Israel was established as an independent country in 1948. Israel’s past wars and military heroes are remembered and honored.

Yom Yerushalayim: Yom Yerushalayim or Jerusalem Day commemorates the recapturing of the Old City of Jerusalem in the 1967 Six Day War.[8]

ENDNOTES FOR Chapter 10

[1] William Morris, ed., The American Heritage Dictionary of the English Language (New York: American Heritage Publishing, 1969), 628.

[2] BDB, 417.

[3] Scherman, Chumash, 682.

[4] BDB, 896.

[5] Ibid., 895.

[6] Warren Baker and Eugene Carpenter, eds., The Complete Word Study Dictionary: Old Testament (Chattanooga: AMG Publishers, 2003), 312.

[7] Ibid., 313.

[8] For a thorough analysis of the appointed times, along with a summary of various customs, traditions, and specific liturgies associated with them, consult the Messianic Helper series by TNN Press.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 10

1. Why are holidays important? What is the importance of the Biblical holidays of Leviticus 23?

2. Describe what the Hebrew moedim means and its significance.

3. Describe the meaning and significance of the Hebrew terms miqra and chag.

4. Give a 1-2 sentence overview of each of the appointed times.

5. In 2-3 short paragraphs, describe the Biblical holiday you would like to investigate more and learn more about.

6. What role do you think that the extra-Biblical holidays should play for today’s Messianics? Do you think they are spiritually edifying?

-11-

To Eat or Not to Eat?

Many subjects arise when today’s Messianic Believers often talk about their faith and practice to their evangelical Christian colleagues.[1] We should try to do our best to emphasize common beliefs and convictions as they relate to who Yeshua the Messiah (Jesus Christ) is as our Savior, what He has done for us, and the richness we possess in seeing Him throughout the pages of the Tanach (Old Testament) as opposed to just the Apostolic Scriptures (New Testament).[2] Likewise, we should also emphasize the Messianic prophetic fulfillment, both past and future, that we see in the Biblical holidays that God gave to His people in Leviticus 23 (cf. Colossians 2:17). But unlike much of mainstream Christianity, we do not believe that the New Testament gives us the place to eat anything we want, and that it annuls the dietary laws of God’s Torah.

This third set of Messianic convictions is quite easy to camouflage in day-to-day activities, unless friends and associates are over-inquisitive about your eating habits. But nevertheless, many Christians believe that the New Testament tells us we can now eat whatever we want, with the kosher dietary laws being a thing of the past. Is it truly this way, though?

The issue of eating the way God has prescribed is one where we need to realize whether or not He has the right to tell us what we can and cannot ingest into our bodies, and why He specifically issued these commandments. Messianic orthopraxy directly challenges much of modern Christian thought as it relates to “food.” Why do we need to follow the dietary commandments the Lord gave us? What lessons might we learn from following them, in addition to how the kosher laws may affect our health?

How did humanity start eating meat?

The Biblical dietary laws which specifically relate to food are mainly found in Leviticus 11 and are repeated in Deuteronomy 14. However, before these commandments were codified to the Ancient Israelites at Mount Sinai, it is important to observe how there were a series of prior instructions given by God, all the way back in the Garden of Eden, which specifically relate to food.

In Genesis 1:29 the Lord told Adam and Eve, “Behold, I have given you every plant yielding seed that is on the surface of all the earth, and every tree which has fruit yielding seed; it shall be food for you.” The first man and woman were vegetarians and they did not eat meat. But, this instruction was given by God prior to humanity’s fall, and later we see the dynamics change. The ArtScroll Chumash indicates, “At this time, Man was forbidden to kill animals for food; such permission was granted to Noah, only after the Flood.”[3]

It is important that we all understand how the first commandment ever given by God to humanity is related to food. Genesis 2:16-17 tells us, “The LORD God commanded the man, saying, ‘From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die.’” We all know the result of Adam and Eve’s actions. Because they ate the forbidden fruit, they were expelled from the Garden of Eden, and we each now have a sin nature and must be redeemed through the blood of Yeshua (Romans 5:12, 15).

The Lord’s instructions relating to food continue in Genesis 9:1-4, with what He tells Noah after the conclusion of the Flood:

“And God blessed Noah and his sons and said to them, ‘Be fruitful and multiply, and fill the earth. The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given. Every moving thing [kol-remes] that is alive shall be food for you; I give all to you, as I gave the green plant. Only you shall not eat flesh with its life, that is, its blood.’”

Many Christians will examine these verses and immediately conclude that Noah and his family were given the right to eat all kinds of meat, which would include things later codified in Leviticus and Deuteronomy as being “unclean.” It is very true that here God gave humanity permission to eat meat, perhaps to limit lifespans as witnessed by the genealogical list of Genesis 11.[4] But does this mean that Noah and company ate “unclean” things? We note that in these verses there is a specific limitation placed on eating meat: “You must not, however, eat flesh with its life-blood in it” (Genesis 9:4, NJPS).

Before we begin thinking that Noah would have actually eaten meat regarded unclean, let us consider the context of the Noahdic Flood. It is commonly believed among many that Noah was given the task of collecting only two of each species of animal, a male and a female into the ark, so that the animals affected by the Flood would be preserved:

“And of every living thing of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female. Of the birds after their kind, and of the animals after their kind, of every creeping thing of the ground after its kind, two of every kind will come to you to keep them alive” (Genesis 6:19-20).

But one problem remains if only two of each kind of animal affected by the Flood were brought onto the ark. When the ark rested on Mount Ararat and the animals were let go, if Noah and his family immediately started eating meat, then as a result they could be held responsible for the extinction of certain animal species. However, in Genesis 7:2 the Lord instructed, “You shall take with you of every clean animal by sevens, a male and his female; and of the animals that are not clean two, a male and his female.” Somehow this verse is conveniently glossed over by many Christian Bible teachers, because it indicates that long before the Torah was formally given to Israel, there was an understanding of clean and unclean meats.

Concerning this verse, the ArtScroll Chumash states, “In addition to the pair from each species that [Noah] had been commanded previously to bring, he was now told to bring seven pairs of the animals that the Torah would later declare to be clean, i.e., kosher, so that he would be able to use them as offerings when he left the Ark…They would also provide him with a supply of livestock for food, in anticipation of God’s removal of the prohibition against eating meat.”[5] Allen P. Ross adds, “Into this ark Noah was to take all kinds of animals to preserve life on earth. A distinction was made very early between clean and unclean animals. To preserve life Noah had to take on board two of every kind of animal, but for food and for sacrificing he had to bring seven pairs of each kind of clean animal” (BKCOT).[6] The clean animals that Noah took with him on the Ark would serve as food.[7]

This Biblical history lesson gives us the necessary background we need to understand why God has given His people the dietary commandments. From the Garden of Eden and until right after the Flood, humans were only permitted to eat plants such as fruits, vegetables, herbs, and nuts. The Scriptures do not specify which plants are acceptable or unacceptable, but obviously if something is poisonous then it should not be consumed. Following the Flood the Lord gave permission for humans to eat meat, and it is important that we realize that at this time there was already an understanding of what was clean and unclean. Concurrent with this, when permission is extended for eating meat, people are disallowed from consuming blood (Genesis 9:4-6).

What does God consider food?

Many of the arguments lobbied at Messianics from Christians concern an understanding of “food.” In order to properly respond to these assertions, we must first Biblically define what food is with a foundation in God’s Torah. All too often (American) Christianity fails to consider what has always been considered as “food” in the Bible (Heb. okel; Grk. brōma), and modern people often read messages into the Scriptures concerning food. This is important to grasp, because we cannot read modern understandings of “food” into the Scriptures in order to justify our cravings of eating certain things, but must understand what “food” is from the perspective of the Biblical writers—and most especially, the Jewish Apostles in the New Testament.

Let us now examine the dietary commandments God gave to His people from both Leviticus 11 and Deuteronomy 14.

The opening statement that is made concerning the dietary commandments says, “The LORD spoke again to Moses and to Aaron, saying to them, ‘Speak to the sons of Israel, saying, “These are the creatures which you may eat from all the animals that are on the earth”’” (Leviticus 11:1-2). It is more direct in Deuteronomy 14 when the Lord simply states, “You shall not eat any abomination” (v. 3, ATS). The Hebrew toevah is defined as relating to an “abomination,” “physical repugnance,” “various objectionable acts,” and “idolatrous practices” (BDB).[8] But do note how God says that non-observance of the kosher instructions is “an abomination unto you” (Leviticus 11:12, KJV).[9] Violation of the dietary laws is by no means on the same level as committing murder or adultery.

From this point, God gives His instruction concerning which animals may be eaten and considered food, and which animals may not be considered food.

Land Animals

“Whatever divides a hoof, thus making split hoofs, and chews the cud, among the animals, that you may eat. Nevertheless, you are not to eat of these, among those which chew the cud, or among those which divide the hoof: the camel, for though it chews cud, it does not divide the hoof, it is unclean to you. Likewise, the shaphan, for though it chews cud, it does not divide the hoof, it is unclean to you; the rabbit also, for though it chews cud, it does not divide the hoof, it is unclean to you; and the pig, for though it divides the hoof, thus making a split hoof, it does not chew cud, it is unclean to you. You shall not eat of their flesh nor touch their carcasses; they are unclean to you” (Leviticus 11:3-8).

“These are the animals which you may eat: the ox, the sheep, the goat, the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope and the mountain sheep. Any animal that divides the hoof and has the hoof split in two and chews the cud, among the animals, that you may eat. Nevertheless, you are not to eat of these among those which chew the cud, or among those that divide the hoof in two: the camel and the rabbit and the shaphan, for though they chew the cud, they do not divide the hoof; they are unclean for you. The pig, because it divides the hoof but does not chew the cud, it is unclean for you. You shall not eat any of their flesh nor touch their carcasses” (Deuteronomy 14:4-8).

The list of land animals that may be eaten by God’s people is rather succinct. The requirements for clean land animals are that they must have a full hoof split in two and chew a cud. Clean land animals most commonly eaten today include: cows, sheep, goats, and various types of game such as deer. Unless someone goes to a very fancy gourmet restaurant, paying exorbitant fees for their meal, most do not eat rabbit or badger. The most notable animal on the list that is considered unclean, of course, is the pig. And, the consumption of pork is quite a big industry and phenomenon today.

Before we go any further, many of you are no doubt aware of the strong Jewish animosity toward pork. This is not simply because it is forbidden from being eaten in the Bible. It is also because many Jews throughout the Middle Ages were persecuted by Christians by being forced to eat pork. This historical reality must be taken very seriously by any Believer engaged in interreligious dialogue with Jewish people. Another reason may be, as Alfred J. Kolatch states in The Second Jewish Book of Why, is that “scholars have associated the deep Jewish aversion to the pig with the Hasmonean period in Jewish history (second century B.C.E.) when the Syrian-Greeks, led by Antiochus Epiphanes, dominated the Palestine scene and tried to force Jews to sacrifice pigs in the Temple and to eat of their flesh”[10] (cf. 1 Maccabees 1:47-48).

These are important things to digest because in this hour as the Lord restores all His people, non-Jewish Believers need to be very sensitive to the injustices that have occurred to the Jewish people involving pork. Non-Jewish Believers entering into the Messianic movement have a responsibility to reconcile with Jews. Forced consumption of pork is one of the things that needs to be repented of. If the Jewish people are to be provoked to jealousy for faith in the Messiah (Romans 11:11), the last thing non-Jewish Believers should be doing is preaching about a messiah who eats pork, the same “Jesus” that in their minds the Catholic Church and others persecuted and hunted down their ancestors for. (On the contrary, they should seriously consider giving up pork!) Furthermore, it is notable that we witness Yeshua casting a legion of demons into a herd of swine:

“Now there was a herd of many swine feeding at a distance from them. The demons began to entreat Him, saying, ‘If You are going to cast us out, send us into the herd of swine.’ And He said to them, ‘Go!’ And they came out and went into the swine, and the whole herd rushed down the steep bank into the sea and perished in the waters” (Matthew 8:30-32).

Was this only a coincidence? No, it was not. The text plainly states that the demons were cast into unclean animals, swine, as opposed to a herd of cattle or sheep that would be clean.

Marine Creatures

“These you may eat, whatever is in the water: all that have fins and scales, those in the water, in the seas or in the rivers, you may eat. But whatever is in the seas and in the rivers that does not have fins and scales among all the teeming life of the water, and among all the living creatures that are in the water, they are detestable things to you, and they shall be abhorrent to you; you may not eat of their flesh, and their carcasses you shall detest. Whatever in the water does not have fins and scales is abhorrent to you” (Leviticus 11:9-12).

“These you may eat of all that are in water: anything that has fins and scales you may eat, but anything that does not have fins and scales you shall not eat; it is unclean for you” (Deuteronomy 14:9-10).

The list of marine creatures acceptable to eat is very short. Only two requirements are given: they must have fins and scales. This would qualify many types of fish, freshwater and seawater, but it would disqualify certain types of predator and scavenger fish (i.e., shark, catfish) and all types of popular shellfish (i.e., shrimp, crab, lobster, oyster, clam). J.H. Hertz also makes the observation, concerning the prohibition of eating “all the living creatures that are in the water,” that “This alludes to the sea animals which do not come under the category of fish, such as seals and whales.”[11]

There are internal debates in Judaism about certain types of fish that have scales at one point in their lives but then lose them, or those which do not have scales all over themselves. We will not determine for you whether contested fish such as swordfish or dolphin are clean and are acceptable to be eaten. We trust you will be led by the Holy Spirit and be convicted as to what type of fish you should and should not eat. (At the very least, however, consider such fish as borderline and preferable to eat over those things that are certainly not clean such as shrimp or crab.)

Birds and Flying Creatures

“These, moreover, you shall detest among the birds; they are abhorrent, not to be eaten: the eagle and the vulture and the buzzard, and the kite and the falcon in its kind, every raven in its kind, and the ostrich and the owl and the sea gull and the hawk in its kind, and the little owl and the cormorant and the great owl, and the white owl and the pelican and the carrion vulture, and the stork, the heron in its kinds, and the hoopoe, and the bat” (Leviticus 11:13-19).

“You may eat any clean bird. But these are the ones which you shall not eat: the eagle and the vulture and the buzzard, and the red kite, the falcon, and the kite in their kinds, and every raven in its kind, and the ostrich, the owl, the sea gull, and the hawk in their kinds, the little owl, the great owl, the white owl, the pelican, the carrion vulture, the cormorant, the stork, and the heron in their kinds, and the hoopoe and the bat” (Deuteronomy 14:11-18).

The list of unacceptable birds that are not to be eaten primarily include birds of prey, some of which are believed to be extinct today. These unclean birds, however, include “the eagle, the vulture, the black vulture, the red kite, any kind of black kite, any kind of raven, the horned owl, the screech owl, the gull, any kind of hawk, the little owl, the cormorant, the great owl, the white owl, the desert owl, the osprey, the stork, any kind of heron, the hoopoe and the bat” (Leviticus 11:13-19, NIV). None of these creatures are widely consumed by anyone, notably as many of these birds like the eagle or falcon are considered endangered species. There is a growing trend in America to eat ostrich or emu as delicacy meats, but it is only limited to a few parts of the country. Birds that are considered acceptable for consumption today include: chicken, turkey, duck, goose, and numerous other fowl that are primarily wild.

Insects

“All the winged insects that walk on all fours are detestable to you. Yet these you may eat among all the winged insects which walk on all fours: those which have above their feet jointed legs with which to jump on the earth. These of them you may eat: the locust in its kinds, and the devastating locust in its kinds, and the cricket in its kinds, and the grasshopper in its kinds. But all other winged insects which are four-footed are detestable to you” (Leviticus 11:20-23).

This listing primarily concerns insects and which insects may and may not be eaten. Most Western people today do not eat insects, and it is notable that those who do as culinary delights primarily eat those considered clean: locusts, crickets, and grasshoppers.

Other Forbidden Creatures

“Now these are to you the unclean among the swarming things which swarm on the earth: the mole, and the mouse, and the great lizard in its kinds, and the gecko, and the crocodile, and the lizard, and the sand reptile, and the chameleon. These are to you the unclean among all the swarming things; whoever touches them when they are dead becomes unclean until evening” (Leviticus 11:29-31).

Other forbidden creatures also include animals that are not commonly eaten unless in the modern context of being considered delicacies. It is notable that most do not eat: mice, rats, alligators, crocodiles, snakes, or lizards.

Other Ordinances

“You shall not eat anything which dies of itself. You may give it to the alien who is in your town, so that he may eat it, or you may sell it to a foreigner, for you are a holy people to the LORD your God. You shall not boil a young goat in its mother's milk” (Deuteronomy 14:21).

Similar to many of the other forbidden animals above, most of us do not have farms where we would sell our dead animals to our neighbors. Although it is important to be aware of this, the command would simply not apply to most of us. (And besides, who would want to eat an animal that died of natural causes, anyway?)

Deuteronomy 14:21 is, however, a place where the common Jewish practice of not mixing milk and meat originates. It is interpreted today as meaning that Scripture prohibits eating meat and dairy products at the same time, a debate that was present in the First Century world of Yeshua (m.Chullin 8:3-4; b.Chullin 104a; 130a). If Messianic Believers choose to follow this interpretation, they certainly have the right to do so. But the verse itself only states to “not cook a kid in its mother’s milk” (ATS). This admonition first occurs in Exodus 23:19, “You shall bring the choice first fruits of your soil into the house of the LORD your God. You are not to boil a young goat in the milk of its mother.”

The ArtScroll Chumash comments concerning this verse, “The prohibition of cooking meat and milk together applies to all sheep [and cattle; not only kid meat in the milk of its own mother. Rabbinic law extended the prohibition to all other kosher meat and fowl],”[12] admitting that not mixing milk and meat is an interpretation of this passage. When viewing Exodus 23:19 literally, it says to not bashal, generally meaning to “boil, seethe” (BDB),[13] meat in milk. Some take this as a prohibition against an Ancient Canaanite religious ritual.[14] The understanding that this is a total prohibition against mixing milk and meat is not stated explicitly in the text, but can possibly be deduced by it.

Abraham served milk and meat when God Himself appeared to him as a man, and ate with him: “He took curds and milk and the calf which he had prepared, and placed it before them; and he was standing by them under the tree as they ate” (Genesis 18:8). Rabbinical commentaries on this passage often conclude that the milk products were served first as the calf was being prepared.[15] The Jewish Rabbis conclude that between eating the milk products and the calf being slain, butchered, and roasted, a sufficient amount of time for digestion occurred so meat could then be eaten. Considering the historical reality that meat would have to be prepared for his guest, it is not impossible that dairy, and later meat, were served by Abraham.

You must decide for yourself how to interpret this. Many in the Messianic community believe that there is no Biblical prohibition for the separation of meat and dairy, there are others who believe that there is such an obvious prohibition, and then there are those who are somewhere in the middle. This third group separates meat and dairy as much as possible for their own personal health, or in deference to some Jewish tradition, but would ultimately follow it out of personal choice—not forcing it on others.

Why did God give His people the dietary commandments?

What was the actual purpose of God giving His people the dietary commandments?

“‘For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.’ This is the law regarding the animal and the bird, and every living thing that moves in the waters and everything that swarms on the earth, to make a distinction between the unclean and the clean, and between the edible creature and the creature which is not to be eaten” (Leviticus 11:44-47).

At the end of giving the dietary laws in Leviticus 11, the Lord commands His people to “be holy; for I am holy.” The Hebrew verb here is qadash, meaning, “to be set apart, to be holy, to show oneself holy, to be treated as holy, to dedicate, to be made holy, to declare holy or consecrated, to behave, to act holy, to dedicate oneself” (AMG).[16] The word kashrut, from which the modern Anglicized term “kosher” is derived, is related to qadash. This concept is reemphasized in Deuteronomy 14:2, where God says, “For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth,” an admonition that it is important here to note is given before the repetition of the dietary commandments. This ever-important concept is repeated once again in the Apostolic Scriptures in Titus 2:14, describing Yeshua, “who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds” (cf. 1 Peter 2:9).

The Lord gave His people the dietary commandments so that they would be separate from the world. Eating properly every day is a tangible exercise that not only causes people to think about the God who provides food for them, but also who wants us to be holy in all our deeds. The dietary laws are to instruct us in what is holy and unholy that we may be set-apart unto Him. Hertz offers us with valuable thoughts in this regard:

“Israel is bidden to be holy. This demand has two aspects––one positive and the other negative. The positive aspect may be called the Imitation of God… The negative aspect means the withdrawal of things impure and abominable. Even as nothing that suggested the least taint could be associated with God, so it was the duty of the Israelites to strive, so far as it was attainable by man, to avoid whatever would defile them, whether physically or spiritually. Wherever men and women honestly strive after holy living, such striving carries its own fulfillment with it.”[17]

Although many of us who strive to eat the way God has told us may receive criticism at times from family, friends, or peers (often because they do not understand), are we trying to please them or please the Lord? Are we striving for the satisfaction of being accepted by other people, or the fulfillment we should have in obeying God? Hopefully we will choose the Heavenly Father’s will over human will, but in such obedience we should be a proper reflection of His good character to others (1 Peter 1:14-16).

This finishes our commentary on what God considers acceptable meats as food for our consumption. We will now address common Christian arguments concerning why today we are apparently no longer supposed to eat the way God prescribes. But regardless of what we think, He plainly tells us “For I, the LORD, do not change” (Malachi 3:6), as God’s basic intention is still the good of us all. The dietary laws can still benefit people today who follow them.[18]

What did Peter see in his vision?

The first and primary argument given by most Christians to Messianic Believers, as to why the dietary commandments of the Torah supposedly no longer apply today, is what occurs in the Apostle Peter’s vision in Acts 10:9-16. Let us carefully review the scene:

“On the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray. But he became hungry and was desiring to eat; but while they were making preparations, he fell into a trance; and he saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air. A voice came to him, ‘Get up, Peter, kill and eat!’ But Peter said, ‘By no means, Lord, for I have never eaten anything unholy and unclean.’ Again a voice came to him a second time, ‘What God has cleansed, no longer consider unholy.’ This happened three times, and immediately the object was taken up into the sky.”

Christians commonly tell us that God reversed the kosher dietary laws, and we can now eat whatever we want. Pork and shellfish are now permissible to eat. Peter, who observed the dietary laws as a good Jew, was now told via a vision that he could go to the marketplace and eat what was considered unclean in the Torah.

But is this truly the case? In the verses following did Peter truly do this? No, he did not. On the contrary, when we review Acts 10:17-48, Peter went to the home of the Roman centurion Cornelius. He was a non-Jew, but a righteous man who feared the Holy One of Israel. Peter presented him with the gospel message of Messiah Yeshua. Cornelius and all in his house were saved and filled with the Holy Spirit:

“When Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, ‘Stand up; I too am just a man.’ As he talked with him, he entered and found many people assembled. And he said to them, ‘You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean. That is why I came without even raising any objection when I was sent for. So I ask for what reason you have sent for me’” (Acts 10:25-29).

In his dialogue with those of Cornelius’ household, Peter very clearly stated the correct interpretation of his vision—and it has absolutely nothing to do with the dietary laws. Peter concluded, “God has shown me that I should not call any man common or unclean [koinon ē akatharton]” (Acts 10:28, RSV). The Greek text uses anthrōpos, which very clearly means “a person of either sex, w. focus on participation in the human race, a human being” (BDAG).[19] When Peter was shown various diverse unclean animals (Acts 10:12), such creeping and detestable animals were used to represent great human sin, similar to what is seen in Ezekiel 8:9-10:

“And He said to me, ‘Go in and see the wicked abominations that they are committing here.’ So I entered and looked, and behold, every form of creeping things and beasts and detestable things, with all the idols of the house of Israel, were carved on the wall all around.”

God showed Peter a unique vision because all members of the human family are made clean by the blood of Messiah Yeshua, and no person should be considered common or unclean. Because the gospel was preparing to be spread beyond the borders of the Land of Israel and to non-Jewish people, it was necessary for God to communicate this concept to Peter in conceptual thought.[20] The Lord had made “unclean” pagans clean in the Messiah, and it was entirely acceptable to intermingle with them for the sake of the good news. Peter later is forced to conclude, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35).

Those who tell us that Peter’s vision dealt with the “cleaning of unclean meats” are not reading their Bibles closely enough. By the actions that occur after his vision, it very clearly deals with the salvation of human beings who can be washed clean of their sins by the Messiah’s blood, not the supposed “cleansing” of unclean meats (which we still notably point out are not considered food by God). After seeing his vision Peter did not go to the local marketplace and buy pork or shellfish; he went to the home of Cornelius and presented him with the gospel message. He associated with someone who he would have been prejudiced to think was “unclean.”

What did the Jerusalem Council rule about food?

Many Christians usually try to justify their consumption of unclean things by saying that the Jerusalem Council of Acts 15 ruled that the non-Jews coming to faith in Messiah Yeshua were not required to follow God’s commandments relating to clean and unclean things. But is this really the case? Let us review what happened and the ruling made by James the Just:

“But some of the sect of the Pharisees who had believed stood up, saying, ‘It is necessary to circumcise them and to direct them to observe the Law of Moses.’ The apostles and the elders came together to look into this matter” (Acts 15:5-6).

The issues being discussed were in relation to what was to be done with the new non-Jewish Believers. Was it mandatory that they be circumcised and participate in a full-fledged “conversion” to Judaism to be saved? No. But what were they do to in order to fellowship with Jewish Believers? James ruled, “Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath” (Acts 15:19-21).

Now, is there any reference in these verses to clean and unclean things? Yes, there is. Many Christian teachers today seem to conveniently gloss over these admonitions, especially the admonition that once the non-Jewish Believers met these requirements they would be cut off from their old pagan spheres of influence, and instead attached to a community where Moses was regularly taught. We all understand what abstinence from idols and sexual fornication are. But what does “from the meat of strangled animals and from blood” (NIV) actually mean?

The Greek word translated “strangled” in these verses is pniktos. AMG states that pniktos means “strangled meat, meaning the flesh of animals killed by strangling without shedding their blood (Acts 15:20, 29; 21:25). The Mosaic Law prohibited the eating of it (Lev. 17:13, 14 [cf. 7:26, 27]; Deut. 12:6, 23).”[21] TDNT makes some very important observations, further summarizing, “The issue is the prohibiting of certain foods on the basis of Lev. 17:13-14; Dt. 12:16, 23. The OT regulations had been sharpened by the rabbis…It seems that the practice of eating the flesh of strangled or choked animals falls under the OT prohibition, and since Gentile customs are connected with the cultus they cause particular aversion to Jews, including Jewish Christians.”[22]

Leviticus 17:13-14 states, “when any man from the sons of Israel, or from the aliens who sojourn among them, in hunting catches a beast or a bird which may be eaten, he shall pour out its blood and cover it with earth. For as for the life of all flesh, its blood is identified with its life. Therefore I said to the sons of Israel, ‘You are not to eat the blood of any flesh, for the life of all flesh is its blood; whoever eats it shall be cut off.’”

What did the Jerusalem Council rule concerning non-Jews coming to faith and their eating habits?[23] Did it tell them that they were to eat according to the Torah? The Greek pniktos here is indeed quite in favor of this.[24]

Did Yeshua “declare all foods clean”?

