The Difference Between Faith and Belief-The Righteousness of God is the Place Where Obedience and Faith Intersect-Part 3

The Difference Between Faith and Belief-The Righteousness of God is the Place Where Obedience and Faith Intersect-Part 3

by | Nov 18, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

 

This is “The Difference Between Faith and Belief,” it will be Part 3 of our Series within a Series Entitled “The Place Where Obedience and Faith Intersect.”

 

We’re picking up where we left oft at Romans 3:22 which reads:

 

“Even the righteousness of Elohim, which is by faith in Y’shua the Mashiyach for everyone and on every one that believes in Him: for there is no distinction…” (AENT).

 

Now, as I was putting this discussion together, I realized that we had not fleshed out the difference between faith and belief. In part 2 of this series, we talked extensively on the mainstay of Yah’s elect being required of Yehovah to live by their faith. And we see clearly delineated here in our focus passage that Shaul writes to his Roman Assembly readers that the Righteousness of Elohim is achieved through faith and that this righteousness is for everyone who believes in Him.

 

So, then I ask you: What is the difference between faith and belief? Is there a distinction between the two, or are they essentially the same concept?

 

Well, we will attempt to answer these questions today.

 

Faith as found here in our reading is the Greek term “pistis,” and believe is “pisteuo.”

 

As an aside, faith in the Hebrew is “’emuwn;” while believe in the Hebrew is “’aman.”

 

Faith is mentioned in the authorized version of the Tanach just twice: Deuteronomy 32:20 and Habakkuk 2:4, while some 229 times in the Brit haDashah.

 

Believe as an English term is found some 17-times in the Tanach, while it is found some 115 times in the Brit haDashah (with belief found only once in the whole of AV scripture, believeth 35 times in the Brit haDashah/4 times in the Tanach). 

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Faith is primarily born of “trust.”

Because a thing is believed as true; it is worthy of trust (2 The. 2:13).

 

In this passage, Shaul makes mention of the Thessalonians trust in the Truth and their being set apart by the Ruach haKodesh:

 

“But we are bound to give thanks to Elohim always on your account, my brothers, beloved of our Master (Y’shua), that Elohim has from the beginning chosen you to life through sanctification of the Spirit (aka Ruach) and through faith in the Truth” (AENT).

 

So it was to Shaul that these saints were chosen unto life because of their set-apart-ness by the Ruach haKodesh, AND because of their trust in the Truth of Yah’s Word and the Gospel of the Kingdom.

 

Now, it must be mentioned, that many English translations of this passage use the term “belief” as opposed to “faith,” although “pistis”—which is actually faith—is found in the Greek manuscripts. And so, bearing in mind that “faith” is generally founded upon trust in Yah and His Word, “faith” as opposed to belief is best used here.

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There are degrees of “faith” or “trust” that go up to that of “a full assurance of faith.”

 

Shaul asserts that God’s Righteousness is revealed from faith to faith as the elect one of Yah lives by their faith (Rom. 1:17).

 

In other words, as Yah’s elect lives their life by their faith, they will grow from one level of faith to the next, as the Ruach haKodesh works its work in them and they grow in knowledge and grace. 

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Faith comes from teaching (Rom. 10:14-17).

For faith to manifest, there must be knowledge (Joh. 10:38).

 

Increasing one’s understanding Yah’s eternal Word—His Truth–is key to one’s increased Faith. Faith, in addition to understanding, must consist of, what certain scholars frame as, an “assent.” “Assent” is an act of one’s will. In simpler terms, Faith is an action word. Faith requires one to do something in response to their trust. 

 

Now, some folks declare there is such a thing as “saving faith.” Saving faith is said to be received by the one who would be justified or receive Abba’s imputed Righteousness. These contend that this “saving faith” rests upon Y’shua alone for one’s salvation. (And I should also add that these also reject the keeping of Torah or any mention of establishing an obedient Covenant Relationship with Yehovah. But what else is new?)

 

Furthermore, these theologians contend that Faith accepts and believes that the Word of Yah is the absolute Truth and that it leads to the sinner being justified before a holy and righteous Elohim (Rom. 3:22, 25; Gal. 2:16; Phi. 3:9; Joh. 3:16-36; Act. 10:43; 16:31). This saving faith must also consist of a consciousness of one’s sin and his or her dire need of a savior.

