Experiencing the Wisdom of God Persists Even in the Midst of Despair–STAR-37

by | Jun 18, 2022 | Blog

This week’s portion is the 37th-Reading of the 3-year Torah Reading Cycle (STAR-37). And it is a familiar passage. For it is the story of Yosef interpreting the dreams of the cupbearer and baker in the Egyptian prison.

If we recall STAR-36, Yosef was cast into prison on trumped-up charges because he stood firm and remained true to Yah’s moral standards of righteousness. As the story in our reading unfolds before us, we have no clue as to how much time has passed since Yosef was first cast in the “pit.” But it is a fair bet that we’re talking about a significant amount of time.

But I brought up the issue of the unknown amount of time that had passed since last reading and today’s reading only to set the stage for the theme that I have selected for this post. And that has to do with Yah’s people experiencing Yah’s wisdom even in the midst of despair. For Yah’s wisdom has no shelf-life. It has no prescribed period of time in which it will operate in one’s time of despair. Yah’s wisdom works according to His perfect timing. And it works in the manner that Yah prescribes it to work so as to fulfill His perfect will and plan.

So, let’s look at some of the highlights of this reading and see where it takes us from a practical, Messianic halachic perspective:

40.1-3. The cupbearer (aka butler) and baker were both noted officials in ancient courts. The cupbearer/butler was tasked with seeing that the king/pharaoh received drink whenever called for by him. Consequently, the butler/cupbearer wielded a great amount of political influence in the court, having in many cases, the ear of the king. Thus, this official would be viewed as a confidant of the king. Nehemiah held this position during his enslavement in Persia.


The baker on the other hand prepared meals for the king. These two positions were positions of trust in the king’s court; similar to the trust Yosef enjoyed with Potiphar prior to his imprisonment. This trust extended to each in their respective roles protecting the king from any enemy efforts to poison him.


Some scholars have surmised that the offense–with some translation translating the Hebrew verb as “sin”–that landed the cupbearer and the baker in prison was their roles in plotting to kill or poison the king. Both officials had access to the king. And both would have had adequate means by which to carry out such a plot.  But whatever these two officials did, according to the text, outraged the king (vs. 2).
Now, there is indeed a notable contrast, whether intentional or not, between the “sin” of Yosef and these court officials. The court officials’ sin–whatever it truly was–was truly an offense worthy of imprisonment and even death. While Yosef’s alleged sin was in every sense of the word, undeserved. Yosef vehemently sought to avoid “sinning” against his Elohim. His refusal to sin against his Elohim landed him in prison alongside those who were guilty of various offenses against the state and the king. Criminals. And thus, the righteous one of Yah, is named among criminals and workers of evil.


What does this say about us today? As obedient, covenant-keeping people of Father Yah, just as common as it is to find favor with folks of the world by walking in covenant with Yah, it is equally common to fall out of favor with these same folks, and even face some form of punishment from them, simply by remaining obedient to Yah and His righteous ways.


Simply look at how many brethren, just recently, have had to endure tremendous trials and tribulations because Yah’s elect refused to bow their knees to the Ba’al’s of this world. Brethren’s livelihoods and freedoms forever ruined because they stood firm and refused to have poison injected into their “temples” (i.e., their bodies), or because they stood firm against the hellish efforts of the LGBTQ crowd and woke America. Unfortunately, this is the dichotomous life consequences that we as Yah’s set-apart people are forced to contend with. So, Yosef’s story should hold tremendous meaning for us all who are the redeemed of the Most High. For it was our Master Yeshua HaMashiyach who encouraged us accordingly:


“(11) Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. (12) Rejoice and be exceeding glad: For great is your reward in heaven: For so persecuted they the prophets which were before you” (Matthew 5:11-12; KJV).


Of this, Kefa (aka Peter) wrote:


“If ye be reproached for the Name of Messiah, happy are ye; for the spirit of glory and of Yah resteth upon you: On their part He is evil spoken of, but on your part He is glorified” (1 Peter 4:14).

40:3-4. The high chamberlain assigns Yosef to attend to the imprisoned cupbearer and baker. This suggests that by this time in the Yosef chronology, Yosef had been imprisoned long enough to earn or warrant him being given such a trust position and assignment (39:21-23).

Recall Yosef had gained favor in the eyes of the prison warden–house warden (Robert Alter’s interpretative terminology, Hebrew of “sar beyt hasohar as written in chapter 39, compared to high chamberlain or “sar hatobahim” as mentioned in chapter 40), as he experienced with Potiphar, his former master. Why? Because Yah was with him. And this is an important Netzari-Messianic principle to be drawn from these grand stories of the patriarchs: The relevance of Yah’s presence and wisdom operating in a Netzer’s/Messianic’s life, even in times of despair.

Interestingly, this high chamberlain would most likely have been his former house Master, Potiphar (chapter 39). So then, is there a discrepancy between the two titles or persons? No. Because it is likely that Potiphar, the “high chamberlain,” held administrative oversight of the prison along with his other honored positions in the Egyptian high court, while the warden, a separate, lower official held operational oversight of the prison. And this seems to jive with 39:22-23, where Moshe informs us that the warden did not have to see to any operational matters in his prison because Yosef saw to its smooth operation.

But it is also interesting that it was the high chamberlain, presumably Potiphar, who placed the former court officials, i.e., the cupbearer and his sidekick the baker, under Yosef direct care. These two would have been “high profile prisoners” requiring special oversight. And seeing that it was likely Potiphar directing Yosef be assigned to these two former courts officials, one has to wonder why Potiphar didn’t either have Yosef executed for the alleged, trumped-up crime he was accused of committing against his wife. Or at the very least, throw Yosef entirely “under the prison” so to speak so that he would never be heard from again. But rather, Potiphar signs off on Yosef’s privileged position and responsibilities in the prison. Hmm. Makes me wonder if maybe Potiphar suspected Yosef’s innocence all along, as well as suspected that his wife orchestrated the events that forced Potiphar to throw Yosef in prison.

Did Potiphar know that his wife was a flaming adulterer? Did she possibly have a rabid history of flirting and possible sexual misconduct with the other male servants of Potiphar’s house? Because she says to Yosef that none of his fellow servants were as physically put together as he was. So, it stands to reason that Potiphar’s hand was forced, such that he had to act in his wife’s favor, despite knowing the type of woman she was, in order to maintain some integrity and peace in his home. But then, seeming to be a reasonable, albeit pagan man, he made the best of an impossible situation and saw to it that Yosef was taken care of even in an Egyptian prison.

But we can give too much credit to Potiphar or even the prison warden. For what we obviously see happening here is Yah’s divine wisdom at work. Orchestrating events in real time that would ultimately lead to Yosef’s exaltation and Yisra’el’s salvation.

40:5. Both the baker and butler/cupbearer dream dreams in the same night. Each one’s dream was unique and had distinct meanings that would ultimately lead to Yosef’s exaltation and Yisra’el’s salvation.

Clearly the dream that each one had troubled them as evinced by their facial expressions and downcast demeanors that Yosef quickly picked up on (40:6).

40:8. When Yosef queries the pair about their downcast dispositions, the two explain that they’d each had a perplexing dream that they could not make heads nor tails of (i.e., neither of them could not get an interpretation of their dream). Seems that Egyptian officials had the luxury of having their dreams interpreted or deciphered by professional dream interpreters or soothsaying. But being in prison and having lost their social status meant such benefits were no longer accessible to them.

Most translations use the term “interpret”/ “interpretations” as it relates to the pair seeking to understand the meaning of their respective dream. Robert Alter, author of the “Five Books of Moses,” chose to settle on the term “solution” or “solutions” instead of interpretation or interpretations. And he uses solution instead of interpretation back in verse five as well.

At question here, at least in Alter’s mind, is the Hebrew term or verb “patar” and its cognate noun that he believes means to “decipher.” And thus, Alter conjures up this sense of the mysterious and a “cloak and dagger” paradigm to address the issue of dream interpretations. Such that dreams required “decoding” as opposed to simple “interpretation.” For every dream, according to Alter, has a specific code that has to be unlocked if it is to be truly, and accurately understood. And Father yah has in place in this world whom He has “granted insight to break those codes” (pg. 227).

Thus, Yah is the ultimate holder of the meaning of dreams that He keeps locked up unto Himself. And He employs certain of His people to decode or unlock the meaning of certain dreams in accordance with His Will and Plan.

Therefore, we who are Yah’s people, should never discount dreams as being a facet or form of Yah’s wisdom at work. Whether those dreams be dreams that we dream, or dreams that brethren dream and share with the Body. And we should seek to understand the meaning of those dreams as Yah provides so that we may seek Yah’s Will. For Yah will provide the meaning to those dreams in accordance with His perfect will and plan, if we are diligent to seek His help in having those dreams decoded.

Yosef, likely through Holy Spirit (aka Ruach HaKodesh) wisdom, knew that he was a chosen vessel of Yah that possessed the spiritual “chops” to decipher dreams as Yah permitted.

Let us not forget beloved of Yah, that Yosef himself was an avid dreamer of dreams. And it was his dreams and his explanation or revealed meaning of those dreams that got him into the hot mess he found himself in at this time of his young life.

As it relates to the importance of dreams in the life of Yah’s chosen ones, we find that the Prophet Joel wrote of a coming time in human ecclesiastical history when the dreams of Yah’s set-apart people will bear great importance and influence over and within the Congregation of Yisra’el (2:28). It was Yah who revealed to us that the prophetic comes to the one He has chosen to give it to by way of dreams (Numbers/Bemidbar 12:6).

Regarding dreams and the prophetic, Maimonides (Guide of the Perplexed, 3.36-38), dreams allow one’s imagination to be awakened so that Yah may speak of glorious things to the would-be prophet.

The rabbis, however, were not all that united on the relevance or applicability of the dreams of Yah’s people. Many of them discounted dreams as nothing more than a reenactment of that which a person thinks throughout their day. But our Torah reading suggests otherwise.

Other rabbinic sources such as the “Resposa of Solomon Ibn Adret” go so far as to provide procedures for the Jew to follow in order for him to interpret both their good and bad dreams.

Our modern, progressive mindset and worldview has all be relegated the decoding or interpretation and significance of dreams to the realm of “fortune telling.” But as evinced by what we see in Torah and in the Book of Joel, dreams and the decoding of them remains an important element of the true Body of Mashiyach that should not be overlooked or marginalized.

40:8. When the butler and baker tell Yosef their dilemma, such that they had no one to interpret, or as Alter writes it, solve or decode or decipher their dreams, Yosef, without missing a beat, and seemingly having a matter-of-fact attitude attached to his reply, sort of re-orients the two’s pagan understanding of dreams and their interpretations by stating to them that “solutions come from Yah.” For these two no longer had privileged access to the court’s professional interpreters or soothsayers. So, it’s quite conceivable that they believed any interpretation or solving of their dreams was impossible.

In other words, this idea that humans solve or decipher dreams is inaccurate. Yah is the only solver or decoder or interpreter of dreams.

And so, by Yosef reaching out to the butler and baker and urging them to tell him their dreams, Yosef naturally concluded that the one Elohim who is the source of many dreams would possibly solve or decipher their dreams through him. For Yosef knew, however, that on his own, he did not possess the Godly wisdom to solve these men’s dreams. So, he put that job of solving in Yah’s hands.

The Chizkuni reads: “Pray, tell me the dream, perhaps He (Yah) will favor me with wisdom to explain its import.”

Yosef indeed knew which side his spiritual bread was buttered.

40:9-15. The butler of course tells Yosef his dream. Yosef’s decipherment of it was that the cupbearer would be restored to his former office three-days hence. and all Yosef asked in return or in compensation for rendering unto him the positive meaning or solution to the butler’s dream was that he remember him once he was reinstated to his former office. That he put in a good word for him with the king.

As an aside, Yosef made it a point to let the two know that he did not belong there in prison and that he was a victim of terrible mistreatment by others.

40:16-19. Jazzed by his partner’s positive resolution to his dream, the baker wasted no time putting forth his dream to Yosef. Unfortunately, Yosef’s solution was a negative one, such that the baker, three-days hence, would be executed and his body impaled on a stake for the birds to consume.

40:20-23. And true to Yosef’s solutions or interpretations, three days later the butler was restored to his former office while the baker was executed. Unfortunately, the butler for an unstated reason did not remember Yosef. Many have speculated as to why the butler did not throw Yosef a bone. But the reason why really doesn’t matter in the long run. Because, whether intentional or unintentional, Yah’s wisdom was at work and was the reason behind the butler not remembering Yosef.

And thus, Yosef would continue to be worked on Yah’s pottery-wheel for another two-years (41:1).

Practical Halachic Nuggets

Our covenant relationship with Yah does not in an any way guarantee that we will enjoy a life of comfort and pleasure. In fact, Yah takes some of us through trials and tribulation to equip us for the work that He has planned for us to do, as well as to fashion us into the image of His Son and our Master Yahoshua Messiah. Thus, Yah’s wisdom at work.