Of course, the arguments against eating as God has prescribed do not stop. Many Christians will readily admit that Yeshua, as a First Century Jew, observed the dietary commandments of the Torah. But, they will say that Yeshua abolished the kosher laws in the Gospels, perhaps even as a definite sign that the Torah’s instructions were on the way “out.” Did Yeshua really abrogate these commandments as many Christians believe? Mark 7:18-19 is often used as a proof text to say that the Messiah annulled kashrut law:

“And He said to them, ‘Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?’ (Thus He declared all foods clean.)” (NASU).

Many will examine these two verses, here quoted from the New American Standard, and then make their case that Yeshua did indeed “declare all foods clean.” But in order to understand what He is actually saying here, we must consider the entire scope of His statements, and examine the Greek source text. Previously, Mark 7:1-5 records,

“The Pharisees and some of the scribes gathered around Him when they had come from Jerusalem, and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. (For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders; and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.) The Pharisees and the scribes asked Him, ‘Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?’”

Notice that the issue which this group of Pharisees brought against Yeshua specifically related to His Disciples eating with unwashed hands. These Pharisees held to a tradition that required them to “give their hands a ceremonial washing” (NIV) or “wash the hands to the wrist” (YLT) before eating, which is what Yeshua’s Disciples failed to do. This and related traditions were later detailed in the Mishnah tractate Yadayaim.

It is with this background that Yeshua told these Pharisees that what goes into a person does not defile him, but it is what comes out of a person that does. This spiritual principle is by far what is most important as Proverbs 12:18 admonishes, “There is one who speaks rashly like the thrusts of a sword, but the tongue of the wise brings healing,” as what we say can be administered as a deadly weapon (cf. Ephesians 4:29). However, even though this is true, this does not suddenly negate or make unimportant the need to eat as God has specified. These Pharisees were making an issue out of an extra-Biblical tradition in regard to a ritualistic hand washing before eating. Author David Friedman makes the following important observations from his book They Loved the Torah:

“In this passage, Yeshua nowhere negated the validity of kashrut. To do so would contradict his statement of Matthew 5:17-18, where he said he had not come to abolish the Law. Instead, Yeshua was teaching about the misconceptions of the...(Hebrew, n’tilat yadayim, the ritual hand washing before meals). The group of Pharisees in this text always carried out this ritual hand washing before each meal, believing that not to do so according to their specific method would cause a person to be ritually defiled. Therefore, Yeshua said, ‘To eat with unwashed hands does not defile the man.’ That is, not performing the ritual hand-washing ceremony according to the method of this group of first-century Pharisees did not make one impure before God, and thereby did not obligate the person to cleanse himself ritually.”[25]

Another description of this comes later in Matthew 15:1-2: “Then some Pharisees and scribes came to Yeshua from Jerusalem and said, ‘Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread.’”

Friedman makes another important observation, “In Matthew 15:2, [this] is considered a type of ‘traditions of the elders.’ In the Greek text...(paradosin ton presbuteron) reflects the Hebrew concept...(masortey ha’avot, or ‘traditions of the fathers’) and not a mandated mitzvah [commandment] from the Torah. This concept denotes the development of traditions, not necessarily found in the Torah, which deal with how to perform a certain mitzvah.”[26]

The Complete Jewish Bible renders Mark 7:19 with “Thus he declared all foods ritually clean,” reflecting an opinion that it was unnecessary to participate in the extra-Biblical ceremonial hand washings to eat. This rendering could be valid, but the Greek text does not say, “Thus He declared” in it at all, and the CJB has inserted an opinion that may actually confuse the issue. The clause in question reads katharizōn panta ta brōmata, literally meaning “purging all the foods” (LITV).

There is a debate in Bible translation regarding how katharizōn panta ta brōmata should be rendered. The majority of modern English versions render it as “Thus he declared all foods clean” (NRSV) or something close. Many English versions render this phrase in parenthesis ( ),[27] indicating the opinion of some that this statement may have been added by Mark or a scribe in later centuries to clarify Yeshua’s words. However, there has always been a long-standing minority opinion that “purging all the foods” is the more accurate translation. Robert A. Guelich indicates how “Others view this as a possible anacoluthon drawing an obvious, if sarcastic, conclusion that the digestive process ‘cleanses all foods.’”[28]

In the context of Mark 7, Yeshua says that it is not eating with unwashed hands that makes one unclean, but what goes into a person’s heart. He then finishes His discourse with saying that food, which Biblically does not include pork or shellfish, eaten with unwashed hands does not defile a person: “This is because it does not enter into his heart, but into the belly, and goes out into the wastebowl, purging all the foods” (Mark 7:19, LITV). That food which is eaten with unwashed or dirty hands is processed by the natural functions of the body and “is eliminated, thus purifying all foods” (NKJV).

Two liberal English translations, surprisingly enough, render Mark 7:19 along these lines. The New Covenant by Willis J. Barnstone renders it as “since it doesn’t enter the heart but the stomach, and goes into the sewer, purging all foods.”[29] The Original New Testament by Hugh J. Schonfield says, “because it enters his stomach, not his mind, and is evacuated in the toilet.”[30]

“Thus He declared” is an addition by Bible translators that is not in the Greek text. On the contrary, the text speaks of a person’s bodily elimination of food by excretion. This is confirmed by the parallel passage in Matthew 15:17: “Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated?”

Yeshua the Messiah did not abrogate the Biblical dietary commandments in Mark 7. He criticized a group of Pharisees for their ritualistic handwashing and said that food eaten with unwashed hands was not unacceptable. But at the same time He also said that what is more important is what comes out of a person’s mouth. Those of us who follow the dietary commandments need not be harsh to those who do not. We need to speak words of encouragement and life into others that the Holy Spirit may convict them to fully obey the Lord, demonstrating the benefits that eating kosher can bring to a person.[31]

What did Paul think about food?

Another claim of Christians in defense of them not following the dietary laws comes from the comments of the Apostle Paul to Timothy. Paul wrote his faithful colleague, “For everything created by God is good, and nothing is to be rejected if it is received with gratitude” (1 Timothy 4:4). He precedes these words with, “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons…men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth” (1 Timothy 4:1, 3).

One Christian writer I encountered says, “Paul warns Timothy that in the latter times there will be teachers who will command the Christians to ‘abstain from foods which God created to be received with thanksgiving.’ Paul says that this will be evidence of a departure from the faith.”[32] His implication is that Paul has declared that God has made everything good and acceptable to be eaten, and those teaching otherwise are preaching false doctrine. It should be no surprise that Christian writers like these are vehemently against a Messianic community that encourages Believers to eat as God has prescribed.

But is this really what 1 Timothy 4:1-4 says? Author Gordon Tessler remarks his book The Genesis Diet, “In order to interpret I Timothy 4:4 in this way, we must reject the clean and unclean laws of God, as well as endorse cannibalism! If we believe that God is telling us to eat poisonous snakes, rats, worms, spiders, and each other, then God would be contradicting His word and would not be the same yesterday, today, and forever (Hebrews 13:8).”[33]

Paul did not say that “all creatures” could be eaten (although everything God made is good), because God does not consider all creatures to be food. This is easily confirmed as we compare the respective Hebrew and Greek terms for “food,” okel and brōma, used in the Scriptures. When Paul speaks about food he should be referring to what God considers to be food in Leviticus 11 and Deuteronomy 14, as he would also remind Timothy of the authority of the Tanach or Old Testament for teaching and doctrine (2 Timothy 3:16-17).

Tessler further observes, concerning 1 Timothy 4:1-4, that “Some people in the church of the first century were ‘departing from the faith’ teaching false doctrines. These people were advocating celibacy (forbidding to marry) and vegetarianism (abstaining from certain foods or meats). This teaching or doctrine was forbidding activities that God desires His children to do. The Lord certainly ordained for us to marry and He created certain clean foods ‘to be received with thanksgiving by those who believe and know the truth’.”[34]

Paul was actually warning Timothy about various ascetic practices that were making their way into the ekklēsia. Abraham Smith observes, “The apostle draws a contrast between the false teachers who promote celibacy and physical asceticism (4:1-5) and the recipient who actually gains nourishment for godly training (4:6-10).”[35] Some of this actually took place en masse in the Third and Fourth Centuries with the founding of various monastic movements in the emerging Christian Church, many of which had high eschatological expectations. Justo L. González adds, “This impulse towards celibacy was often strengthened by the expectation of the return of the Lord. If the end was at hand, it made no sense to marry and to begin the sedentary life of those who are making plans for the future.”[36] Dispensationalist author John F. Walvoord makes some further comments in regard to these verses and what they are perhaps really talking about:

“Of special interest is the prophecy that in the end of the age there will be prohibition of marriage and requirement to abstain from certain foods. It is evident in the Roman Church today that priests are forbidden to marry on the ground that the single estate is more holy than the married estate, something which is not taught in the Word of God….Another obvious factor is the religious custom to abstain from meats on Friday and to retain from certain foods during Lent. This again is a man-made invention and certainly not taught in the Word of God.”[37]

It is interesting that Walvoord, surely a person who would disagree with today’s Messianics on the validity of the kosher dietary laws, would attest that what 1 Timothy 4:1-4 is really speaking of is Roman Catholic abstention from things during Lent—and not Messianics keeping kosher and abstaining from pork and shellfish as the Bible instructs.

Those of us who live a Messianic lifestyle do not advocate celibacy and total vegetarianism, nor do we advocate abstention from Biblical foods as a part of human traditions. We do encourage people to eat, with thanksgiving, those good things which the Lord considers food in Leviticus 11 and Deuteronomy 14. We are not part of some end-time apostasy designed to draw people away from Messiah Yeshua. On the contrary, the Biblical dietary commandments are to teach us about God’s holiness, and they are beneficial for maintaining proper health.

Another claim that many people use to tell Messianic Believers that it is now acceptable to eat unclean things is what Paul writes in Romans 14:14: “I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.” On this basis, those in the Christian community tell Messianic Believers that Torah-defined unclean meat such as pork and shellfish is not unclean in and of itself, and that it is acceptable to eat. Are Paul’s words here contrary to the admonition of the Jerusalem Council in Acts 15, which instructed the non-Jewish Believers to stay away from things strangled? Could there be something we have missed?

The Greek term commonly translated “unclean” in Romans 14:14 is not the same that is normally associated with “unclean” meat. In Leviticus 11 and Deuteronomy 14, the Hebrew term translated “unclean” relating to meats is tamei, with its Greek Septuagint rendering being akathartos. But the word used in Romans 14:14 is koinos. “This word means ‘common’…in the sense of common ownership, property, ideas, etc” (TDNT).[38] Koinos relates “to being of little value because of being common, common, ordinary, profane,” and “of that which ordinary people eat, in contrast to those of more refined tastes” (BDAG).[39] “Common food” is not the same as “unclean ‘food,’”[40] because common food would include those things that are Biblically clean, but perhaps considered inedible by a certain sector of people, in particular a strict sect of Judaism.[41] Koinos is more properly understood to mean “common,” used in Mark 7:2 to refer to the Disciples’ koinais chersin, their “impure hands.” LITV renders Romans 14:14 correctly with “I know and am persuaded in the Lord Jesus that nothing by itself is common; except to the one counting anything to be common, it is common” (actually rendered in the Phillips New Testament with “unholy”).

AMG states that koinos can mean “to lie common or open to all, common or belonging to several or of which several are partakers.”[42] The reference to things “common” in Romans 14:14 are most certainly to food, because Paul later says, “For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Messiah died” (Romans 14:15). He says in Romans 14:20, “Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense.” This would be in the context, though, of what “food” is Biblically defined, that the Roman Believers would have eaten at their fellowship meals. Pork and shellfish are not food, and neither should they be considered “common.” That which the Lord has made to be food, however, is clean and is good for our consumption.

The Apostle Peter said when he saw his vision, “I have never eaten anything that is common or unclean” (Acts 10:14, RSV). This meant that Peter had never eaten of anything that was common, and that he had also not eaten of anything that was unclean. He likely followed a stricter kosher regimen than many of his Jewish contemporaries. The things that are common would be those things that were considered food by the Torah, but were perhaps not consecrated properly by certain Rabbinical standards. Those things that were unclean were those things that the Torah declared unacceptable for human consumption.

So what does Paul mean when he says that nothing is koinos or common of itself? Could the things that were “common” refer to things that were acceptable to eat, but were not acceptable to eat according to some of the Rabbinical standards of Paul’s time? In Romans 14:2, he says “One person has faith that he may eat all things, but he who is weak eats vegetables only.” Here, Paul is setting vegetarianism against eating meat. One of the possible reasons that vegetarianism could have been adopted by some of the Believers in Rome was that Jewish butchers or slaughterhouses might not have sold kosher meat to them. This is not impossible per the controversies that had been stirred up in the Roman Jewish community over “Chrestus,” having actually forced the Jews out of the city for a season (Acts 18:2).[43] Jewish Believers doing business with other Jews would not have been easy. So rather than eat the “common” clean meat of the time, such people could have simply eaten vegetables.

I believe from this vantage point, Paul says, “I know and am persuaded in the Lord Jesus that nothing by itself is common; except to the one deeming anything to be common, it is common” (Romans 14:14, LITV). In other words, the “food” being talked about here would be those things considered “food” from a Biblical perspective, but “common” by certain Rabbinical standards. This food would probably have included things like beef or lamb or chicken, considered to be clean, but would probably have been considered “common” by a certain group of Roman Believers. They would not have eaten clean meat from the Roman marketplace, even though the clean animals could have been slaughtered in the Roman marketplace properly according to their specifications. Paul says that this meat is not “common,” per se, but obviously to the one who considers it common, it is.

We do not believe that Romans 14:14 is speaking of pork and shellfish being “clean meats” as many Christians do. For Paul himself says in 2 Corinthians 6:17, “Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE,’ says the Lord. ‘AND DO NOT TOUCH WHAT IS UNCLEAN [akathartos]; and I will welcome you.” If Romans 14:14 were speaking of the “cleansing of unclean meats,” then Paul may contradict himself here when instructing Believers to touch not the unclean thing. Is he telling us to stay away from things akathartos, meaning meats that would be considered unclean?

Paul quotes directly from Isaiah 52:10-11: “The LORD has bared His holy arm in the sight of all the nations, that all the ends of the earth may see the salvation of our God. Depart, depart, go out from there, touch nothing unclean [tamei al-tigga’u]; go out of the midst of her, purify yourselves, you who carry the vessels of the LORD.”

This is very interesting because as Paul says to stay away from the unclean, the Prophet Isaiah also says “all the ends of the earth will see the salvation of our God.” It is no coincidence that the Hebrew word for “salvation” here is yeshuah, the improper noun form of our Messiah’s given name Yeshua. When we read this passage, is there a connection between having salvation in our lives and staying away from unclean things? Certainly, if we want to live a life like Yeshua’s, we will endeavor to eat as He ate. We do not need to be defiantly opposing commandments of God which decree that certain creatures are unadvised for human consumption.

Consider the following words that God Himself gives about clean and unclean things and the Last Days:

“For the LORD will execute judgment by fire and by His sword on all flesh, and those slain by the LORD will be many. Those who sanctify and purify themselves to go to the gardens, following one in the center, who eat swine's flesh, detestable things and mice, will come to an end altogether,’ declares the LORD. ‘For I know their works and their thoughts; the time is coming to gather all nations and tongues. And they shall come and see My glory’” (Isaiah 66:16-18).

It is important to note how the KJV rendering of these verses states that it is those who eat unclean things, who will be the people who say that they are “holier than thou”—not those of us who only eat acceptable things, as today’s Messianics may be inappropriately accused:

“A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; which say, stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day” (Isaiah 65:3-5, KJV).

The Lord says that in the Last Days He will judge those who eat swine’s flesh, detestable things, and mice. These people are defiant toward God about it. We should sincerely hope and pray that those Christians who vehemently may tell us as Messianics that what we are doing is wrong will see the significance of His Instruction and not be judged, because they would be pretty hard-pressed to provide an alternative interpretation of these prophecies.

Christianity’s Double Standard

Based on the responses to various Christian arguments we have examined, it is evident that today’s Christians have missed some things when it comes to the kosher dietary laws and what God actually considers “food.” Many Christian pastors strongly declare from the pulpit that God has made all animals acceptable for eating, while at the same time they strongly condemn the consumption of alcoholic beverages and smoking tobacco.

This is strong evidence of a double standard used to judge others, because there is more spoken of in the Scriptures about food and eating than about drinking. In fact, all that is really said about alcohol is “do not get drunk with wine” (Ephesians 5:18), and it was Yeshua whose first miracle was turning water into wine (John 2:1-11). Paul wrote Timothy to “use a little wine for the sake of your stomach and your frequent ailments” (1 Timothy 5:23).[44] And as Kolatch astutely observes, “The smoking of tobacco is not mentioned in the Bible.”[45]

We do not endorse careless drinking or smoking, but do believe that those who condemn such things, and then go around and eat all the unclean things they want, are not judging with a fair scale. A common verse quoted to Messianic Believers is Colossians 2:16, “Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day.” But Colossians 2:8 prefaces this by saying, “See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Messiah.” Are the dietary commandments of Scripture empty traditions and deceptions of fallen human beings? No, they are not. They are ordinances that were given by God to make His people holy. Those of us who keep these Biblical commandments are not to take judgment from those in the world (or even those in the Christian community if something does not align with Scripture). Have God’s commandments all of a sudden become vain and worthless worldly philosophies? I do not believe so.

But many Christians will still interpret these verses as meaning that they can eat whatever they want, regardless of what God says. So let them. Let us not harshly condemn those who do not presently see things the way we do about what God considers food. Let us see if these Christians truly act in kind and do not judge us for eating the way He has prescribed.[46] But if some decide to treat us harshly, let our Heavenly Father be their Judge, for a few of them could sadly be some of those who defiantly eat unclean things mentioned in Isaiah 66:16-18. I would hope and pray that such people are just being immature and are speaking before they think—and in most cases, they are.

A Proper Attitude for Messianics and Christians

It has been our unfortunate observation that some Messianics make the dietary laws into a (major) stumbling block for many Christians who believe they are unimportant, when explaining their Torah observant convictions to them. All too often, Christians who do not eat the way the Scriptures tell us are said to have “bacon breath” and be “pork loving pagans.” Insulting people with such derogatory slurs will not at all help them to see the importance of following these commandments, or lead them into greater maturity.

While it is a fact that God does say that in the Last Days He will judge those who defiantly eat pork and other unclean things, it is also a fact that many Believers are turning to the instructions that He gave us and are ceding their will to His will. Many are seeing the health benefits of eating kosher, and no longer consuming pork or shellfish. As the Messianic movement grows and many Christians realize that there is more to our faith than just the “New Testament,” many now keep kosher homes and no longer eat unclean things like pork and shellfish.

Yet if we intend to really live a life like Yeshua’s—and while this does mean we should eat the way He did—it also means we must not be harmful or mean-spirited to others who presently do not see things the way that we do. We need to be loving and merciful in our critiques, for by no means is one’s salvation determined on what a person eats—rather, the issue of eating the way God prescribed is one of maturity and commitment. It could also add more years to your life as well!

How should we approach those who might criticize us? This is something each of us will have to figure out on our own, because it has been my sad observation that often those who claim to know the Messiah are usually more critical toward Messianic Believers who eat kosher than those who are secular. Hopefully, these Christians will simply realize that we are trying to live a life like Yeshua’s, and while they may not completely understand why we do not eat things like pork or shellfish, they will be mature and realize that this is not a salvation issue. There are, after all, plenty of people who sincerely love God and eat bacon on a regular basis. We should pray that they will not be found criticizing something that our Savior did. Instead, we should demonstrate the positive benefits of eating kosher, both in what it teaches about God’s holiness and how to live healthy! Such an example will cause people to ask the appropriate questions (cf. Matthew 5:16).

Can we make sacrifices for God?

The whole purpose of understanding the dietary commandments of Scripture is the holiness of God’s people. They are to teach us to separate the holy and the profane. With the evidence we have provided in favor of born again Believers following these commandments today, there are still going to be people who continue to eat unclean things, and not accidentally.

The real question at hand has always been: Does God have the right to tell us how to eat? Well, does God have the right to tell us how to conduct ourselves? Absolutely! We cannot let our personal agendas and pride get in the way of this. His Instruction is for our good, after all!

Regardless of our theological differences on minor issues, we all believe that Yeshua the Messiah, God’s only Son, came down to Earth from His glory in Heaven to become our perfect sacrifice—being the ultimate example of humility (Philippians 2:5-11). He endured incredible hardships, mockeries, torture, and finally crucifixion for us. His death on the cross covered our sin, it covered our pride, greed, lust, hatred, murder, fornication, and our consumption of what the Lord considers unclean. If our personal salvation is truly valuable, and we remember what the Messiah had to give up for us, maybe not eating unclean things is not as “bad” as it sounds. Maybe making the small sacrifice of giving up things that our flesh wants, is actually worth the spiritual fulfillment of pleasing God.

Is our Heavenly Father interested in what we eat? Perhaps we need to ask Adam and Eve this question!

ENDNOTES FOR Chapter 11

[1] This article was originally written for the author’s book Torah In the Balance, Volume I (Kissimmee, FL: TNN Press, 2003).

[2] Cf. Ephesians 4:1-6.

[3] Scherman, Chumash, 9.

[4] This is discussed in more detail in the author’s exegetical paper on Genesis 9:3-7, “Why Meat?”

[5] Ibid., 33.

[6] Allen P. Ross, “Genesis,” in John F. Walvoord and Roy B. Zuck, eds., The Bible Knowledge Commentary: Old Testament (Wheaton, IL: Victor Books, 1985), 38.

[7] John H. Walton further specifies, “The noun (remeś) and the associated verb (rmś) each occur seventeen times in the Old Testament, ten times each in Genesis 1-9. This word group is distinct from both the wild (predatory) beasts and domesticated flocks and herds. Neither verb nor noun is ever used to refer to larger wild animals or to domesticated animals. In no place is remeś a catch-all category for all creatures. It is one category of creature only. The division of the Hebrew terms used up to this point in Genesis reflects the nature of the animal...” (Walton, Genesis, pp 341-342).

[8] BDB, 1072.

[9] Cf. Leviticus 11:10, 12, 20, 23.

[10] Alfred J. Kolatch, The Second Jewish Book of Why (Middle Village, NY: Jonathan David Publishers, 1985), 318.

[11] Hertz, 450.

[12] Scherman, Chumash, 437.

[13] BDB, 143.

[14] John I. Durham, Word Biblical Commentary: Exodus, Vol. 3 (Waco, TX: Word Books, 1987), 334.

[15] Hertz, 63; Scherman, Chumash, 79.

[16] Baker and Carpenter, Complete Word Study Dictionary: Old Testament, 980.

[17] Hertz, 453.

[18] Empire Kosher (www.empirekosher.com), a major producer of kosher poultry in the United States, indicates how “Nearly 25 percent of its customers are not Jewish. They purchase Empire because they find the taste superior to ordinary poultry and enjoy the health benefits of the kosher process.”

[19] BDAG, 81.

[20] It is notable that there is no Biblical prohibition regarding associating with those of the nations. This was an extra-Biblical regulation added by some of the Rabbis of Judaism. The Mishnah says in m.Ohalot 18:7, “Dwelling places of gentiles [in the Land of Israel] are unclean” (Neusner, Mishnah, 980) and as such Jews in the Second Temple period did not often voluntarily associate themselves with others. The Greek word athemitos used in Acts 10:28, in most Bibles rendered as “unlawful,” does not mean unlawful in the sense of something against the Torah. It pertains, rather, “to not being sanctioned, not allowed, forbidden” (BDAG, 24), relating to custom or opinion, as opposed to something that is Biblical law.

[21] Zodhiates, Complete Word Study Dictionary: New Testament, 1186.

[22] H. Bietenhard, “pniktós,” in TDNT, 895.

[23] Note that various commentators today are agreed that the issue in Galatians 2:11-13, with Peter separating himself from the non-Jewish Believers in Antioch, may very well relate to some level of kashrut being observed by all the Believers—one being moderate (the non-Jewish Believers), and one quite stringent (“the men from James”).

Cf. Dunn, Galatians, pp 121-122; Richard B. Hays, “The Letter to the Galatians,” in Leander E. Keck, ed., et. al., New Interpreter’s Bible, Vol. 11 (Nashville: Abingdon, 2000), pp 232-233. Also consult Josephus The Jewish War 7.43, 45; and the author’s remarks in his commentary Galatians for the Practical Messianic.

[24] For a further discussion, consult the author’s publication Acts 15 for the Practical Messianic (forthcoming 2009).

[25] David Friedman, They Loved the Torah (Baltimore: Lederer Books, 2001), 25.

[26] Ibid.

[27] Including, but not limited to: RSV, NASB, NIV, NRSV, ESV, HCSB.

[28] Robert A. Guelich, Word Biblical Commentary: Mark 1-8:26, Vol. 34a (Dallas: Word Books, 1998), 378.

[29] Willis J. Barnstone, trans., The New Covenant (New York: Riverhead Books, 2002), 68.

[30] Hugh J. Schonfield, trans., The Original New Testament (New York: Harper & Row, 1985), 22.

[31] For a further analysis of Mark 7:19, including the connection/non-connection between the Greek participles legei and katharizōn, consult the article “A Short Note on Mark 7:19” by Tim Hegg, available for access at <www.torahresource.com>.

[32] Dennis Kiszonas, “What’s For Supper?” Berean Searchlight. Vol. 61 No. 8:18.

[33] Gordon Tessler, The Genesis Diet (Raleigh: Be Well Publications, 1996), 97.

[34] Ibid., pp 98-99.

[35] Abraham Smith, “1 Timothy,” in New Interpreter’s Study Bible, pp 2133-2134.

[36] Justo L. González, The Story of Christianity, Vol. 1 (San Francisco: Harper Collins, 1984), 137.

[37] John F. Walvoord, The Church In Prophecy (Grand Rapids: Zondervan, 1964), pp 54-55.

[38] F. Hauck, “koinós,” in TDNT, 447.

[39] BDAG, 552.

[40] In actuality, the term “unclean food” is an oxymoron, as Biblically something that is unclean and not on the food lists of Leviticus 11 and Deuteronomy 14 cannot be considered food.

[41] Consider how in 1 Maccabees 1:47, it is attested that Antiochus Epiphanes issued a decree “to sacrifice swine and unclean animals” (RSV), hueia kai ktēnē koina, at the Temple in Jerusalem. The verse following includes a reference to “everything unclean and profane” (1 Maccabees 1:48, RSV), panti akathartō kai bebēlōsei, similarly followed by a later reference to “an unclean place” (1 Maccabees 4:43, RSV) or topon akatharton.

It would seem best that the so-called “unclean animals” (1 Maccabees 1:47) are actually “common animals,” given the two later uses of akathartos. The pigs sacrificed would be unclean, but the other animals could actually be clean animals sacrificed by the Seleucid Greeks, but not at all being tamim or fit for sacrifice in God’s holy place (i.e., Exodus 12:5; Leviticus 1:3, 10; 3:1, 6, 9, etc.). Although being pagans they did sacrifice swine, traditional Greco-Roman religion did use Biblically clean, albeit common, animals in their sacrifices as well.