 

These are all well and good explanations of faith by denominationalists. And I would say to a great extent, their definitions and understanding of what true biblical faith is true. However, their definition lacks in substance. And I would go so far as to suggest that the denominationalists’ official understanding and definition of faith is really more a definition of belief than faith. There is, instead, this sense of cognitive acknowledgment in the existence of the Creator and His Son. But when we see faith manifested in the patriarchs, one must admit that our forefathers’ possessed more than just a cognitive acceptance and knowledge of Yehovah. You’ll kind of see what I mean as we progress in this discussion. 

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So then, biblical faith can be viewed or framed as a reliance and trust in Messiah to deal with one’s sin issue. 

 

Messiah becomes one’s own. Such faith requires a renewed will that trusts. People, in and of themselves, are incapable of true biblical faith. Indeed, people may possess belief in Yehovah and the Bible and in Yahoshua, but when it comes to faith, as we see epitomized in the story of the boy’s father begging Yahoshua to do something towards delivering his son from demonic oppression, humans need spiritual help to bring them to the level of a trusting—even a salvation faith.

 

“(13) For a man in his natural self does not receive spiritual concepts; for they are foolishness to him. (14) Neither can he know them; for they are discerned by the Spirit. (15) But he that is spiritual, judges of all things: and he is judged of by no one. (16) For who has known the mind of Master YHVH, that he should instruct him? But we have the mind of Mashiyach” (1 Cor. 2:13-16; AENT).

 

The development or settling in of a trusting faith in humanity is complicated by the works of the enemy, that blinds humanity from the Truth of the things of Yehovah:

 

“(3) And if our Good News (aka Besorah or Gospel) is veiled, it is veiled to them that perish; (4) to them whose minds the god of this world has blinded, in order that they might not believe, or else the light of the Flame (aka the Good News or Gospel) of the glory of the Mashiyach (who is the likeness of Elohim) should dawn upon them” (2 Cor. 4:3-4; AENT).

 

This faith becomes who the individual is: Essentially, it’s as if that one’s moral or spiritual DNA becomes altered such that he or she chooses to be good instead of bad; his or her perspective is altered to that of Yehovah.

 

And so, the mind or intellect of the faithful must be enlightened by divine teaching (Joh. 6:44; Act. 13:48; 2 Cor. 4:6; Eph. 1:17-18). 

 

There must be a clear discernment of the things of Yah versus the things that are not of Yah.

 

Faith is a requirement of salvation because that’s the way Yah chose to set this thing up. One’s faith must enjoin in the fact of “Thus saith Yahovah.”

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Vine’s Dictionary

 

The Brit haDashah

 

Believe

 

To “believe” (verb) in the Greek is “pisteou,” which, depending on how it is used in context of the text in which it is found, means to be persuaded of…”

 

“Belief” is “pistis” (noun), which, depending on how it is used in context of the text in which it is found, may mean a conviction respecting Elohim and His Word and one’s relation to Elohim.

 

“Believe/Belief” is “pistos” (when used as an adjective), and depending on how it is used in context of the text in which it is found, could mean believing, trusting (active); trustworthy or faithful (passive).

 

Faith

 

Now, “faith” in the Greek is “pistis,” which, depending on how it is used in context of the text in which it is found, could mean a firm persuasion; a conviction that is based upon hearing. It is used in the Brit haDashah always of “faith in Yahovah or Mashiyach.”

 

“Trust” is germane to any biblical concept of faith, as evidenced throughout the whole of the Brit haDashah (Rom. 3:25; 1 Cor. 2:5; 15:14, 17; 2 Cor. 1:24; Gal. 3:23; Phi. 1:25; 2:17; 1 The. 3:2; 2 The. 1:3; 3:2).

 

As it relates to biblical faith, “pistis” consists of:

 

  1. A firm conviction and acknowledgment of YHVH’s revelation and truth (2 The. 2:9-12). Conviction classically means a firmly held belief or opinion of things of the Faith (noun). Those opinions or beliefs are generally transitory or changed, regardless any negative experiences or opposition to his or her established beliefs.

 

  1. Personal surrender to YHVH (Joh. 1:12). Without a complete turning over of one’s life to Yehovah, which we contend is via one entering into an obedient covenant relationship with Yehovah. It’s a dying to self, as the faithful one’s life is no longer his/her own:

 

“(19) Or don’t you know, that your body is the temple of the Ruach haKodesh who abides in you, whom you have received from Elohim? And you are not your own. (20) For you are bought with a price. Therefore, you glorify Elohim with your body, and with your spirit, which are Elohim’s” (1 Cor. 6:19-20; AENT).