So, regardless how gloomy our situation may appear at times, Abba intends only good towards us as revealed to us in the Book of Jeremiah/Yermi’Yahu:

“For I know the thoughts that I think toward you…thoughts of peace, and not of evil, to give you an expected end” (29:11; KJV).

You see beloved, we are as clay in the hands of a skilled potter molding us on his pottery wheel. As clay, we have no clue of the potential we have or what will be achieved through and in us by the wisdom and working hands of our glorious and sovereign Potter.

As we the case with the patriarchs, we are subject to the Eternal’s providence–His sovereignty. Yah orders our steps, and He controls the affairs of His human creation. So, even in the darkest of situations (e.g., Yosef’s enslavement and imprisonment), Yah is orchestrating circumstances and situations in and around us in order to ultimately bring about our salvation, conform us to the image of our Master Yahoshua Messiah, and glorify and image Him in the earth.

We may not realize it during those darkened, gloomy, trying hours, but we can rest assured that Yah is about a good work in our lives. And the length of time we are going to have to endure Yah’s molding and refining is uncertain. Could be just a day or two. Could be a few days even. Maybe some weeks. Even years of fashioning as was the case with Yosef.

Yosef describes his situation to the butler/cupbearer as that of being in a pit. Recall back in chapter 37, Yosef was cast into a cistern, which is a pit in the desert, its purpose to capture water for the landowner. Well, Yosef was cast into one of those cisterns just prior to him being sold into slavery. And now, in our reading here, Yosef describes his prison surroundings as that of a “pit” in the house of the Egyptian chamberlain. Two pits used to work out Yah’s wisdom and plan.

Yosef is a type of Mashiyach/Messiah on so many levels. His brothers–his kinsmen–sorely mistreated him and they cast him into sort of a grave. Our Master, Yeshua, was sorely mistreated by His earthly brethren/kinsmen and ultimately His body was put into a grave. Yosef before he would be exalted to the number two-position of leadership over Egypt would have to endure a season of hardships and fashioning by the Eternal. Likewise, our Master Yahoshua, before He would be exalted to the number two position in heaven, would endure much sorrow and grief and troubles:

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isa 53:4-5 KJV)

Despite the pressures each experienced during their lives, both held their peace and endure their trials and sorrows. Indeed, during the greatest times of their respective testings, these two were the loneliest men in all the earth. But we know that Yah was with them both throughout their times of testings, just as Yah promises to be with each of us as we endure His molding and refining fire. For Father Yah’s wisdom will not only rule the day ultimately, but it will also carry us through.

Shabbat Shalom.

Faithfully.

Amazing Things Happen When God is with Us–Torah Reading 36–The Story of Joseph and Potiphar’s Wife

by | Jun 11, 2022 | Blog

Our Torah Reading for this Shabbat of 6/11/2022 is found in Genesis 39:1-23. It is The Story of Yosef and Potiphar’s Wife.

We find in this reading, themes of righteousness; trust; loyalty; prosperity; sexual immorality; favor-favor with man and favor with God; and God’s presence in the life of His covenant people.

Let’s look at key highlights of this reading along with its practical halachah applicability’s.

39: 1.  As the story goes, Potiphar was a high-official of Pharaoh’s court. He purchased Yosef from Ishmaelite merchants (Gen. 37:25-28). Interestingly, the LXX describes Potiphar as a “eunuch of Pharoa”. Often when a high official of a southern nation is mentioned in scripture, they are referred to as eunuchs. Chances are that these individuals were not eunuchs in the sense that we recognize the term eunuch to mean–one who has been castrated. The likelihood he was a eunuch as we know the term eunuch today is because he was married, and eunuch tended to not have wives for obvious reasons.

39:2. Moshe tells us that “YHVH was with Yosef” (cf. Act. 7:9). Interestingly, the Onkelos (a 2nd century C.E. Greek and Ancient translation of Torah produced by Roman convert to Judaism) describes “The Word of YHVH being the helper of Joseph”.

At least one commentary I consulted noted the phrase “YHVH was with Yosef” described Yah’s presence with Yosef, which in a sense agrees with the LXX translation of the “Word of YHVH being the helper of Yosef.” And we will find in 50:20 that Yosef was aware of Yah’s presence in his life during his time in Mitsraim (aka Egypt).

So, why would Yah’s presence be with Yosef? Was he anyone special? We don’t read of Yosef being particularly close to Yah as Yosef having a personal relationship with Yah as did his forefathers. So, why would Yah’s Word-His Spirit abide with Yosef during this tense time in Yosef’s life?

I guess it would be safe to conclude that Yah had a distinct purpose and calling over Yosef’s life. For we will find as the story continues, that Yosef would be Yah’s instrument to bring the nation Yisra’el out of devastating global (what would be known as global in that day) famine and keep them (although during most of the nation’s stay, in bondage) safe and together until Yah’s perfect timing. For Yah always knows what He’s doing, and He will protect and guide those whom He chooses as instruments of His Will and Plan. In this case, Yosef was the man of the hour. But Yosef, despite being in Yah’s providence and keeping power, would have to go through some stuff in order to bring Yah’s plan and will to its fullest fruition.

When Yah’s presence is with His chosen ones, as we see here with Yosef in our Reading, things take place that may not be explainable to human reasoning such as Yosef going into slavery in Potiphar’s house and he being successful. Not in the sense of becoming wealthy because slaves had no means of obtaining and retaining wealth during their time of enslavement. Success, as we will see, came to Yosef in the form of favor and privilege in whatever place or station he found himself. Favor not just with Yah or in the sight of Yah, but also favor and privilege with his captors.

One cannot be effective in the work of the Kingdom unless they are given some modicum of favor with those who are not of like-mind and station in life. Finding favor and privilege with others is essential for success in the calling Yah places over our live.

So many of us who are in this Faith go to great lengths to separate ourselves from the rest of the world, which is something we’re called to do in terms of conforming to the ways of this world:

“Wherefore come out from among them, and be ye separate, saith Yah (ref. Isaiah 52:11), and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith Yah Almighty” (2 Corinthians 6:17).

But for the time being, we are forced to exist among the heathen and unconverted. And although the heathen and unconverted may not agree with our way of life, Yah’s presence in our lives will often lead to us currying favor with them: Opportunities; peace; privilege; protection; promotion; etc. Such unlikely favor and privilege do not come about as a result of anything we’ve done, but rather because of Yah’s presence and providence in our lives. That which we involve ourselves prospers and others recognize our successes, and they will in response bless us with opportunities and privilege and materials and goods.

Potiphar recognized that something was different with Yosef. the text describes Potiphar as “observing that Yah was with him and that everything Yosef engaged in was successful” (39:3). And recognizing that Yah was indeed with Yosef, Potiphar promoted him in his house, making him his personal attendant (depending on which translation you’re using (39:4); overseer of this powerful official’s household. In essence, Potiphar placed Yosef into a position of utmost trust. He had control over everything in the man’s house. (I’m reminded of Avraham’s trust attendant, Eliezer, who at one point the Avraham thought would be his heir. That’s how trusted and close such individuals become in a household.)

This is all due to Yah’s presence in his life. It certainly had nothing to do with his annoying personality: That personality that got him into this position. Somehow, some way, Yah was in complete control here. And may, just may (we don’t have any proof), Yosef may have been brought down a few pegs after being sold to the Ishma’elites. And so now, the favor and promotion and prestige Yosef is enjoying is coming solely as a result of Yah’s presence over His life.

The Psalmist wrote:

“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. (2) But his delight is in the law (i.e., the Torah) of YHVH; and in His Torah doth he meditate day and night. (3) And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper” (1:1-3; KJV modified).

When Yah’s presence (or His Word) is with us, as hinted in this Psalm passage, Yah’s presence is as rivers of water. And we as if a tree planted near that water, draw nutrients from that water source (i.e., the source being Yah). And so, that which we do (i.e., our fruit) will prosper. And so, it behooves us to remain close to our “source” which is YHVH.  Another Psalm notes:

“…but Yah is the strength of my heart, and my portion (“cheleq”-award from Yah) for ever” (Psalm 73:26; KJV modified). 

May Yah’s presence be firmly established with us as we walk out our faith with fear and trembling.

39:5-6. We see something quite interesting here in this verse whereby Potiphar (henceforth referred to as the Egyptian) realizes prosperity and good fortune because Yah blessed him on account of Yosef. It can truly be said in this case that Yah’s blessings certainly rub-off on those with whom His people find favor. Which clearly says to us that when Yah’s presence is over our lives and He chooses to prosper us by our currying favor with those outside of covenant, those individuals may just as well realize blessings over their lives.

And this is truly an amazing reality.

Why would Yah do such a thing for a heathen as this Egyptian no doubt was?

It’s impossible to be sure. But we do know that Yah is sovereign. He will do what He chooses to do. Secondly, our Elohim desires to show the world that when one has a relationship with Him or when Yah is present in one’s life, He will bless him or her. Yah is not hesitant to promote Himself to humanity when it is beneficial to His divine will and plan.

In every sense, the “Yah Culture” is hands down the only culture worth being part of. It brings joy, life, trust, hope, peace, prosperity and so many other things to a person’s existence. And here, in the midst of a heathenistic culture, this heathen experienced the benefits and beauty of the Yah Culture. I’m certain he didn’t plan for this experience, nor did he expect it. We don’t know how much time had transpired up to this point in the storyline. But time concerns aside, we know that Yah’s presence moved positively in that Egyptian’s house.

In this verse we also get a sense that Yosef had received his mother Rachel’s good looks (29:17). And this is a fact which Moshe inserts here into the narrative to prepare the reader for the life-altering events to follow.

39:7-9. The Egyptian’s wife (unnamed) finds Yosef attractive–no doubt in his comely form, but maybe also in his confident and extremely intelligent manner–those things that brought him favor in his master’s house. She makes an overt pass at him, which is shocking in and of itself. For it would seem that if found out by her husband, she would stand to lose all of the niceties and privilege she enjoyed as the wife of this high-Egyptian official. One has to wonder what was going on in her mind and life that would lead her to do such a thing. What family dynamics were in operation? Had she made a past practice of making passes at the other servants of her house? Apart from the obvious, what did think would ultimately come out of such a relationship if by chance Yosef consented to her indecent proposals?

Whatever the reason, Yosef resisted the woman’s passes and informed her that he abided quite favorably in the Egyptian’s house in a place of complete and utter trust. And he sums up for her the elements associated with his trusted position in the house.

The apocryphal book of Jubilees, interestingly enough, inserts into the story line that Yosef remembered his father’s teachings against fornication. And that to commit such a transgression would place him at odds before His Elohim (Jubilees 39).

The apocryphal book of Jasher actually gives the Egyptian’s wife a name: Zelicah (Jasher 44: 16). Anyway, the Jasher text goes so far as to explain this woman’s motivations towards Yosef. For the writer notes that she was enamored by his beauty, stating to him:

“How goodly are thy appearance and form. Truly I have looked at all the slaves and have not seen so beautiful a slave as thou art” (vs. 17). (Obviously, the veracity of this information is certainly up for debate. But it does, at the very least, give us some insight into what the ancient Jews thought and understood about this story.)

I do appreciate Robert Alter’s Commentary of this passage of the reading that he describes as “contrastive dialogue” that, in certain ancient literature, was designed to show contrasts and distinctions between characters (The Five Books of Moses; pg. 222). I appreciate the concept that he introduces here. I do take exception to how he treats patriarchs and their various situations as though the story being told of them is fictitious. Yosef, as annoying an individual as he may have been, was indeed a real Hebrew who Yah used to save His chosen people. The dialogue that he engaged in with the Egyptian’s wife, as contrastive as it certainly was, goes beyond the concerns of it being an ancient literary style of writing. What we witness in our reading is Yah putting forth to His chosen ones, what Godly behavior looks like in contrast to what UnGodly behavior looks like.

And so, Yosef defends why he refuses her advancements, which again, had more to do with trust; the trust that his Egyptian master placed in him to oversee all his affairs. To give into her overt advances would be a blatant betrayal of that extraordinary trust. And in Yosef’s eyes, to betray his master in such a way would be to “sin against Yah.” What the Egyptian’s wife was proposing was indeed wrong. And it plays into that moral constitution that is embedded in all rational peoples of the earth. Yosef did not need to be told that what the woman was proposal was sinful, although he no doubt had been taught in the ways of Elohim by his father Ya’achov.

If Yosef were to have given into the Egyptian wife’s advances, would he have gotten away with it? Possibly yes, as far as his master’s wife was concerned. Absolutely no, as far as Yah was concerned.

Godliness is doing the right thing every time, even when no one is watching. For even though people might not notice the wrong we do, Yah certainly does. And we are thus held accountable for that wrong that we do, whether we are Yah’s chosen or not.

On the subject of this type of thing, Yah stated:

“And you knew in your heart that as a man chastises his son YHVH your Elohim chastises you” (Deuteronomy 8:5; Alter).