[42] Zodhiates, Complete Word Study Dictionary: New Testament, 872.

[43] The Roman historian Suetonius records, “Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, [Claudius] expelled them from the city” (Life of Claudius 25.2; Suetonius: The Twelve Caesars, trans. Robert Graves [London: Penguin Books, 1957], 202). A number of Romans commentators are agreed that this “Chrestus” is none other than a reference to the good news about “the Christ,” Yeshua the Messiah, making its way into the Roman synagogues and causing a ruckus so big that Claudius’ government expelled the Jewish population from the city.

Cf. F.F. Bruce, Tyndale New Testament Commentaries: Romans (Grand Rapids: Eerdmans, 1985), pp 16-17; C.E.B. Cranfield, International Critical Commentary: Romans 1-8 (London: T&T Clark, 1975), pp 16-17; Douglas J. Moo, New International Commentary on the New Testament: The Epistle to the Romans (Grand Rapids: Eerdmans, 1996), pp 4-5. Also consult the author’s entry for Romans in A Survey of the Apostolic Scriptures for the Practical Messianic.

[44] To argue that this “wine” was just some form of grape juice is utterly absurd. While wine in antiquity may have been watered down at times, suggesting that “wine” in Scripture is not at all alcoholic is often the product of a fundamentalist, North American brand of Christianity (reflecting a society that once experimented with Prohibition). In stark contrast, none of today’s European Biblical scholars propose that “wine” in Scripture is anything but an alcoholic beverage.

For a further discussion, consult B.C. Bandstra, “Wine,” in ISBE, 4:1068-1072.

[45] Kolatch, 285.

[46] Consult the author’s commentary Colossians and Philemon for the Practical Messianic for a detailed examination of Colossians 2:8, 16 (forthcoming late 2009).

SUGGESTED STUDY QUESTIONS FOR CHAPTER 11

1. What is the controversy regarding the validity of the dietary laws of the Torah between Messianics and Christians?

2. How did humanity start eating meat after the Flood?

3. What does God consider to be food? Land animals? Marine creatures? Birds? Insects?

4. What are some of the things God considers unacceptable for our consumption?

5. Why is the pig viewed with extreme disgust in Judaism?

6. Do you believe the practice of separating meat and dairy is Biblical? Why or why not?

7. What was the purpose of God giving His people the dietary laws?

8. What is the interpretation of Peter’s vision as given by Peter himself?

9. What is the context of pniktos in relation to Acts 15:20 and the dietary laws of the Torah?

10. How does ritual handwashing relate to Yeshua’s comments in Mark 7:19?

11. What did Paul tell Timothy about food (1 Timothy 4)?

12. What is the possible historical background behind Romans 14, and the Jewish Believers adopting vegetarianism?

13. What does God say He will do with those who eat unclean things in Isaiah 65 & 66?

14. How should we as Messianics follow the dietary laws with an appropriate attitude?

-12-

Sacred Name Concerns

How many of you have been in a Messianic religious setting as of late where you have heard someone use the words God, or Lord, or even Jesus Christ—and then someone gets up and publicly chastises the person? How many of you have been told that if you do not use Hebraic names and terms for the Father and the Son that your prayers will neither be heard nor answered? How many of you have seen people forget the love and compassion of our Savior, and whose faith is now tied up in pronouncing His name “correctly”?

Sadly, these sorts of occurrences are becoming more and more commonplace in certain sectors of the Messianic community. As our Heavenly Father is in the process of restoring His people, many have taken the message of Torah obedience and have abused it. They have removed the message from its original, First Century Jewish context, and are doing things that are foreign to the orthopraxy of the Apostles. In so doing, they have brought disrepute to the Messianic movement and a foul spirit into the camp. They have defamed the name of God, rather than respect it.

For centuries, Satan has done his best to divide those who claim to believe in the God of Israel, Creator of Heaven and Earth. In our day, the enemy is trying to stall or discredit the restoration of Israel. Unfortunately, our enemy’s tactics have all too often succeeded. One such issue that the Adversary has used to divide the Body of Messiah in recent days has been the Sacred Name controversy. He has done his job quite well.

Some are not familiar with what the Sacred Name issue is, while others are all too knowledgeable. In this article we will discuss various aspects surrounding this debate, including: what the Divine Name of God is, various interpretations and views of the Third Commandment, titles for our Creator used in Scripture, where the English name Jesus really comes from, and concerns that we have in regard to this divisive subject. Our goal is to gain a scholastic perspective that encourages Believers to follow the example of the Apostles, who lived within the framework of Second Temple Judaism. Our ministry is concerned about the credibility of the Messianic movement, and we believe that there has been a strong lack of Biblical scholarship in this area, both linguistic and historical.

What is the issue?

In regard to the Father’s name, the issue at hand is that one has to decide whether or not it is appropriate to verbalize His proper name which is given to us in the Hebrew Bible. It is composed of the four Hebrew letters yud (), hey (), vav (), hey (): , equivalent of the English letters YHVH or YHWH. They compose what is commonly called the “tetragrammaton,” a term meaning “a word of four letters.”

In almost all major English Bible translations of the Tanach or Old Testament, the tetragrammaton has been rendered as “the LORD.” Some Jewish Bibles use the term “HASHEM” meaning “the Name.” Customarily in Bible translation, proper names are always transliterated, meaning that their sounds are communicated as closely as possible from one language into another, but titles are always translated. Yet in the case of the name YHWH most English Bibles have rendered it as a title. The preface to the New American Standard Bible states the following:

The Proper Name of God in The Old Testament: In the Scriptures, the name of God is most significant and understandably so. It is inconceivable to think of spiritual matters without a proper designation for the Supreme Deity. Thus the most common name for the Deity is God, a translation of the original Elohim. One of the titles for God is Lord, a translation of Adonai. There is yet another name with is particularly assigned to God as His special or proper name, that is, the four letters YHWH (Exodus 3:14 and Isaiah 42:8). This name has not been pronounced by the Jews because of reverence for the great sacredness of the divine name. Therefore, it has been consistently translated LORD. The only exception to this translation of YHWH is when it occurs in immediate proximity to the word Lord, that is, Adonai. In that case it is regularly translated GOD in order to avoid confusion.

It is known that for many years YHWH has been transliterated as Yahweh, however no complete certainty attaches to this pronunciation.[1]

As Exodus 20:7 reads in the NASU: “You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain.” If the tetragrammaton were transliterated into the text, as it is in the New Jerusalem Bible, then the verse reads, “You shall not misuse the name of Yahweh your God, for Yahweh will not leave unpunished anyone who misuses his name.” “Yahweh” is the most common form used by theologians today for , other than just the letters YHWH. Many scholastic works and commentaries will use the form “Yahweh” in their description of Ancient Israelite religion.

This Christian Bible translation says that the name YHWH is rendered as LORD because of Judaism’s reverence for the Divine Name of the Supreme Deity. The NASU translators followed a long-standing tradition of not pronouncing the name of God founded centuries ago in Judaism. One widely respected Jewish translation of the Tanach (Old Testament), the ArtScroll Tanach, renders not as LORD, but HASHEM, meaning “the Name.” Its translators tell us, “In this work, the Four-Letter Name of God is translated ‘HASHEM,’ the pronunciation traditionally used for the Name to avoid pronouncing it unnecessarily.”[2]

A third, but more liberal view of why YHWH is not used in most Bible translations, is stated in the preface to the Revised Standard Version. It says, “the use of any proper name for the one and only God, as though there were other gods from whom he had to be distinguished, was discontinued in Judaism before the Christian era and is entirely inappropriate for the universal faith of the Christian Church.”[3] Some may take issue with the statement that it is “entirely inappropriate for the universal faith” for our Creator to be designated by a proper name. However, it is historically accurate that the speaking of the name of God aloud was discontinued in Judaism long before the time of Yeshua, as commonly speaking the name of God was considered synonymous with defaming it. Martin Rose comments that “Judaism had secured that the divine name should not be profaned any more. The divine name, once the ‘distinguishing mark’ of divine presence and immanence, had become the essence of God’s unapproachable holiness so that in the Jewish tradition ‘the Name’ (haššēm) could be synonymous with ‘God’” (ABD).[4]

The primary debate surrounding this issue has many factors. How do we pronounce the name YHWH? What does the Third Commandment truly tell us? Should we even be using the Divine Name?

Secondary debates include what the given Hebrew name of the Messiah is, and whether or not it is necessary to know the specific name YHWH for a person to be saved.

The Creator Has a Name

No honest Christian or Jewish theologian will disagree with those who strongly point out that our Creator indeed has a name. He first reveals His name to Moses in Exodus 3:13-15:

“Then Moses said to God, ‘Behold, I am going to the sons of Israel, and I will say to them, “The God of your fathers has sent me to you.” Now they may say to me, “What is His name?” What shall I say to them?’ God said to Moses, ‘I AM WHO I AM’; and He said, ‘Thus you shall say to the sons of Israel, “I AM has sent me to you.”’ God, furthermore, said to Moses, ‘Thus you shall say to the sons of Israel, “The LORD [YHWH], the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.” This is My name forever, and this is My memorial-name to all generations.’”

The proper name of our Creator was revealed to Moses as he was preparing to go back to Egypt with His help to free the Israelites in slavery. He needed a name to distinguish YHWH from the pagan gods of the Egyptians. The Jewish Study Bible comments that while the name “YHVH is [often] represented by the word LORD…it is connected to the verb h-y-h, ‘be’ or ‘become,’ most likely in a causative sense, ‘he who causes to be.’”[5] Another possible meaning of YHWH is simply “Eternal One,” or perhaps even “Transcendent.” We see Moses using the name YHWH in His encounters with Pharaoh:

“And afterward Moses and Aaron came and said to Pharaoh, ‘Thus says the LORD [YHWH], the God of Israel, “Let My people go that they may celebrate a feast to Me in the wilderness.”’ But Pharaoh said, ‘Who is the LORD that I should obey His voice to let Israel go? I do not know the LORD, and besides, I will not let Israel go’” (Exodus 5:1-2).

As previously mentioned, most English Bibles use the title “the LORD” in place of YHWH. In instances such as these, did the Pharaoh of Egypt verbally speak the name YHWH? From the text alone, it is likely that he did. As history later records, the Jewish Sages who returned from Babylonian exile did not wish God’s name to be brought to shame, as misusing God’s name was believed to have been one of the significant reasons that caused the exile. Substitutions were used for the Divine Name, such as Adonai, meaning “(my) Lord,” or HaShem, meaning “the Name.” Whenever YHWH would appear in a Biblical text, Adonai or HaShem would likely be pronounced instead. It is important to note that both of these titles appear independently in the Scriptures to refer to God.

Most Jews who returned from captivity in Babylon considered it blasphemous to speak the Divine Name, and some in the Messianic movement likewise believe it is blasphemous to verbalize it. The Talmud states how the “sages say, ‘On account of using the ineffable Name, one is subject to the death penalty, but as for euphemisms, one is subject to the admonition [not to do so, but not to the death penalty if he does so]’” (b.Sanhedrin 56a).[6] Post-exilic Judaism has historically maintained that if a person were to curse using the name YHWH in a sentence, he was to be given the death penalty. If it were just a curse with a title used in place of the Divine Name, then it was not worthy of death. This is one of the reasons why the proper name of God was not spoken by the First Century C.E. The intention was to disallow instances where pagan individuals such as Pharaoh would curse using the Divine Name. This is something often not realized by many today who insist on its usage.

The Third Commandment

From most Bibles, the Third Commandment reads: “You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain” (Exodus 20:7; cf. Deuteronomy 5:11). Within Christianity, this command is usually interpreted as meaning that we are not to curse using the name of our Heavenly Father or that of His Son. This includes using derogatory slurs involving titles given to God as a curse. Jack S. Deere reflects on this interpretation, observing, “This command forbids using God’s name in profanity but it includes more. The third commandment is a directive against using God’s name in a manipulative way (e.g., His name is not to be used in magic or to curse someone). Today a Christian who uses God’s name flippantly or falsely attributes a wrong act to God has broken this commandment.”[7] You should not find any Believer who disagrees with this interpretation.

In some Jewish translations of Scripture, the Third Commandment is rendered as “You shall not swear falsely by the name of the LORD your God; for the LORD will not clear one who swears falsely by His name” (Exodus 20:7, NJPS), meaning that one is not to take a false oath in His name or by God’s authority. Nahum M. Sarna remarks, “The tradition demands that we neither swear falsely in court nor use God’s name in vain. We, therefore, refrain from using the traditional names for God in secular writings or conversation, much less in voicing profanities.”[8]

This translation reflects an interpretive tradition that equated misusing the name of God to swearing falsely in His name. The Hebrew clause commonly rendered as “in vain” is l’shav. Sarna explains that this means “for nothing, in vain,” but indicates it is also ambiguous, commenting, “The ambiguity broadens the prohibition and allows for the proscription of both perjury (by the principals in a lawsuit, swearing falsely) and unnecessary or frivolous use of the divine name.”[9]

HALOT offers several different applications of the term shav, including “worthless,” meaning “to utter a name in vain, unnecessarily to abuse a name in an evil way (in a magic ritual or an oath)”; “worthless, unrestrained.”[10] “It designates anything that is unsubstantial, unreal, worthless, either materially or morally” (TWOT).[11] Obviously, what the Third Commandment is trying to communicate to us is that we are not to misuse the name of God. It is to be treated with great respect and it commands authority. This includes using it inappropriately as a slur, as it is commonly interpreted by Christianity, and using it falsely in oaths as it is widely interpreted by Judaism.

Some, however, believe that the Third Commandment is violated by those who refuse to use or speak the name YHWH, and by rendering YHWH with a title such as “LORD” or “HASHEM” in English Bible translations. Is the Third Commandment broken when people do not speak the name YHWH?

When our Creator revealed His proper name to Moses on Mount Sinai, He says, “Thus you shall say to the sons of Israel, ‘The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is My name forever, and this is My memorial-name to all generations” (Exodus 3:15). No honest commentator denies the fact that in the Hebrew source text of Exodus 3:15 the name YHWH appears.[12] Thomas B. Dozeman remarks in the New Interpreter’s Study Bible, “The name YHWH, translated as ‘Lord’ in the NRSV, is the third-person masculine singular form of the verb. It translates ‘he is’ or ‘he will be.’ Speaking the name YHWH actually poses a question: He will be what? The answer to the question requires further reading of the book of Exodus, where the future actions of God for Israel are recorded, providing the content of the divine verbal name: YHWH will be savior, healer, revealer, covenant maker, etc.”[13]

Jeffrey H. Tigay, in The Jewish Study Bible, identifying that the Creator indeed has a name, reflects on the tradition of why Jewish people over the centuries have avoided saying it. He remarks, “The LORD is actually a translation of ‘'adonai’ (lit. ‘my Lord’) because that is what Jews now pronounce whenever the consonants YHVH appear. YHVH was probably originally pronounced ‘Yahweh,’ but in Second Temple times, as an expression of reverence, Jews began to avoiding uttering it, substituting ‘'adonai’ and other surrogates.”[14] The Dictionary of Judaism in the Biblical Period mirrors these remarks, adding, “When the high priest addressed God in the Temple’s Holy of Holies on the Day of Atonement, he uttered this name. When the priests blessed the people in the Temple, they used this name. By the third century B.C.E., God’s name had become so hallowed that it could not be pronounced outside of worship, and the term adonai (my lord) was regularly substituted.”[15]

While certainly recognizing that our Creator has a name, YHWH, both the Jewish and Christian traditions have avoided its pronunciation due to its extreme holiness. The rendering of YHWH as “the LORD” is identified in the preface to most major English Bible translations. In scholastic circles, however, it is not uncommon to see forms such as YHWH or Yahweh used to refer to God, as Jewish and Christian theologians do plainly recognize that our Creator has a name.[16] But, in Second Temple Judaism the name of God was not spoken aloud. As Messianic Believers, we must recognize that this was the same Second Temple Judaism in which Yeshua the Messiah lived, and from which the early Messianic community arose. Regarding whether or not we should use the name YHWH today, we should determine whether or not the Messiah ever spoke it. We should follow the example of Yeshua and His Apostles.

Yeshua’s Handling of the Name of God

Objectively examining the Apostolic Scriptures, we find that there is not a single instance of the Messiah ever verbalizing the name YHWH, either directly, or with Him quoting from the Tanach. Consider Luke 4:17-19, which includes a direct quotation from Isaiah 61:1 and 58:6:

“And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, ‘THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, TO PROCLAIM THE FAVORABLE YEAR OF THE LORD.’”

In the Greek source text, Isaiah 61:1 is quoted from the Septuagint, the Jewish translation of the Hebrew Bible composed approximately three centuries before the Messiah. The LXX rendered the name YHWH as Kurios or “Lord,” the Greek equivalent title of the Hebrew Adonai. In the synagogue at Capernaum, Yeshua would have read this text aloud with Adonai. While the following verses in Luke 4:28-32 indicate that most in the synagogue thought He was blaspheming, they do not indicate that He was blaspheming because He verbalized the name YHWH. On the contrary, they were dismayed because of Yeshua’s words “Today this Scripture has been fulfilled in your hearing” (Luke 4:21).

EJ indicates that “The prohibition against the pronunciation of the name of God applies only to the Tetragrammaton, which could be pronounced by the high priest only once a year on the Day of Atonement in the Holy of Holies...and in the Temple by the priests when they recited the Priestly Blessing.”[17] The Mishnah reflects these traditions that existed in the Judaism of Yeshua’s day:

“And the priests and people standing in the courtyard, when they would hear the Expressed Name [of the Lord] come out of the mouth of the high priest, would kneel and bow down and fall on their faces and say, ‘Blessed be the name of the glory of his kingdom forever and ever’” (m.Yoma 6:2).[18]

There was a protocol for using the proper name of God, and it is clear that Yeshua adhered to it during His ministry. In the Gospels Yeshua actually spends more time calling His Father, “Father” or “Abba,” than referring to Him as God or Lord.[19] If Yeshua considered not speaking the name YHWH aloud to be an error of the Second Temple Judaism in which His ministry functioned, then there would be plenty of evidence in the Apostolic Scriptures supporting this, including charges of blasphemy against Him for verbalizing the name YHWH. But these things do not appear. As Messianic Believers who are trying to return to the theology of the First Century Believers, who operated within the context of Second Temple Judaism, we must recognize that while our Heavenly Father has a proper name, it was not used by Yeshua or the Apostles. We must have the same kind of respect for the holiness of the name YHWH that they had. Today’s Messianics should follow the example of our Jewish forbearers in this matter.

Can we know with certainty how to pronounce the Divine Name?

One important key to the debate surrounding this issue regards the pronunciation of the name YHWH. To many Jews, it is considered “the unspeakable name of God.” A major part of this is due to the fact that the exact pronunciation of the Divine Name has been contested, having been lost to antiquity.

It is notable that most Sacred Name Only organizations cannot agree upon the exact pronunciation of YHWH. Each has its own theory about how to pronounce our Heavenly Father’s name. Renderings range from the common forms “Yahweh” and “Yahveh” to “Yahuweh,” “Yahuveh,” “Yahvah,” and “Yahueh,” just to name a few. Many just choose to write it as YHVH or YHWH. (And yes, some even insist on using the Hebrew letters .)

Scholars have debated for centuries over the exact pronunciation of God’s name, based on available linguistic evidence and testimonies from ancient history. But all that anyone can provide is a best guess. B.W. Anderson observes the following in IDB:

“In the earliest Hebrew the sacred name appeared as a four-letter word or tetragrammaton: YHWH (), without any vowel signs. Since the vowels were added very late, at the time of the fixing of the MT text…, the OT itself gives no clue to its original pronunciation. Some help, however, is given by the early church fathers. Theodoret of Cyrus (fourth century A.D.) testifies that the Samaritans, who shared the Pentateuchal scripture with the Jews, pronounced the name [Iabe], and Clement of Alexandria (early third century A.D.) transliterated the ‘name of four letters’ as [Iaoue]. Moreover, Egyptian Magic Papyri from the end of the third century A.D. attest to the patristic spelling, especially that of Theodoret. Following these hints, modern scholars believe the approximate pronunciation was ‘Yahweh.’”[20]

“Yahweh” has become the most common pronunciation of the tetragrammaton in the scholastic community, but no complete certainty can be attached to this pronunciation. There are some variant pronunciations such as “Yahuweh” or “Yahoweh” which some prefer. A default position is to represent the name of God by the consonants YHWH or YHVH. We can, however, be confident that “Jehovah” (or “Yehovah”) is not the correct pronunciation of YHWH. As Anderson notes,

“[This is a]n artificial form, often attributed to Petrus Galatinus in ca. A.D. 1520, which results from the combination of the consonants of the Tetragrammaton…with the substitute vowel reading which was introduced in the sixth-seventh centuries A.D…One of the various substitutes that were employed, the chief was ‘Adonai’ (‘Lord’), the vowels of which the Masoretes as a rule added to the consonants ‘YHWH’ to indicate that ‘Adonai’ should be read. The combination of the two—the Tetragrammaton and the vowels of ‘Adonai’—yields the artificial name.”[21]

Because the Hebrew language has no vowels, the Masoretes, whose job it was to copy the texts of the Hebrew Scriptures, added special markings underneath letters to indicate vowel sounds.[22] For the name YHWH, the vowel markings for Adonai or “Lord” were applied, so the cantor in the synagogue would read Adonai. Some early Christian Bible translators applied the vowel markings for Adonai and came up with the name “Jehovah.” There are still a fair number of Christians who use the form Jehovah, albeit in error. The scholastic community today, in contrast, is more likely to use the form “Yahweh,” or simply YHWH.

There are some in the Messianic community who believe that they know what the correct way to say the name of God is. The problem with this is that the pronunciation of His name has been debated for centuries, and one of the reasons why Jews today do not use it is because His name was only spoken aloud by the high priest in the Temple on Yom Kippur. Perhaps today we might not view not speaking God’s name as some kind of superstition, seeing the name YHWH or forms such as “Yahweh” used in academic journals and publications. But considering the debate over how God’s name is pronounced, it would be best for all of us to respect historical precedents, knowing that our Father has a name, but treating it with the respect and holiness that it deserves. Again, today’s Messianics should follow Jewish orthopraxy in this matter.

Is it necessary to know the Divine Name to be saved?

Of course, the debate does not stop there. Many people who staunchly advocate usage of the Divine Name believe that you must know the name YHWH in order to be saved. This is not what the Scriptures tell us. Although the proper name of the Holy One of Israel is YHWH, and it is important we recognize what this name is and the supreme holiness attached to it, there is no mandatory requirement in Scripture that a person must know this exact name to be saved. However, there are some that like to use the Scriptures to make us think so.

Proverbs 30:4 asks us some rhetorical questions: “Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in His garment? Who has established all the ends of the earth? What is His name or His son's name? Surely you know!” Some believe that the text of this verse makes it absolutely necessary that one must know the name YHWH and the original Hebrew name of the Messiah to be saved. But this is not what it tells us. Proverbs 30:4 speaks of the majesty of our Creator and the greatness of our Heavenly Father’s and His Son’s names, not that a person must know these names to be saved. For in Hebraic thought, one’s “name” also concerns his reputation, power, and authority.[23]

Notably of the Sacred Name Onlyists we could ask: If it is required to know the correct names to be saved, which form of the names must we know? (And this is where their not agreeing among themselves can cause manifold problems.)

In Romans 1:18-20 the Apostle Paul writes, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.”

Paul said that no person on Planet Earth is excused from not hearing the good news of salvation in the Messiah—or the revealed nature of our Creator in His creation. In theology this is usually referred to as natural revelation, or the witness of God in the world. This means that a person living in a remote jungle, who has never heard of the name YHWH or even has read or seen a Bible, will be held accountable on Judgment Day for his or her sin.[24] No person must know the specific, proper name of the Creator to be saved—because that is not what the Word teaches. If it were truly the case, then why does this Scripture imply otherwise?

However, one thing that we do know is that it is absolutely necessary to call upon the One True God, whose proper name is YHWH (), to be saved (Acts 2:21; Romans 10:13). None of us denies this. If the Messiah is not YHWH made manifest in the flesh, then He is incapable of being our Redeemer (cf. Philippians 2:5-11; Isaiah 45:23).

Any good student of the Bible should know that the proper name of God is YHWH. However, there is no verse which says that a person must know the proper name of God to be saved.

Our Father in Heaven

It is important that we emphasize how the Apostolic Scriptures are replete with admonitions on how we are to call our Creator Father or Abba (i.e., Romans 8:15; Galatians 4:6), as the Messiah wanted us to have an intimate father-child relationship with God, not a strictly formal king-subject arrangement, or one where we are in constant concern over saying His “name” correctly. (Although, we are certainly to revere and honor God as King!) We all need to remember that the Messiah Himself prayed, “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9). Examine the following text of Scripture, commonly called “the Lord’s Prayer”:

“Pray, then, in this way: ‘Our Father who is in heaven, hallowed be Your name. Your kingdom come. Your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen’” (Matthew 6:9-13).

Please notice that in the Scriptural quotation above there is no mention of the word “Lord,” where most SNO advocates would insert YHWH.[25] In this prayer, the Messiah clearly calls His Father, “Father.” From this portion of text, one can see from our Savior’s own words that using the Divine Name is something not to be taken lightly. The Messiah clearly tells us that YHWH is to be our Heavenly Father and that His name is holy. But what must be noted is that the Messiah never once spoke the Divine Name in the Gospel accounts.

There is no direct quotation of the Messiah Himself ever saying YHWH short of inserting the tetragrammaton into the Greek New Testament, which is not supported by any kind of trustworthy textual criticism. The closest that anyone can get to supporting the premise that the Messiah used the Divine Name could come from John 17:6, where He prays “I have manifested Your name to the men whom You gave Me out of the world.” The Greek verb phaneroō means “to cause to become known, disclose, show, make known” (BDAG).[26] However, both the Hebrew shem and the Greek onoma, which mean “name,” also represent the character and substance of the Holy One of Israel. In actuality, when the Messiah said that He manifested the Father’s name to His Disciples, He was speaking of manifesting the Father’s character to them. This view is reflected in the NIV rendering of John 17:6: “I have revealed you to those whom you gave me out of the world.”[27]

What about “God” and “Lord”?

It is notable that many Sacred Name people who use the name of God tend to forget that our Father has many titles that are used complimentary and independently of the Divine Name YHWH. In the Hebrew Scriptures, the most notable titles that are used are Elohim and Adonai. In the Greek Scriptures, their counterparts are Theos and Kurios. These titles in English correspond to “God” and “Lord.”[28]

Sacred Name Only advocates often have a field day in attacking people who use the English titles God and Lord. It is often said that these words are of pagan origin and should have no place whatsoever in the vocabulary of a Believer. This claim is made on the basis that God and Lord have also been titles of pagan deities. This claim is made even more so for the Greek titles Kurios and Theos, which were used in Ancient Greek as titles for the deities of Mount Olympus. However, arguments against Kurios and Theos lose weight when we see that the Jewish Rabbis who translated the Hebrew Tanach into Greek had no problem using them in reference to the Holy One of Israel. In fact, when the Apostles went into Greek-speaking lands, this is exactly what they called the God of Israel, because these were the same terms used by Diaspora Judaism.