 

  1. A conduct (obedience) that is inspired by such surrender:

 

“Now the just by my faith will live: but if he draw back, my soul will not have pleasure in him” (Heb. 10:38; AENT).

 

Therefore, faith is contrasted to belief, such that belief is more of an opinion or thinking that is held in good “faith” without reference, per se, to any supporting proofs.

 

For example, Avraham, who believed Yah’s promises, but his faith-His trust-rested on Yah Himself.

 

Tanach

 

To “believe” (verb) in the Hebrew is “’aman,” which depending on how it is used in context of the text in which it is found, means to be firm; to endure; to be faithful; to be true; to trust; to believe.

 

To “believe” is indicative of that thing of which one believes is:

 

  1. Lasting or enduring. In other words, that which we believe of Yehovah does not change. There is a sense of permanence associated with ‘aman, as opposed to transitory in our modern parlance.

 

  1. Firm or trustworthy (Isa. 22:23-25). An excellent example of this is found in the example of a peg that is driven into a firm substance so that the peg becomes immovable.

 

We have Genesis 42:20, cf. 1 Kings 8:26; Hosea 5:9, where “’aman” denotes both “trustfulness” or “faithfulness.”

 

 

“’Aman” in YHVH being faithful because He has already proved Himself as such. YHVH has kept His covenant (Isa. 47:7).

 

“’Aman” as used in Job entails that of a psychological or mental certainty (Job. 29:24).

 

In Genesis 15:16 we find recorded that Avraham believed in YHVH, not merely in Yah’s Words and promises, but in the very Person of Yah. This strongly denotes that of a personal relationship with Yah.

 

In Exodus 4:9, we find the gist of belief as used here is on the act of believing, not on the trustworthiness of the signs rendered.

 

Other references worth checking into are Exo. 4:5; cf. 1 Kin. 10:7.

 

Therefore, we find in the Tanach that faith and belief are essentially synonymous terms. In other words, the Hebrew mindset as it relates to one’s belief and faith are one and the same. There is essentially, no distinguishing between the two. That’s the term “faith” or “’emuwn” is only used twice in the Tanach and “believe” or “’aman” is used some 17 times. 

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Faith=Trust in Yehovah, while Belief=a mental state or persuasion. 

 

Thus, belief may or may not be as strong as faith. Beliefs are things that we are convinced are true through our acquiring of information or experiences to that end. Interestingly, because of the fluidity or subjectivity that our beliefs may be based upon, they—our beliefs—may change over time (I.e., they are transitory).

 

Faith on the other hand consists of belief, actions and confidence. Biblical faith, then, is bigger than biblical belief alone. Faith always requires action. One’s faith will always cause him/her to act.

 

The best reference to this is found in James 2 where the apostle and half-brother of our Master Yahoshua, declared that Faith without works is dead.

 

And so, one’s faith will naturally move one to obedience, or at least, it should move one to obedience.

 

The element of confidence, which is part and parcel of one’s faith, determines just how solid one is or how steadfastly one sticks to or conforms to his/her belief and conviction.

 

Most folks contend that faith and belief are synonymous. But the truth of the matter is that these two terms are interrelated, which is to say they are very close in meaning; that the two terms actually consist of some elements of the other so to speak. But, the two terms are indeed different.

 

And so, there is little to no mystery as to why the vast majority of English Bible translators make no distinction between the two.

 

One of the best ways to not only display this principle, but to also show a clear distinction between the two terms of faith and belief, is found in Matthew 17:20:

 

“(19) Then the disciples approached Jesus privately and said, “Why couldn’t we drive it (the it being demons) out?” (20) “Because of your little faith,” He told them. “For I assure you: If you have faith the size of a mustard seed, you will tell this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you” (CSB).

 

Do you see a problem here? If we take this passage at rote, face value, it appears that Yahoshua is telling His inquiring disciples/talmudim that they were unable to cast out the demon(s) because they possessed little faith. And then He goes on to explain further to them that if they had an even smaller amount of faith—let’s say the size of a mustard seed—they would be able to move mountains. If this doesn’t cause one to be slightly confused, then I don’t know what will.