The writer of Hebrews echoes this same sentiment:

“If ye endure chastening, Yah dealeth with you as with sons; for what son is he whom the father chasteneth not” (Hebrews 12:7; KJV).

39:10. And so, the Egyptian master’s wife’s advancements continued for some time afterwards, but Yosef would not give in. Indeed, Yosef remained faithful and steadfast in his convictions and in his duties and loyalties to his master. It’s conceivable that her strategy was to wear Yosef’s resolve down. Clearly, her lust for Yosef overrode her sense of loyalty to her husband and any and all sense of morality she would have. She knew what she was doing was wrong, but she did not relent. Such people override or ignore that embedded moral constitution that resides in them because to them, their loyalties are focused on what they desire. And this is the contrast that exists in humanity. Yah’s people remain loyal to Him and His ways, while the world remain loyal to themselves. There’s is an inward focus as opposed to the outward focus of Yah’s elect.

The Book of Yasher takes this story in a dark and strange direction that I won’t repeat here. But suffice to say, the Egyptian’s wife went to great lengths to sway and force Yosef compliance to her advances. Yasher treats Yosef’s attractiveness as though it was something that caused women to swoon and be captivated, such that this woman, Zelicah, became so consumed by Yosef ‘s person that she fell into a malaise/illness that persisted for many days.

39:11-23. Well, as the story goes, the Egyptian’s woman’s advances finally came to a terrible head whereby she forces herself on Yosef. Yosef in response was spry and strong enough to fend off her advance and fled the scene. The Egyptian’s wife, in the process of her struggles with Yosef, tore off a portion of Yosef’s garments, which she ultimately used to get Yosef thrown in prison by the hand of her husband.

Many have sought to interpret which article of clothes the woman tore from Yosef’s person. But the scriptures do not provide that detail. But what the scriptures do reveal is the level of Godly steadfastness our Patriarch possessed and exercised. For Yosef was in a seemingly impossible situation. At issue here was not so much that Yosef would have given in to the woman’s advances. But rather, at issue here, was that he was dealing with crazy and evil. And crazy and evil have the tendency of causing much trouble, even when the other side is being Godly. In other words, Yosef was destined for problems with this woman. And Yosef, being a slave, had no viable options to escape the situation.

So, Yosef did the only thing he could do. Stay the course of righteousness. And despite the fact that 39:19-20 tells us that the Egyptian’s wife used Yosef’s left-behind article of clothing to indict Yosef, resulting in Yosef being imprisoned, Yosef maintained his covenant relationship with the Almighty. Yosef did not break covenant with Yah. He stayed true to His Elohim, despite facing possible death, which is a lesson in and of itself for any Netzari with eyes to see and ears to hear.

Yosef could have taken the path of least resistance and likely have gone along in the life he had in the Egyptian’s home for the rest of His natural life. But Yosef chose to take the path of non-compromise, knowing that his wellbeing rested not with his Egyptian master, but with Yah, his Elohim.

Yosef did not allow His situations–both his servant life, and the troubles he had with the Egyptian’s wife–rule him. He knew which side his spiritual bread was buttered, and he remained true to His Elohim and His Elohim’s ways. Which is a tremendous example for us to keep in mind today. We cannot allow any of life’s situations to rule over us. And we must not take the path of least resistance–which often is a pathway to spiritual destruction–in order to make our life a little easier. For the path that Yah has laid out for us is often very narrow and difficult to navigate. And we must decide who will serve and remain loyal to. In this case, Yosef chose not the path of least resistance, which would have likely earned him worldly–carnal–benefits. But instead, Yosef chose the path that would lead to the fulfillment of Yah’s covenant promises for His chosen ones. And today, the world lays out before us a similar pathway that may bring us worldly pleasures and benefits and comforts. But those paths are not sanctioned of Yah and often defy Yah’s ways. Instead, Yah’s path is exclusive and is narrow, which our Master describes as less traveled and few ever finding it (Matthew 7:13-14). And the righteous remnant that ends up taking that path, and sticking to it, regardless the pressures from the world to abandon that narrow path, may have a challenging time navigating that arduous, narrow pathway in this life. But the rewards to be received in the world tomorrow for the one who stays the course of righteous–the one who stays true to that exclusive, holy, righteous path–makes the temporal rewards that this life has to offer those who follow their pathway and way of life (i.e., the world’s way of life), ridiculously insignificant in comparison.

Despite Yosef’s subsequent sufferings in prison for the false allegations leveled against him by the Egyptian’s wife, Yah still remained mightily with Yosef (39:21). And it was that same favor of Yah that followed him in Potiphars house. For the text tells us that even in the midst of certain doom, being stuck in an Egyptian jail, Yosef’s favor with Yah extended over into Yosef finding favor with the keepers of the prison. Yosef, similar to that which happened to him in Potiphar’s home, was given extraordinary responsibilities in prison. The unnamed “keeper of the prison” entrusted Yosef with the affairs of the prison. Again, Yosef’s trust in Yah is translated in a pagan man trusting Yosef. And that’s how the Kingdom economy works. When we least expect it, Yah’s favor results in His elect finding favor among unredeemed men and His people prospering in ways that the world cannot understand.

Faithfully submitted for your edification.

Finding Peace with God-Eternal Life and a Blessed Assurance

by | Jun 10, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer

This is “Finding Peace with God—Eternal Life and a Blessed Assurance.”

 

This is a continuation of our Paul and Hebrew Roots mega-series where we’ve been discussing some of the more challenging—hard to understand Pauline writings. And we’ve been spending most of our time over the last year or more in the Book of Romans.

 

Our focus passage for this discussion is found in Romans 5:1-5 and it reads as follows:

 

(1) Therefore being justified by faith, we have peace with Yah through our Master Yahoshua Messiah. (2) By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of Yah. (3) And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; (4) and patience experience; and experience, hope; (5) and hope maketh not ashamed; because the love of Yah is shed abroad in hearts by the Ruach HaKodesh which is given unto us (Romans 5:1-5; KJV; modified).

 

Now, you might be thinking to yourself after reading (or hearing, for that matter) these five verses that there’s really nothing too difficult or challenging here. And to a greater or lesser extent, I would certainly agree with you. But in my studies of this section of the apostle’s letter to the Roman Messianics, I found Shaul’s perspective on the topic or issue of “peace” or “shalom” with Yah to be quite unique and interesting, and I wanted to share those thoughts with you before moving on to other bonafide hard to understand Pauline passages. Not to mention, there are varying opinions and perspectives on what the peace of Yah means and looks like, and how one is supposed to receive it. And so, we need to discuss and attempt to understand these critical spiritual things which powerfully impacts each of our respective walks in and with Messiah.

 

So, let’s proceed by breaking down and discussing each verse of our focus passage, and then explore the prospects of peace or shalom with Yah from a practical, halachic standpoint.

 

 

 

Let us Continue to have Peace-Romans 5:1

 

 

In verse one, the apostle writes: “Let us continue to have shalom (peace, integrity, wholeness, health) with Yah” (CJB translation).

 

While other manuscripts read: “We have shalom/peace with Yah”

 

The rendering of “let us continue,” according to Messianic author and commentator J.K. McKee, seems to flow better with verses two and three, whereby, as a byproduct of the peace we enjoy with Yah, our peace places us in a position where we may (vs. 2) rejoice in the hope of Yah’s glory; and (vs. 3) rejoice in our sufferings.

 

Why would anyone rejoice in their sufferings. Isn’t that counterintuitive?

 

Well, when we realize and understand the full extent of the peace we have in Yah, we know that our redemption and restoration is ahead of us. And the sufferings that we must endure in this life, instead of destroying and damaging us, when taken within glorious context of our peace with Yah, will produce in us “endurance” or “patience.” And despite the fact that this  life is temporal, we know that, like our Master Yahoshua, we will be raised to a life that is eternal with Yah:

 

“For if we have become united with Him (that being Yahoshua) in the likeness of His death, we will certainly also be united in the likeness of His resurrection” (Romans 6:5; NET modified; cf. 8:23).

 

Praise Yah and Amein!

 

 

Being Reckoned Righteous by Yah Through a Trusting Faith

 

 

Now, those of you who’ve been with us for any appreciable length of time will know that we’ve gone over the role of “faith” as it relates to one’s salvation quite a bit over the last half-year or so. (And if by chance you are new to TMTO, we would humbly encourage you to go on over to the website “The Messianic Torah Observer” and simply go through the last half-dozen or more installments of this program where we go into detail about the roles faith and obedience must play in the life of the Netzarim/Messianic.)

 

And so, the apostle begins this portion of his letter to the Roman Messianic Assembly by reiterating the central truth that one is justified or reckoned righteous by Yah through a trusting faith in the Person and Ministry of Yahoshua Messiah.

 

And he then proceeds to connect to this central truth of one’s trusting faith resulting in him or her being reckoned righteous by Yah, to him or her then having “peace with Yah” or “existing or being in a state of shalom or peace with Yah”.

 

 

Humanity’s Ongoing State of War Against and Hostility Towards Father Yah

 

 

Prior to one coming into a faithful-obedient-covenant relationship with Yah, he or she exists  in a perpetual state of hostility towards and war against Him.

 

Shaul describes this state of being at odds with Yah as being hostile to or in enmity against Him. Why? Because the unconverted mind–(Greek of “phronema” {fron’-ay-mah}, which means that which one has in their mind, or in their thoughts, or their intentions to do)—well that unconverted mind and heart is, on its own, incapable of “submitting to the law (or rule) of Yah” (Romans 8:7).

 

This inability to overcome that “enmity against” or “hostility toward” Yah and His ways comes only through the one repenting of his or her life of sin, asking Yah for His forgiveness, and then entering into a faithful-trusting relationship with Yah through Yeshua Messiah.

 

Yah does the heavy lifting here as it relates to the elimination of the state of hostility and war that exists between Yah and His human creation. And the heavy lifting He does is that of providing humanity the means by which it can be at peace with Him, since on its own, it is incapable of reconciling with and being at peace with Yah. Consequently, there must be an acceptable and effective intercessor to bring about that peace. And that acceptable and effective intercessor, of course, is none other than Yeshua our Master.

 

 

The Children of Wrath in Need of Reconciliation

 

 

Now, for the portion of humanity that is not reconciled or brought to peace with their Creator, they remain “sons/children of wrath” (I.e., subject to Yah’s wrathful judgment).

 

In order to have true communion and a relationship with the Almighty, there must be a reconciliation between Yah and the “son/child of wrath”.

 

Speaking to the Ephesian Messianic Assembly, Shaul wrote:

 

(1) And although you were dead in your transgressions and sins, (2) in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, (3) among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…(2:1-3; NET).

 

“Children of wrath” are “children of disobedience”. Disobedience to what? Disobedience to Yah’s Way of life that He has ordained for His human creation; Yah’s instructions in righteousness; Yah’s Words of Life.

 

But wait a minute. I thought, according to the denominationalists, obedience to Yah’s ways-His instructions in righteousness—were not required for Yah’s people because Paul wrote that we are “saved by grace through faith and not of ourselves and that salvation is a gift of Yah” and that man’s works–works often erroneously interpreted as obedience to Yah’s Torah– has no part in a believer’s life (Ephesians 2:5-8).

 

But here, Shaul clearly refers to his Ephesian readers, before their coming to Faith, as being “sons of disobedience” (vs. 2; and later on in 5:6). The situation that the apostle is describing here is that of humanity falling into two distinct, exclusive classes: (1) Those who are obedient to this world and who are disobedient to the way of life that Yah ordained for His human creation to walk-out; and (2) Those who are obedient to Yah’s exclusive Way of Life. Thus, there are only two classes of souls in this world, without any crossover or middle-ground.

 

As Ya’achov (aka James) wrote:

 

“Faith without works is dead” (James/Ya’achov 2:20, 26).

 

Unfortunately, we have a great many folks claiming Yeshua as their savior, but who refuse to be obedient to Yah’s instructions in righteousness. Well, according to these Pauline passages, these folks fall in the category of “sons/children of disobedience”. They have Yah’s instructions in righteousness and the teachings of Yahoshua Messiah accessible to them in the 66-special (aka the Bible), along with tons of resources and helps to facilitate their understanding and the applicability of those instructions in righteousness. However, as we saw manifested through the Hebrew ancients, there exists a “stiffneck” spirit that controls the minds and hearts of the modern Jew and the Denominationalist. Sadly, these simply do not want to conform to Yah’s righteous ways.

 

Consequently, children or sons of disobedience are subject to Yah’s wrath (Ephesians 5:6; Colossians 3:6 cf. Romans 1:18).

 

 

The Peace Offering—A Foreshadow of Yeshua’s Facilitated Peace Between Yah and Us

 

 

Back in the day, Yah instituted in His Torah the required ritual of the “peace offering” (Leviticus/Vayiqra 3:1-9).