If we are to reject titles such as God and Lord because they might be used to refer to pagan deities, then we must hold the Hebrew titles of Elohim and Adonai to the same standard. Not surprisingly, both of these titles have been used to refer to pagan deities every bit as much as YHWH. TWOT explains that El, the singular form of Elohim, “is a very ancient Semitic term. It is also the most widely distributed name among Semitic-speaking peoples for the deity, occurring in some form in every Semitic language, except Ethiopic.”[29] So, if we are to reject God and Lord as titles, we must do the same for Elohim because Elohim is used to refer to pagan deities, and El is used in almost every Semitic language to refer to deities other than YHWH.[30]

We must also consider some more facts. A shortened poetic form of “Yahweh,” Yah, that also appears in the Hebrew Tanach, was possibly used by pagan societies that pre-dated the Israelites. The IVPBBC tells us, “There are a number of possible occurrences of Yahweh or Yah as a deity’s name outside of Israel, though all are debatable.”[31] But even if true, we certainly should not conclude that YHWH is a pagan name because the pagans may have used derivations of it. Furthermore, in 2 Samuel 5:20, David describes the God of Israel as Ba’al, which was the name of a Canaanite deity. But note that, “In the early years the title Baal seems to have been used for the Lord (Yahweh)” (NIDB).[32] Is this an error on David’s part? We should not believe so.

There is no substantial evidence that makes “God” and “Lord” pagan titles. Otherwise, titles such as the Hebrew Elohim, and possibly even the name YHWH itself, would be likewise pagan.[33]

What is the Hebrew name of the Messiah?

Surrounding the Sacred Name issue is what the original given Hebrew name of the Messiah was. Virtually every Christian scholar will agree that He did not go by the name “Jesus,” simply because the English language did not exist 2,000 years ago.

The Messiah, the Lion of the Tribe of Judah (Revelation 5:5), was Jewish in a purely First Century context, which means that He must have had a Hebrew or Aramaic name. The most common Hebrew derivation that is used today for the Messiah’s name, by both Christians and Messianic Believers alike, is the name Yeshua (). The Hebrew is used in all modern Hebrew translations of the New Testament.[34]

Yeshua (or Y’shua) is the standard Hebrew derivation used for the name of the Messiah by today’s Messianic Jews and evangelical Christian community. A few SNO proponents, but not most, also use it. Just as SNO organizations disagree over the exact pronunciation of YHWH, so do they disagree over the pronunciation, and Hebrew spelling, of the Messiah’s name. The preferred Hebrew spelling for the Messiah’s name by most SNO groups is , which is the Hebrew form for Joshua’s name, Yehoshua,[35] although they seldom render it as Yehoshua.

A general census of SNO literature will show that most believe that the original name of the Son is “Yahshua,” or derivations such as “Yahushua” or “Yahoshua,” which they say means “Yah is salvation.” They primarily base this form on the Messiah’s words in John 5:43 where He says “I have come in My Father’s name.” On this basis, those who use these forms say that the Messiah came in His Father’s name of “Yahweh,” thus His name must be “Yah-shua” or “Yahushua” or “Yahoshua.”

The problem with this form is that it is based on an erroneous interpretation of John 5:43, which says in its entirety, “I have come in My Father's name, and you do not receive Me; if another comes in his own name, you will receive him.” The second part of the verse, “if another shall come in his own name, you will receive him,” is sometimes accredited as being a prophecy of the coming antimessiah/antichrist. If the antimessiah is to come in his own name, must he have the first syllable of his own name in his? If the antimessiah had been Adolf Hitler, then given the logic of Hitler “coming in his own name,” the antimessiah’s name would have been something along the lines of AdAdolf HitHitler. (Other examples from historical antimessiah figures would be NapNapoleon BonBonaparte or JosJoseph StalStalin.)

Some try to argue that “Yah,” the contracted poetic form of “Yahweh,” is the “family name” of God, and thus the syllable “Yah” must appear in the Messiah’s name. The problem with this interpretation is that it does not align with Jewish names of the First Century. If indeed the Messiah were to come in “His Father’s name,” as inferred by SNO advocates, then the Messiah’s name should actually be Yeshua ben YHWH or Yeshua bar YHWH, “Yeshua, son of YHWH,” not the erroneous “Yahshua.”

There are some problems that arise when asserting that “Yah” must appear in the name of the Son. What the Messiah is actually talking about in John 5:43 is that He comes in the authority of His Father, not that the syllable “Yah” must be in His actual designative name. And, the Messiah coming in His Father’s authority or character is something that is overlooked by many who emphasize “the name”—at the very least by their frequent lack of love or mercy toward others!

Innocently, many believe that “Yahshua” is the original name for the Messiah. However, for “Yah-shua” to be an actual word in Hebrew, it would need to be spelled in Hebrew as , and no such word has ever existed in the Hebrew language. No Hebrew linguist has ever used or legitimized this form, and it does not appear in any reputable lexicon.[36] “Yahshua” is a word that has been entirely fabricated to fit a false theological presupposition.

Our ministry employs the use of the standard form of Yeshua, used by the vast majority of today’s Messianics for the Hebrew name of the Messiah—forms validated by linguistic scholars and accepted by Jews, Christians, and Messianics alike.

It is also important to note that the names “Yeshua” and “Yahshua” actually have two different meanings. Very few have pointed out that perhaps these differences may be related to how SNO advocates perceive whether or not Yeshua is Divine.

When one reviews a substantial amount of SNO literature, there is usually not a very strong emphasis on who the Messiah is and His atoning work at Golgotha (Calvary). All too often, unfortunately, many SNO people are extremely legalistic in their approach to the Torah and their obedience to our Creator. Seldom is “grace” ever emphasized. So it should be no surprise that these people often circumvent the Messiah for salvation.

The names “Yahshua” or “Yahushua” point to salvation coming directly from the Father, whereas “Yeshua” points to salvation coming through God the Son as an intermediary between humanity and the Father, as the name “Yeshua” means “He is salvation.” Many SNO adherents are very eager to talk about “Yahweh,” but are not necessarily as fervent to implore the work of the Messiah on the cross. The Tanach is clear that only God is our Savior,[37] and the Apostolic Scriptures are clear that Yeshua is our only Savior.[38] If Yeshua is not God in the flesh then He cannot be our Savior. If His name were “Yahshua” or “Yahushua,” this would point to a Savior other than He, and could assert that He is not God made manifest to us in human form.

A large number of SNO groups do not believe in the Divinity of the Messiah.[39] Given this, why would we need the Messiah for salvation when we can go right to YHWH? Forms such as “Yahshua” and “Yahushua” can very much demean the Messiah’s place in the salvation experience. It is unavoidable that many SNO people have been influential over some in the Messianic community, who now reject foundational Biblical teachings about the Divinity of the Messiah, or have perhaps already denied Him as the Messiah.[40] This is a problem, and we do not encourage people to use “Yahshua” or “Yahushua” for more reasons than just bad linguistics.

It was Yeshua the Messiah who was crucified for the sin of humanity. Again, we can emphasize how Matthew 1:21 so eloquently says, “She will bear a Son; and you shall call His name Yeshua, for He will save His people from their sins.” Yeshua has been proven by scholars to be the most accurate Hebrew name of the Messiah. It also implies that “He personally is salvation,” as one must come to faith in Him and His atoning work. Knowing the Father in Heaven alone is not enough to be redeemed.

Is the name “Jesus” pagan?

Directly corresponding to the debate over what the Hebrew name of the Messiah is, is the controversy surrounding the name that history and the majority of English speaking people know Him by: Jesus Christ. Most SNO advocates argue that the name “Jesus” is pagan because it has Greek linguistic origins, and some have even referred to our Savior insultingly as “Gee-Zeus.” However, a study of Hebrew to Greek transliteration shows that there is no basis or justification for this.

About three centuries before the Messiah’s birth, the Jewish translators of the Septuagint had a similar problem. They were commissioned to translate the Hebrew Bible into Greek for Ptolemy’s library at Alexandria and had extreme difficulty transliterating Hebrew proper names into Greek. Unlike Hebrew to English transliteration, which is easier because English offers most of the same sounds of Hebrew;  Hebrew to Greek transliteration is not as easy because it does not share some of the same sounds. It is notable that many of our proper Biblical names in English come from Greek transliterations of Hebrew words (i.e., Moses, Phinehas, Caiphas).

Young’s Analytical Concordance is one resource that easily confirms that the Greek name Iēsous () used for our Savior in the Greek Apostolic Scriptures, is a transliteration of His original Hebrew name Yeshua ().[41] The name Yeshua is a contracted form of the name Yehoshua or Joshua, and is used numerous times in the Tanach to refer to Moses’ successor.[42] Transliteration is the process where one tries to communicate, as closely as possible, the sounds of one language into another language, often by representing words of one language in a different alphabet. This is extremely difficult when taking proper Hebrew names and communicating them in Greek. How we get from Yeshua to Iēsous (pronounced Ee-ay-sooce) to ultimately Jesus is a challenge to understand if one is armed with nothing more than a concordance, does not understand the difficulty of transliteration, and most importantly has not studied both Hebrew and Greek. When transliterating the Hebrew name to Greek:

•      (yud – “ye”) becomes (iota-eta – “ye” or “ee-ay)

•      (shin – “sh”) becomes (sigma – “s” - there is no “sh” sound in Greek)

•      (vuv – “u”) becomes (omicron-upsilon – “oo”)

•       It is necessary for a final sigma () to be placed at the end of the word to distinguish that the name is masculine and for it to be declinable from the nominative case (indicating subject)

•      Greek requires that the (ayin – “ah”) sound be dropped

•      Hence, we get the name Iēsous (), pronounced either Ye-sooce or Ee-ay-sooce, depending on the Greek dialect

The name Iēsous, surprisingly to some, is actually of Jewish origin. This name is used for the title of the Book of Joshua in the Septuagint (appearing as ),[43] the Ancient Greek translation of the Hebrew Scriptures. This serves as definitive proof that Iēsous is not of pagan origin, but rather is simply a Greek transliteration of Yeshua developed by the LXX’s Jewish translators.

In Old English, the name Iēsous was rendered Iesus (pronounced Yesus). However, it was spelled with a beginning letter “I,” which in the Middle Ages had a “Y” sound. The I was used for letters beginning with both “I” and “J.” Early editions of the King James Version, for example, simply transliterate the Greek Iēsous into English as “Iesous.” Later in the development of the English language, J’s started being used in place of I’s, and the letter received the same sound that it has today. The name Jesus is less than 400 years old. However, its existence did not come about by some sordid conspiracy as some might errantly claim.

As Messianic Believers, we prefer the richness of our Savior’s original Hebrew name of Yeshua. But because we prefer Yeshua over Jesus does not mean that we believe that those who pray in the “name of Jesus” are not praying in the authority of the same Savior that we are praying to in the “name of Yeshua.” Our Heavenly Father looks at our hearts, and we need to understand. We encourage people to use the name that was originally given to the Messiah, Yeshua, but also must realize that “history happens” and the pronunciation of names can change from language to language via transliteration.

Those who have a problem with the Greek name Iēsous need to direct their criticism to the Jewish Rabbis who translated the Septuagint. We would challenge them to provide their own transliteration of the name Yeshua into Greek, understanding the linguistic barriers that exist, and ask them to tell us what names the Messiah was designated as having in the sign above His cross which appeared “in Hebrew, Latin and in Greek” (John 19:20).

In Old English, Iēsous was rendered Iesus (pronounced Yesus). The Geneva Bible and the 1611 King James Version left all proper names in their Greek forms, so in the New Testament you will see names like Iesous and Noe (Noah) and Esias (Isaiah), rather than their more customary English forms. There was no capital “J” until later on. When this letter began appearing in English Bibles it adopted the “j” sound that we know today, and the English name “Jesus” was formed.

But the debate does not end there. Does the Greek name Iēsous, as some have claimed, mean “son of Zeus”? No. First of all, Iēsous () and Zeus () have two totally different Greek spellings. Second, Zeus in Ancient Greek is not pronounced as Zoos. Its first letter, zeta (), actually has a “dz” sound. A more accurate transliteration of Dzeus is better for the layperson who has not studied Greek. Third, the diphthongs “ou” in Iēsous and “eu” in Zeus are pronounced differently. “Ou” is pronounced as “oo,” and “eu” is pronounced as “eh-uh.” Fourth, the term “son of Zeus” in classical Greek would probably appear as ho huios tou Dios and not Iēsous. Anyone who claims that the name Iēsous is even remotely connected to Zeus is exhibiting poor, sub-standard scholarship, and should be immediately dismissed.

Transliteration is not an exact science. However, it does prove that the Greek name Iēsous from whence we derive the name “Jesus” is not pagan. Those who believe that “Jesus” is another god and declare that they “reject Jesus” need to examine the facts of Hebrew to Greek transliteration. They need to realize just who they are rejecting. Those who believe that “Jesus” is someone else and proclaim that “We reject Jesus!” need to do more scholarly work.

When going out into the Ancient Mediterranean to declare the good news of the Messiah to Greeks and Romans, not only did the Apostles preach in the name of Iēous () to diverse audiences—but we encounter at least one Diaspora Jew who was given the name Iēsous by his parents. In the closing greeting of the Epistle to the Colossians, we see a man who has a very intriguing name: “Jesus who is called Justus” (Colossians 4:11). This is a prime attestation of how in ancient times, and even frequently today, Jewish people commonly had two names: one from their Jewish heritage, and one from the environment in which they were living. Paul or Paulos, otherwise known as Saul or Shaul, also had two names (Acts 13:9). What makes this so intriguing for us as Messianics is that this Jewish man, also with the name Justus (Grk. Ioustos), was actually named Iēsous (). The following is what the ABD entry has to say about this man:

“Jesus Justus, a Jewish Christian who sent greetings to the Colossians along with Paul from his place of imprisonment (Col 4:11). Jesus (the Greek form of Joshua or Jeshua) was his Jewish name. It was common for Jews to have this name (cf. Acts 13:6) up until the 2d cent. C.E. Justus was his Latin surname, which denoted loyal observance of the law, and was probably given to him because of his reputation.”[44]

What makes Jesus Justus significant is that it points to the fact that the name Iēsous, the Greek transliteration of the Hebrew name Yeshua (), was in fact used among Greek-speaking Jews as an acceptable male name.

The CJB renders Colossians 4:11 with “Yeshua, the one called Justus.” A commentator like F.F. Bruce recognizes how “Jesus is the Greek/Latin form of Joshua or Jeshua; Justus was a common Latin cognomen.”[45] Peter T. O’Brien also recognizes that for this man “‘Jesus’ () was his Jewish name (the Greek from of ‘Joshua’ or ‘Jeshua’) and this was common among Jews (Acts 13:6) until the second century A.D. when it disappeared as a proper name, no doubt because of the conflict between the synagogue and the Church.”[46] Douglas J. Moo further observes, “‘Jesus’ was a popular name among the first-century Jews, fading in popularity only in the second century because of growing Jewish/Christian tensions.”[47]

What this all points to is the fact that when people like the Apostle Paul went out into the Greek speaking world, to Greek speaking Jewish synagogues, referring to the Messiah with the name Iēsous () would not at all have been something strange to them—even if they and their adherents knew it was a transliteration of Yeshua (). The negative reaction that we often find in today’s Messianic movement to the English name “Jesus,” would not have been mirrored among the First Century Jewish Believers to the name Iēsous—because just as there were normal Jewish men in Judea who bore the name Yeshua, so were there normal Jewish men in the Diaspora who bore the name Iēsous. The name Iēsous may not have been the original name that the pregnant Mary was instructed to call her unborn child (Matthew 1:21), but it was by no means something concocted in later centuries by Greeks and Romans so that they could somehow continue to worship their pagan deities.[48]

The biggest evidence, of course, against the claim that the name “Jesus” is pagan is that people have been saved, delivered from demons, and prayers have been answered through the name of Jesus Christ. It is ironic, of course, to find out that many SNO advocates will admit to being saved in the name of “Jesus.” But it is often these same people who will slander, harass, and unfairly criticize others who likewise say they were saved in the “name of Jesus,” telling many Christians that they cannot be saved. Anyone who says that the name Jesus is pagan (while it may not be the Messiah’s original name) in light of this evidence, we should believe is guilty of blasphemy (cf. Matthew 12:31).

As Messianic Believers, we prefer the richness of our Savior’s original Hebrew name Yeshua, and we do not overly encourage usage of the name Jesus. But because we prefer Yeshua over Jesus does not mean that we believe that those who pray in the “name of Jesus” are not praying in the authority of the Same One who we are praying to in the “name of Yeshua.” We must reflect a Lord and Savior who embodies ultimate love and compassion. Our Heavenly Father looks at our hearts and we need to be understanding. We should encourage people to use the name that was originally given to the Messiah, but also must realize that “history happens” and the pronunciation of names changes from language to language via transliteration.

ENDNOTES FOR Chapter 12

[1] NASB Text Edition (Anaheim, CA: Foundation Publications, 1997), iv.

[2] Nosson Scherman and Meir Zlotowitz, eds., The Stone Edition Tanach (Brooklyn: Mesorah Publications, Ltd., 1996), xxv.

[3] Revised Standard Version (Nashville: Cokesbury, 1952), v.

[4] Martin Rose, “Names of God in the OT,” in ABD, 4:1010.

[5] Adele Berlin and Marc Zvi Brettler, eds., The Jewish Study Bible (Oxford: Oxford University Press, 2004), 2142.

[6] The Babylonian Talmud: A Translation and Commentary.

[7] Jack S. Deere, “Deuteronomy,” in BKCOT, 272.

[8] Nahum M. Sarna, “Exodus,” in Etz Hayim, 444.

[9] Ibid.

[10] HALOT, 2:1425.

[11] Victor P. Hamilton, “shav,” in TWOT, 2:908.

[12] Heb. YHWH Elohei avotei’khem…zeh-sh’mi l’olam.

[13] Thomas B. Dozeman, “Exodus,” in Walter J. Harrelson, ed., et. al., New Interpreter’s Study Bible, NRSV (Nashville: Abingdon, 2003), 90.

[14] Jeffrey H. Tigay, “Exodus,” in The Jewish Study Bible, 112.

[15] “God, names of,” in Dictionary of Judaism in the Biblical Period, 259.

[16] However, a theologian’s or a commentator’s usage of “Yahweh” is to be contrasted as being much different than those of the Sacred Name Only movement today.

[17] Louis J. Rabinowitz, “God, Names of,” in EJ.

[18] Neusner, Mishnah, 275.

[19] About as close as things get to Yeshua verbalizing the Divine Name appears at Yeshua’s trial when He claimed to be the “I AM,” and was considered blaspheming by the high priest (Mark 14:61-64; Luke 22:70-71). Egō eimi, appearing in the Gospels for many of His “I AM” statements, was used in the Septuagint to translate the Hebrew ehyeh asher ehyeh where God reveals Himself to Moses as “I AM WHO I AM’” (Exodus 3:13-14).

Consult G.M. Burge, “‘I am’ sayings,” in Dictionary of Jesus and the Gospels, pp 354-356.

[20] B.W. Anderson, “God, names of,” in IDB, 2:409.

[21] B.W. Anderson, “Jehovah,” in Ibid., 2:817.

[22] Consult Emanuel Tov, Textual Criticism of the Hebrew Bible (Minneapolis: Fortress Press, 1992), for a relatively conservative analysis of the copying and preservation of the Tanach Scriptures.

[23] Consult Walter C. Kaiser, “shem,” in TWOT, 2:934-935; and similarly for the Greek Scriptures, H. Bietenhard, “ónoma,” in TDNT, pp 694-700.

[24] Consult the author’s exegetical paper on Romans 1:18-25, “Is Salvation Only Available for Those Who Profess Faith in Yeshua?” for a further discussion of this issue.

[25] That is, they would insert YHWH in their reading of the passage from a standard English version, or from one of the many so-called “restored name” versions available on the market today.

Consult the FAQ on the TNN website “Bible Versions, Messianic.”

[26] BDAG, 1048.

[27] Merrill C. Tenney summarizes how the Disciples “recognized that Jesus’ message came from God; and they accepted him as a messenger of God” (“The Gospel of John,” in Frank E. Gaebelein, ed. et. al., Expositor’s Bible Commentary, 12 vols. [Grand Rapids: Zondervan, 1981], 9:163).

[28] Another notable title, particularly used of Yeshua in the Apostolic Scriptures, is Despotēs, usually rendered as “Master.”

There is a noticeable trend among some in today’s Messianic movement, who do not believe in speaking God’s Divine Name in deference to Jewish tradition, to replace references to Yeshua as “Lord” (Kurios) in English Bible quotations with “Master.” Why this is the case is uncertain, but a likely reason is that it is a reflection of a low Christology, and with wanting to purposefully disconnect any connections between the Lord Yeshua and the LORD God.

[29] Jack B. Scott, “'ēl,” in TWOT, 1:42.

[30] For some poignant examples of this, consult Simon B. Parker, ed., Ugaritic Narrative Poetry (Atlanta: Society of Biblical Literature, 1997).

[31] John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament (Downers Grove, IL: InterVarsity, 2000), 80.

[32] Steven Barabas, “Baal,” in NIDB, 113.

[33] Consult the FAQ on the TNN website “God & Lord, Pagan Titles,” for additional information to be considered.

[34] Notably, the Delitzsch, Salkinson-Ginsburg, and United Bible Societies versions.

[35] See lexical entry in HALOT, 1:397.

[36] Reputable Hebrew lexicons would include the Hebrew and English Lexicon of the Old Testament by Brown, Driver, Briggs or BDB, the Concise Hebrew and Aramaic Lexicon of the Old Testament by Holladay or CHALOT, or The Hebrew and Aramaic Lexicon of the Old Testament by Koehler and Baumgartner or HALOT. It would not include the linguistically and theologically weak Strong’s Concordance dictionary that so many SNO advocates rely (exclusively) upon.

And it often goes without saying, almost all SNO teachers have not been formally trained in the Hebrew language, much less the Greek language, in spite of their confident assertions (cf. 1 Timothy 1:6-7).

[37] 1 Samuel 2:1; Isaiah 43:11, 45:15; 63:7-8; Hosea 13:4; Psalm 49:15.

[38] Luke 2:11; John 4:42; 1 John 4:14; 1 Peter 1:11; 2 Peter 3:2; Philippians 3:20; 1 Timothy 1:1; 4:10; 2 Timothy 1:10; Titus 2:13.

[39] This is perhaps best seen in the rendering of Colossians 2:9 in the ISR Scriptures, a Sacred Name Bible: “Because in Him dwells all the completeness of the Mightiness bodily.” This is different than the much more specific: “For in Him all the fullness of Deity [theotēs] dwells in bodily form” (NASU).

[40] For a further discussion, consult the author’s article “Answering the ‘Frequently Avoided Questions’ About the Divinity of Yeshua” and “Answering the ‘Frequently Avoided Questions’ About the Messiahship of Yeshua.”

[41] The exact reference in its entirety under the name “Jesus,” specifically indicates “, from Heb. saviour” (Robert Young, Young’s Analytical Concordance to the Bible [Grand Rapids: Eerdmans, 1977], 541).

[42] Consult B.T. Dahlberg, “Jeshua,” in IDB, 2:867-868. Note that this entry includes the Hebrew and Greek spellings and . See also Thayer, 300; BDAG, 471-472.

[43] Alfred Rahlfs, ed., Septuaginta (Stuttgart: Deutsche Bibelgesellschaft, 1979), 1:354-405.

[44] John Gillman, “Justus,” in ABD, 3:1135.

[45] F.F. Bruce, New International Commentary on the New Testament: The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: Eerdmans, 1984), 180.

[46] Peter T. O’Brien, Word Biblical Commentary: Colossians, Philemon, Vol. 44 (Nashville: Thomas Nelson, 1982), 251.

[47] Douglas J. Moo, Pillar New Testament Commentary: The Letters to the Colossians and to Philemon (Grand Rapids: Eerdmans, 2008), 340.

[48] This section includes some embedded quotations from the author’s commentary Colossians and Philemon for the Practical Messianic.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 12

1. Have you been in a Messianic setting where someone is berated or harassed because he or she uses the English terms God, Lord, or Jesus Christ? If so, describe your experience.

2. Explain how our Creator has a name. Why do most Bibles render it as “the LORD”?

3. Why does Judaism today not use the proper name of God? Do you believe it is justified?

4. What does the Third Commandment tell us regarding the Divine Name?

5. Why do you think there is debate over the pronunciation of the name YHWH?

6. Do you believe it is mandatory that a person know the name YHWH to be saved?

7. Why do you believe there is no record of the Messiah ever using the name YHWH?

8. Do you believe it is appropriate to use the English titles God and Lord? Why or why not?

9. What is the significance of the name Yeshua?

10. Do you think that “Yahshua” is the original name of the Son? Why or why not?

11. How did Yeshua become transliterated as Iēsous into Greek?

12. Summarize the debate in the Messianic movement regarding the Divine Name.

-13-

The Assurance of Our Salvation

People investigate the Messianic movement and their Hebraic Roots for an entire host of reasons. People who enter into the Messianic movement do so because they are seeking God’s truth, and they are seeking to be in greater compliance with His Word. They enter into the Messianic movement because they have discovered that they are not entirely satisfied with what mainstream Christianity today has taught them, and they instinctively know that there is more to their faith and in living like Yeshua (Jesus). Most importantly, they know that Christian theology has been incomplete in many areas, and they are lacking spiritual fulfillment.

Those of us who have been in this situation and have been in the Messianic movement for some time have certainly experienced more spiritual fulfillment as Messianics, then we did while we were average Church-goers. While it may have been a process for us—and that process was longer for some and shorter for others—we nevertheless sought God’s truth, and sought greater compliance with Scripture. We changed our lifestyles and overcame the hurdles of keeping the seventh-day Sabbath or Shabbat, the Biblical holidays of Leviticus 23, and eating kosher, among other things. We study the Torah portions now on a consistent basis and examine the Bible unlike never before. We have reevaluated things we were taught in the past like the pre-tribulation rapture, and found that they were not supported by Scripture.[1]

Sadly, one issue that is often not reevaluated from a Messianic viewpoint is that of salvation. Oftentimes in the Messianic movement the understanding of “asking Jesus into your heart” is only changed to “ask Yeshua into your heart.” The salvation message of the Messianic movement by-and-large is no different than what is presented in contemporary Christianity, except with the names changed. This is a problem, because what you will discover is that the modern gospel message, like so many other things, is incomplete. As Messianic Believers who have a Torah foundation in our walk of faith, we have a responsibility to present a complete salvation message to others, and most importantly have the assurance ourselves that we are redeemed children of God.