 

But when we look at the KJV, NKJV and AENT to name a few, these make a distinction between faith and belief:

 

(19) “ Then the disciples came to Jesus privately and said, ‘Why could we not cast it out?’ (20) So Jesus said to them, ‘Because of your UNBELIEF; for assuredly, I say to you, if you have FAITH as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you’” (NKJV).

 

Now do you see the clarity between the two terms? Yahoshua explains to His disciples/His talmudim that they were unable to expel the demon(s) because they didn’t believe they could. And so, Yahoshua further explains that if they had just a baseline faith or trust in their authority—and Yahoshua likened that level or size of trust to that of a mustard seed—then nothing would be an impossibility to them because they would know or believe that they could do what they sought to do. In other words, one’s level of faith positively or negatively impacts one’s belief in their purpose.

 

You see, when you trust in the Person of Yahoshua and the authority that He has placed in us, His disciples, then that trust will translate into action and we will have the persuasion within us that we can do that which we are called to do. We will believe that we can do that which we were called to do.

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Ya’achov (aka James) points out that faith without works (works being obedience) is simply a belief (essentially he does—James 2).

 

The same Ya’achov mentioned that demons certainly believe in Yahoshua and Yehovah, but they actually shutter just at the mention of their names (Jas. 2:19). Demons, however, do not possess a trusting faith in Yahoshua and Yehovah.

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The writer of Hebrews defined faith as:

 

“…the persuasion of the things that are in hope as if they were in actual fact, and (it is) the manifesting of the things not seen” (11:1; AENT).

 

The writer invokes the concepts of persuasion, which can also mean assurance and confidence, and conviction. There is, then, within the faith holder a settled sense of confidence that something that is not seen but has been promised by Elohim will actually come to pass sometime in the future. There is a trusting in the Person and Words of Elohim and His Messiah. And this trusting faith is testified to throughout the whole of chapter 11.

 

And so, the truth-seeker and truth-lover can simply peruse the 11th chapter of Hebrews and from the list of faithful patriarchs, gain a well-rounded education on this critical subject of biblical faith.

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The persuasion that encompasses biblical faith is one that provides the soul a foretasting of that which is foreshadowed and promised; a present-mindedness that that which is promised has in some sense already come to fruition; yes, the check’s in the mail if you will.

 

Those things that cannot be seen by the physical eye are a reality of the mind. There is a certitude that Yehovah is real and that He is a rewarder of those that diligently seek after Him. Thus, faith, as opposed to belief, is that thing that pleases Yehovah (Heb. 11:6).

 

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But quite possibly the thing that separates biblical belief from biblical faith the most, at least as far as I’m concern and in the minds of others of like mind, is that true biblical faith is characterized by the existence of relationship or covenant. 

 

Our faith is something that we, the chosen of Yah, are instructed to live by (Hab. 2:4). Every aspect of who we are is to be controlled by our trust in Yehovah.

 

We don’t live by our beliefs, per se, although our beliefs might sway or influence how we respond to certain things going on around us. In fact, most certainly, belief comes always before trusting faith. Our faith then, leads us to a trusting, obedient, covenant relationship with the Almighty.

 

We then conduct our lives according to our trust in Yehovah. In so doing, Yehovah requires everything from us. He requires that we give Him our all; do what He tells us to do; look to Him for our needs; find our joy and peace in Him; seek to be like Him; to fear Him; to trust exclusively Him; and so forth. This becomes what we often refer to in our community as halachah–our walk. We walk or journey in the footsteps of our Master Yahoshua Messiah, who is the splitting image of His Father Yehovah Elohim, King and Creator of the Universe. If we follow Him to the tee and we conform to His image, we are likewise being formed into the very image of our Elohim. (Yes, we were essentially made in the image of Yehovah. But through Yahoshua, we are being made to be like Him in a great many ways: To take on His Perspective: to see as He sees; think as He thinks; feel as He feels; behave and act as He acts and behaves.)

 

Folks, faith, pistis, is all about being in a trusting, obedient covenant relationship with the Creator of the Universe. True biblical faith is inextricably linked to covenant. I pray that you can see that.

 

And so, conversely, belief, although it is part and parcel of one’s trusting faith, does not necessarily involve covenant relationship with Yehovah. Anyone, either within or outside our faith community can believe in Yehovah and His Word. In fact, it has been reported that at least a third of the world believes—possesses a cognitive or ideological acceptance and understanding of Yehovah Elohim. However, the difference that one must recognize is that the person who possesses true biblical faith, is in covenant relationship with Yehovah. That covenant relationship will influence their belief in a number of ways: how they exercise their authority and power in Messiah; how they carry themselves within and outside their faith community; or how they understand Yah’s Words. 