 

Peace offerings/sacrifices (the Hebrew term for “offering” being “karbanot” and the “Peace Offering” in Hebrew is “zebach sh’lamin”)—Yah instructed His people to submit unto Him peace offerings/sacrifices to show their thanks and gratitude for the work He’d done in their lives. Such offerings consisted of a perfect yearly lamb, goat, or calf. These sacrifices were to be “volitional” (ie., voluntary or of one’s free will) and “vicarious” in nature (that is the animal’s death represented that of the offerer). And so, the blood that would be drawn from these sacrifices was to be splashed on the sides of the brazen altar. A portion of the sacrifice was to be burnt upon the brazen altar. Another portion was to be consumed by the servicing Cohenim/Levitical Priests. And the remaining portion was to be consumed by the offerer and his family.

 

This sacrifice/offering-the Peace Offering—clearly points to our Master Yahoshua HaMashiyach as the intercessor and facilitator of the peace we now enjoy with the Creator of the Universe.

 

The Prophet Yesha’Yahu foretold of the peace-inducing role our Master Yeshua would play in Yah’s Plan of Salvation-Redemption-Restoration:

 

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah/Yesha’Yahu 9:6; KJV)

 

Here, Yesha’Yahu identifies the prophesied Mashiyach as “the Prince of Peace (Shalom)”, which certainly screams of Yahoshua being the facilitator and mediator of a permanent peace that He would usher in between His Father and those whom His Father chooses to be His sons and daughters.

 

 

Since the Fall Yah Has Sought to Have a Relationship with His Human Creation

 

From the very beginning Father Yah has desired to have a true and substantive relationship with His human creation; that is, for humanity to commune with Him. But that substantive relationship would not be possible unless the hostility and state of war that is brought about by sin—that impenetrable barrier that exists between Him and humanity–was somehow eliminated. And in the days when Torah was being communicated to our ancient cousins (Yisra’el), Yah had not enacted the final solution to eliminate that hostility and perpetual state of war that exists between Yah and humanity.

 

But rather, in the interim, Yah enacted temporary fixes to the hostility. And those temporary fixes were in the form of “burnt and peace offerings”. Thus, when an offender sought to make amends with Yah, he/she would offer peace offerings/sacrifices. And if excepted by Yah, the offender would temporarily exist in a state of peace until the offender broke covenant—sinned—transgressed Torah—offended Yah. And when the offender broke covenant with Yah, he or she would have to repeat those sacrifices and burnt offerings: A perpetual, lifelong, repeated process of making amends with Yah through Father’s sanctioned offerings and sacrifices.

 

And just as it was with our ancient wandering cousins, it was impossible for humanity to be right before Yah without the appropriate offerings/sacrifices and a repentant and sorrowful heart (Psalm 34:18; 51:17; Isaiah/Yesha’Yahu 57:15; 66:2). Otherwise, our ancient cousins would remain in a state of hostility/enmity towards Yah. Similarly, we today, cannot be in a right, substantive, relationship with Yah without Yahoshua (our vicarious substitute—our intercessor—our mediator) and without a circumcised heart that seeks first the Kingdom of Yah and His righteousness.

 

 

What Does Peace With Yah Mean or Look Like?

 

 

In light of what we’ve been discussing thus far, what did the Apostle mean by the phrase “we have Peace with God”?

 

Well, according to Messianic Torah scholar and commentator Tim Hegg of Torah Resources, as far as Shaul (aka Paul) is concerned here in our focus passage, “being at peace with Yah” has less to do with the [subjective] feelings we might have about our relationship with the Almighty—that is our being in possession of a blessed assurance that we are in communion with Yah. But more so, it has to do with an [objective] “state of being at peace as opposed to being enemies” with Yah (T. Hegg; Romans Commentary)—that is, existing in a covenant relationship with the Creator of the Universe.

 

It is the Person and Ministry of Yahoshua Messiah Who enacts/facilitates/mediates this peace that comes to a would-be child of Yah. Thus, the one who enters a life of peace with Yah is no longer viewed by Yah as a “child of disobedience” or a “child of wrath”, but rather, a “reconciled child of Yah” or “child of obedience”:

 

“For if while we were enemies, we were reconciled to Yah through the death of His Son…” (Romans 5:10a; NET).

 

 

Humanity Inherently Knows Right From Wrong

 

 

Whether unredeemed humanity chooses to admit it or not, it inherently knows that a state of hostility exists between it and its Creator. This inherent knowledge of Yah and Yah’s embedded moral constitution is found in every rational human being.

 

Shaul wrote extensively about this in Romans 1:18-32 and we broke down this passage in our post entitled “What Did Paul Mean by Being Under the Law”. (Please check it out if you are so led to so.)

 

 

The Realities of Peace Between Netzarim and Yah

 

The peace that exists between the covenant-keeping Netzari and Yah is not enacted or arrived at through obedience to Torah. It is enacted or arrived at strictly through faith in the Person and Ministries of Yeshua Messiah.

 

This new state of peace that Netzarim enjoy completely eliminates the animus or state of enmity that he/she once walked or lived in. This former “enemy” or “enmity” state of being was the thing that was, in essence, nailed to the execution stake along with our Master:

 

(13) And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses. (You see, it was our trespasses—our sins—our contrary way of life that brought about our enemy/enmity status.) Continuing…(14) blotting out the handwriting of ordinances (I.e., the bill of charges against us (CJB); a certificate of indebtedness (NET); record of charges) that was against us, which was contrary to us, and took it out of the way, nailing it to His cross” (Colossians 2:13-14; KJV).

 

 

Yah will not commune with those who are in a state of opposition and hostility towards Him. And this makes perfect sense in light of what the Prophet Amos wrote:

 

Can two walk together, except they be agreed? (3:3 KJV)

 

 

Shaul likened such a relational situation to that of two domesticated animals plowing a field:

 

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (2Co 6:14 KJV)

 

Although Shaul is contextually addressing discord between brethren and outsiders to the Faith, the same principle certainly applies to a potential relationship between Yah and humanity. For true peace and a personal relationship to exist between Yah and His would-be son or daughter, he or she must think and act like Yah. They must be in a state of righteousness that is acceptable to Yah. And that state comes only through faith in Yahoshua Messiah. The would-be child of Yah must be walking in the ways of life and of light, not in the ways of the world and in darkness. Otherwise, he or she will remain in a persistent state of enmity and hostility towards Yah. And that state of enmity and hostility makes one subject to Yah’s wrath and judgment.

 

 

The Wonderful Results of Being in Peace with Yah—Verse Two

 

Shaul continues in our focus passage:

 

“Through Whom (the Whom being Yahoshua HaMashiyach) we have also obtain access by (our trusting) faith (faith being Yah’s loving kindness and favor) in which we presently stand, and we rejoice in the hope of Yah’s glory” (5:2; NET modified).

 

Yah’s “unmerited grace” or Yah’s “unmerited favor”, if you will, comes only through Yeshua:

 

“I am the door: by Me if any man enter in (I.e., enter into Yah’s glory via His grace), he shall be saved, and shall go in and out, and find pasture (that is, in essence, find peace!)” (John/Yochanan 10:9; KJV).

 

“…I (Yahoshua) am the way, and the truth, and the life. No one comes to the Father except through Me” (John/Yochanan 14:6; NET).

 

I trust you see the direct connection that exists here between Yah’s grace and Yah’s peace. The peace that we as a child of Yah enjoys is a direct result of Yah’s grace that He pours out upon us in response to our trusting faith in the Person and Ministry of Yeshua our Master. And thus, the one reckoned righteous before a Holy and righteous Elohim exists or stands in perfect peace with and before Him.

 

That faithful, peaceful existence we have with Yah through Yahoshua, provides us access to Yah. We no longer require “Cohenim” or Levitical Priests to intercede on our behalf in order for us to have access to the Creator of the Universe. For the veil in the Temple was indeed “rent from the top to the bottom” when Yahoshua died on the execution stake on our behalf (Matthew 27:51).

 

According to Messianic author and commentator J.K. McKee, our English term “access” as used in this verse is “prosagoge” {pros-ag-ogue-ay’}, which is used in the Tanach to describe one’s turning aside to gain access to something, such as found for instance in Exodus 3:4, where “Yah seeth that he (ie., Moshe) hath turned aside (ie., prosagoge) to see the miracle of the burning bush (YLT).

 

And so, this very exclusive access to Yah that we enjoy is a benefit that we absolutely should rejoice over.

 

But then, Shaul, in the same verse 2, declares unto his Roman Messianic Jewish audience that this peaceful, faithful covenant relationship is the very thing that they should rejoice about, as opposed to their rejoicing about their Jewishness.

 

Bear in mind, this is all connected, contextually, with the apostle’s overall message to the Roman Messianic Assembly members, most of whom were Messianic Jews, with a powerfully influential grouping of Judaizers.

 

C.E.B. Cranfield, a 30-year Theological Professor at the University of Durham, wrote:

 

“Whereas between human judge and an accused person there may be no real deep personal relationship at all, the relationship between God and the sinner is altogether personal, both because God is the God He is and also because it is against God Himself that the sinner has sinned. So, God’s justification of sinners by necessity involves also their reconciliation, the removal of enmity, the establishment of peace” (Romans 1-8; pp. 256-7).

 

 

Therefore, the apostle asserts that the child of Yah not only has their peaceful standing with Yah to rejoice in, but also their eternal destination or salvation—Yah’s glory—Mashiyach’s return—the coming Kingdom of Yah to rejoice about.

 

We find this sentiment expressed in the writing of the Prophet Yermi’Yahu/Jeremiah:

 

(23) YHVH says, “Wise people should not boast that they are wise. Powerful people should not boast that they are powerful. Rich people should not boast that they are rich. (24) If people want to boast, they should boast about this: They should boast that they understand and know me. They should boast that they know and understand that I, YHVH, act out  of faithfulness, fairness, and justice in the earth and that I desire people to do these things,” say YHVH (9:23-24; NET modified).

 

The peace of Yah, in a sense, can also be viewed as a down payment or token of the future glory that we will possess when Master returns and we are instantly “changed” and “transformed” and “wrapped” in Father Yah’s dazzling glory:

 

(51) Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, (52) in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (53) For this corruptible must put on incorruption, and this mortal must put on immortality. (54) So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, ‘death is swallowed up in victory’ (1 Corinthians 15; KJV).

 

As it relates to the hope of Yah’s glory, many within and outside our faith community believe that before the fall, Adam and Eve radiated Yah’s glory. That Yah provided a source of light that clothed them and radiated from their bodies.

 

Could this glory that Shaul alludes to here in verse two, which is derived from the peace that Yah’s people are granted because of their faith in Yeshua, could it be a passing mention of Yah’s chosen ones receiving that dazzling radiance—Yah’s radiant glory, to be restored to them in the Kingdom?

 

And the answer is: Indeed, yes. For our Master makes mention of that lost radiance being restored to His bride when He returns and establishes His Kingdom:

 

 

“Then the righteous (ie., those who possess Yah’s peace and who are in a right-relationship with Him) will shine like the sun in the Kingdom of their Father. The one who has ears had better listen” (Matthew 13:43; NET).

 

This is a reference from the Prophet Daniel who wrote:

 

“And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (12:3; KJV).

 

Beloved, what an amazing promise. This is indeed something to rejoice about, wouldn’t you agree?

 

 

Yah’s Peace Leading to a Rejoicing in Suffering

 

 

But then, in verse three of our focus passage, the apostle throws his readers somewhat of a curb-ball as it relates to the called-out ones’ peace with Yah:

 

(3) Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, (4) and endurance, character, and character, hope (5:3; NET).

 

 

Clearly, the called-out ones of Yah have a lot of positive things to rejoice about: (1) an abiding peace with Yah; (2) salvation; (3) a faithful covenant relationship with the Creator; and (4) access to Yah’s favor—His grace. But who would ever fathom the blessed called-out one rejoicing in troubles; tribulations; afflictions and such. For this reality is counterintuitive to that which we’ve all been raised to understand as it relates to when and why we rejoice.

 

The world has taught us that we are to celebrate the good things that happen to us during our lives; conversely, that we are to lament, or be saddened by the bad things that happen to us in life. But the Kingdom economy—or the way that the Kingdom operates–naturally runs contrary to that of the world’s economy—the world’s way of thinking: As we rejoice in the wonderfully good things that happen to us in this life, we as Yah’s set-apart people, must also rejoice at the bad or negative things that happen to us throughout our walk with Messiah.

 

Since we’re hardwired, almost from birth, to be sad and mournful about the negatives that overtake us in life, how do we overcome that natural negative reaction to adversity? How are we to rejoice in adversity/tribulation/troubles?

 

Simply this: We apply that same faith—that Avraham-level-faith—that is saving us and making us righteous before Yah—we apply that trusting faith to those sufferings/afflictions/troubles. We trust that Yah will take us through and deliver us from those problems. And because we believe this, we can rejoice in our adversities/troubles/sufferings.

 

 

Turn Our Focus to Yah During Times of Suffering and Troubles

 

 

Another way of looking at this is for us to stop focusing on or looking at that situation or thing that is causing us problems, but instead, turn our attention and focus entirely upon Yah and His keeping and saving power.