The Dilemma

It is important that salvation be reevaluated from a Messianic perspective because of what many people in the Messianic community are facing. As people read the Scriptures and are challenged with things that they believed in the past, doubts can inevitably creep into a person’s mind, so much so that the individual can question whether or not he or she is truly spiritually regenerated. These doubts can be in the form of people wondering if they were truly pursuing things of the Lord in their Church experience. The enemy can use these doubts to get people to even start wondering “what if,” and perhaps get them dwelling on bad, unforgotten memories of their past that may not even directly relate to their spiritual life. Some people can be so overwhelmed with new information, and they do not know what to do, that the enemy can use it to attack them and at the very least get them confused, or at the very most, get them to deny faith in Messiah Yeshua.[2]

Consider what we have all faced when entering into the Messianic movement and exploring our Hebraic Roots. Most of us were raised in an evangelical Protestant denomination, where we were rightly taught that Jesus Christ is the Savior of humanity. We were rightly taught that we were to receive Him into our lives and accept His work on the cross to be forgiven of our sins. We were rightly taught that as born again Believers we are to follow Christ’s Earthly example for living. But this is often an incomplete message.

Many of us were not taught that the original name of our Lord and Savior was Yeshua, meaning “salvation.” (I was from a young age, in fact, taught via Messianic Jewish teacher Zola Levitt that Jesus’ original name was Yeshua.) Many of us were not taught the complete Biblical meaning of confession and repentance of our sin. And, we were likewise not taught that a critical part of following the Messiah’s Earthly example for living was to follow the Torah or the Law of Moses. Here is where the doubts can begin. They are often then compounded by those in the Messianic community who try to judge others’ salvation, who is and who is not “saved,” and those who are unbalanced in regard to our Christian theological and spiritual heritage.

Let us state very clearly from this point that it is not our job to determine who is and who is not “saved.” That is something that only God can do, as He is the only One who knows the true heart intent of any individual. Only God Himself gets to determine who enters into the Kingdom of God!

Consider the position of the person who is new to the Messianic movement and is now finding out that Jesus’ original name was Yeshua and that He was a Torah obedient Jewish Rabbi. What happens when certain Messianics start telling this new person that he or she must stop going to Church where worship of the sun god takes place; that he must have a long beard and that she must have her head covered at all times; that regardless of whether or not he or she is a nice person that the spiritual experiences that he or she had in Church were utterly worthless; and that even though having asked Jesus to come into his or her heart, because the person did not use “Yeshua,” such a salvation experience was meaningless.[3]

This might be a somewhat extreme or exaggerated example, but it can and does happen. (And some Messianic leaders, who know that these attitudes are wrong, unfortunately lack the courage to speak out against them.) These sorts of unfair and grossly inaccurate accusations can lead to someone questioning his or her salvation, and lead to a very unstable Messianic faith. Those of us who have been in the Messianic movement, and have weathered the storm of the extremists, must help the new people to grow constructively in their faith, and also be accountable to one another.

The tactic of the Adversary is to take as many with him to the Lake of Fire as possible. He can use someone thinking that he or she was not a true Believer while attending church to persuade the person to deny his or her faith.

Our job must be to know that we truly know Yeshua the Messiah as Savior, are forgiven of our sins and have been spiritually regenerated, and have the assurance that—no matter what—we hold onto salvation while we grow and mature in our faith.

What is missing from the modern gospel?

The gospel message, as most will present it, is the very simple understanding that all human beings are sinners, that people need forgiveness of their sins and reconciliation with God, that forgiveness is available through the atoning work of Yeshua the Messiah (Jesus Christ), and that by acknowledging Yeshua as your personal Lord and Savior and receiving Him into your life you will spend eternity with Him. I certainly agree with this message, but I also find that it is often incomplete. Consider, for example, what happens with many people who pray the so-called “Sinner’s Prayer,” then believe that they have been spiritually regenerated, and whose lifestyles do not reflect those who are supposed to be children of the Most High. While the gospel should be simple to understand, reception of the good news does require action on the part of the recipient.

Romans 10:9-10 tells us, “if you confess with your mouth Yeshua as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.” In order to come to faith, you must acknowledge Yeshua the Messiah as LORD,[4] His atoning work, and you must confess. Specifically, we are required to confess our sins: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Even more specifically, we are required to confess our violation of God’s Torah, as sin is lawlessness: “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4).

Now we can begin to see some divergences with the modern, popular gospel message, which is commonly taught in both Christian and Messianic settings today. It is not enough to just acknowledge oneself as being a sinner, and the need to be forgiven. In order to properly come to faith, confession of one’s sins is required. For some, this may seem rather mundane, but does the following statement truly qualify as being a “confession” of one’s sins?

“Lord, please forgive me of my sins.”

Certainly, it is not our place to judge those who have said this, or something similar, whose heart was truly repentant and whose life has indeed been changed by God. But, considering the fact that many people are unsure of their salvation, or have lives that do not reflect a true spiritual change, it is justified to question whether or not this type of confession fits the bill of what God requires.[5]

The critical element in the salvation process that is too frequently missing from the modern gospel is the requirement for individuals to confess their sins. By verbally confessing sins, a person is forced to recall the things that separate us as human beings from God. We are forced to feel remorse and shame, and the fact that we are fallen creatures in sight of Him. We are forced to realize that only God Himself can save us and cry out for mercy. As the sinner should say, “Wretched man that I am! Who will set me free from the body of this death?” (Romans 7:24).

The Torah Reveals our Need for Salvation

By violating the commandments of God’s Torah, those who refuse to receive Yeshua’s atoning work have guaranteed themselves eternal punishment, unless they turn in repentance and receive Him into their lives. The Torah is the high and holy standard that the Lord will judge us by (Romans 3:20b). Because we are fallen human beings, we all fall short of God’s standard, whether knowingly or unknowingly. As disobedience to the Torah is sin, lawlessness, it is our disobedience that condemns us.

The Apostle Paul writes of a person who says,[6] “I would not have been conscious of what greed is if the Torah had not said, ‘Thou shalt not covet.’ But sin, seizing opportunity afforded by the commandment, worked in me all kinds of evil desires....For sin, seizing the opportunity afforded by the commandment, deceived me; and through the commandment, sin killed me” (Romans 7:7-8, 11, CJB).

From this testimony, the Tenth Commandment is a significant ordinance (among other commandments) that can cause one to sin. Exodus 20:17 states, “You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.” It is not the holy commandment of God that causes the sin, but sin taking opportunity through one knowing about it.

What happens to those who sin? Paul tells us, “For what one earns from sin,” meaning violation of the Torah, “is death; but eternal life is what one receives as a free gift from God, in union with the Messiah Yeshua, our Lord” (Romans 3:23, CJB).

Biblically, by sinning, or by transgressing God’s commandments, we are worthy of death—eternal separation from Him in the Lake of Fire. This is no different than how Adam and Eve were ejected from the God’s presence in the Garden of Eden after eating the forbidden fruit (Genesis 3:23). But if we receive Messiah Yeshua into our lives, such a penalty is taken away and we can have eternal life—eternal communion with Him.

The Torah of Moses shows us that we need a Redeemer. Because as human beings we cannot possibly hope to keep God’s commandments perfectly, and we will fall, they reveal our common need for salvation. This is why Paul writes in Romans 10:4 that “the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts” (CJB). Yeshua is the focus of the Torah, “the culmination of the law” (TNIV), because everything in the Word points to Him and is to reveal Him.

The Torah and Its Ordinances Point to Yeshua

Problems have ensued among many new Messianics when they begin to engage in Torah study for the first time. While they read important ordinances that relate to morality and human conduct, they also read commandments related to animal sacrifice and the atonement of sin, which they often find confusing. We have all been taught, and rightfully so, that Yeshua’s crucifixion at Golgotha (Calvary) was the final sacrifice to cover for all sin: past, present, and future.

But even though true, many do not understand the fullness of the Messiah’s sacrifice, because they do not learn what the Torah tells us about sin and how it is to be covered. Many people miss out on what it took prior to the cross to have sin covered. The Lord tells us in Leviticus 17:11, “For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.” This is resonated in Hebrews 9:22: “And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” An animal had to be sacrificed in order to temporarily cover human sin, but it could not provide permanent atonement.

It is important for us to grasp these concepts. Without the shedding of blood, no “atonement” (Heb. kippur) can be made. The person who would offer up an umblemished animal for sacrifice had to confess his sin, and in so doing the sin was transferred upon it:

“So it shall be when he becomes guilty in one of these, that he shall confess that in which he has sinned. He shall also bring his guilt offering to the LORD for his sin which he has committed, a female from the flock, a lamb or a goat as a sin offering. So the priest shall make atonement on his behalf for his sin” (Leviticus 5:5-6).

After confessing his sin, the person’s offering would then be burnt, and the “sin” represented by the animal would be fully consumed. The sinner would be pardoned by God’s mercy and rededicated to His service. Reconciliation with God would be accomplished (at least until another offense was committed).

This is, of course, a very brief overlay of how sin-offerings were to be conducted in the Tabernacle and Temple. These ordinances were to point to the final atonement that we now have in Messiah Yeshua. Hebrews 10:4 astutely states, “For it is impossible for the blood of bulls and goats to take away sins.” The best that the animal sacrifices of the Torah could provide were a temporary covering for one’s sin. But fallen human nature will eventually cause a person to sin again. That is why Messiah Yeshua has come and has been sacrificed for all our sins. His sinless blood now covers us:

“Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. For by one offering He has perfected for all time those who are sanctified” (Hebrews 10:11-14; cf. Psalm 110:1).

Hebrews 10:14 specifically tells us “by one sacrifice he has made perfect forever those who are being made holy” (NIV). If we are in the Messiah, we are indeed made perfect by our spiritual regeneration and brought to the intended goal,[7] which is salvation in Him and reconciliation with God the Father. This is what the animal sacrifices in the Torah foreshadowed and pointed to.[8]

Confessing Your Sin Before God

While it is no longer necessary for us to sacrifice animals for the atonement of human sins—as Messiah Yeshua’s blood covers the sin of all times—there is still one important Torah principal that remains: confession of sin. But what does it mean to “confess our sins,” exactly?

Numbers 5:6-7 tells us, “When a man or woman commits any of the sins of mankind, acting unfaithfully against the LORD, and that person is guilty, then he shall confess his sins which he has committed, and he shall make restitution in full for his wrong and add to it one-fifth of it, and give it to him whom he has wronged.”

In the context of this Torah passage, in order for restitution to be made, a verbal confession of the sin that had been committed was necessary. We need to take significant notice of this. Although we do not have to sacrifice an animal for the restitution of our sin today, as now we can claim the blood atonement of Messiah Yeshua, the premise of confession of sin for forgiveness most definitely remains. It is a beneficial exercise that forces one to acknowledge guilt.

The ArtScroll Chumash commentary on Numbers 5:7 states that “the thrust of this verse is that to gain atonement, one must repent, and this repentance is expressed by confession, for one can only repent if he recognizes and regrets his sin…[The] obligation is stated here to teach that even where the Torah mandates a specific offering, as in this case, there cannot be atonement without an oral confession.”[9]

How many of us were ever told or taught something like this? Or, how many of us were told that it is at least recommended to recall sins committed in prayers, so as to truly feel repentant before God?

In many religious settings today, the gospel message of Messiah Yeshua (Christ Jesus) is not taught from the Torah. Many ministers do not preach that sin is violation of God’s Law, and that in order to be forgiven we all must confess our sins—in the sense of something greater than “Lord, I confess my sins to you.”

Again, it is not our place to judge the heart intent of many people who have prayed the simplistic statement “Lord, I confess my sins to you.” Many who have prayed this have sincerely meant it and are born again Believers. But, what about the person who is uncertain of his or her salvation? What about the person who does not have the assurance that he or she truly had that “encounter” with God? What course of action does that person need to take?

Sadly, based on the fruits of many who have prayed the “Sinner’s Prayer,” many such people are either very spiritually immature, because they do not live a lifestyle consistent with Scripture, or perhaps they were not sincere about their “confession of sin.” Many such individuals are not truly born again and do not truly know the Lord. This is because they have never dealt with their sin and have understood that they are guilty in the sight of a holy and righteous God.

Specific recollection and confession of sin will cause a person to be humbled and ashamed and broken before a holy and righteous Creator. Specific confession of sin was required in the Torah for atonement of sin—and if we want the most of our salvation experience, we must endeavor to do the same. “For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death” (2 Corinthians 7:10). I believe much damage has been caused among contemporary people of faith, because we are not commonly taught to confess our specific sins, to the best of our knowledge, in seeking redemption.

Those of us who are Messianic Believers and who follow the Torah are going to be held to an extremely high standard. Paul writes in Romans 2:12, “All who have sinned outside the framework of Torah[10] will die outside the framework of Torah; and all who have sinned within the framework of Torah[11] will be judged by Torah” (CJB). When we have full knowledge of God’s Torah, then we will be held accountable to a very high mark. All conservative evangelical Christians who read their Bibles and know the difference between right and wrong, and know what the Law says, will likewise be held accountable. Our responsibility as Believers is to make sure that we have properly confessed of our sin so that we may be forgiven of our sin, and that we are continuing to grow in our spiritual lives so that we might have a right and vibrant relationship with our Heavenly Father.

Some of My Story

If it is Biblically required to confess one’s sin in order to receive forgiveness, then how should a person go about doing this? For that same matter, should a person who has already acknowledged Yeshua as his or her Lord and Savior go through the process once again of “getting right” with God?

I was not truly born again until I was fourteen in 1995. I had been raised in a Christian household, that was nominally pursuing some Messianic things, my parents had been lay leaders in the United Methodist Church, I attended a Baptist elementary school, and I was well versed in my Bible. At the age of five, I had prayed the Sinner’s Prayer and asked Jesus into my heart. But as I got older and I reached puberty, I had less and less of a desire to pursue God. This was compounded by my father’s death from cancer in 1992, and me moving from my only home in Northern Kentucky to Dallas, Texas in 1994. I had become a rebellious child and had great disrespect for my parents, notably my new stepfather.

It was not until the Summer of 1995 that my mother finally sat me down and told me that I had some things I needed to get straight with the Lord. She told me that I had been raised better, and that I was not pursuing God, reading my Bible, or that I really cared about my faith. She was right. In the course of our conversation, she told me that when I was a young child I was covered by grace, and it was not until I reached an age of accountability when I could understand my sin nature that I could truly understand why I needed a Savior. She then told me, flat out, that “John, you’re not saved.”

Providentially, the previous week my stepfather and I attended a father-son week long retreat in Northern California, where there was a strong focus on the Ten Commandments. The Lord had been preparing my heart that week to convict me that I needed to get serious about my faith. Looking back on it now with what I know, I was being convicted from God’s Torah that I was a sinner who was deserving of eternal punishment.

After our little mother-son “talk,” I knew that I had to get myself right with God, and that my mother telling me that I was not saved was absolutely true. I knew that truly confessing and repenting of my sin via the “Sinner’s Prayer” route would not be sufficient if I wanted answers for my pleas. I knew that I was Biblically required to do more, and I was strongly convicted that I should not hide anything from God. I knew that I had to talk to God and just tell Him what I had done wrong in my life, recall the types of sins that I had committed, and truly ask Him to give me a new heart so that I might change and turn to a life of holiness.

What I proceeded to do was follow the list of the Ten Commandments and verbally confess of sins that I had committed. I had made myself first in my life, and had forgotten God. I had used the terms God and Lord as curse words. I had coveted, I had lusted, I had lied, stolen, and cheated. I even had hatred in my heart for my parents. I confessed sins for hours. What I did was much, much more than just “Lord, forgive me of my sins.” It was, “Lord, please forgive me of Sins A, B, C…X, Y, Z…AA, BB, CC…” In recalling these sins, I felt deep regret, sorrow, and I even cried. When this was all over, I felt a physical lifting of my heart, and I truly felt different. I had a spiritual peace and a desire to pray and study my Bible more. I knew I had been saved. I knew I had assurance of that salvation! Since 1995, I look back on all the things the Lord has had me do and I am amazed.

Our personal testimonies of coming to faith are supposed to be weapons that we can use against the attacks of the enemy. I offer this brief summary to help you in your walk of faith, so that you might be strengthened and hopefully gain something from it, or perhaps realize that you too have some business you need to take care of with the Lord. It was not by coincidence that shortly after being born again that my family entered into the Messianic movement. Since that time in 1995, my life has not been the same!

Confessing Your Sin

If you have never truly confessed your sins before God, then it is time for you to do so! Remember that specific confession of sin was required for a burnt-offering to be accepted by the Lord, and for the sinner to be forgiven. The same precedent is true for us today who believe that Yeshua is the Messiah. Please understand that ultimately it is God’s job to determine who is saved and unsaved, so do not all of a sudden think that I think that you, the reader, are not truly saved. But, it is likely that there are some things that you can do to have peace and assurance that you truly know Him. It is always a good exercise to reevaluate where we stand before the Almighty.

We now provide a listing of each of the Ten Commandments, the basis of the rest of God’s Torah, and offer some advice that will help you confess your sins before Him if you truly feel as if you need to get right with the Lord. (This may also be something that you can follow on Yom Kippur or the Day of Atonement, where we are called to reflect inwardly and confess sin.)

1. “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me” (Exodus 20:2-3).

We are to remember that the Lord has brought us out of slavery to sin to freedom in Him through His Son, Yeshua the Messiah, who was crucified for us. Those who acknowledge Yeshua as their personal Lord and Savior can have true freedom from sin. But, in doing so we cannot have any gods other than the Holy One of Israel in our life. Anything or anyone that we place above the Lord causes us to violate this commandment. We have to place God as first in our lives. This is the prime focus of the Shema of Deuteronomy 6:4 where we proclaim “Hear, O Israel! The LORD is our God, the LORD is one!”[12] The Lord asks us to make Him first, and to make all things secondary in light of Him.

2. “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, but showing lovingkindness to thousands, to those who love Me and keep My commandments” (Exodus 20:4).

We are prohibited from making any images as objects of worship. In ancient times, this would have largely constituted worshipping graven images. Today, however (with the exception of the Roman Catholic Church), evangelical Protestant Christianity does not use images of God or statues in worship. Messianics do not either. But, as we have all placed ourselves above the Lord, and have perhaps concentrated on how we look, dress, or conduct ourselves, we have made ourselves into an idol that we have worshipped.

This is an important sin to confess, because it results in God visiting a curse upon the third and fourth generations of those who practice in idolatry. How many of us may unknowingly have such a curse upon us, because a past ancestor participated in an idolatrous practice and the consequences of that sin continues to be passed down?

3. “You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain” (Exodus 20:7).

The primary emphasis of the Third Commandment is that we are not to take the usage of the name of God lightly. This has many connotations such as using the terms Lord and God as curse words. It also includes claiming to speak in the name of God, or represent Him, and using such a representation falsely. It comes down to us misrepresenting the character of the Holy One in our speech, and whether or not we have brought glory or disrepute to Him.

4. “Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy” (Exodus 20:8-11).

The Fourth Commandment is one that many of us who have entered into the Messianic community have broken. We have failed to recognize that the seventh-day is the true Sabbath, or Shabbat, and have replaced it with Sunday Church. While many of us went to Church on Sunday, believing we were keeping the Sabbath—and while God certainly did honor us for what we did in ignorance—we nevertheless all need to confess of what we did, and recognize that we were not honoring the actual Sabbath. We need to most especially confess things that we did on the Sabbath that were wrong, such as laborious work and buying and selling. We need to ask the Lord to give us a heart so that we might consecrate Shabbat entirely unto Him and to our pursuit of Him. We need to learn how to enter into the rest provided to us on Shabbat.

5. “Honor your father and your mother, so that you may live long in the land the LORD your God is giving you” (Exodus 20:12).

We all must confess that we have dishonored our parents. We have all failed to give them the proper respect and we have all cursed them and treated them with contempt. We must remember that a rebellious child who failed to honor his or her parents was subject to being stoned in Ancient Israel. If we intend to live long and prosperous lives, we owe it to ourselves to confess of things that we have done to our parents, and how we have refused to obey them, especially if we are sons and daughters of God. We also need to confess any disrespect of grandparents or forbearers who had to live in order for us to be here today.

6. “You shall not murder” (Exodus 20:13).

It is doubtful that any one of us has actually murdered another person, ending his or her life (although some women may have had abortions). But, we have no doubt each had thoughts about murdering a person, or people, and this does constitute breaking the commandment. We have to confess thoughts of malice, hatred, and bitterness we have had toward other people, or even ourselves—and recognize that we have all committed murder in our hearts. We must ask God to give us a burden for people who do wrong to us, so that we might pray for them—rather than serve as their judge, jury, and executioner.

7. “You shall not commit adultery” (Exodus 20:14).

The Seventh Commandment pertains to all kinds of sexual immorality, and Satan has certainly done his best in perverting something that God originally intended to be between a husband and wife, in the context of marriage. Today, the Biblical ordinance of marriage has lost the sanctity that it once had, as many husbands and wives have extra-marital affairs. This is complicated even more so by the practice of pre-marital sex and homosexuality. And, even if we have been untouched by these things, we are still bombarded by sexual images and thoughts on a continual basis.

Yeshua makes it clear that if we have lust over a person that we have committed adultery in our hearts (Matthew 5:28). This is a sin that we all must confess of and we must ask God to give us a heart for serving our husband or wife, or in the case of the unmarried, our future husband or wife. We must all strive to have sexual purity and keep our thoughts focused on the Lord.

8. “You shall not steal” (Exodus 20:15).

All of us, in some form or another, have stolen, even if we did not participate in armed robbery. It may have been as simple as taking more than one of the “free samples” at the grocery store, or cheating on a test. We have also certainly stolen things in our hearts, by wanting things from other people. The quest for money, power, or sex often involves stealing.

9. “You shall not bear false witness against your neighbor” (Exodus 20:16).

All of us have lied to cover ourselves. We have all lied to other people, to God, and even to ourselves. We have exaggerated the truth, and we have failed to recognize the truth because we are fearful of its consequences. The foremost lie that we have accepted is that we can manage by ourselves without needing God or Yeshua in our lives. We have to be honest with ourselves and with God, confessing falsehoods that we have subjected ourselves to. We need to recognize anything false that we have done in our lives, and how we have misrepresented or exaggerated things for our own fleshly purposes.

10. “You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor” (Exodus 20:16).

The sin of covetousness is sometimes described by the Rabbis of Judaism as the root of all other sins.[13] They say that in order to lie, you must first want something. In order to adulterate, you must covet another person’s husband or wife. In order to steal, you must covet someone’s possessions. And the list goes on…

This point should be well received by those who truly want to be right with the Lord. We have all coveted things, and it has led us to commit other sins and walk down a path that God’s people have no business walking. We have a responsibility to confess what we have done wrong so that we might have reconciliation with God and the best possible relationship we can have with Him.

The Tutor That Leads us to the Messiah

One of the most confusing Scriptures in the Bible are Yeshua’s words, “Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all” (Mark 10:15; cf. Matthew 19:14). Many people have concluded that what Yeshua is saying here is that the best time to come to faith in Him is when one is a small child. The problem with this is that a small child cannot understand his or her sin nature. A small child has a basic understanding of what is right and wrong, and a small child can comprehend the love of God, but a small child cannot comprehend his or her sin nature and the fact that all are sinners condemned and worthy of eternal punishment.

What Yeshua is actually telling us is that we are to be as children when we come to faith. We are not to be concerned with complex theologies or doctrines or in trying to figure out all the mysteries of God’s universe—but we are to return to Him as a child coming home to his or her loving father. We are to return to our Heavenly Father humble and broken, and receive His mercy and His grace.

This is not to say that small children cannot truly come to faith, but it does not align with the Hebraic understanding of being accountable for oneself and knowing that one is a sinner, often by one’s teens.[14] In Judaism, boys and girls today are taught the commandments of the Torah from their infancy. The commandments are rigorously instilled in them so that by the time they reach puberty the boy can go through his bar mitzvah and be considered a man, and similarly the girl can go through her bat mitzvah. Bar mitzvah means a “son of the commandments.” At the age of 12-13, one who goes through bar/bat mitzvah recognizes that he or she is accountable for knowing what the God of Israel considers sin and does not consider sin. The youth is full accountable for adhering to the standard of God’s commandments.

(Some Protestant denominations do a similar, but less rigorous practice, in confirming teenagers as members of the Church. Usually teens will go through a class that talks about Church history and one’s responsibilities as a member of the faith community. I went through this procedure in 1993.)

The practice of preparing a youth for bar/bat mitzvah is to instill in the boy or girl the understanding that he or she is accountable for living up to the Torah’s standards. The Torah up to this point largely serves as the person’s tutor or schoolmaster—perhaps strictly—and hopefully when the youth gets up to bema to read from the Torah scroll and be bar/bat mitzvahed, the person has an understanding that what he or she is doing is very serious in the eyes of the God of Israel. This is some of what I believe the Apostle Paul was alluding to in Galatians 3:24-25:

“Therefore the Law has become our tutor to lead us to Messiah, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor.”

A tutor or pedagogue (Grk. paidagōgos) in Ancient Greece was a household servant who would guard young boys on their travels to and from school. He would also rear the boys in learning and instill into them what was acceptable and not acceptable for proper citizens. When the boys grew of age so that they could protect themselves, the pedagogue no longer would guard them in their travels. The foundational life principles that the pedagogue would teach the young boys would now be instilled into their psyche.[15]

How many of us were trained in the truths of God’s Torah, even if they were just the Ten Commandments from a (limited) Christian understanding, that we were sinners in the eyes of God and we needed salvation in the Messiah? How many of us had the Torah guarding us while we were young, so that in the future when we reached a point of maturity we no longer had to be reminded of basic truths of what was sin and not sin? Neither the Jewish bar/bat mitzvah nor the Protestant practice of confirmation will result in a young person becoming born again—but they can be very important in the salvation process as a young person is made aware of his or her sin nature.

My personal testimony is that I was revealed the sin in my life through the Ten Commandments. I had to come to faith as a child who could not fully understand everything. When I was finally born again, I truly had the spiritual desire to read my Bible and seek the things of the Lord. As I contemplated His Word I found additional things that I needed to confess and change in my life. I was not raised in the Torah as a Jewish child would be, but I certainly had had a strong Biblical foundation instilled in me so that I knew enough regarding what was sin and not sin. When our family entered into the Messianic movement, we did have to change some things. We did not know that certain things we had done previously were sin, and we did them in ignorance. We confessed these things, and continue to ask the Lord where we need to change our lifestyles so that we may be conformed to the image of the Messiah (Romans 8:29).

Staying the Course and Continuing in the Faith

Yeshua says that we are to come to faith as though we were a child. A child is not concerned with all of the miniscule details of theology and in “figuring things out.” But nowhere—once we come to faith—are we called to remain as children. We are to always be moving forward. The Messiah says, “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you” (John 15:7). The Apostle John writes, “As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming” (1 John 2:27-28).

We are called as Believers to abide in Him. Another way we could say that we are to abide in the Lord is that we are to continue in our faith.[16] We are always to be in a state of growth. We are always to be seeking to know our Heavenly Father better, and to be knowing more about Him and His Word. One of the most serious problems that we have today in modern Christianity is people who are satisfied with having a stagnant faith. Many people, quite sadly, do not have a growing faith. They are not seeking the deeper truths of the Scriptures, and you may even be put down or criticized by such people for wanting to seek more of the Lord.

A person who has been spiritually regenerated and born again should want to know God and have the best possible relationship with Him. Those of us who are in the Messianic movement are here because we are earnestly seeking God and we want to know Him better. We are seeking for a Scripturally sound base for our faith, and are willing to admit that we have been wrong in the past regarding various things. We should be willing to confess our sins before God, receive forgiveness, and ask Him to give us the heart to turn toward doing the right things, being a good example to others.