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Our faith comes by hearing and teaching of the Word (Rom. 10:17).

 

It then behooves us and is required of us that we believe the Gospel (Rom. 10:16).

Ideally, humanity is supposed to believe on and possess trusting faith exclusively in Yehovah and His Son Y’shua Messiah. Unfortunately, we’re seeing clearly played out before today in the world around us, that the citizens of this world are instead believing on and trusting in humanity and the world’s systems:

  • Government and Government Leaders
  • Friends and Families and Employers
  • Social Systems
  • Their established way of life
  • Possessions
  • Liberal ideologies
  • Hollywood
  • Social media
  • Technology
  • Science

 

While the powerbrokers of this world place their beliefs on and trust/faith in:

 

  • Technocracy
  • Wealth
  • Their power and influence and fame and notoriety
  • One another
  • Especially their gods that direct their steps in life.

 

We, Yah’s elect, are not to place our trust in princes, nor in people, in whom there is no salvation or deliverance (Psa. 146:3). True salvation and deliverance comes only from Yehovah our Elohim. Man exists not of his/her own accord. Their very breath is owned by Yehovah (Isa. 2:22).

 

And so, Father says to humanity: Cursed is the one that trusts—one who puts their faith—in humans, especially those that do not know the Ways of Yehovah (Jer. 17:5).

 

True, biblical belief and trusting faith is rare in the earth. It is found in a remnant of people who all too often reveal their trusting faith in Yehovah and His Ways by giving up their lives for their Faith. They do not place their trusting faith in any of the above mentioned elements: They’ve given all to Yehovah and to Y’shua His Messiah.

 

But these who possess such belief and faith are a precious few. And Master lamented in a prophetic utterance to His talmudim by way of a question: When the Son of Man returns will He find faith in the earth (Luk. 18:8)? And the answer to that question is yes, but only in rare places and within a small remnant of the faithful. For only will the remnant possess the trusting faith that Yah is calling for from a people who would be His.

 

The broad path engenders within its followers a misplaced faith and belief system that leads only to destruction and death. The broad path is all about trust in men and their systems; trust in the god of this earth; trust in one’s possessions and position in life.

 

Conversely, the narrow path engenders, a necessary trust and belief in the One who will guide their way to life. The very fact that the pathway to Yehovah is narrow and arduous, demands one trust in the Elohim that will lead them along the paths of righteousness with the help of His Ruach haKodesh. 

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A great illustration and distinction between the two concepts of faith and belief, I believe, is to be found in the story of the healing of the demon-tortured boy in Mark chapter 9:

 

14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.  15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye with them?  17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;  18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth,  and pineth away: and I spake to thy disciples that they should cast him out; and they could not. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. 21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.  25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.  26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up; and he arose. 28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting. (Mar 9:14-29 KJV)

 

Okay, there are 4-specific points I want to draw and examine in this passage:

 

  1. Y’shua refers to his talmudim as a “faithless generation” in response to the boy’s father revealing to Y’shua that his talmudim were not able to expel the demons from the boy.

 

  1. The boy’s father expressed a level of uncertainty in Y’shua being able to heal his boy.

 

  1. When questioned or in responding to the father’s uncertainty regarding Y’shua being able to heal his boy, the father asserted that he did (A) believe that Y’shua could heal his boy, but he was struggling with whether (B) Y’shua would actually heal his boy. And we will see, in just a moment, that the text in most English translations of our bible, use only the terms belief and or believe, without the term faith having anything to do with this story (with the exception of Y’shua referring to His talmudim as being faithless). This would suggest to the average reader that the boy’s father’s faith was not a factor in the healing of his son, or that belief and faith are one and the same thing. But the AENT and the Peshitta does make a differentiation between faith and belief here that we must take into consideration in our attempt to understand the difference between the two terms/concepts.

 

  1. When Y’shua was asked by His talmudim why they could not expel the demon from the boy, Y’shua informed them that there are things such as the expelling of certain evil spirits that require things in addition to belief and faith: They in fact also require prayer and fasting.