 

So then, as you can see, our faithful-peaceful-existence in Yah is tied directly to our being in a position to rejoice in whatever sufferings may come our way.

 

And oh by the way beloved, this concept of rejoicing in our sufferings, is not a Brit-HaDashah (aka New Testament) concept. For we find in Midrash Tanchuma, which is a collection of Torah midrashim or aggadot—non-legalistic rabbinic exegesis/study; a collection of rabbinic texts, folklore; historical anecdotes, moral exhortations, and practical advice), we find the following eye-opening text:

 

“To him who gives thanks for his afflictions and rejoices over them, God grants life in this world and in the world to come, life without end, “for a lamp are the commandments and the Torah is light” (Proverbs 6:23). Why then, did Moses merit that his countenance should shine, even in this world, with a light destined for the righteous in the next world? Because he was ever striving, yearning, watching to establish peace between Israel and their Father in Heaven.”

 

So, early rabbinic thinking as it relates to Yah’s people rejoicing in their afflictions, is a known commodity and reality of Yah’s chosen ones. The primary difference for those of us who are under the renewed covenant and our often wayward Jewish cousins is that the orthodox Jew feels that God’s people should rejoice in sufferings because God from time-to-time causes His people to suffer. We, on the other hand, place our trust in our faithful, obedient covenant relationship with Yah to take us through and deliver us from any and all afflictions that come our way. And so, we, in the process of our trusting in Yah’s delivering and saving power, rejoice. We rejoice in our sufferings.

 

It can be positively said of the rabbis’ view of rejoicing in one’s affliction that the suffering is meant to produce Godly qualities in the child of Yah: (1) endurance/patience/steadfastness/constancy—all of which is vital to the maintenance of one’s covenant relationship with Yah (vs. 3). (2) Character or experience—which not only helps us navigate through our redeemed life, but also means that we are to come alongside and help a brother or sister who is in need of sound, Godly counsel in their walk with Messiah (vs. 4). And (3) hope/expectation—which is that thing that gives us a sense of purpose each day in our walk. To expect not just the covenant promises of Yah to be fulfilled without exception, but that we make it into the coming Kingdom of Yah (vs. 4).

 

 

The Peace of Yah Breaks Down the Barrier that Existed Between Jew and Non-Jew

 

 

This shalom that Shaul writes of extends beyond the relationship that exists between Yah and humanity (be it a hostile or peaceful one). Yahoshua’s ministry not only made peace between Yah and His human creation possible, it also served to tear down the wall that existed between the Jew and the non-Jew:

 

(14) For He (Yahoshua HaMashiyach) is our peace, the One who made both groups into one (the true Jew and non-Jew) and who destroyed the middle wall of partition, the hostility (15) when He nullified in His flesh the law of commandments in decrees. He did this to create in Himself one new man out of two, thus making peace, (16) and to reconcile them both in one body to Yah through the cross, by which the hostility has been killed (Ephesians 2).

 

So then, Yah purposed to (1) bring peace between Himself and humanity, and (2) make one unified Body consisting of the remnant—the true believing Jew and the believing non-Jew, both miraculously accomplished tasks were accomplished through the Person and Ministry of Yahoshua HaMashiyach.

 

 

What Does Shalom With Yah Look Like—Practical Halachah?

 

 

Beyond the obvious, what does shalom with Yehovah look like?

 

Well, we are wise to look back to Torah as our guide. For we find in Yah’s instructions to Aharon as it relates to the blessing he was to put on the people, the following:

 

(24) YHVH bless you and protect you; (25) YHVH make His face to shine upon you, and be gracious to you; (26) YHVH lift up His countenance upon you and give you peace/shalom (Numbers/Bemidbar 6).

 

 

The Peace of Yah Linked to Salvation and Redemption and Deliverance

 

 

The rabbinic understanding of the peace/shalom of YHVH  or with YHVH is intricately linked to the “salvation or deliverance that Yah brings” to His chosen ones, especially in the latter days (Douglas Moo Commentary on the Book of Romans).

 

We see this relationship between Yah’s shalom/peace and the delivering/salvation of His people throughout scripture:

 

“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy Elohim reigneth” (Isaiah/Yesha’Yahu 52:7; KJV modified).

 

“Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace!O Judah, keep thy solemn feasts, perform thy vows: For the wicked shall no more pass through thee; he is utterly cut off” (ie., Judah is delivered from her enemies; Nahum 1:15; KJV).

 

The association that salvation has with Yah’s shalom/peace should handily serve as a greater understanding of the state of being that we enjoy as Yah’s chosen and beloved sons and daughters:

 

  • Peace of mind: “And the peace of Yah, which passeth all understanding, shall keep your hearts and minds through Messiah Yahoshua” (Philippians 4:6; KJV modified).
  • More so, the reality and state of being in a peaceful and substantive relationship with the Creator of the Universe.

 

Yah’s people have a blessed assurance (or simply, a peace of mind) that comes from their belief and faith that Yahoshua’s sacrifice has remitted—paid for–covered their sin debt. And that their trust in His atoning sacrifice, connected with their covenant relationship with Father Yah, guarantees them an eternal, peaceful existence or state of being.

 

Beloved, we’re talking about salvation; talking about the Child of Yah being saved, redeemed and delivered from Yah’s wrath; talking about his or her receiving and entering His coming Kingdom. Consequently, Yah’s true sons and daughters are afforded a foretaste of that future Kingdom in their day-to-day lives as they live by and walk in their faith (Habukkuk 2:4). Their faith and the resulting peace he or she enjoys from Yah protects them from the wiles of the enemy; provides for them; sustains them; keeps them; teaches them; and so forth.

 

When we parcel or tease out the term “peace from a Hebrew sense/perspective”, we are uniquely talking about the covenant-keeping son and daughter of Yah living in the very best life they could possibly be living in, which is made possible only through the Person and Ministry of Yeshua Messiah. And no, we’re not necessarily talking about the son or daughter of Yah living large in terms of the standards of this world. But rather, we’re talking about “living the life abundant” that Yahoshua promised His disciples in John/Yochanan 10:10. It’s about experiencing some of the highlights of that peace that Yah’s chosen ones will experience in the coming Kingdom. It’s about having unspeakable joy when the worldly circumstances surrounding Yah’s chosen ones would suggest otherwise (1 Peter/Kefa 1:8). It’s about overcoming the world in the midst of tribulation as Yahoshua said:

 

“I have told you these things (ie., the events that were about to befall our Master) so that in Me you may have peace. In the world you have trouble and suffering, but take courage: I have conquered the world” (John/Yochanan 16:33; NET).

 

 

Peace and the Miraculous

 

 

It’s also about experiencing the miraculous in a world that does not believe in the miraculous, and neither the things of Yah:

 

“I tell you the solemn truth, the person who believes in Me will perform the miraculous deeds that I am doing, and will perform greater deeds than these, because I am going to the Father” (John/Yochanan 14:12; NET).

 

You see, the unredeemed world is not entitled to such peace and the wonderful things that flow from a peaceful, faithful covenant relationship with Yah.

 

 

The Restorative Nature of Yah’s Peace

 

 

In a broader, yet Messianic sense, the peace of Yah or peace with Yah can also be understood from a restoration or restorative perspective.

 

Let’s once again look back to the Tanach and its Hebraic understanding of shalom or peace. And we find that in many instances where the term “shalom” is mentioned, it is intricately tied to a restoration of Yisra’el.

 

We know that Yisra’el throughout her history repeatedly broke covenant with Yah. Yet Yah, because of His love for Yisra’el, His covenant promises, and His grace, has promised to restore Yisra’el unto Himself. That same sentiment of restoration is easily applied to the Netzari—the Messianic of today, whereby he or she is being engrafted into the commonwealth of Yisra’el. And as a result of that engrafting, the Netzari-the Messianic-will enjoy the innumerable “told and untold” riches to be rendered unto believing Yisra’el when she is finally restored unto Yehovah in His glorious kingdom to come. We, under the auspices of the renewed covenant, are blessed to receive a foretaste of that coming restoration.

 

 

Hope Fuels the Peace We Have with Yah

 

 

Finally, Shaul wraps up this section on having the peace of Yah or finding peace with Yah by attaching that peace to the Hebrew concept of “hope”: Hope being the vehicle whereby the restored, redeemed, and delivered child of Yah may experience the love of Yah through the Ruach HaKodesh:

 

“And hope does not disappoint, because the love of Yah has been poured out in our hearts through the Ruach HaKodesh who was given to us” (5:5; NET).

 

The hope-that expectation that we have embedded within us through Yah’s Ruach HaKodesh, is multifaceted and multi-layered in my opinion. For we know that Yah delivers us from our afflictions/tribulations/sufferings/troubles, as well as we expect Yah, without reservation or question, to complete and fulfill everyone of the wonderful covenant promises that He gave to Yisra’el. Those promises of course include the restoration of Yisra’el and the advent of His Kingdom here on earth, alongside the restoration of all things that were lost when Adam fell. For as Shaul mentioned previously in this same letter, regarding Yah’s promises:

 

“…let Yah be true, but every man a liar…” (3:4; KJV modified).

 

So then, that which we expect from Yah is well founded. And our trusting faith—the very peace we have in Yah and with Yah certainly supports the understanding that Yah will do what He has promised He’ll do. Praise Yah!

 

Turns out that the phrase “love of Yah” that the apostle uses here and in other parts of his letters, can be taken from either an objective or subjective perspective. The objective perspective has our love going up to Yah: that is, we  have love for and we express our love to Yah. The subjective perspective has it where Yah loves us: that is, Yah expresses His love for us, and thus, His love comes down to us or is pour out upon us.

 

Given that Shaul adds to his explanation of our hope being something we can confidently take to the bank, so to speak, he seems to be expressing or conveying the subjective form this verse. For he says that Yah’s love comes to us—is poured out in our heart—the Ruach being that which Yah metaphorically pours out onto and into those He chooses like one pours water out onto that which requires cleansing and refreshing. And thus, Yah’s love is directly linked to His Holy Spirit, which He gives to His sons and daughters liberally. Yah’s  love is manifested in His giving of His Spirit to His beloved. That Spirit dwells with and in us. Thus, Yah effectively dwells within us, and in His dwelling within us, He communicates His love and His peace. The indwelling of Yah’s Spirit in the Temple of Yah’s elect—that is, their physical bodies (1 Corinthians 6:19)—serves as a token—a guarantee—a down payment—that He will complete the work that He has begun in His chosen ones; the culmination-the grand outcome-being that of reigning with Master Yahoshua in His Coming Kingdom.

 

And that is certainly something to write home about.

 

 

Let’s Us Pursue Yah’s Peace at all Costs

 

 

So then, let us pursue the peace of Yah as we seek His Kingdom and His Righteousness by living and walking firmly in our Avraham-level-faith as Yah has instructed us to do (Habukkuk 2:4). Let us develop the little faith we currently have into that Avraham-level faith such that Yah considers us His friend (James/Ya’achov 2:23). And we develop that faith simply by learning about and claiming (even out loud) Yah’s covenant promises. Listening to His still-small voice as He directs us through His Word and His Holy Spirit. Asking Abba what He wants us to do and how He wants us to do the things He instructs us to do. Then follow through with those instructions.

 

Let us trust Abba in every aspect of our day-to-day lives, including our finances, careers, and relationships. Which means that we have to learn to put Yah first in our lives and factor Him into everything we do.

 

Let us make it a habit to ask Him about everything we intend to do. I know that sounds outlandish, but that’s how we start trusting Him. Putting even the smallest things into His hands. Learning to say no on certain things until we  hear from Yah, and yes to those things that Yah requires of us to do.

 

As hard as it may be for some of us, let us push ourselves to only think of things from a Godly/Elohim and positive perspective. So then, we learn to become hopeless Pollyannas whereby we replace complaining with thanksgiving and praise (1 Thessalonians 5:18-19).

 

And let us joyfully and with unshakable hope look forward to the day when we see our Master face-to-face (1 Corinthians 13:12) and we reflect for all eternity the glory of our Creator. And let us proclaim to all the world, on whatever platforms we have access to and to whatever circles we have influence in, the coming Kingdom of Yah. Even in our prayers, let us repeat daily the affirmation: “Thy Kingdom come, thy will be done, one earth as it is in heaven.”

 

If we invest our time and efforts in these little things, our faith will grow exponentially over time and we will enjoy the fullness of Yah’s peace—Yah’s Shalom.

 

 

 

 

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The Story of Judah and Tamar: A Reminder that Yah’s Will Shall Already Triumph Over Humanity’s Carnality

by | Jun 4, 2022 | Blog

This Week’s Torah Reading #35–The Judah-Tamar Story

This week’s Torah Reading, number 35 in our three-year Torah Reading cycle, is found in Genesis/Beresheit 38:1-30.

It is the story of Yehudah (aka Judah) and Tamar. It conveys tremendous spiritual lessons that scream for our attention and our steadfast compliance to Yah’s Will and Ways despite the tugs and pulls of our flesh.