Repentance of one’s sins means that we must turn toward doing the right things. It is not just enough to confess and receive forgiveness of one’s sins; we must be supernaturally empowered to “sin no more” (John 5:14). Knowing that we are truly right with the Lord is contingent upon whether or not He has given us the heart to obey and please Him. This obedience comes naturally and is evidence of a heart change, not because we are trying to “earn” our salvation. The keeping of the commandments of God’s Torah is to be a delight for those who have them written on the heart (Jeremiah 31:31-34; Ezekiel 36:26-27), and not be a burden: “For this is the love of God, that we keep His commandments; and His commandments are not burdensome” (1 John 5:3). Salvation comes by God’s grace (Ephesians 2:8-9), but He did create us for good works (Ephesians 2:10).

It is my sincere hope and prayer that your motivation for being in the Messianic movement is to grow and mature in your faith. You may have done things in the past in your Christian experience that need to be confessed of and rectified. You may have never seriously considered confessing your sin before God, which is required by the Torah. I believe that if you seriously reflect upon yourself that this will be very freeing for you and will help you in your relationship with the Holy One of Israel. We also need to be accountable to one another, and to help one another when the enemy tries to attack us and get us to doubt that we truly know Him. We need to continually be experiencing the salvation and goodness of God in our lives.

We have to all recognize that as human beings we are works in progress—and none of us has “arrived.” But, are we in a state of continual growth? Are we seeking more of Him? I believe this is the key to knowing whether or not one is truly “saved,” or if one is just going through the motions. I also believe it can be an excellent test to determine whether we really do have honorable intentions in being “Messianic.”

ENDNOTES FOR Chapter 13

[1] Consult the author’s publication The Dangers of Pre-Tribulationism for a detailed discussion of this issue.

[2] Consult the author’s article “Answering the ‘Frequently Avoided Questions’ About the Messiahship of Yeshua” for a defense of Yeshua’s Messiahship.

[3] For a further discussion, consult the author’s exegetical paper on Ephesians 4:29, “How Are Messianics to Properly Communicate?”

[4] This is not just a recognition of Yeshua as “Master.” As C.E.B. Cranfield validly notes, “The usage of [Kurios] more than six thousand times in the LXX to represent the Tetragrammaton [YHWH] must surely be regarded of decisive importance here” (Romans 9-16, 529), indeed indicating that acknowledging Yeshua the Messiah as God Incarnate is required for salvation.

[5] I could mention many examples that my sister Jane witnessed, while she was a student president of Campus Crusade for Christ at Vanderbilt University as an undergraduate. Campus Crusade had a very strict accountability for its members, because proper sexual morals were not often taught in many of the other campus-based ministries. It was either assumed, improperly, that Christian students were familiar with the Bible’s teachings on sexuality. Or worse yet, that a few inter-personal sexual experiences would not greatly affect the spirituality of a college student.

The root of much of the apathy toward sexual ethics was that as young adolescents, Christian college students “prayed the Sinner’s Prayer.” (Only to be further compounded by a popular form of Calvinism where salvation is believed to be something that can never be lost [against: Hebrews 6:4-6]).

[6] Be aware of how many Romans interpreters today are agreed that the “I” of Romans 7 is a hypothetical sinner, and not necessarily the Apostle Paul giving us autobiographical information. For a summary of this, consult J.M. Everts, “Conversion and Call of Paul,” in Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid, eds., Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity, 1993), 158; and the author’s article “The Message of Romans.”

[7] Grk. teteleiōken; rendered in CJB as “he has brought to the goal.”

The verb teleioō specifically means, “to make perfect, complete” (LS, 797).

[8] For a more detailed examination, consult the author’s commentary Hebrews for the Practical Messianic.

[9] Scherman, Chumash, 753.

[10] Grk. anomōs; “without law” (YLT).

[11] Grk. en nomō; “in law” (YLT).

[12] Or, “the LORD alone” (NRSV/NJPS).

[13] Scherman, Chumash, 413.

[14] As would be witnessed by Josephus Life 1.9.

[15] For a further discussion, consult the FAQ on the TNN website “Galatians 3:24, 25.”

[16] The Greek verb menō, rendered as “abide” in John 15:7 and 1 John 2:27-28, fully means “remain, stay, abide; live, dwell; last, endure, continue” (CGEDNT, 113). Obviously, while this provides the Biblical reader with a range of meanings to consider in a particular text, its meaning of “continue” should be of notable interest for one who is to abide in the Lord—an impetus to move forward and mature in such a relationship.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 13

1. What are some of the reasons why people enter into the Messianic movement?

2. What are some of the challenges for newcomers in the Messianic movement? How can many of them question, or be unsure of their salvation? Why does this happen?

3. Do you believe it is appropriate for us to judge another person’s salvation? Why or why not?

4. Do you believe that confession of sin is an element that is missing from the modern gospel message? Why or why not? What do you believe Biblically qualifies as “confession of sins”?

5. How is the Torah to reveal the sin nature of the individual?

6. How are the animal sacrifices of the Torah supposed to point to Yeshua? How was the person offering the sacrifice supposed to receive atonement when bringing his offering? How does this relate to the salvation experience today?

7. Do you believe that there are people in either mainstream Christianity and/or the Messianic movement who think they are saved, but really are not? Why do you believe, or do not believe, this?

8. What do you believe is the best way for Believers to confess their sins?

9. How is the Torah to be our “tutor”? How does this relate to the salvation experience?

10. How are we to be properly growing and maturing in our walk of faith? How many people in the Messianic movement do you believe are truly doing this, and are led by the Holy Spirit?

-14-

The End-Times:

What Should We Expect?

When a person becomes a new Believer in Yeshua the Messiah (Jesus Christ) and embarks into his or her own study of the Scriptures, the individual has questions and is searching for answers, especially in regard to the end-times. A critical question asked by many who are searching is: “What should I expect?” One may confide is his or her friends or Bible teachers with various questions and inquiries, and in many cases may accept their views at face value. But after further examination, though, a Bible student may find their opinions of Scripture to be inaccurate or incomplete.

As we tread into the Twenty-First Century, many are expecting prophetic related events to occur, such as the rapture or a great evangelistic revival, so the question “What should we expect?” poses some legitimate concern in light of what many are predicting.

What should you expect? The answers can be found in the pages of the Bible. Not surprisingly, the Disciples asked Yeshua a similar question:

“As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, ‘Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?’” (Matthew 24:3; cf. Mark 13:4; Luke 21:7).

Yeshua then proceeded to speak in what is commonly called the Olivet Discourse. It is recorded for us in Matthew 24, Mark 13, and Luke 21. Matthew 24 is widely considered the most thorough of all the chapters, and gives us an excellent outline of what we should expect concerning the End of the Age. I will follow the dialogue the Messiah gives in this text, and provide appropriate commentary.

Intense Deception

“And Yeshua answered and said to them, ‘See to it that no one misleads you. For many will come in My name, saying, “I am the Messiah,” and will mislead many’” (Matthew 24:4-5; cf. Mark 13:5-6; Luke 21:8).

In Matthew 24:4-5, Yeshua begins by explaining the need for His followers not to be misled or deceived. This sort of deception could be in reference to any number of issues. It could include Biblical teachings on salvation, the end-times, general doctrine, and/or the need to simply be on guard as to what one hears or studies pertaining to faith.

Many in today’s generation are deceived, living perverse or ungodly lifestyles. This unfortunately includes many who profess to be born again Believers, yet do not live a life consistent with the Holy Scriptures and the example of the Messiah. The Apostle Paul wrote Timothy, “But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, holding to a form of godliness, although they have denied its power; avoid such men as these” (2 Timothy 3:1-5). While these things have been present in the lives of people for centuries, they are disturbingly growing to a great degree among people who claim faith in the Lord.

Another important statement of the Messiah’s to contemplate is where He says, “For many will come in my name, saying, ‘I am the Messiah!’ and they will lead many astray” (Matthew 24:5, NRSV). The exact text of the verse can be cryptic when Yeshua says that many will come in His name saying “I am the Messiah.” Does this mean that such individuals are proclaiming Yeshua to be the Savior? Or are they saying that they are “the messiah”?

It can be noted that there are many disturbed individuals today either claiming to be “Jesus Christ reincarnated” or “the Messiah.” If you go to Israel on a tour, you may encounter people claiming to be any number of Biblical characters from King David to John the Baptist to Elijah the Tishbite, telling you that the end is at hand—the so-called phenomenon of Jerusalem Syndrome.[1] We must also recognize that there are many religious figures that come in “the name of Christ” who are “miniature messiahs” unto themselves, or to their followers. Such personalities may have blind followings of those who do not question or confirm Biblical truth in their teachings. Anyone claiming the authority of the Messiah must be tested by Scripture to see if what he or she says is truly upheld by the Word. Otherwise, the person may fall into the category of those claiming the name of the Messiah that the Lord warns about.

In reference to His First Coming, Yeshua said, “I have come in My Father's name, and you do not receive Me; if another comes in his own name, you will receive him” (John 5:43). Yeshua asserted how He was acting on the authority of His Father, whereas another—or others—would come in their own authority and would be received by the masses. As it is prophesied of the antimessiah/antichrist, “he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven” (Revelation 13:6). The antimessiah will come on his own merit and deny the authority of the Creator God, whereas the true Messiah came on the authority His Father.

As might also be suggested, those coming in the name of the Lord, while truly not being of the Lord, are in violation of the Third Commandment (Exodus 20:7). When religious leaders come in the name of God claiming “God told me this” or “the Lord showed me a vision”—and such statements are blindly followed and have no substantial basis to them—those making the claims might very well fall into the category that Yeshua warns about in Matthew 24:4-5.

It should be the goal of all Believers to be well versed in the Holy Scriptures and be able to discern what is happening, especially with those who claim Yeshua in some way. As James the Just says, “But prove yourselves doers of the word, and not merely hearers who delude themselves” (James 1:22). In “doing” God’s Word, Believers are required to have discernment![2]

Wars and Natural Phenomenon

“You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. But all these things are merely the beginning of birth pangs” (Matthew 24:6-8; cf. Mark 13:7-8; Luke 21:9-11, 25-26).

Matthew 24:6-8 records Yeshua predicting that there will be rumors and talk of wars. Any well-researched political analyst should be able to tell you that there are patterns and events occurring in today’s world that can lead to gross global instability. Volatile regions such as the Balkans, North Korea, Northern Ireland, Taiwan, and the Middle East indicate that any number of events could occur ranging from small-scale terrorism to a rogue state detonating nuclear weapons. Since September 11, 2001 and the Al-Qaida attack on the World Trade Center in New York and the Pentagon in Washington, we are all aware of the new threat of global terrorism.

Yeshua continues, also saying that in addition to wars and rumors of wars occurring, there will be various natural phenomena taking place. As many noted pre-millennial prophecy teachers have taught, the past half of the Twentieth Century saw a rise in the recorded occurrences of natural disasters, including earthquakes, hurricanes, tornadoes, floods, and drought. These things, of course, have always existed, but in the Last Days there are going to be catastrophic global changes that affect more people than they had in the past.

Probably the most important aspect of Yeshua’s admonition in this chapter is when He says, “All these are the beginning of sorrows” (Matthew 24:8, KJV). Although these signs are important, they do not necessarily signal that the Messiah’s return is right around the corner. Many of these various phenomena have been occurring for the past century, and we should expect that they will continue well into the Twenty-First Century at a steady pace. It would be complacent for any of us not to follow both talk of world conflict and the occurrence natural disasters.

Yeshua does tell us, though, “those things must take place; but that is not yet the end” (Mark 13:7b). These are roadmarkers that God’s plan is moving forward, but they do not compose the sign that the Last Days are ready to be consummated.

Persecution of Believers

“Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. At that time many will fall away and will betray one another and hate one another” (Matthew 24:9-10; cf. Mark 13:9, 11-13; Luke 21:12-19).

Yeshua warns that those who have faith in Him will be taken before political and religious leaders and be killed. As He specifically explains in Mark 13:9, 11: “But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them…When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit.”

Today such persecution does exist, but it is often limited to areas where belief in Him is illegal or taboo. In the West, many today who believe in Yeshua the Messiah (Jesus Christ) do not have to experience the type of persecution mentioned here, where one’s life is actually in danger because of the gospel. Total worldwide persecution of Believers is a major sign that we are in the Last Days. Not surprisingly, the Messiah also warns us of betrayals that will take place by those in whom His followers may trust the most—their own family:

“But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, and you will be hated by all because of My name” (Luke 21:16-17).

As we should all recall from history, many children in dictatorial countries were, or have been conditioned, to spy on their parents to see if they held resentment to the authoritarian regime or were in any way opposed to it. Many parents who did not approve of the deeds of Adolf Hitler, Joseph Stalin, Mao Tse-Deng, Fidel Castro, or other despotic leaders were often imprisoned, beaten, and executed. Will such a situation exist again when the antimessiah comes to power? It is guaranteed.

Yeshua says that when His followers are persecuted and brought before the authorities, to “not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit” (Mark 13:11). The Lord further indicates, “It will lead to an opportunity for your testimony. So make up your minds not to prepare beforehand to defend yourselves; for I will give you utterance and wisdom which none of your opponents will be able to resist or refute” (Luke 21:13-15). As the Apostle Paul so eloquently writes, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Ephesians 6:12).[3]

The Messiah plainly taught, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33, KJV). He also prayed to His Father, “I do not ask You to take them out of the world, but to keep them from the evil one” (John 17:15). Our call as His followers is to “sanctify Messiah as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (1 Peter 3:15).

Believers in the Messiah Yeshua are told to expect persecution. It will be on the intense rise as His return approaches.

False Prophets

“Many false prophets will arise and will mislead many” (Matthew 24:11).

Yeshua’s warning in Matthew 24:11 reemphasizes what He said previously in Matthew 24:4b: “See to it that no one misleads you.” Yeshua warns that false prophets or those not speaking the truth will deceive or fool many people. Today, such individuals may preach religious tolerance or that they are the only ones with “the truth.”[4] They may vary from having a massive following to a small following. The admonition to us as Believers continues to be to test what one hears by the words of Scripture, and a witness of the Holy Spirit. As the Messiah says regarding the false prophets, “It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble” (Luke 17:2).

In the category of false prophets, we are forced to include many in the contemporary charismatic movement who claim to be “modern day prophets of God,” but whose motivation is obviously to promote themselves and see so-called “signs and wonders” rather than see people turn to Him in repentance.[5] We can also include many teachers who have actually claimed to be “prophets,” who have made false predictions and prognostications about the end-times,[6] yet in the long run have led people astray and have been responsible for turning people off to the prophetic message of Scripture altogether.

Not surprisingly, the Tanach (Old Testament) also warns us of the rise of false prophets:

“Thus says the LORD of hosts, ‘Do not listen to the words of the prophets who are prophesying to you. They are leading you into futility; they speak a vision of their own imagination, not from the mouth of the LORD. They keep saying to those who despise Me, “The LORD has said, ‘You will have peace’”; and as for everyone who walks in the stubbornness of his own heart, they say, ‘Calamity will not come upon you.’ But who has stood in the council of the LORD, that he should see and hear His word? Who has given heed to His word and listened? Behold, the storm of the LORD has gone forth in wrath, even a whirling tempest; it will swirl down on the head of the wicked. The anger of the LORD will not turn back until He has performed and carried out the purposes of His heart; in the last days you will clearly understand it” (Jeremiah 23:16-20).

The Lord Himself warns us that there will be false prophets in the Last Days. These false prophets will say “You will have peace” and “Calamity will not come upon you.” It could be easily argued that this is the same message promoted by many who support a pre-tribulation rapture escape. Many pastors today tell their congregations, “There is no verse in the Bible that says you have to experience one second of the Tribulation.” This is a very strident claim for such people to make, especially when one of the next admonitions Yeshua gives His followers is that they are to endure to the end. (Many pastors are not purposefully deceptive, but instead say this as a sound byte to stir the crowd, not having really examined the relevant passages of Scripture.)

Could some of these individuals perhaps classify as being false prophets as described by Jeremiah? As the Lord tells us, “in the last days you will clearly understand it.” If we are living in the Last Days, then are things beginning to make more sense? If we are not living in the Last Days, then what else needs to be understood?

Lawlessness

“Because lawlessness is increased, most people's love will grow cold” (Matthew 24:12).

Yeshua’s admonition in Matthew 24:12 concerns a future rise of lawlessness, a topic that contemporary Christianity often does not wish to address. Many who do address this only classify the coming lawlessness as exclusively being some kind of societal anarchy. But, as the Apostle John reminds us, “sin is lawlessness” (1 John 3:4), meaning that this is a dismissal of God’s Torah. The Complete Jewish Bible renders Matthew 24:12 as, “and many people’s love will grow cold because of increased distance from Torah.” To us as Messianic Believers, this verse has two critical components.

Socially, much of the foundation for civilized Western society comes from a basis in the Ten Commandments and in the five books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) or the Torah. Current liberal trends, however, have rendered Scripture (especially the Tanach) to little or no affect,[7] the Bible has largely been removed from schools, and many treat God’s Word as a book of fables. The Torah, specifically, includes an important moral and ethical code, and the consequences for breaking it. Penalties such as death were incorporated into Scripture, so that when a society saw the result of what happens by murdering, kidnapping, raping, or a committing host of other high offenses—it would deter that crime from being committed. The text of Matthew 24:12 not only implies that people will not want to love their neighbor as the Torah commands,[8] but that society will have devolved to the point of significant lawlessness—direct defiance of God’s Law—being commonplace. And the sad thing is that people will really not seem to care about it.

The second aspect of this deals with how Yeshua’s followers are called to treat God’s Torah. Many Christians today believe that the Torah or Law of Moses was abolished by Yeshua the Messiah. They believe that the commandments given at Mount Sinai are no longer for Believers to consider as righteous instruction to the followed, and that the Law was “nailed to the cross.” But has such an approach really helped contemporary Christianity? Not at all. The truth of the matter is that the penalty of the Torah pronounced upon sinners was what was taken upon Yeshua as He was sacrificed for us (Colossians 2:14). The penalty of the Law was nailed to the cross; the Law itself was not. In regard to the Last Days and God’s Torah, Yeshua tells us,

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (Matthew 5:17-19).

Yeshua clearly said that the Torah and Prophets will be with us until all the prophecies contained in them are completed or accomplished, which has yet to happen. In fact, they will not be fully accomplished until the New Jerusalem comes to Earth at the end of the Millennium, and we enter into eternity. Yeshua says that those who keep the commandments of the Torah, and encourage others to do so, will be considered great in the Kingdom of God. Eschatological penalties are assigned to those who do not teach the significance of the Torah’s commandments.

If God’s Torah is not followed, then great problems will manifest themselves. As Proverbs 29:18 says, “Where there is no vision, the people are unrestrained, but happy is he who keeps the law.” The lessening of Biblical ethics and morality can be directly traced to people disrespecting the Torah and Tanach.[9] There is a severe warning in Jude about how lawlessness can secretly creep in:

“For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Yeshua the Messiah” (Jude 4).

As Jude attests, there will be those “who pervert the grace of our God into sensuality” (ESV). Licentiousness is one believing to have the license to do as he or she pleases, regardless of God’s commands, and perhaps even regardless of Divine consequences. Many Christians today are expressing a great interest in the Old Testament, because they know that by widely ignoring it the contemporary Church has not at all been helped. Contrary to the unrighteous, God’s people faithful to Him will be following His Commandments in the Last Days (Revelation 12:17; 14:12). As the Apostle John should remind us, “For this is the love of God, that we keep His commandments; and His commandments are not burdensome” (1 John 5:3), as one’s heart and motives are transformed by His Spirit. Even though lawlessness may be present, righteousness will shine through (Daniel 12:3)!

Enduring to the End

“But the one who endures to the end, he will be saved” (Matthew 24:13; cf. Mark 13:13; Luke 21:19).

Many who study prophecy are perplexed by Yeshua’s statement where He asserts, “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13, KJV). What does this mean?

Thus far, we have discussed warnings and admonitions of Yeshua as they pertain to end-time deception and various phenomena that will exist in the days prior to His return. We are told in Luke 21:26 that during this time, “Men’s hearts [will fail] them for fear…for looking after those things which are coming on the earth: for the powers of heaven shall be shaken” (KJV). The Great Tribulation or second-half of Daniel’s Seventieth Week will be unlike any other the world has ever seen or ever will see again (Matthew 24:21; Mark 13:19). Consequently, we are also told that in the days prior to the Messiah’s physical return to Planet Earth, “Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; and they said to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb’” (Revelation 6:15-16).

While there will be physical hardship during the Great Tribulation, the sort of endurance that Yeshua speaks of in Matthew 24:13 is not that one must physically survive this time to be redeemed, but that a person must endure in faith and not give up. Will those with weak faith give up their hope of salvation in favor of the antimessiah/antichrist? We need to know (regardless of if we are facing “the end” or not) that our call is to “Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses” (1 Timothy 6:12; cf. Philippians 3:14). We are told to never give up no matter the cost!

The endurance of which Yeshua speaks is striving in our eternal life granted to us by Him. One’s surviving the Tribulation period does not guarantee him a position in His Kingdom, especially since it is prophesied that at the Day of the LORD—the focal point which occurs at the close of the Great Tribulation—God says “I will make mortal man scarcer than pure gold and mankind than the gold of Ophir” (Isaiah 13:12). This could imply that no one survives this day and the ones to repopulate the Millennium are those living persons who go up to meet Yeshua at His appearing.

The most critical inference of the Messiah telling His followers to endure, is that they are to have strong faith in Him and in Him alone. How many “Christians” when put through difficult trials or tribulation will abandon Yeshua (Jesus)? How many will truly endure and make the required sacrifices? If one is born again and filled with the Holy Spirit, then endurance should come no matter what happens.

The Gospel of the Kingdom

“This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Matthew 24:14; cf. Mark 13:10).

The issue of the salvation message (gospel) being preached to the far reaches of Planet Earth is one that has intrigued many evangelists, especially those who place a high emphasis on prophecy. Many noted evangelistic ministries have purchased vast amounts of television airtime, and others have launched their own satellites which some claim will be responsible for reaching the last groups of people who have never heard of Yeshua or Jesus before the Second Coming. Others believe that this passage speaks of a coming great revival that is to take place before the Messiah’s return.

First and foremost, Matthew 24:14 says that the gospel will be proclaimed to all nations—and there are multiple definitions as to what the term “nations” means. Some feel it means literal countries while others feel it means various ethnic groups. Some take this verse and believe that not only will the gospel be preached, but that millions upon millions (or billions) of people will come to faith in the Messiah. In contrast to this conclusion, 2 Thessalonians 2:3 tells us that the end “will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction.” The key word here is apostasy; it is a departure or rejection of the faith, not a massive embracement of it.[10]

We must also consider the fact that both the apostasy, and the gospel message being proclaimed, will be occurring simultaneously. Some will undoubtedly repent and be saved, but others will reject the message and be condemned.

Yet there is also another factor to consider, as the message declared is actually “the gospel of the kingdom.” We must conclude what message is being spread abroad. This brings us to the heart of what the Seventieth Week of Israel actually is.

Daniel 9:24 explains, “Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.” The focus of the Tribulation is to ultimately restore the Kingdom to Israel and to make “Jerusalem a praise in the earth” (Isaiah 62:7), just as was asked by the Apostles before Yeshua ascended into Heaven:

“So when they had come together, they were asking Him, saying, ‘Lord, is it at this time You are restoring the kingdom to Israel?’ He said to them, ‘It is not for you to know times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.’ And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight” (Acts 1:6-9).

The Messiah instructed His Disciples in Matthew 24:18-20 to fulfill a Great Commission by preaching the good news of His death, burial, and resurrection—so that others might repent and come to the knowledge of Him and be trained properly in faith. But another crucial admonition is that we are to pray and see that His Kingdom comes, just as Yeshua prayed, “Your kingdom come. Your will be done, on earth as it is in heaven” (Matthew 6:10). We are to pray that the Lord comes to Earth to establish it.

As Messianic Believers, we are all called play an important part in the proclamation the good news of the Kingdom of Israel and the prophesied restoration that is to follow by Yeshua the Messiah taking His place as king from Jerusalem. The restoration of Israel ultimately involves all people who know the God and the Messiah of Israel, both Jewish and non-Jewish—meaning that, as important as it has been, it goes beyond the Zionist movement and establishment of the State of Israel. It certainly involves the continued development of the current Messianic movement and its message of Torah restoration (cf. Micah 4:1-3; Isaiah 2:2-4). Finally, it will involve the return of Yeshua Himself and the founding of an enlarged realm of Israel incorporating the redeemed of both Israel’s natural descendants and those of the nations. There are many elements of Israel’s restoration, some of them known, and some of them not as well known, to many of today’s Bible readers, which will be certainly interesting to discuss in the future as events take shape.[11]

Consequently, the message of the gospel being proclaimed to the whole world likely involves both the message of personal salvation in Yeshua and the message of the Kingdom being fully restored to Israel. I personally believe that a substantial portion of this message will be proclaimed by the 144,000 sealed Israelites (Revelation 7:4-8; cf. Jeremiah 16:14-21) during the Tribulation period. In the Last Days it will be evident that the world has rejected the Creator God and is a recipient of His judgment, and it will be forced to deal with the coming King of Israel. Individuals will be given the clear choice, with all the Tribulation’s judgments occurring around them, to either receive Israel’s Messiah into their lives for forgiveness and reconciliation with God—or they will be given the choice of continuing on the road to judgment with the antimessiah.

The Abomination of Desolation

“Therefore when you see the ABOMINATION OF DESOLATION [Daniel 9:27] which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), then those who are in Judea must flee to the mountains. Whoever is on the housetop must not go down to get the things out that are in his house. Whoever is in the field must not turn back to get his cloak. But woe to those who are pregnant and to those who are nursing babies in those days! But pray that your flight will not be in the winter, or on a Sabbath” (Matthew 24:15-20).

In Matthew 24:15-20, Yeshua tells His followers to watch for the Abomination of Desolation. It is considered to be the sign to look for, definitively indicating that the Last Days have arrived. He specifically warns those living in Judea and around Jerusalem to escape town immediately following this event, telling people not to worry about their personal belongings. This Abomination is the same one prophesied by Daniel:

“Then he shall confirm a covenant with many for one week; but in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate” (Daniel 9:27, NKJV).

From the text of Daniel 9:27, it seems necessary that animal sacrifices must be present for the Abomination of Desolation to occur. As the NASU renders Daniel 9:27b, “in the middle of the week he will put a stop to sacrifice and grain offering.” The grain offering very clearly cannot be allegorical as some may try to spiritualize this event, making it something that it is not.

One specific debate that exists among pre-millennialists is whether or not the Temple must be reconstructed for the Abomination of Desolation to take place. Arguably, when these prophesied animal sacrifices and grain offerings begin, they will not immediately occur in a rebuilt temple—but first at a sacrificial altar, then a tent-like tabernacle, and then finally a stone temple—if we follow the pattern of the Ancient Israelites and what Kings David and Solomon did before the First Temple was constructed. The argument that a temple must be reconstructed partially comes from 2 Thessalonians 2:4, in reference to the antimessiah:

“[W]ho opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God[12], displaying himself as being God.”