 

Focusing on verses 22-24, the AENT reads:

 

(22) “…and many times it has cast him into the fire and into the water to destroy him, but whatever you are able to do, have compassion on me and help me.” (23)  Y’shua said to him, “If you are able to believe, anything is possible to be for him who believes.” (24) And at once the father of the boy cried out while mourning and said, “I believe, my Master. Help the lack of my faith!”

 

The father makes an interesting statement of exasperation to Master by saying:

 

“…whatever you are able to do, have compassion on me and help me” (vs. 22). 

 

But Master responds by in part, repeating the father’s statement back to him:

 

“If you are able…believe…”

 

In other words, the boy’s father, having already been disappointed by the failures of Y’shua’s Talmudim to heal his son, turns to Y’shua and fearing another failure about to transpire, (Master’s reputation likely damaged by the failures of His talmudim) settles for anything that Y’shua might be able to do to help his situation. Not necessarily heal his son. But something. Anything, the father asks.

 

And Master, in response to the boy’s father’s desperation, says to him:

 

“Look, you can accomplish just about anything if you believe it can be done.”

 

Master introduces into this situation the concepts of belief and faith. As it related to this boy’s father, the importance of belief and faith had possibly not been previously mentioned to him. And this situation forced the boy’s father to come to terms with what exactly he believed about this supposed healer in front of him and the real possibilities of his son being healed, especially after the most recent healing failure.

 

And so, the man pronounces to Master that he indeed believed his son’s healing was possible. But as far as he was concerned, he needed Yahoshua to do something to strengthen His faith in Him. The man needed something from Y’shua.

 

Shaul taught that faith (aka “pistis”) comes from hearing, and that which is heard comes from the Gospel or Word of Yah (Rom. 10:17). And so, as far as the tortured boy’s father was concerned, He needed an assurance from Y’shua Himself.

 

Thus, our faith is built upon the Word of Elohim. His Word causes us to trust Him; to be at One with Him; to be in an obedient covenant relationship with Him.

 

Interestingly, the talmudim requested of Y’shua that He increase their faith (Luk. 17:5). Master responded by simply positioning their perspective on the matter of faith (aka “pistis”). Master told them that it all starts with a seed of faith—of conviction. If you have a seed amount of true faith, you will be convinced that you can accomplish amazing things (Luk. 17:6). If you simply trust in Me (trusting faith), you will do amazing wonders (belief).

 

Concluding Thought

 

We believe (”pisteuo”) when we are persuaded that the Gospel is true and that Y’shua is our Messiah. That persuasion leads to faith (”pistis”), which is a conviction of truth that leads to an obedient covenant relationship with the Almighty. Belief doesn’t necessarily manifest in action or behavior. But faith always requires positive action on our part.

 

All that we’ve discussed here should be studied by each of us individually. Don’t take what I’ve presented to you here as absolute truth until you’ve verified through your own studies and meditations.

 

But I will offer this to you in closing as it relates to the distinction that exists between faith and belief. The absolute main point I would pray each of us leaves here with today is that we must trust in Yehovah in every area of our lives, through Yahoshua Messiah. And to get to that level of trust, we must enter into a trusting, obedient relationship with Yehovah our Elohim. Covenant then is the foundation upon which we build and grow our faith. Covenantal faith is what separates us from our Denominationalists and Jewish cousins.

 

 

 

 

We Serve a Covenant-Keeping Life-Giving God-STAR-7

We Serve a Covenant-Keeping Life-Giving God-STAR-7

by | Nov 12, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

Our Torah Reading today—which is the 7th reading of the 3-year Torah Reading Cycle, popularly referred to as a Torah Portion, is contained in Genesis 8:15-9:17. I’ve elected to assign this discussion a title of: “Our Covenant Making, Life Giving God, as this reading encompasses two concepts (among a great many others) that I want us to focus on, which are the concepts or themes of “life” and “covenant.” For we will find clearly laid out before us that we serve a life-giving; life-promoting and covenant-making and covenant-keeping Elohim. And this reality rests in stark contrast to that which the enemy and uncoverted/unrepentant humanity advocate, which is death and living lies. The enemy and unrepentant humanity is all about promoting death of itself one way or another, while promoting such things via platforms that are based upon lies and and deception.

You see, you can’t have covenant with Yehovah without Truth and life.

But our reading encapsulates the concepts and themes of life and covenant through the life and experiences of Noach and his family. We find here in our reading a story about “new beginnings” as Yehovah begins the process of rebuilding His living creation from the survivors of the Great Flood. And contrary to what we may think on the surface, the story of Noach is a story of hope, promise, covenant and life.