A Brief Overview of the Storyline

As the story goes, Yehudah/Judah separated himself from his father and brothers and marries a Canaanite woman who ends up bearing him three sons.

Yehudah’s first son is named Er. And when Er was of age, Yehudah acquires him a Canaanite wife by the name of Tamar.

Yah kills Er because he was evil in Yah’s sight, leaving Tamar childless.

Thus, Yehudah’s second son, Onan, was required (under ancient Levirate law) to impregnate his dead brother’s wife Tamar so as to “raise up a descendant for his brother” (verse 8).

First Mention of The Levirate Marriage

Now, as odd and even gross as this may appear to many of us living in the 21st century west, this was a life and death act among the ancients. It was implemented by Yah to protect the childless widow and to carry on the biological line of the deceased husband and thus, provide the widow a new family and financial support in the aftermath of her husband’s death.

The mitzvah of the Levirate is codified and rendered in Deuteronomy/Devarim 25:5 and was alluded to in Matthew 22:24.

According to the Levirate requirement and custom, if the deceased husband had marrying age brothers, the widow was not permitted to remarry outside that family. It was required that the oldest surviving brother marry their deceased brother’s widow.

As the story continues, Onan steps up to fulfill his duty as a Levirate husband. However, Onan intentionally prevent Tamar from conceiving, which angered Yah. Yah therefore killed Onan.

The Story Morally Unravels

Yehudah’s youngest son, Shelah, who at the time of Onan’s death, was not old enough to fulfill the role of the Levirate husband. So, Yehudah initially determined to send Tamar back to her father’s home to await Shelah’s coming of age and to then carry through with the required Levirate marriage. But Yehudah, for whatever reason, fails to carry through with that promise. And thus, Tamar persisted as a doomed widow living in her father’s house.

But Tamar devised a plan to get herself out of the situation she was in and force Yehudah to fulfill the requirements of the Levirate.

Tamar disguised herself as what some have determined to be a Canaanite (cultic) prostitute and situates herself in the area where Yehudah was in order to entrap him into engaging in sexual relations with her. Unknowing that the woman he’d engaged in relations with was his daughter-in-law, Yehudah left behind with Tamar evidence of his carnality.

Tamar conceives a child from her union with Yehudah and a trimester later, word reached Yehudah that she had turned to prostitution, or rather, had been sexually promiscuous, resulting in her pregnancy.

Outraged over this revelation, Yehudah demanded that Tamar be burned. (Is that not hypocrisy in its truest meaning?)

The laws related to how prostitutes were to be treated is found in Leviticus/Vayiqra 21:9, with special reference to be given to John/Yochanan 8:5.

Nevertheless, Tamar produces the physical evidence that Yehudah had impregnated her which convicted Yehudah and compelled him to say of Tamar: “She is more upright (i.e., more righteous) than he.”

Yehudah’s statement could be taken a number of ways I guess. One way that seems most popular is that Tamar’s actions, as distasteful as they may appear to us, forced Yehudah to fulfill the law of the Levirate Marriage. She saw to this law being fulfilled in her life.

Tamar ends up giving birth to the twins Perez and Zerah.

The Lineage of the Messiah Firmly Established, Despite Immoral Impediments

We must never overlook the fact that the biological line of our Mishiyach is the focus here. Yahoshua was of the line of Yehudah through the Canaanite Tamar. And we see from this story that Yah is willing to turn the evil and sinful intentions and actions of humanity–in this case Yehudah and Tamar–to good (i.e., make lemonade out of lemons if you will).

And the other thing that is of note is that Yehudah, a product of the Avrahamic covenant, appears to place no significance whatsoever in the covenant. He marries a Canaanite woman and he engages in the ungodly practice of sexual relations with (although unbeknownst by him at the time that she was actually his daughter-in-law) a Canaanite prostitute.

Regardless the carnality that is splattered throughout this inserted story (i.e., inserted into the Yosef story), Moshe, through Yah, was intent on detailing the coming of the serpent-slayer (Genesis/Beresheit 3:15). Yahoshua HaMashiyach is at the very hub and foci of this story.

The seed would come solely via Yah’s miraculous Will and Plan. As we’ve previously seen in other Patriarchal stories, Yah’s Will would supersede man’s fleshly intentions, efforts and sinful ways. For Yah will fulfill all His covenant promises regardless what man chooses to do otherwise.

Tamar resorted to fleshly means to accomplish what she likely saw as a spiritual end (i.e., Tim Hegg Commentary on this passage). Yes, she did stoop to the low level of deceiving Yehudah through paganistic means. But Yah’s plan still prevailed and Yahoshua’s line remained intact. Yah intended for Tamar to produce Yahoshua’s line. For whatever reason, Yah chose Tamar to be the conduit by which our Master would come on the world scene.

Yehudah, on the other hand, gave into his base-nature during what the text describes as “sheep shearing.” Sheep shearing season in ancient times was an arduous time for all involved. And it would seem that, although Yehudah would not ordinarily solicit a prostitute, he may have talked himself into having some pleasurable downtime.

The Danger of Sycretism

We often feel that we deserve pleasurable downtime and reward when we’ve accomplished some grand tasks. And in so doing, we often open ourselves up to the carnal and exploitation by the enemy, as we saw illustrated in this story.

Using me as an example: I have often sought to reward myself after a difficult day of work with a television veg session. This is not to in anyway insinuate that watching television is in and of itself sinful. But we all know that even the most innocent television program can be morally corrupted. And I have found that when I gave in to watching television as a reward, there would be consequences. For despite my best efforts to watch only that which was suitable for a Child of Yah to watch, I would frequently find myself subjected to things in those television programs that was unbefitting of a Child of Yah: violence; inappropriate and ungodly relationships being played out on the screen; homosexuality; greed; hatred; and so much more. Indeed, the draw of syncretism is strong (i.e., the combining of Yah’s ways with ways of the world). And often, the memories of those inappropriate moments and images linger on in my mind for some time and they overtake and take up the space in my mind that Yah and His Word should have. Not a good place to be. So, I’ve repented of such behavior.

So, I’m learning that I should not embrace such pleasures as a reward for hard labors. But seek Kingdom related pleasures: praise and worship; music; meditation; scripture reading; fellowshipping with likeminded brethren.

May Yah receive the glory and honor He so justly deserves.

Faithfully

 

Shavuot-Pentecost 2022 in Focus–Netzari-Messianic Perspectives on the Feast of Shavuot

by | Jun 3, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer

1. An Introductory Primer on Shavuot

What is Shavuot?

For the Torah Observant Believer in Yeshua Messiah, Shavuot—The Feast of Weeks—Pentecost is about the giving and receiving of YHVH’s Torah and the establishing of the marriage covenant between YHVH and the Children of Israel. The Feast of Weeks is about the re-establishment of a broken covenant through the grace of YHVH and the outpouring of His Holy Spirit to aid fallen man in their keeping of the Creator’s instructions and their maintaining a faithful and obedient covenant relationship with Him. Pentecost is about life and the establishing of the Body of Messiah through the atoning sacrifice of Yeshua Messiah and the infilling of the Holy Spirit.

Shavuot is one of the seven-annual and the second of the 3-pilgrimage Feasts of YHVH. The instructions related to its keeping is found in the 23rd chapter of Leviticus/Vayiqra. However, the origin of this set-apart day is founded upon the story behind the Creator’s giving of the commandments to the mixed multitude at the base of Mount Sinai as recorded in Exodus/Shemot 19 through 24.

As the story goes, a mixed-multitude of souls, composed of the 12-tribes of Ysra’el and various nationals from other nations, had escaped Egyptian-bondage roughly seven-weeks prior to their settling at the base of Mount Sinai. YHVH, the Creator of the Universe, who bore this mixed multitude (with some estimates as high as 2 to 3-million souls) on eagles’ wings (Exodus 19:4) and brought them unto Himself. It was here and at this time that Father proposed a covenant between He and the Children of Israel that would be the shadow picture of an even greater covenant occurrence in the years to come.

The seven-week trek from Egypt to Sinai foreshadowed the 50-day or 7-Sabbath Count (traditionally referred to as the Counting of the Omer) that begins at Wave Sheaf and culminates at Shavuot, also known as The Feast of Weeks and Pentecost in the Greek.

We find in Exodus 19 that Father proposes the establishment of a Covenant between He and Israel, whereby He would be Israel’s God and Israel would be His special and favored people above all the nation-peoples of the world (i.e., their Elohim) if they would hear His voice and obey His instructions (i.e., His commandments; His Torah; His Covenant). The Children of Israel agreed to the terns of this covenant and on that fateful day, at the foot of Mount Sinai, YHVH, in the midst of fire, lightening, smoke and loud shofar blowing, spoke His commandments directly to the people. Although the people were terrified by this indescribable manifestation, even to the point of demanding that YHVH, from that time onward, speak exclusively through Moshe to them so as to not repeat this terrifying manifestation, the covenant was ratified by the sprinkling of blood upon the written contract and upon the people.

A covenant is an official, established agreement between 2 or more interested parties. A blood covenant, which is what the Sinai Covenant was, required that both parties swear to abide by the terms of the contract. YHVH, because He is Creator and Elohim, certified His agreement to abide by the terms of the covenant (i.e., He would be the nation’s God and the people would reap the benefits of being a special possession of YHVH); and so Yah certified this covenant simply by stating His Name—I am YHVH. Yisrael’s promise (I.e., oath or shava) to abide by the terms of the contract was embodied in the nation’s collective, verbal affirmation that they would obey YHVH’s instructions and not worship or follow any other gods. Thus, the contract—the covenant—was ratified and sealed by the sprinkling of blood upon the written contract and the people.

We will also see a little later that the covenant that Yah established with Yisra’el at Sinai can be viewed as either a marriage proposal—marriage contract—even a wedding. And so, in essence, this very first Shavuot was a marriage of sorts: A marriage between YHVH and the nation of Israel.

Shavuot is known by a number names that include:

1. Feast of Weeks

2. Feast of Oaths

3. Shavuot

4. Pentecost

5. Yom HaBikkurim

6. Feast of Harvest

7. Chag HaShavuot

The Swearing of and Making of Oaths Related to Shavuot

Shavuot means feast of weeks/feast of the 7-days. The root of Shavuot being “shavuah” means week or seven-days.

We can also derive the Hebrew term “shavah” from Shavuot. Shavah means oath/to swear. And so, it stands to reason that Shavuot may be linked to the giving of an oath or the swearing of an oath. Some Jewish thinkers have suggested that Shavuot represents an annual renewal of the Sinaitic Covenant between Yah and His people. And in establishing any and all covenants (including all the Tanach/Old Testament covenants) between two Hebrews or between Yah and Yisra’el, well each party to the covenant or agreement must (in writing and verbally) swear or promise to uphold their end of that agreement. And part of verbally promising or swearing to uphold their end of the covenant agreement requires each party to swear to that end in the Name of Yehovah (Deuteronomy/Devarim 6:13; 10:20).

Combine this concept of making oaths or swearing to uphold our end of the covenant agreement-or ketubah in the Name of Yehovah, with the concept of “shabuah”, we arrive at a common ancient Hebrew practice that is to “seven-oneself”: To make seven-declarations when one makes an oath to show one’s deepest sincerity and intent to abide by the terms of an agreement. In a sense, to repeat that oath seven-times.

So, at any length, there appears to be a link between the establishing of oaths to abide by the terms of the covenant between Yisra’el and Yah, and the Feast of Weeks. Covenant and swearing. Thus, it could be understood that the sincere Netzari keeps the Feast of Weeks—Shavuot—each year from the perspective of a renewal of the covenant—even the covenant relationship between he/she and Yah—and declaring an oath and swearing to stay true to his/her end of the covenant agreement.

2. The Commandment Given to Keep Shavuot Through the Original Covenant—A Look at Leviticus/Vayiqra

We find in Leviticus/Vayiqra 23:15-22 our marching orders as it relates to our keeping of Shavuot:

15 “‘You must count for yourselves seven weeks from the day after the Sabbath, from the day you bring the wave offering sheaf; they must be complete weeks.
16 You must count fifty days– until the day after the seventh Sabbath– and then you must present a new grain offering to the LORD.
17 From the places where you live you must bring two loaves of bread for a wave offering; they must be made from two tenths of an ephah of fine wheat flour, baked with yeast, as first fruits to the LORD.
18 Along with the loaves of bread, you must also present seven flawless yearling lambs, one young bull, and two rams. They are to be a burnt offering to the LORD along with their grain offering and drink offerings, a gift of a soothing aroma to the LORD.
19 You must also offer one male goat for a sin offering and two yearling lambs for a peace offering sacrifice,
20 and the priest is to wave them– the two lambs– along with the bread of the first fruits, as a wave offering before the LORD; they will be holy to the LORD for the priest.
21 “‘On this very day you must proclaim an assembly; it is to be a holy assembly for you. You must not do any regular work. This is a perpetual statute in all the places where you live throughout your generations.
22 When you gather in the harvest of your land, you must not completely harvest the corner of your field, and you must not gather up the gleanings of your harvest. You must leave them for the poor and the foreigner. I am the LORD your God.'” (Lev 23:15-22 NET)

Wave offerings were generally food offerings that were literally waved back and forth by the Levitical Priests in front of the Tabernacle/Temple. One resource I consulted described the wave offerings as a motion emblematic of the priests presenting or giving it to Yah and then receiving it back from Him as a gift to them. And of course, such offerings would afterward be available for the priests to consume.