This commentary from Paul leads me to conclude that the Temple will be rebuilt for the man of lawlessness to show himself as God. Current trends in the Mideast Peace Process and the steady practices of the Temple Mount Faithful, suggest that one day Orthodox Jews wanting to reinstitute the Mosaic sacrificial system will, and an ultimate goal of that would certainly be the reconstruction of the Temple. The specifics of how this will take place are anyone’s guess at the present time.

Matthew 24:16 describes how Believers in Jerusalem and in Judea will be affected when this event occurs. They are told to flee and leave. A very intriguing phrase is “Pray that you will not have to escape in winter or on Shabbat” (Matthew 24:20, CJB). It should not be surprising that in Israel today, the Old City of Jerusalem is closed to vehicles on the Sabbath. When this event does occur, whether on the Sabbath or otherwise, it seems likely that those fleeing will have to make their exit on foot and not car or bus.

We reach an impasse here with Yeshua’s warning of the Abomination of Desolation in Matthew 24:15-20, and the parallel accounts in the other Gospels. In Luke 21:20-24, the Messiah speaks of armies surrounding Jerusalem:

“But when you see Jerusalem surrounded by armies, then recognize that her desolation is near. Then those who are in Judea must flee to the mountains, and those who are in the midst of the city must leave, and those who are in the country must not enter the city; because these are days of vengeance, so that all things which are written will be fulfilled. Woe to those who are pregnant and to those who are nursing babies in those days; for there will be great distress upon the land and wrath to this people; and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles are fulfilled.”

Some have interpreted this prophecy as already having occurred in ancient history, per the destruction of Jerusalem in 70 C.E. by the Romans. Although Jerusalem’s demise was certainly an important event in Jewish history, it was not the event prophesied in Luke 21:20-24, as Believers at this time did not flee to the mountains and many had already left Jerusalem by the time of the Roman siege. Yeshua is simply telling His followers that at the time of the Abomination of Desolation, there will be military forces surrounding Jerusalem. The “times of the Gentiles” will not be completed until Jerusalem is brought to its glory at the Second Coming of Yeshua (cf. Isaiah 62:7).

The Abomination of Desolation is the key event that faithful Believers are commanded to look for. This event signals the midpoint of Daniel’s Seventieth Week and the initiation of the Great Tribulation, or the “time, times, and half a time”[13] (Daniel 7:25; 12:7; Revelation 12:14) in which the antimessiah will “make war with the rest of her children, who keep the commandments of God and hold to the testimony of Yeshua” (Revelation 12:17).

The Great Tribulation

“For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short” (Matthew 24:21-22; cf. Mark 13:19-20).

Yeshua continues, telling His followers that the Great Tribulation will be like no other time the world has experienced. In Matthew 24:22 He says, “If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened” (NIV).

The details of the Great Tribulation and the events that we can and should expect are recorded for us in the Prophets, particularly texts like Daniel and Zechariah, and in the Book of Revelation. We know that this time will be one of great judgment upon the world for its rejection of Yeshua the Messiah, and that many will die. The Messiah implies not only that many will die, but also if He does not come back, humanity will inevitably annihilate itself.

The world currently possesses enough weapons of mass destruction to destroy the population of Earth several times over, and it is quite surprising why we have not destroyed ourselves yet. Some believe that the Messiah’s admonition of “except those days should be shortened” (Matthew 22:24, NIV), of the time period prior to His physical return, could mean that during the Great Tribulation days will be shortened from their current length of twenty-four hours. This is certainly a possibility to consider due to prophesied Earth changes, and that there will be “a great mountain burning with fire…thrown into the sea” (Revelation 8:8).

Another possibility is that the Lord is saying if the Great Tribulation were longer than its specified length of 1,260 days (Daniel 12:11; Revelation 11:3; 12:6), no one would survive. Given that we are trying to interpret future events, we must consider both of these possibilities.

False Expectations

“Then if anyone says to you, ‘Behold, here is the Messiah,’ or ‘There He is,’ do not believe him. For false Messiahs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. Behold, I have told you in advance. So if they say to you, ‘Behold, He is in the wilderness,’ do not go out, or, ‘Behold, He is in the inner rooms,’ do not believe them. For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. Wherever the corpse is, there the vultures will gather” (Matthew 24:23-28; cf. Mark 13:21-23).

Once again, the Messiah tells His followers to be on guard against false prophets and false signs that will be present in the days before His return. In relation to the Great Tribulation, we know that a particular figure, known as the false prophet, will come and show signs and wonders pointing to the man of lawlessness as being the true “anointed one”:

“Then I saw another beast coming up out of the earth; and he had two horns like a lamb and he spoke as a dragon. He exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. And it was given to him to give breath to the image of the beast, so that the image of the beast would even speak and cause as many as do not worship the image of the beast to be killed” (Revelation 13:11-15).

In Matthew 24:23 Yeshua the Messiah admonishes, “Behold, I have told you before” (KJV). He also makes the critical statement “Therefore if they say to you, ‘Look, He is in the desert!’ do not go out; or ‘Look, He is in the inner rooms!’ do not believe it” (Matthew 24:26, NKJV). The Complete Jewish Bible renders His critical admonition as, “if people say to you…‘Look, He’s hidden away in a secret room!’ don’t believe it.” Not surprisingly, many are expecting a secret return of Yeshua before the beginning of the Tribulation period.

The Apostle Paul remarks about “the coming of our Lord Jesus Christ and our being gathered to him” (2 Thessalonians 2:1, NIV), and from this quote he asserts that both the saints’ being gathered to meet Him in the clouds and His physical return to Planet Earth are all part of the same event. If this is the case, then the return of Yeshua, according to His own words, “will be like lightning that flashes out of the east and fills the sky to the western horizon” (Matthew 24:27, NIV), and it will not be a secret event.

Yeshua tells His followers directly that those who would speak of a secret coming were speaking falsehoods. Could this possibly be a reference to the popular pre-tribulation rapture doctrine? Not wanting to accuse pre-tribulational brothers and sisters of being “liars,” I would simply hope that pre-tribulationists are not hard and fast with their beliefs, and are open to different interpretations should the scenario they expect not play out.

The words of the Messiah tell us not to expect a secret return of His to Planet Earth. He will return from Heaven in the same way He entered into Heaven, meaning “every eye will see Him” (Revelation 1:7), as opposed to Him only being visible to Believers.

The Gathering of the Elect

“But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other” (Matthew 24:29-31; cf. Mark 13:24-27; Luke 21:27-28).[14]

Matthew 24:29-31 vividly describes both the Second Coming and what many call “the rapture.” Matthew 24:32 details Yeshua sending His angels to gather the elect, or all Believers dead[15] and alive, with the sound of a trumpet call. These verses parallel the Apostle Paul’s description in 1 Corinthians 15:51-52:

“Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed” (cf. 1 Thessalonians 4:16-17).

Many believe that the Messiah’s gathering of His own into the clouds occurs at the beginning of the Tribulation period, but according to the Olivet Discourse, this cannot be. The idea that Yeshua is only speaking in reference to His physical arrival to Earth is very much dependent on who the elect are. Pre-tribulationists infer that God has two groups of elect, Israel and “the Church.” And by this same logic they assert that those gathered at this event are those of Israel into the Holy Land, not a gathering of the saints into the sky to meet the Messiah in a post-tribulational event.

Our ministry is not of the position that God has two groups of elect, nor are we of the position that Israel and “the “Church” are separate entities. Dispensationalists may claim that the text of Scripture we have just analyzed (Matthew 24:1-31) is strictly for the Jews, because “Jesus was speaking to the Jews.” Yet by this same logic, anything Jesus said to Jews is not for non-Jewish Believers in Him, so those of us who are not Jewish should dispense with most of the Gospels. (And not surprisingly, there are ultra- and hyper-dispensationalists who do advocate such false doctrine.)

What these people first fail to recognize is that if they are born again and have faith in the Messiah of Israel, Yeshua, they have been made a part of the community of Israel (Ephesians 2:11-12). There are only twelve gates to enter into New Jerusalem—for the twelve tribes of Israel (Revelation 21:12), and there is no gate for a separate “Church.” And certainly, all Believers will be ruling and reigning with Him from this city. In the eschaton all of the righteous will somehow be incorporated into Israel, be they physical Israel or not, by the King of Israel.

Believing that the event spoken of in Matthew 24:29-31 is for Israel is somewhat correct. What pre-tribulationists (and even many post-tribulationists) do not understand is that if they are redeemed, they are a part of the Israel of God (Galatians 6:16)—the Israel that will rule and reign with the Messiah from New Jerusalem.

Who goes through the Seventieth Week of Israel? Israel. It should not be forgotten that the Greek noun used throughout the Scriptures commonly translated “church” is ekklēsia—the same term that is largely used throughout the Septuagint, or ancient translation of the Hebrew Bible into Greek, in regard to the assembly or congregation (Heb. qahal) of Israel.[16] Knowing these things can force one to not only reevaluate the timing of the Second Coming, but also deal with who is gathered at that time. If we can establish that “the Church” and Israel are not separate entities, then other pre-tribulational arguments shatter.[17]

It is very important to note that the Hebrew name Yisrael or Israel means “God prevails.”[18] The same is what we as Believers must do. Paul writes, “I press on toward the goal for the prize of the upward call of God in Messiah Yeshua” (Philippians 3:14). One could argue from this, that if you are not somehow a part of the elect of Israel, then you are not part of the elect at all. Today’s born again Christians certainly are of God’s elect, but they simply do not recognize that their faith heritage within Israel is something waiting for them to take a hold of and be blessed by! Even more difficult for them to see is the need to be overcomers in the difficult times prophesied to come.

Those who have died in the faith and those who are alive at the Messiah’s appearing will be brought up into the clouds to meet Him in the air, as the Scriptures clearly attest. The issue that will continue to baffle many evangelicals is not necessarily the event itself, but the timing of it and just who is involved: “the Church” or Israel? (Or, the ekklēsia of Israel?)

What should we expect?

Yeshua the Messiah has issued the following warning: “There! I have told you in advance!” (Matthew 24:25, CJB). As Believers in Him, we have no excuse not to heed His warnings of the impending judgment which is to befall Planet Earth, nor are we to spurn His admonition that “this good news of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come” (Matthew 24:14, NRSV), which includes both the good news of personal salvation and the news of the Millennial restoration of Israel. The Apostle Paul’s words should encourage us:

“I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing” (2 Timothy 4:7-8).

There are many other Scripture passages in relation to the end-times such as the Book of Daniel or the Book of Revelation. I chose Matthew 24:1-31 for this article because it provides us a valuable outline of end-time events, and it makes an excellent starting point for those who want to examine Bible prophecy in more detail. Its warnings are also important to heed, as they come directly from the mouth of the Messiah Himself.

As we continue into the Twenty-First Century, many claiming Yeshua as their Savior believe that “life as we know it” is going to end at a moment’s notice, and many outside of the faith believe we stand at the dawn of a “new age.” Many are expecting apocalyptic events to occur, and then many others believe that nothing will happen. A mature Believer tries to be ready for whatever might occur. Knowing about the end-times is an important part of our spiritual arsenal.

In Matthew 24:44, Yeshua Himself tells us, “For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will,” because He comes in a time most will expect least. Although this verse is usually used erroneously to support the idea of a pre-tribulation rapture escape, Matthew 24:44 does certainly imply that we need to be ready at all times for the return of our Lord. We can each individually go to meet Him at any time (i.e., Philippians 1:21-23), and we do need to be aware of the signs which He warned us about that will herald His return.

Over the past several years, many have spoken presumptuously about Biblically prophesied events. As a result, many others have chosen to ignore prophetic Scriptures. Such an attitude is ill-advised and non-Biblical. Rather, one must be objective in his or her approach to the subject matter and be on the alert. Various world events have been set in motion that can result in the fulfillment of major Bible prophecies, but there is no guarantee that they will. Matthew 24:1-31 is only the starting point. A mature Believer should be able to approach this subject matter with a cool head and a steadfast heart.

So as a Believer in Yeshua the Messiah, what should you expect pertaining to the Last Days? Certainly, one should be aware of the “birth pains” of wars, rumors of wars, and natural disasters. We are also clearly commanded to watch out for false prophets, false teachers, and those who would say that our Lord’s return is in secret. A definite sign to watch for is the Abomination of Desolation in Jerusalem. Over the past few years, Messianic Believers have been alerted that the proclamation of the gospel of the Kingdom—the message of total Israel’s restoration—is also an important “end-time” sign. Arguably, it is this final element that has been the most overlooked (and will be the most complicated to consider).

The need to address issues that surround the emergence of a mature and impactful Messianic community will be on the rise as we move closer to Yeshua’s Second Coming, whether it takes place in our lifetimes or not. If the latter is to be the case, then let us take advantage of the opportunities we possess in this time of relative tranquility to prepare posterity for His return! Let us be those who have the answers that the world is seeking. For it is the righteousness behavior of the saints that will finally herald final redemption (2 Peter 3:11-12; cf. b.Shabbat 118b). We have to know our place, and such a place is to be vibrant men and women empowered by God, accomplishing His tasks!

ENDNOTES FOR Chapter 14

[1] Some of this is detailed in Gershom Gorenberg, The End of Days: Fundamentalism and the Struggle for the Temple Mount (New York: Oxford University Press, 2000).

[2] Note that one significant area that requires discernment, where myriads of people have been found speaking presumptuously, regards failed end-time predictions—where people pick Date X for the Second Coming and then nothing happens.

Consult the author’s McHuey Blog post from 06 July, 2008, “The Hastening of Righteousness,” available for access at <http://mchuey.wordpress.com>.

[3] The armor of God in Ephesians 6:13-17 is directly derived from the Tanach, per Paul’s quotes from Isaiah 11:1-5; 59:14-18 (cf. Wisdom 5:17-20).

[4] Yeshua does not limit those who are false prophets to any one denomination or group. It would be naïve of any Messianic Believer to think that false prophets could somehow not ever be Messianic, in addition to being Christian, Jewish, etc.

Consult the author’s article “Have You Met My Friend ‘Truth’?” for a further discussion.

[5] Please understand that as a continuist I fully believe that the gifts of the Spirit are for today. The most significant of such gifts are “all joy and peace in believing” (Romans 15:13). Contrary to this, I fear that many so-called signs (undocumentable within the broad window of canonical or deutero-canonical Scripture, Church tradition, and much of Church history through the Protestant Reformation) like gold flakes, diamonds and rubies, or “manna” appearing on Bibles—as seen at many charismatic conferences today—likely constitute false signs. (That is, if they are not some kind of staged parlor tricks.)

[6] Consult the author’s article “Millennium Madness or Prophecy Awareness?”

[7] Consult the entries for the Penateuchal books (Genesis-Deuteronomy) in the author’s workbook A Survey of the Tanach for the Practical Messianic to see how things like Higher Criticism have negatively affected how many look at the Old Testament.

[8] Leviticus 19:18; Deuteronomy 6:5; cf. Matthew 22:36-38; Mark 12:28-31.

[9] One of the most stupid statements I have actually seen a major theologian make is, “Christians are no longer under the Law, not even under the moral law, as this context makes very clear” (Ben Witherington III, Grace in Galatia: A Commentary on Paul’s Letter to the Galatians [Grand Rapids: Eerdmans, 1998], 396). From this viewpoint, all of God’s commandments in the Tanach or Old Testament are viewed as being irrelevant to Believers today.

This statement, and others like it, are critically analyzed in the author’s commentary Galatians for the Practical Messianic. Also see his article “The Message of Galatians.”

[10] Grk. apostasia; “defiance of established system or authority, rebellion, abandonment, breach of faith” (BDAG, 120), or “defection” (LS, 107).

For a further discussion, consult the author’s article “The Great Apostasy.”

[11] For some further thoughts, consult the author’s book When Will the Messiah Return?

[12] Grk. eis ton naon tou Theou.

[13] Ara. idan v’idani’n u’felag idan.

[14] Cf. Isaiah 13:10; Ezekiel 32:7; Joel 2:10, 31; 3:15.

[15] Specifically, those who accompany the Lord from Heaven to be reunited with their physical bodies at the time of resurrection (1 Thessalonians 3:13; 4:14). Consult the author’s article “To Be Absent From the Body” for a detailed discussion on the intermediate state and resurrection.

[16] Cf. K.L. Schmidt, “ekklēsía,” in TDNT, 397.

[17] For a further analysis of specific pre-tribulational arguments, consult the author’s report The Dangers of Pre-Tribulationism.

[18] Cf. Hertz, 124.

SUGGESTED STUDY QUESTIONS FOR CHAPTER 14

1. How important do you believe the study of end-time prophecy is?

2. Describe the importance of the Olivet Discourse to us in relation to properly understanding prophecy.

3. How do you believe that people will be led astray? In regard to spirituality/Biblical theology in general? In regard to end-time prophecy?

4. What kind of global instability do you believe will be taking place in the end-times?

5. What kind of persecution do you expect Believers in Yeshua the Messiah to be facing in the Last Days? Do you believe that this is occurring today?

6. Describe what the Scriptures tell us about false prophets, and the warnings we are given concerning them.

7. How will lawlessness be proliferating in the end-times?

8. How are Yeshua’s followers called to endure through the end-times?

9. What do you believe the gospel of the Kingdom is? Has it been spread abroad to the whole Earth? Why or why not?

10. What does Yeshua tell us concerning the Abomination of Desolation? Using Scriptures from Daniel, describe what this abomination is.

11. What specific warnings does the Messiah give us concerning His return?

12. When does the Messiah Biblically gather the saints into the clouds?

About the Author

John Kimball McKee is the founder and principal writer for TNN Online, an Internet website that specializes in a wide variety of Biblical topics. He has grown up in a family that has been in constant pursuit of God’s truth, and has been exposed to things of the Lord since infancy. Since 1995 he has come to the realization of the post-tribulational return of the Messiah for His own and the importance of our Hebraic Roots. He is a graduate of the University of Oklahoma (Class of 2003) with a B.A. in political science, and holds an M.A. in Biblical Studies from Asbury Theological Seminary (Class of 2009). He is a 2009 recipient of the Zondervan Biblical Languages Award for Greek. John holds memberships in the Evangelical Theological Society, the Evangelical Philosophical Society, and Christians for Biblical Equality.

John is an apologist for the Creator God and in helping people understand their faith heritage in Ancient Israel and Second Temple Judaism. Much of his ministry in the past has been campus based to the multitudes in evangelical Christianity who are associated with a wide variety of Protestant denominations and persuasions. John has introduced college students to things that are Messianic such as the original Hebrew name of our Savior, Yeshua HaMashiach (Jesus the Messiah), a name that he has known since 1983.

John’s testimony before his Christian friends at college challenged much of their previous thinking about the whole of the Holy Scriptures and the need to follow the commandments of the Most High. His college peers asked him many questions: Why do you not believe in the pre-trib rapture? What do you think of the Left Behind books? Why do you observe the seventh-day Sabbath? Why do you eat kosher? Why do you wear a beard? Why do you celebrate the feasts of Israel? Why will you use a tallit and wrap tefillin/phylacteries during private prayer? Why do you consult original Hebrew and Greek language texts of the Bible? Why don’t you come to church with us on Sunday? This led John into Messianic apologetics and the defense of our faith. John strives to be one who is committed to a life of holiness and methodical Bible study, as a person who has a testimony of being born again and who sincerely desires to obey the Lord.

As the editor of TNN Online, John’s ministry has capitalized on the Internet’s ability to reach people all over this planet. The Theology News Network speaks with challenging, provocative, and apologetic articles to a wide Messianic audience, and those Christians who are interested in Messianic beliefs. In the past decade, TNN Online has emerged as a moderate and Centrist voice in a Messianic movement that is trying to determine its purpose, relevance, and mission to modern society. Given his generational family background in evangelical Christian ministry, as well as in academics and the military, John carries a strong burden to assist in the development and maturation of our emerging Messianic theology and spirituality, so that we might truly know the mission of God. John has had the profound opportunity since 1997 to engage many in dialogue, so that they will consider the questions he postulates, as his only agenda is to be as Scripturally sound as possible. John believes in demonstrating a great deal of honor and respect to both his evangelical Christian, Wesleyan and Reformed heritage, as well as to the Jewish Synagogue, and together allowing the strengths of both Judaism and Christianity to be employed for the Lord’s plan for the Messianic movement in the long term future.

J.K. McKee is the son of the late K. Kimball McKee (1951-1992) and Margaret Jeffries McKee Huey (1953-), and stepson of William Mark Huey (1951-), who married his mother in 1994, and is the executive director of Outreach Israel Ministries.

John has a very strong appreciation for those who have preceded him. His father, Kimball McKee, was a licensed lay minister in the Kentucky Conference of the United Methodist Church, and was a very strong evangelical Christian, most appreciative of the Hebraic and Jewish Roots of the faith. Among his many ministry pursuits, Kim brought the Passover sedar to Christ United Methodist Church in Florence, KY, was a Sunday school teacher, and was extremely active in the Walk to Emmaus, leading the first men’s walk in Madras, India in 1991. John is the grandson of the late William W. Jeffries (1914-1989), who served as a professor at the United States Naval Academy in Annapolis, MD from 1942-1989, notably as the museum director and founder of what is now the William W. Jeffries Memorial Archives in the Nimitz Library. John is the great-grandson of Bishop Marvin A. Franklin (1894-1972), who served as a minister and bishop of the Methodist Church, throughout his ministry serving churches in Georgia, Florida, Alabama, and Mississippi. Bishop Franklin was President of the Council of Bishops from 1959-1960. John is also the third cousin of the late Charles L. Allen (1913-2005), formerly the senior pastor of Grace Methodist Church of Atlanta, GA and First Methodist Church of Houston, TX, and author of numerous books, notably including God’s Psychiatry. Among all of his forbearers, though, he considers his personality to be most derived from his late paternal grandfather, George Kenneth McKee (1903-1978), and his maternal grandmother, Mary Ruth Franklin Jeffries (1919-).

J.K. McKee is a native of the Northern Kentucky/Greater Cincinnati, OH area. He has also lived in Dallas, TX, Norman, OK, Kissimmee-St. Cloud, FL, and Roatán, Honduras, Central America. He presently resides in Dallas, TX, and is a member in good standing at Eitz Chaim Messianic Jewish Synagogue.

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The Holy Bible, Revised Standard Version (Nashville: Cokesbury, 1952).

Today’s New International Version (Grand Rapids: Zondervan, 2005).

Young, Robert, trans. Young’s Literal Translation.

Zodhiates, Spiros, ed. Hebrew-Greek Key Study Bible, NASB (Chattanooga: AMG Publishers, 1994).

Books

Bacchiocchi, Samuele. From Sabbath to Sunday (Rome: Pontifical Gregorian University Press, 1977).

Berkowitz, Ariel and D’vorah. Torah Rediscovered (Lakewood, CO: First Fruits of Zion, 1996).

_______________________. Take Hold (Littleton, CO: First Fruits of Zion, 1999).

Brown, Michael. Our Hands Are Stained With Blood (Shippensburg, PA: Destiny Image Publishers, Inc, 1990).

Bruce, F.F. New Testament History (New York: Doubleday, 1969).

Burwash, N., ed. Wesley’s Doctrinal Standards Part I: The Sermons, with Introductions, Analysis, and Notes (Salem, OH: Schmul Publishing, 1988).

Carson, D.A., ed. From Sabbath to Lord’s Day (Eugene, OR: Wipf and Stock Publishers, 1999).

__________, and Douglas J. Moo. An Introduction to the New Testament, second edition (Grand Rapids: Zondervan, 2005).

Dillard, Raymond B., and Tremper Longman III. An Introduction to the Old Testament (Grand Rapids: Zondervan, 1994).

Dunn, James D.G. Jesus, Paul and the Law: Studies in Mark and Galatians (Louisville, KY: Westminster/John Knox, 1990).

_____________. The New Perspective on Paul (Grand Rapids: Eerdmans, 2005).

Egan, Hope. Holy Cow! Does God Care About What We Eat? (Littleton, CO: First Fruits of Zion, 2005).

Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All Its Worth (Grand Rapids: Zondervan, 2003).

Friedman, David. They Loved the Torah (Baltimore: Lederer Books, 2001).

Fructenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology, revised edition (Tustin, CA: Ariel Ministries, 1996).

Goldingay, John. Old Testament Theology: Israel’s Gospel (Downers Grove, IL: InterVarsity, 2003).

Gorenberg, Gershom. The End of Days: Fundamentalism and the Struggle for the Temple Mount (New York: Oxford University Press, 2000).

Gundry, Robert H. The Church and the Tribulation (Grand Rapids: Zondervan, 1973).

______________. First the Antichrist (Grand Rapids: Baker Books, 1997).

Guthrie, Donald. New Testament Introduction (Downers Grove, IL: InterVarsity, 1990).

Harrison, R.K. Introduction to the Old Testament (Grand Rapids: Eerdmans, 1969).

Hegg, Tim. Interpreting the Bible (Tacoma, WA: TorahResource, 2000).

________. Introduction to Torah Living (Tacoma, WA: TorahResource, 2002).

________. The Letter Writer: Paul’s Background and Torah Perspective (Littleton, CO: First Fruits of Zion, 2002).

________. It is Often Said: Comments and Comparisons of Traditional Christian Theology and Hebraic Thought, 2 vols. (Littleton, CO: First Fruits of Zion, 2003).

________. Fellow Heirs: Jews & Gentiles Together in the Family of God (Littleton, CO: First Fruits of Zion, 2003).

Huey, William Mark, and J.K. McKee. Hebraic Roots: An Introductory Study (Kissimmee, FL: TNN Press, 2009).

Hunt, Dave. How Close Are We? (Eugene, OR: Harvest House Publishers, 1993).

Hurtado, Larry W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids: Eerdmans, 2003).

Juster, Daniel C. Growing to Maturity (Denver: The Union of Messianic Jewish Congregations Press, 1987).

____________. Jewish Roots (Shippensburg, PA: Destiny Image, 1995).

Kaiser, Walter C. Toward Old Testament Ethics (Grand Rapids: Zondervan, 1983).

_____________. The Old Testament Documents: Are They Reliable and Relevant? (Downers Grove, IL: InterVarsity, 2001).

_____________. The Promise-Plan of God: A Biblical Theology of the Old and New Testaments (Grand Rapids: Zondervan, 2008).

Kitchen, K.A. The Bible In Its World: The Bible & Archaeology Today (Exeter: Paternoster, 1977).

Ladd, George Eldon. The Blessed Hope (Grand Rapids: Eerdmans, 1956).

LaHaye, Tim. Rapture Under Attack (Sisters, OR: Multnomah Publishers, 1998).

Martin, Walter R. The Kingdom of the Cults (Minneapolis: Bethany House Publishers, 1985).

McDowell Josh, & Don Stewart. Handbook of Today’s Religions (San Bernadino, CA: Here’s Life Publishers, 1983).

McKee, J.K. Torah In the Balance, Volume I (Kissimmee, FL: TNN Press, 2003).