 

(8:15) And Yehovah spoke to Noach, saying,

(16) “Go out of the ark, you and your wife and your sons and your sons’ wives, with you.

(17) All the animals that are with you of all flesh, fowl and cattle and every crawling thing that crawls on the earth, take out with you, and let them swarm through the earth and be fruitful and multiply on the earth.”

(18) And Noach went out, his sons and his wife and his sons’ wives with him.

(19) Every beast, every crawling thing, and every fowl, everything that stirs on the earth, by their families, came out of the ark.

(20) And Noach built an altar to Yehovah and He took from every clean cattle and every clean fowl and offered burnt offerings on the altar.

And so, after disembarking the ark as Yehovah instructed Noach and his family, Noach builds an altar and offers burnt sacrifices consisting of clean fowl and cattle unto Yehovah.

Clearly Noach received proper worship instructions from someone prior to this. No doubt his righteous parents. At least one of the extra-biblical writings contend that Noach received instructions in righteousness from His grandfather Methuselah.

Regardless, what we see clearly spelled out here that there existed a clear distinction between that which was clean and that which was unclean as it related to animals.

(21) And Yehovah smelled the fragrant odor and Yehovah said in His heart, “I will not again damn the soil on humankind’s score. For the devisings of the human heart are evil from youth. And I will not again strike down all living things as I did.

And so, Yehovah smells the odor of the sacrifices and He says in His heart that He would (1) no longer damn the soil on humankind’s score. And (2) He would not again destroy all living things as He’d just done.

To say that Yehovah “says something in His heart” is to mean that Yehovah “says to Himself.”

J. H. Hertz, author of Torah and Haftorah asserts that this simply means Yah resolved that He would not destroy His living creation again as He just did.

The noting by Moshe here in this verse that Yehovah smelled the fragrant odor leading to Yehovah’s resolution not to destroy creation again is somewhat indicative that Yehovah accepted Noach’s volitional offering.

We also find here noted that Yehovah determines that “He will not again damn the soil nor strike down all living things as He did because “the devisings of the human heart (or will) are endemically evil.” And this damning of the soil on humankind’s score hearkens back to Yehovah cursing the ground by that Adam and his posterity would till for food, but given the context in which this statement is made, this damning of the soil or earth also directly applies to the Great Flood.

So I ask you: Is it possible that Yah settled within Himself and with the Heavenly Counsel (if there is indeed such a thing) that humanity’s inherent evil nature is something to be dealt with via another method or means instead of damning the whole of creation altogether? Does this not in some way speak to the Righteousness of Elohim, both of Yah’s goodness as well as His justness and justice?

Now that He reset creation to such a place whereby the corruption of Yah’s living creative order was more or less mitigated and He would now move forward with His Plan of Salvation, Redemption and Restoration, less inhibited by humanity’s corruption and wickedness? Could the advent of the Great Flood have been emotionally trying upon the Creator to the point that He would not wish a repeat of the flood event, His love for His human creation being so great? Or could it have been that maybe Yah was coming to terms with Himself that humanity was simply incapable of good without His help, and thus, His compassion and justice would not bring Him to repeat another extinction event such as the Flood?

Yehovah’s first instructions to post-Flood humanity and animal creation is to “be fruitful and multiply,” which is a clarion call for life: the promotion of life as opposed to death. And to facilitate that clarion call for life, Yehovah vows to never destroy His living creation with such a flood ever again. And He makes this vow, even covenant with His human creation, because, as Yah says, “the imagery (I.e., “yetzer”) of mankind’s heart is evil (I.e., “hara”) from his youth.”

Humanity’s inherent evil speaks to humanity’s natural inclination for evil, which the Jewish sages of old referred to as “yetzer hara.”

“Yetzer hara” is generally thought to overshadow humanity’s inclination for good, or in the sage’s parlance, “Yetzer tov.”

Thus, Yah acknowledges that humanity’s evil heart stems back to Adam’s first grasp of the Knowledge of Good and Evil.”

It must be understood, as it relates to this whole “yetzer hara” thing, that it wasn’t the world or creation let’s say, that corrupted the human heart. It was, instead, an undesirable characteristic of humankind that overshadows an individual.