The other aspect of food and drink offerings (minchah) that should be kept in mind is that these represented the fruits of one’s harvest. These were products of one’s labor that was offered to Yah. Therefore, the food and drink products that were offered here would not be considered as “natural products”. Consequently, a portion of these offerings would be burnt on the brazen altar while the remaining portion was to be consumed by the Cohanim.

The spiritual context and application here was that the Levitical Priests would be subject sacrifice on behalf of the people of the nation. But the offerings served as a substitute for them. This hearkens back to Romans 12:1: “you are living and holy sacrifices” unto Yah.

Burnt offerings (”olah”) were sacrifices that were completely consumed by fire on the brazen altar in the outer court. No part of this sacrifice/offering is eaten. It is meant for complete submission to Yah’s will. Thus the entire offering belongs to Yah. It is meant to atone for sins as the offerer seeks to commune with Yah. So, there must be an expiation of sins in order for the offerer to truly commune with Yah.

Peace offerings (”Zevach Sh’lamim”) were offering that expressed gratitude to Yah for His mercies and blessings. Note the Hebrew term “sh’lamim” is related to its sister Hebrew term “shalom” which means “peace” and to be “whole”. Generally, these offerings consisted of three portions: (1) the Burnt portion; (2) the portion given to the kohanim; and (3) the portion that is consumed by the offerer and his family. Other specific offerings that are intricately linked to thanksgiving offerings (”todah”), free-will offerings; and offerings made at the fulfillment of a vow.

Shavuot (aka the Feast of Weeks) Emblematic of a Wedding Proposal

Now, we mentioned just a short while ago that Shavuot can be seen as being emblematic of the Ancient Hebrew Wedding Ceremony through which we learn that Father Yah is seeking the perfect bride for His beloved Son (cf. Proverbs 31:10-11).

One way of looking at the Feasts of Yah is from the perspective of these appointed times being prophetically emblematic of the Ancient Hebrew Wedding process. And Shavuot represents one of the elements or aspects of this wedding process.

Norman Willis of Nazarene Israel states that there are three phases of the Ancient Hebrew Wedding. Phase one is referred to as “shiddukhin”. Shiddukhin is simply the “match-making” phase of the overall wedding process. And this phase is best illustrated in the story of Yitschaq (aka Isaac) and Rivka (aka Rebecca) whereby Avraham sends forth his trusted servant Eliezer to go to his former kinsmen and find Yitschaq his son a wife. Eliezer does this very thing. He selects Rivka for Yitschaq. And so, Eliezer enters into negotiations with Laban, Rivka’s father, to send Rivka home to Canaan with Eliezer to marry Avraham’s son, Yitschaq. And Laban and Rivka agree to the proposal.

This is laid out for us in Beresheit/Genesis 24.

Fast forward a few hundred years, we come to the example of enslaved Yisra’el. Father Yah, remaining true to the covenant promises He established with the patriarchs, called Yisrael out of Egypt (Egypt of course being emblematic of the world at large)—and thus, Yah calls Yisra’el unto Himself to become a bride for His Son Yahoshua Messiah forever. And thus, in that emblematic sense, Yisra’el would be taken under Yah’s care and receive all the covenant blessing promises that would abundantly fulfill all her needs and more. And the only thing Yisra’el, the bride, would be required to do is submit to Yah’s sovereignty over her life through a steadfast faith in Him and obedience to His house rules.

The Hebrew model of marriage consists of the bride coming from under her father’s household covering or headship, to under the household covering or headship of her new husband.

The wonderful earth-shattering news about this Yisra’el-Bride of Mashiyach model, especially as it relates to the Renewed Covenant, is that any man, woman, or child may join themselves to the commonwealth that is true Yisra’el, and enjoy all of the benefits associated with being the bride of Yahoshua. Like with Yisra’el proper, any who would be engrafted to the commonwealth of Yisra’el would simply enter into a covenant relationship with Father Yah through trusting-faith in the Person and Ministry of the Bridegroom, Yahoshua HaMashiyach. Such a covenant relationship requires the called out one to come from under their previous father’s headship or household (I.e., the world—the gods of this world) and come completely under the Headship and covering of our Master Yahoshua Messiah. There must be no compromise in terms of adhering to that change of headship and sovereignty. Shaul wrote to the Roman Messianic Assembly he oversaw:

“And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of Elohim” (12:2).

Yahoshua Himself said:

“If you keep My commandments, you will abide in My love (reminiscent of a bride abiding under the household and love of her husband), just as I have kept My Father’s commandments and abide in His love” (John/Yochanan 15:9-10).

Interestingly, the Bridegroom Yahoshua, has gone back to His Father’s house to prepare a place for His Bridegroom: Us!

And how about this:

“In My Father’s house are many mansion (dwelling places; also suggestive of rooms or compartments in the Temple): If it were not so, I would have told you” (John/Yochanan 14:2).

Beloved, this is right in line with the paradigm of a wedding and marriage. The Bridegroom goes to prepare a home for His beloved Bride. It’s as it should be. And within Yah’s household there is a way of life that is upheld by His righteous house rules. Yahoshua followed those very house rules. He conformed to His Father’s Way of Life. And thus, we as His Bride, must too conform to the Yah-family house rules, which is Torah-based.

This of course is a point of contention that exists between us who are Torah-honoring and observant and our wayward cousins in Denominationalism. Our cousins erroneously believe that Jesus’ grace (because Jesus and God the Father are one and the same Persons) covers not only a multitude of sins, but also any requirement or need to keep Yah’s Torah-instructions. And this is essentially so because of misinterpretations and manipulations of scriptural passages that have led millions to believe that Yah’s instructions in righteousness were nailed to the cross along with Yahoshua (Colossians 2:14). But this belief could not be further from the truth. Shimon Kefa (aka the apostle Peter) brought this issue up in his general epistle when he astutely wrote that:

“…They (that is, those who do not possess a trusting-obedient covenant relationship with the Creator of the Universe) stumble, being disobedient to Yah’s Torah, to which they were also chosen to keep” (1 Peter/Kefa 2:8; modified).

So, in a sense, Pesach/Passover and Unleavened Bread represent the “shiddukhin” phase of the ancient Hebrew/Netzari wedding/marriage, for it was during this phase that Yisra’el, the bride to be, was selected by the Bridegroom.

The next phase in the marriage/wedding process is the wedding/marriage proposal, which in essence is emblematic of Shavuot. The proposal phase of a Netzari/Hebrew wedding/marriage is called the “erusin.” During the “erusin” phase of the wedding process, the terms of the marriage contract are announced and the proposal is put forth to the bride to accept. Once the bride accepts the marriage proposal, the “erusin” or the “marriage proposal” then becomes legally binding. It’s almost as if the couple were fully married. The difference is that the couple does not consummate the marriage nor do they live together until after the wedding ceremony.

And so it was, at the foot of Mount Sinai, that the terms of the marriage agreement was read to our ancient cousins. And our ancient cousins accepted the marriage proposal:

Moses came and told the people all Yah’s words and all the decisions. All the people answered together, “We are willing to do all the words that Yah has said,” (Exo 24:3 NET)

It is strongly believed by many within our Faith community and among our Jewish cousins, with me included, that the giving of the marriage proposal or Torah was done roughly seven-weeks after Yisra’el had departed and exited Egypt. We know that Yisra’el exited Gershom of Egypt on the first-day of Unleavened Bread. This being the case, the giving of Torah and the marriage proposal would have occurred on Shavuout.

The Torah that was given to our ancient cousins at the foot of Mount Sinai on that first Shavuot is emblematic of a “ketubah.” A “ketubah” is a written Hebrew marriage contract. It contains the rights and responsibilities of the groom and his bride. Furthermore, the ketubah delineates any associated penalties for breaking or violating elements of the marriage contract. And this is essentially what Torah is. For as it was for ancient Yisra’el, it too serves as our marriage contract to our husband to be Yahoshua. And when Yisra’el worshiped the “golden calf” some days after she received Torah, she violated and broke the “ketubah.”

Not only is Shavuot the set-apart day of Yah’s Biblical Calendar Year where His people received the “ketubah” or “Torah,” but some 1,500-years later in Yerushalayim, on Shavuot, 50-days after our Master’s crucifixion, Yahoshua’s disciples would receive the promised “comforter” or the Ruach HaKodesh.

Some have taken the giving of Yah’s Holy Spirit to His chosen ones as being emblematic of, still using the Hebrew Marriage/Wedding paradigm, the time between the marriage proposal and the wedding, the couple is not allowed to interact with one another. Any communication between the Bridegroom and His “bride to be” would be carried out by an friend of the Bridegroom. This is in essence a shadow picture of we as the bride communicating with our Bridegroom through the intermediary of the Ruach HaKodesh (aka the Holy Spirit). As Yahoshua tarries in his preparation for his bride (John/Yochanan 14:2), He employs or sends Yah’s precious Holy Spirit to intercede on our behalf till He returns for us at the Wedding Super of the Lamb (John/Yochanan 14:15-16).

Thus, the Ruach is an essential intercessor during our time of waiting for the return of our Bridegroom. For without the Ruach operating in our lives, we will not know how we should function; how we should carry on; and such (Acts 1:8). And so it was that the Ruach HaKodesh was gifted to the Body of Mashiyach on that Great Day of Shavuot in Yerushalayim (Acts 2).

Today, as with our ancient cousins attending that Shavuot in Yerushalayim in Acts 2, we are under a renewal of the original “ketubah” or covenant (Jeremiah/Yermeyahu 31:31). It’s the same “ketubah” or covenant, but now on steroids, whereby the tenets of that energized agreement are manifested in Spirit and in Truth (John 4:23-24).

It could be viewed as well that the Ruach HaKodesh is another form of the Ketbuah: The marriage agreement or contract between we, Yah’s beloved and chosen, and Yahoshua, our Bridegroom. For it attests to our covenant relationship with our Heavenly Father as well as He, during the justification process (emblematic of Chag HaMatzot/Feast of Unleavened Bread) inscribes Yah’s written Torah onto the fleshly tablets or tables of our hearts and minds.

 

3. The Timing of Shavuot—Calendrical Concerns and Issues Yet Again

Timing of Shavuot

Shavuot is the only feast or set-apart day that is not given a hard calendrical date by Yah. But rather, Yah requires us to count weeks, commencing with the waving of the firstfruits barley sheaves presented to the Levitical Cohanim during the Feast of Unleavened Bread pilgrimage festival (Leviticus/Vayikra 23:15).

The Jewish/Rabbinic Reckoning of Time for Shavuot

According to the Jewish reckoning of time, Shavuot occurs seven-weeks after Pesach, specifically 50-days after the so-called first seder. In other words, the counting of the days and weeks leading up to Shavuot begins on the second evening of Pesach (Aviv 15).

Judaism concedes some connection of Shavuot to an ancient grain harvest festival that took place annually in early summer. However, the rabbis place greater meaning to the day on the giving of Torah at Mount Sinai, which they contend occurred seven-weeks after Yisra’el’s exodus from Egypt. It is here that Yisra’el enters into a covenant with Yehovah.

Modern Jews traditionally favor dairy products on Shavuot. From a religious, community standpoint, the day centers around synagogal worship. Medieval poems are recited and the Book of Ruth is read. Why the Book of Ruth. Well, the rabbis contend that Ruth’s conversion to the Hebrew Faith mirrors Yisra’el’s acceptance of Torah at Sinai.

It should be mentioned, if one were to consult the Jewish Calendar (one is published on Chabad.org), they would notice that Shavuot occurs on two consecutive days. The first Shavuot occurs on S-nday, 6/5/2022 and the second on M-nday, 6/6/2022. (Consequently, Observationalists will observe the day on S-nday, 6/12/2022.)

It is believed by the rabbis that the first Shavuot to be observed each year represents the date that Torah was given to the nation in 1313 BCE (or 2448 FC), seven-weeks after the mixed multitude departed Egypt. The nation (600,000 heads of households and their families) came to Mount Sinai and it is here that the people experienced Yehovah: visually and audibly. And Yah spoke His commandments to the people.

As an aside, the rabbis also contend that King David died on Shavuot in the year 837 BCE at the age of 70.

As it relates to the second Shavuot on the rabbinic calendar, turns out that there are sects of Judaism outside Yisra’el that observe Shavuot for a 2nd day. The reason given for some sects to observe Shavuot a second day has to do with yet another calendar-related issue: Some sects begin the counting of the omer on “the evening following the first day of Pesach,” (I.e., the 14th of Aviv/Nisan) while other sects begin their count at sundown on the morning of 15th day of Aviv/Nisan.