__________. The New Testament Validates Torah (Kissimmee, FL: TNN Press, 2004).

__________. James for the Practical Messianic (Kissimmee, FL: TNN Press, 2005).

__________. Hebrews for the Practical Messianic (Kissimmee, FL: TNN Press, 2006).

__________. A Survey of the Apostolic Scriptures for the Practical Messianic (Kissimmee, FL: TNN Press, 2006).

__________. Philippians for the Practical Messianic (Kissimmee, FL: TNN Press, 2007).

__________. When Will the Messiah Return?, academic edition (Kissimmee, FL: TNN Press, 2007).

__________. Galatians for the Practical Messianic, second edition (Kissimmee, FL: TNN Press, 2007).

__________. A Survey of the Tanach for the Practical Messianic (Kissimmee, FL: TNN Press, 2008).

__________. Ephesians for the Practical Messianic (Kissimmee, FL: TNN Press, 2008).

Moseley, Ron. Yeshua: A Guide to the Real Jesus and the Original Church (Baltimore: Lederer Books, 1996).

Neusner, Jacob. The Way of Torah: An Introduction to Judaism (Belmont, CA: Wadsworth Publishing Company, 1993).

Richardson, Susan E. Holidays & Holy Days (Ann Arbor, MI: Servant Publications, 2001).

Ross, Hugh. The Genesis Question: Scientific Advances and the Accuracy of Genesis, second expanded edition (Colorado Springs: NavPress, 2001).

Sanders, E.P. Paul and Palestinian Judaism (Minneapolis: Fortress Press, 1977).

Scarlata, Robin, and Linda Pierce. A Family Guide to the Biblical Holidays with Activities for all Ages, first edition (Madison, TN: Family Christian Press, 1997).

Stam, C.R. Things That Differ (Germantown, WI: Berean Bible Society, 1985).

Stern, David H. Restoring the Jewishness of the Gospel (Clarksville, MD: Jewish New Testament Publications, 1990).

____________. Messianic Jewish Manifesto (Clarksville, MD: Jewish New Testament Publications, 1992).

Strickland, Wayne G., ed. Five Views on Law and Gospel (Grand Rapids: Zondervan, 1996).

Tessler, Gordon S. The Genesis Diet (Raleigh: Be Well Publications, 1996).

Thompson, David L. Bible Study That Works (Nappanee, IN: Evangel Publishing House, 1994).

Walvoord, John F. Israel In Prophecy (Grand Rapids: Zondervan, 1962).

______________. The Church In Prophecy (Grand Rapids: Zondervan, 1964).

Walvoord, John F. Every Prophecy of the Bible (Colorado Springs: Chariot Victor Publishing, 1999).

Westerholm, Stephen. Perspectives Old and New on Paul: The “Lutheran” Paul and His Critics (Grand Rapids: Eerdmans, 2004).

Wilson, Marvin R. Our Father Abraham (Grand Rapids: Eerdmans, 1989).

Wright, Christopher J.H. The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove, IL: IVP Academic, 2006).

Wright, N.T. What Saint Paul Really Said (Grand Rapids: Eerdmans, 1997).

__________. Paul in Fresh Perspective (Minneapolis: Fortress Press, 2005).

Christian Reference Sources and Cited Commentaries

Alexander, T. Desmond, and David W. Baker, eds. Dictionary of the Old Testament Pentateuch (Downers Grove, IL: InterVarsity, 2003).

Arnold, Bill T., and H.G.M. Williamson, eds. Dictionary of the Old Testament Historical Books (Downers Grove, IL: InterVarsity, 2005).

Bercot, David W., ed. A Dictionary of Early Christian Beliefs (Peabody, MA: Hendrickson Publishers, 1998).

Bromiley, Geoffrey, ed. International Standard Bible Encyclopedia, 4 vols. (Grand Rapids: Eerdmans, 1988).

Bruce, F.F. New International Commentary on the New Testament: The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: Eerdmans, 1984).

_________. Tyndale New Testament Commentaries: Romans (Grand Rapids: Eerdmans, 1985).

Buttrick, George, ed. et. al. The Interpreter’s Dictionary of the Bible, 4 vols. (Nashville: Abingdon, 1962).

Cranfield, C.E.B. International Critical Commentary: Romans 1-8 (London: T&T Clark, 1975).

_____________. International Critical Commentary: Romans 9-16 (London: T&T Clark, 1979).

Crim, Keith, ed. Interpreter’s Dictionary of the Bible: Supplementary Volume (Nashville: Abingdon, 1976).

Dunn, James D.G. Black’s New Testament Commentary: The Epistle to the Galatians (Peabody, MA: Hendrickson, 1993).

Durham, John I. Word Biblical Commentary: Exodus, Vol. 3 (Waco, TX: Word Books, 1987).

Evans, Craig A., and Stanley E. Porter, eds. Dictionary of New Testament Background (Downers Grove, IL: InterVarsity, 2000).

Fernando, Ajith. NIV Application Commentary: Acts (Grand Rapids: Zondervan, 1998).

Freedman, David Noel, ed. Anchor Bible Dictionary, 6 vols. (New York: Doubleday, 1992).

__________________, ed. Eerdmans Dictionary of the Bible (Grand Rapids: Eerdmans, 2000).

Gaebelein, Frank E., ed. et. al. Expositor’s Bible Commentary, 12 vols. (Grand Rapids: Zondervan, 1976-1992).

Geisler, Norman L., ed. Baker Encyclopedia of Christian Apologetics (Grand Rapids: Baker, 1999).

Green, Joel B., Scot McKnight, and I. Howard Marshall, eds. Dictionary of Jesus and the Gospels (Downers Grove, IL: InterVarsity, 1992).

Grenz, Stanley J., David Guretzki, and Cherith Fee Nordling. Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity, 1999).

Guelich, Robert A. Word Biblical Commentary: Mark 1-8:26, Vol. 34a (Dallas: Word Books, 1998).

Guthrie, D., and J.A. Motyer, eds. The New Bible Commentary Revised (Grand Rapids: Eerdmans, 1970).

Harrison, Everett F., ed. Baker’s Dictionary of Theology (Grand Rapids: Baker Book House, 1960).

Hawthorne, Gerald F., Ralph P. Martin, and Daniel G. Reid, eds. Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity, 1993).

Hodge, Charles. A Commentary on Romans (Edinburgh: Banner of Truth Trust, 1972).

Keck, Leander E., ed., et. al. New Interpreter’s Bible, Vol. 11 (Nashville: Abingdon, 2000).

______________, ed., et. al. New Interpreter’s Bible, Vol. 10 (Nashville: Abingdon, 2002).

Keener, Craig S. The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity, 1993).

_____________. Matthew (Downers Grove, IL: InterVarsity, 1997).

Keil, C., and F. Delitzsch, eds. Commentary on the Old Testament, 10 vols.

Ladd, George Eldon. A Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972).

Lane, William L. Word Biblical Commentary: Hebrews 1-8, Vol. 47a (Nashville: Nelson Reference and Electronic, 1991).

Laymon, Charles M., ed. The Interpreter’s One-Volume Commentary on the Bible (Nashville: Abingdon, 1971).

Longman III, Tremper, and Peter Enns, eds. Dictionary of the Old Testament Wisdom, Poetry & Writings (Downers Grove, IL: InterVarsity, 2008).

Marshall, I. Howard. Tyndale New Testament Commentaries: Acts (Grand Rapids: Eerdmans, 1980).

Martin, Ralph P., and Peter H. Davids, eds. Dictionary of the Later New Testament & Its Developments (Downers Grove, IL: InterVarsity, 1997).

McKim, Donald S. Westminster Dictionary of Theological Terms (Louisville: Westminster John Knox, 1996).

Moo, Douglas J. New International Commentary on the New Testament: The Epistle to the Romans (Grand Rapids: Eerdmans, 1996).

____________. Pillar New Testament Commentary: The Letters to the Colossians and to Philemon (Grand Rapids: Eerdmans, 2008).

O’Brien, Peter T. Word Biblical Commentary: Colossians, Philemon, Vol. 44 (Nashville: Thomas Nelson, 1982).

____________. Pillar New Testament Commentary: The Letter to the Ephesians (Grand Rapids: Eerdmans, 1999).

Roberts, Alexander, and James Donaldson, eds. The Apostolic Fathers, American Edition.

Schaff, Philip. History of the Christian Church, 8 vols. (Grand Rapids: Eerdmans, 1995).

Tenney, Merrill C., ed. The New International Dictionary of the Bible (Grand Rapids: Zondervan, 1987).

Walton, John H. NIV Application Commentary: Genesis (Grand Rapids: Zondervan, 2001).

____________, and Victor H. Matthews and Mark W. Chavalas. The IVP Bible Background Commentary: Old Testament (Downers Grove, IL: InterVarsity, 2000).

Walvoord, John F., and Roy B. Zuck, eds. The Bible Knowledge Commentary: New Testament (Wheaton, IL: Victor Books, 1983).

________________________________. The Bible Knowledge Commentary: Old Testament (Wheaton, IL: Victor Books, 1985).

Wesley, John. Explanatory Notes Upon the New Testament, reprint (Peterborough, UK: Epworth Press, 2000).

Witherington III, Ben. Grace in Galatia: A Commentary on Paul’s Letter to the Galatians (Grand Rapids: Eerdmans, 1998).

Greek Language Resources

Aland, Kurt, et. al. The Greek New Testament, Fourth Revised Edition (Stuttgart: Deutche Bibelgesellschaft/United Bible Societies, 1998).

Balme, Maurice, and Gilbert Lawall. Athenaze: An Introduction to Ancient Greek, Book I (New York and Oxford: Oxford University Press, 1990).

Black, David Allan. Learn to Read New Testament Greek, expanded edition (Nashville: Broadman & Holman, 1994).

Brenton, Sir Lancelot C. L., ed & trans. The Septuagint With Apocrypha (Peabody, MA: Hendrickson, 1999).

Bromiley, Geoffrey W., ed. Theological Dictionary of the New Testament, abridged (Grand Rapids: Eerdmans, 1985).

Danker, Frederick William, ed., et. al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, third edition (Chicago: University of Chicago Press, 2000).

Liddell, Henry George, and Robert Scott, eds. Liddell and Scott’s Greek-English Lexicon, abridged (Oxford: Clarendon Press, 1953).

Metzger, Bruce M. A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975).

Nestle, Erwin, and Kurt Aland, eds. Novum Testamentum Graece, Nestle-Aland 27th Edition (Stuttgart: Deutche Bibelgesellschaft, 1993).

Nestle-Aland Greek-English New Testament, NE27-RSV (Stuttgart: United Bible Societies/Deutche Bibelgesellschaft, 2001).

Newman, Jr., Barclay M. A Concise Greek-English Dictionary of the New Testament (Stuttgart: United Bible Societies/Deutche Bibelgesellschaft, 1971).

Rahlfs, Alfred, ed. Septuaginta (Stuttgart: Deutche Bibelgesellschaft, 1979).

Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 2003).

Vine, W.E. Vine’s Expository Dictionary of New Testament Words (Nashville: Thomas Nelson, 1968).

Zodhiates, Spiros, ed. Complete Word Study Dictionary: New Testament (Chattanooga: AMG Publishers, 1993).

Hebrew Language Resources

Arnold, Bill T., and John H. Choi. A Guide to Biblical Hebrew Syntax (New York: Cambridge University Press, 2003).

Baker, Warren, and Eugene Carpenter, eds. Complete Word Study Dictionary: Old Testament (Chattanooga: AMG Publishers, 2003).

Brown, Francis, S.R. Driver, and Charles A. Briggs. Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1979).

Davidson, Benjamin. The Analytical Hebrew and Chaldee Lexicon (Grand Rapids: Zondervan, 1970).

Dotan, Aron, ed. Biblia Hebraica Leningradensia (Peabody, MA: Hendrickson, 2001).

Elliger, Karl, and Wilhelm Rudolph, et. al., eds. Biblica Hebraica Stuttgartensia (Stuttgart: Deutche Bibelgesellschaft, 1977).

Gabe, Eric S., ed. New Testament in Hebrew and English (Hitchin, UK: Society for Distributing the Hebrew Scriptures, 2000).

Harris, R. Laird, Gleason L. Archer, Jr., and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980).

Holladay, William L., ed. A Concise Hebrew and Aramaic Lexicon of the Old Testament (Leiden, the Netherlands: E.J. Brill, 1988).

Jastrow, Marcus. Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi, and Midrashic Literature (New York: Judaica Treasury, 2004).

Kelley, Page H., Daniel S. Mynatt, and Timothy G. Crawford, eds. The Masorah of Biblia Hebraica Stuttgartensia (Grand Rapids: Eerdmans, 1998).

Koehler, Ludwig, and Walter Baumgartner, eds. The Hebrew & Aramaic Lexicon of the Old Testament, 2 vols. (Leiden, the Netherlands: Brill, 2001).

Seow, C.L. A Grammar for Biblical Hebrew, revised edition (Nashville: Abingdon, 1995).

Tov, Emanuel. Textual Criticism of the Hebrew Bible (Minneapolis: Fortress Press, 1992).

Torah Nevi'im Ketuvim v'haBrit haChadashah (Jerusalem: Bible Society in Israel, 1991).

Unger, Merrill F., and William White. Nelson’s Expository Dictionary of the Old Testament (Nashville: Thomas Nelson, 1980).

Historical Sources

Bettenson, Henry, and Chris Maunder, eds. Documents of the Christian Church (Oxford: Oxford University Press, 1999).

Eusebius: Ecclesiastical History, trans. C.F. Cruse (Peabody, MA: Hendrickson, 1998).

González, Justo L. The Story of Christianity, Vol. 1 (San Francisco: HarperCollins, 1984).

_____________. The Story of Christianity, Vol. 2 (San Francisco: HarperCollins, 1985).

Irvin, Dale T., and Scott W. Sunquist. History of the World Christian Movement, Vol. 1 (Maryknoll, NY: Orbis Books, 2001).

Josephus, Flavius: The Works of Josephus: Complete and Unabridged, trans. William Whiston (Peabody, MA: Hendrickson, 1987).

Judaeus, Philo: The Works of Philo: Complete and Unabridged, trans. C.D. Yonge (Peabody, MA: Hendrickson, 1993).

Murray, Oswyn. Ancient Greece, second edition (Cambridge, MA: Harvard University Press, 1993).

Parker, Simon B., ed. Ugaritic Narrative Poetry (Atlanta: Society of Biblical Literature, 1997).

Plato: Gorgias, trans. James H. Nichols, Jr. (Ithaca and London: Cornell University, 1998).

Shanks, Hershel, ed. Ancient Israel: From Abraham to the Roman Destruction of the Temple (Washington, D.C.: Biblical Archaeology Society, 1999).

Staniforth, Maxwell, trans. Early Christian Writings: The Apostolic Fathers (Harmondsworth, UK: Penguin Books, 1980).

Suetonius: The Twelve Caesars, trans. Robert Graves (London: Penguin Books, 1957).

Jewish Reference Sources and Cited Commentaries

Cohen, A. Soncino Chumash (Brooklyn: Soncino Press, 1983).

Cohen, Abraham. Everyman’s Talmud: The Major Teachings of the Rabbinic Sages (New York: Schoken, 1995).

Eisenberg, Ronald L. The JPS Guide to Jewish Traditions (Philadelphia: Jewish Publication Society, 2004).

Encyclopaedia Judaica. MS Windows 9x. Brooklyn: Judaica Multimedia (Israel) Ltd, 1997.

Fishbane, Michael. JPS Bible Commentary: Haftarot (Philadelphia: Jewish Publication Society, 2002).

Hertz, J.H., ed. Pentateuch & Haftorahs (London: Soncino, 1960).

_________. The Authorised Daily Prayer Book, revised (New York: Bloch Publishing Company, 1960).

Kolatch, Alfred J. The Jewish Book of Why (Middle Village, NY: Jonathan David Publishers, 1981).

_____________. The Second Jewish Book of Why (Middle Village, NY: Jonathan David Publishers, 1985).

Kravitz, Leonard, and Kerry M. Olitzky, eds. and trans. Pirke Avot: A Modern Commentary on Jewish Ethics (New York: UAHC Press, 1993).

Lieber, David L., ed. Etz Hayim: Torah and Commentary (New York: Rabbinical Assembly, 2001).

Neusner, Jacob, trans. The Mishnah: A New Translation (New Haven and London: Yale University Press, 1988).

____________, and William Scott Green, eds. Dictionary of Judaism in the Biblical Period (Peabody, MA: Hendrickson, 2002).

Scherman, Nosson, ed., et. al. The ArtScroll Chumash, Stone Edition, 5th ed. (Brooklyn: Mesorah Publications, 2000).

_______________, and Meir Zlotowitz, eds. Complete ArtScroll Siddur, Nusach Ashkenaz (Brooklyn: Mesorah Publications, 1984).

Strack, Hermann L. Introduction to the Talmud and Midrash (Philadelphia: Jewish Publication Society, 1959).

Messianic Reference Sources

Fructenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology (Tustin, CA: Ariel Ministries, 1996).

Hegg, Tim. Commentary on the Epistle to the Hebrews (Author, n.d.).

Stern, David H. Jewish New Testament Commentary (Clarksville, MD: Jewish New Testament Publications, 1995).

Miscellaneous Texts and Lexicons

Barnstone, Willis J., trans. The New Covenant (New York: Riverhead Books, 2002).

Morris, William, ed. The American Heritage Dictionary of the English Language (New York: American Heritage Publishing, 1969).

Schonfield, Hugh J., trans. The Original New Testament (New York: Harper & Row, 1985).

The Scriptures, second edition (Northriding, South Africa: Institute for Scripture Research, 1998).

Vermes, Geza, trans. The Complete Dead Sea Scrolls in English (London: Penguin Books, 1997).

Young, Robert. Young’s Analytical Concordance to the Bible (Grand Rapids: Eerdmans, 1977).

Webster’s Intermediate Dictionary (Springfield, MA: Merriam-Webster, Inc., 1977).

Software Programs

BibleWorks 5.0. MS Windows 9x. Norfolk: BibleWorks, LLC, 2002. CD-ROM.

BibleWorks 7.0. MS Windows XP. Norfolk: BibleWorks, LLC, 2006. CD-ROM.

E-Sword 7.6.1. MS Windows 9x. Franklin, TN: Equipping Ministries Foundation, 2005.

Judaic Classics Library II. MS Windows 3.1. Brooklyn: Institute for Computers in Jewish Life, 1996. CD-ROM.

Libronix Digital Library System 1.0d: Church History Collection. MS Windows XP. Garland, TX: Galaxie Software. 2002.

QuickVerse 6.0. MS Windows 95. Hiawatha, IA: Parsons Technology, 1999. CD-ROM.

The Babylonian Talmud: A Translation and Commentary. MS Windows XP. Peabody, MA: Hendrickson, 2005. CD-ROM.

The Essential Christian Library. MS-Windows 95. Coeur d’Alene, ID: Packard Technologies, 1998. CD-ROM.

Publications Available from TNN Press

TNN Press is the official publishing arm of TNN Online, and its parent organization, Outreach Israel Ministries. TNN Press is dedicated to producing high quality, doctrinally sound, challenging, and fair-minded Messianic materials and resources for the Twenty-First Century. TNN Press offers a wide array of new and exciting books and resources for the truth seeker.

TNN Press titles are available for purchase at www.outreachisrael.net or at Amazon.com

Hebraic Roots: An Introductory Study

is TNN Press’ main, best-selling publication, that offers a good overview of the Messianic movement and Messianic lifestyle that can be used for individual or group study in twelve easy lessons

Introduction to Things Messianic

is an excellent companion to Hebraic Roots, which goes into substantially more detail into the emerging theology of the Messianic movement, specific areas of Torah observance, and aspects of faith such as salvation and eschatology

The Messianic Helper series, edited by Margaret McKee Huey, includes a series of books with instructional information on how to have a Messianic home, including holiday celebration guides.

Messianic Winter Holiday Helper

is a guide to help you during the Winter holiday season, addressing the significance of Chanukah, the period of the Maccabees, and the non-Biblical holiday of Christmas

Messianic Spring Holiday Helper

is a guide to assist you during the Spring holiday season, analyzing the importance of Purim, Passover and Unleavened Bread, Shavuot, and the non-Biblical holiday of Easter

Messianic Fall Holiday Helper

is a guide for the Fall holiday season of Yom Teruah/Rosh HaShanah, Yom Kippur, and Sukkot, along with reflective teachings and exhortations

Messianic Sabbath Helper (coming soon in paperback)

is a guide that will help you make the seventh-day Sabbath a delight, discussing both how to keep the Sabbath and the history of the transition to Sunday that occurred in early Christianity

Messianic Kosher Helper

is a guide discussing various aspects of the kosher dietary laws, clean and unclean meats, common Jewish traditions associated with kashrut, common claims made that these are no longer important for Believers, and an extensive analysis of Biblical passages from the Tanach (OT) and Apostolic Scriptures (NT) about the Torah’s dietary laws and their relevance

Messianic Torah Helper

is a guide that weighs the different perspectives of the Pentateuch present in Jewish and Christian theology, considers the role of the Law for God’s people, and how today’s Messianics can fairly approach issues of halachah and tradition in their Torah observance

Outreach Israel Ministries director Mark Huey has written Torah commentaries and reflections that are thought provoking and very enlightening for Messianic Believers today.

TorahScope Volume I

is a compilation workbook of insightful commentaries on the weekly Torah and Haftarah portions

TorahScope Volume II

is a second compilation workbook of expanded commentaries on the weekly Torah and Haftarah portions

TorahScope Volume III

is a third compilation workbook of expanded commentaries on the weekly Torah and Haftarah portions, specifically concentrating on the theme of faith

TorahScope Haftarah Exhortations

is a compilation workbook of insightful commentaries on the specific, weekly Haftarah portions, designed to be used to compliment the weekly Torah reading

TorahScope Apostolic Scripture Reflections

is a compilation workbook of insightful reflections on suggested readings from the Apostolic Scriptures or New Testament, designed to be used to compliment the weekly Torah and Haftarah readings

Counting the Omer: A Daily Devotional Toward Shavuot

is a daily devotional with fifty succinct reflections from Psalms, guiding you during the season between the festivals of Passover and Pentecost

Sayings of the Fathers: A Messianic Perspective on Pirkei Avot

is a daily devotional for two years of reflection on the Mishnah tractate Pirkei Avot, introducing you to some of the key views present in the Apostolic period as witnessed by the Jewish Sages (intended to be read during the counting of the omer)

TNN Online editor and Messianic apologist J.K. McKee has written on Messianic theology and practice, including studies on Torah observance, the end-times, and commentaries that are helpful to those who have difficult questions to answer.

The New Testament Validates Torah

Does the New Testament Really Do Away With the Law?

is a resource examining a wide variety of Biblical passages, discussing whether or not the Torah of Moses is really abolished in the New Testament

Torah In the Balance, Volume I

The Validity of the Torah and Its Practical Life Applications

examines the principal areas of a Torah observant walk of faith for the newcomer, including one’s spiritual motives

Confronting Critical Issues

An Analysis of Subjects that Affects the Growth and Stability

of the Emerging Messianic Movement

compiles a variety of articles and analyses that directly confront negative teachings and trends that have been witnessed in the broad Messianic community in the past decade

TNN Press has produced a variety of Messianic commentaries on various books of the Bible under the “for the Practical Messianic” byline. These can be used in an individual, small group, or congregational study.

general commentaries:

A Survey of the Tanach for the Practical Messianic

A Survey of the Apostolic Scriptures for the Practical Messianic

specific book commentaries:

Acts 15 for the Practical Messianic

Galatians for the Practical Messianic

Ephesians for the Practical Messianic

Philippians for the Practical Messianic

Colossians and Philemon for the Practical Messianic

The Pastoral Epistles for the Practical Messianic

1&2 Thessalonians for the Practical Messianic

James for the Practical Messianic

Hebrews for the Practical Messianic

TNN Press has produced a selection of confronting issues mini-books, specifically designed to address controversial theological topics facing a widely divided Messianic movement

One Law for All

From the Mosaic Texts to the Work of the Holy Spirit

by J.K. McKee

addresses the different passages that are significant to the whole discussion of “one Law” or “one Torah” to be followed by the people of God, and the widespread polarization of the Torah being a Divine Invitation or Covenant Obligation for non-Jewish Believers

Are Non-Jewish Believers Really a Part of Israel?

by J.K. McKee

addresses the basic choices of ecclesiology for today’s Messianic Believers: either God (1) has two groups of elect, or sub-peoples: Israel and “the Church”; or God (2) recognizes us all as a part of an enlarged Kingdom realm of Israel. How are we to approach non-Jewish Believers in the Messianic movement, and things like the Commonwealth of Israel (Ephesians 2:11-13), the Israel of God (Galatians 6:16), or being grafted-in (Romans 11:16-18)?

Confronting Yeshua’s Divinity and Messiahship

by J.K. McKee

examines some of the top reasons given by Messianic people who deny Yeshua as being God, why the Godhead can indeed be plural, and some of the top reasons given by Jewish anti-missionaries against Yeshua being the Messiah of Israel

To Be Absent From the Body

by J.K. McKee

confronts the debate over the intermediate state, what occurs to a person between death and the resurrection, and how the Scriptures do indeed affirm that people will be in a disembodied condition in another dimension for a limited time

Why Hell Must Be Eternal

by J.K. McKee

addresses the rather uncomfortable and unpopular topic of eternal punishment, considering some of the common proof texts given in support of annihilationism, and also weighs in the perspective of the metaphorical view of eternal punishment present in theological studies since the Protestant Reformation

One of the goals of TNN Press is to always be in the mode of producing more cutting edge materials, addressing head on some of the theological and spiritual issues facing our emerging Messianic movement. In addition to our current array of available and soon-to-be available publications, the following are a selection of Future Projects, in various stages of planning and pre-production, most of which involve research at the present time (2013). Look for their release sometime over the next two to five years and beyond.

Torah In the Balance, Volume II

The Set-Apart Life in Action—The Outward Expressions of Faith

by J.K. McKee

will examine many of the finer areas of Torah observance, which has a diversity of interpretations and applications as witnessed in both mainstream Judaism and the wide Messianic community

Salvation on the Line/in View

by J.K. McKee

is a planned/anticipated multi-volume series which will directly tackle the subject of apostasy in today’s Messianic movement, first considering the Divinity of Yeshua, the doctrine of salvation, and later the Messiahship of Yeshua, the reliability of the Scriptures, and human origins

Table of Contents

Introduction to Things Messianic

An Important Word From the Publisher:

Abbreviation Chart and Special Terms

Introduction

-1- Introduction to Things Messianic

-2- When Did “the Church” Begin?

-3- Is Messiah the Termination of the Torah? (or: Is Christ the End of the Law?)

-4- What Does “Under the Law” Really Mean?

-5- You Want to Be a Pharisee

-6- The Role of History in Messianic Biblical Interpretation

-7- Adopting a Messianic Lifestyle

-8- Basic Messianic Apologetics

-9- Is Sunday “the Lord's Day”?

-10- Introducing the Biblical Appointments

-11- To Eat or Not to Eat?

-12- Sacred Name Concerns

-13- The Assurance of Our Salvation

-14- The End-Times: What Should We Expect?

About the Author

Bibliography