Sectarian Confusion Surrounding the Timing of Shavuot

As it related to the timing for Shavuot on the biblical calendar, there were essentially three-competing sects in first-century Judea that we should endeavor to be knowledgeable of. Each sect had their own interpretation of Leviticus/Vayikra 23:15, which profoundly affected when they believed Shavuot should be kept.

1. Boethusians: These were an off-shoot of the Sadducees. The sect was originally founded and headed by Simeon b. Boethus who had been appointed high priest [of the Sanhedrin] by Herod the Great in 24 BCE (reference Josephus, Antiquity of the Jews: 15:320). Unfortunately, the Boethusians did not have a good reputation among the Pharisee sect for a number of reasons, the most glaring reason having to do with their reckoning of time for the Feasts. And this is relevant because the Pharisees held majority rule in the Sanhedrin (reference: b.Pesachim 57a; t.Menachot 13:21). And because the Pharisees held majority rule in the Sanhedrin, their reckoning of time as it related to all calendar concerns, including the reckoning of time for the feasts, tended to be what all practicing Jews throughout the Roman Empire adhered to.

Recall Leviticus/Vayiqra 23:15 which reads:

“And ye shall count unto you from the morrow after the Shabbat, from the day that ye brought the sheaf of the wave offering [that which was offered during the eight-day celebration of Chag HaMatzot/Unleavened Bread]…” (Cepher).

Now, the Boethusians interpreted the phrase the “morrow after the Shabbat” as being the first-day of the week since their understanding of Shabbat in this verse was the “weekly Sabbath that fell within the week of Chag HaMatzot/Unleavened Bread”. Thus, under Boethusian reckoning of time, Shavuot would always fall out on a “first day of the week” (aka S-nday).

That being said, I should add that I subscribe to the Boethusian reckoning and understanding of Leviticus/Vayiqra 23:15.

This understanding of Leviticus/Vayiqra 23:15 proved historically and halachicly critical since it ran contrary to the Phraisaic and Essennic reckoning of time for the Wavesheaf Offering (which directly affected the timing for the pilgrimage festival of Shavuot) and other calendar considerations.

2. Pharisees: The most influential of the Jewish sects in first-century Judea, believed the Sabbath referred to in Leviticus/Vayiqra 23:15 was the first-day of Chag HaMatzot or Unleavened Bread (I.e., the 15th day of the first month), which meant that the Wavesheaf Offering would take place on the 16th day of the first month. Thus, the 7-week count was that of 7-weeks from the first-day of Unleavened Bread. So, Shavuot could fall out on any day of the week, with the exception of a weekly Sabbath.

3. Essenes: This sect is believed by many to be those folks who lived and worship in Qumran of the Dead Sea Scrolls fame, although we know from the writings of Jewish historian Josephus that many Essenes also resided throughout the whole of Judea.

But in terms of the “sabbath” mentioned in Leviticus/Vayiqra 23:15, the Qumran sect understood it to mean the weekly Sabbath that occurs after the last day of Chag HaMatzot/Unleavened Bread. And so, as with the Boethusians’ understanding of the “morrow after the Sabbath,” Chag HaShavuot itself would always occur on a first day of the week (aka S-nday).

Most Messianics adhere to either the Boethusian or Qumran/Essennic reckoning and understanding of the term “sabbath” in Leviticus/Vayiqra 23:15: That of the “morrow after the Shabbat” being a first-day of the week or a S-nday.

Although the Pharisee sect had the majority rule of the Sanhedrin in first-century C.E. Yerushalayim, and thus, it would seem that Pharisaic rule would be the law of the Jewish religious and political landscape in Judea and throughout the Roman Empire, we have no written proof as to which reckoning for Wavesheaf and Shavuot was actually adhered to. Mishnaic passages such as m. Menachot 10:3 strongly suggests that the Pharisaic reckoning was followed. That being the case, Yahoshua and His disciples would have likely followed suit and kept the feast along with every other first-century orthodox Jewish Judean. Some have suggested, however, that the apostle John’s (aka Yochanan’s) account of Yahoshua and His disciples’ keeping the Feasts may not have been consistent with how Yahoshua reckoned the timing of certain feasts, but instead, deferred at the time to the Pharisaic reckoning:

After this there was a feast of the Jews; and Jesus went up to Jerusalem. (Joh 5:1 KJV)

And the passover, a feast of the Jews, was nigh. (Joh 6:4 KJV)

Other similar passages include John 2:13 and 11:55.

In these cited passages, the focus is on the phrase “a feast of the Jews,” which more times than not in the Brit HaDashah is a direct reference to the rabbinic (Pharisaic) Jewish sect and its religious leaders.

For the longest time, I used to dance around these passages and attribute them to intentional scribal errors thinking it entirely uncharacteristic of someone like the apostle to refer to the feasts as “a feast of the Jews”. But given what we know regarding the likely meaning of the phrase “feast of the Jews,” one has to factor in the possibility that Yochanan meant what he wrote: the referenced feast was of rabbinic reckoning and not of Yah’s and Yahoshua’s reckoning.

And so it stands, at least for me, that this disconnect that existed between the various first-century Jewish sects in terms of their respective reckoning of the timing for the feasts, could be the very answer to my questions regarding the wording of these four-mysterious verses in Yochanan’s Gospel account.

Consequently, we find that even today, the vast majority of Jews in the world still adhere to the Rabbinic (aka Pharisaic) reckoning of time for the feasts, although many Messianics—both Observationalist and Rabbinic Calendar fans alike—seem to adhere to the Boethusian reckoning of time for Wavesheaf and Shavuot.

It would seem intuitive that the three-opposing Jewish sects might keep Wavesheaf and Shavuot according to their respective reckonings, although that might have led to some push-back from the ruling Sanhedrin. For with separate observance time-frames for each of the three-sects, there’d have to be separate ceremonies and sacrifices that would have to be conducted on those competing days as well. Nevertheless, and strangely enough, neither of the historical writers such as Josephus nor Philo seem to have mentioned such conflicting observances taking place during that time and in that region.

I should also add that the conventional wisdom of first-century Judaism in terms of determining the start of a new biblical calendar year and the start of each calendar month seems to have consisted of a combination of both the observational and calculated as suggested by 1 Samuel 20:18:

“Then Yahunathan (aka Jonathan) said to David, ‘tomorrow is the New Moon (chodesh) and you shall be missed, because your seat will be empty” (Cepher).

So, it would seem by this historical example that even in King David’s day, the Hebrews reckoned time on their calendar through the sighting of the renewed moon each month in combination with calculations as to when the lunar conjunctions would occur. In other words, how did Jonathan confidently know that the new moon would occur the following day unless he possessed knowledge of when the renewed moon would occur before hand.

Now, despite this combination of the observational and the calculated, the observational always took center stage for reckoning the key dates of the biblical calendar year with the Sanhedrin employing anywhere between three to seven councilmen to make their final ruling on when each year and month began (reference the Tosefta—t.Sanhedrin 2.1; 2.6; 2.12; m.Rosh HaShannah 1:1).

So, communicating the start of each calendar year and month after confirmation of the sighting of the renewed moon (it is believed that the Cohenim would confirm the renewed moon sightings with their lunar conjunction calculations)—they’d communicate their ruling to the scattered people of the land originally by way of hilltop fires. But after confusion erupted between Jewish authorities and Samaritans over the meaning of these hilltop fires, communication was accomplished by way of messengers (ref.m.Rosh HaShannah 2:3).

4. The Commandment Given to Keep Shavuot Through the Renewed Covenant—A Look at Shavuot Through the Lens of the Acts 2 Pentecost Event

Down Payment on the Renewed Covenant

Although the New (or Renewed) Covenant has not been fully enacted, we saw the down-payment of it played out on the Temple Mount on Shavuot, just 10-days after Yahoshua commissioned His disciples on the Mount of Olives and then ascended up on high to be with His Father and to serve in the Heavenly Mishkan. On that fateful day, Pentecost 28 C.E., the Holy Spirit (i.e., the Ruach HaKodesh) was poured out upon the disciples of Yahoshua who were attending Shavuot, gathered on the Temple Mount (Acts 2). This was the fulfillment of the “shadow picture” of the very first Shavuot at Mount Sinai. At the first Shavuot, YHVH gave the Children of Yisrael His Torah—His instructions in righteousness—His commandments. On the Day of Pentecost in 28 C.E., YHVH gave the redeemed and faithful Children of Yisrael (i.e., starting off with the disciples of Yahoshua Messiah) His Holy Spirit (His Ruach HaKodesh). Thus, we see how Torah became fully manifested and made to dwell within the people of YHVH. At the time of the first Shavuot, 3,000 souls perished because Yisrael chose to break the covenant. At the time of Shavuot on the Temple Mount as recorded in Acts 2, 3,000-souls entered the Body of Messiah and into life eternal.

5. The Why and How of Shavuot for the 2022 Netzari—Spiritual and Practical Halachah

The Importance of Shavuot For Messianic Believers Today

Shavuot remains relevant to every Torah Observant Believer in Messiah today. Beyond the fact that we are commanded by YHVH to keep Shavuot (Leviticus/Vayiqra 23:21, 22), we gain invaluable and crucial understanding of the New (Renewed) Covenant that Messianics are now privileged to be under. Shavuot is important in reminding the Netzari of the importance of keeping Torah and being in a right-relationship with the Creator of the Universe. Shavuot also serves as a prompt for every Torah Observant Believer to seek the leading and guidance of the Holy Spirit in their lives such that they live lives of their chosen status as Kings and Priests of YHVH Elohim. And Shavuot teaches the Netzari that just mechanically keeping Torah does not secure their place in the Kingdom of YHVH. Torah is Father’s house-rules that help us maintain a substantive relationship with Him. Admission into the Kingdom of YHVH is gained through faith in the shed blood of Yahoshua, for salvation is a gift from Yah. YHVH’s gifted Holy Spirit (I.e., Ruach HaKodesh) then aids the Netzari in his/her keeping of the Creator’s house-rules—rightly walking out Yah’s Torah while remaining in a covenant relationship with Yah—even in the midst of his/her living in this corrupt and dying world.

Shavuot then is about living the life that the Creator of the Universe always had in mind for His chosen people. Shavuot is living life in the Spirit.

Keeping Shavuot in 2022

The keeping of Shavuot by today’s Torah Observant Believer in Yahoshua Messiah is pretty simple. We find in Leviticus 23: 21 that Messianics are to:

  • Make a proclamation on Shavuot; such that believers are to extol the glories of the Creator and speak to others of YHVH’s Word.
  • Participate in a holy convocation; such that Netzarim come together (e.g., in fellowships and congregations and assemblies) for the reading of Scripture and the breaking of bread.
  • Perform or conduct no servile or laborious work.
  • Worship Yah in Spirit and in Truth.

With the Temple in Jerusalem no longer in existence, Messianics can not truly keep Shavuot as one of the 3-pilgrimage Feasts of YHVH and as instructed in Torah (Exodus/Shemot 23:14-17; Deuteronomy/Devarim 16:16). However, under the auspices of the renewed covenant, the well intentioned Netzarim’s bodies have replaced the Temple proper as the dwelling place of YHVH (1 Corinthians 3:16; 6:19). Thus, wherever two or more Netzarim have gathered together in their Master’s Name, there Yah will be in their midst (Matthew 18:20). Our implements or elements of worship, which back in the day were sacrifices and offerings, are today the giving of our bodies unto Yah as living sacrifices that are holy and acceptable unto Him (Romans 12:1); and sacrifices of praise to Yah which is the “fruit of our lips” giving thanks to His Name (Hebrews 13:15); and exhorting one another (Hebrews 10:25).

How this all actually looks for a Netzari living in 2022 depends wholly upon where Yah has placed them at the time of any of the mandated feasts of Yah, not just Shavuot. As ideal as it is to participate in a live, physical convocation or fellowship on the day of Shavuot, it just may not be possible from some of us do. So, it falls to the diligent Netzari to search out opportunities to fulfill the mandate of convocating on these set-apart days such as Shavuot, which means well in advance of the day, searching out local fellowships and assemblies if they exist; pulling up live gatherings on-line; or convocating with willing, like-minded family members on the day. We are thus called to study to show ourselves approved a Yah, workmen that need not be ashamed (2 Timothy 2:15). In other words, we are called to do our best to fulfill the tenets of Yah’s Feasts in Spirit and in Truth, allowing Yah’s Ruach HaKodesh to lead and guide our keeping of the day.

I have another teaching on Shavuot that I posted back in 2018 that is near and dear to me that I would absolutely love to share with you. I thought about incorporating it into this discussion, but found that it would be prohibitively too long. But if you are interested in going deeper into the spiritual implications and applications of Shavuot, I would humbly encourage you to listen to or read our post entitled: The Shavuot-Pentecost Connection. I promise you, it will cause you to think and see Shavuot a little differently than you may otherwise have done.