Rabbinical sages, in grappling with this concept of “yetzer hara,” devised for the sake of discussion and debate, the concept of “good inclination” or “yetzer tov.” Messianic teacher and author Tim Hegg expounds upon this in some detail in his commentary on this parashah. He writes about “yetzer tov” being a prime element of the “Daily Shacharit” or “Morning Service Prayer” where the petitioner reasons with Yehovah that he/she not be ruled over by “yetzer hara” or their “evil inclinations.”

There is, of course, no mention of a “yetzer tov” in man. Our Master corrected the Rich Young Man who asked Him what good thing should he do in order to have eternal life (Mat. 19:16). Yahoshua said to this gentleman, “Why are you asking Me about good? There is One who is good! But if you want to obtain eternal life, observe the mitzvot (aka commandments)” (Mat. 19:17; CJB).

The focus of our passage is rather that of humanity’s inherent inclination for evil and wickedness. And it evident that Yehovah clearly recognized that his human creation generally had no ability to overcome his/her evil inclination, although I would argue that people will always have the ability to choose not to give into their evil inclinations. The unfortunate thing about “yetzer hara” is that the heart of humanity is deceitful and above all things desperately evil, and thus, humanity is inclined to give into that deceitful and evil heart of theirs (Jer. 17:9).

Yehovah told Cain just after rejecting his offering to Him:

If you are doing what is good, shouldn’t you hold your head high? And if you don’t do what is good, sin is crouching at the door- it wants you, but you can rule over it.” (Gen 4:7 CJB)

From the words of Elohim Himself, as He told Cain, humanity can rule over this “yetzar hara” if there is a desire to do so. But that desire, it stands to reason, must be there. Certainly, the patriarch such as Abel, Enoch, Methuselah and Noach had the desire and inclination to rule over the deceit and wickedness that is characteristic of the heart of humanity.

Yehovah, in His gracious compassion and love for His human creation, did not leave humanity to contend indefinitely with their “yetzar hara.” He instead, provided humanity with a lifeline, or as Hegg describes, a remedy. That remedy is of course the renewed covenant which encompasses Yehovah’s Plan of Salvation, Redemption and Restoration. Yahoshua, the mediator of the renewed covenant, ushered in an era where humanity’s sins were atoned for, and most importantly, where the corrupt, deceitful and wicked heart of humankind would be changed from the “yetzar hara” to that of, let’s say, “yetzar tov.” Yahoshua ushered in a change from within the human condition. Humanity would be offered the opportunity to start anew: to receive a new birth, whereby his/her heart of stone would be changed to that of flesh, wholly acceptable unto Yehovah whereby Yah would write His Torah upon it.

And so, Yehovah’s future methodology for dealing with humanity’s wickedness and iniquity would shift from that of universal humanity to that of the individual or community of sinners.

Yehovah continues that He will not again strike down all living things as He did,” which appears to be an oath that the Creator makes, possibly before the Heavenly Counsel, if such a thing actually exists, or rather to Himself. There is no indication that this pledge or oath is directed to or made in Noach’s hearing. No physical sign or token is offered of this solitary oath.

Along the lines of Noach’s sacrifice, let us not forget that his sacrifice was a foreshadowing of Yahoshua’s atoning sacrifice, which served as the vehicle by which humanity’s fellowship with Yehovah would be restored. In so doing, Yahoshua’s Personal Ministry made it possible for us to live in the midst of a corrupt, evil and lawless world, upright and holy before our Elohim (1 Pet. 1:15-16).

(22) As long as all the days of the earth-Seedtime and harvest, And cold and heat, and summer and winter, And day and night shall not cease.”

What we have laid out before us in this verse is possibly, as the rabbis of old suggest, a delineating of the seasons, that Abba declares will continue unabated as long as the earth remains in its present physical state. Each season, according to the rabbis, being two-months in duration.

(9:1) And Yehovah blessed Noach and his sons and He said to them, “Be fruitful and multiply and fill the earth.

Yehovah blesses Noach and Sons, speaking to them in terms of the instruction that He first rendered unto Adam and Eve in the Garden: “Be fruitful and multiply and replenish the earth.”

Humanity was beginning anew through Noach’s family.

(2) And the dread and fear of you shall be upon all the beasts of the field and all the fowl of the heavens, in all that crawls on the ground and in all the fish of the sea.

And so, it was established that the animal creation would exist in fear of human beings, suggestive that possibly prior to the Flood event, the animal kingdom did not exist in fear of humans.

(3) In your hand they are given. All stirring things that are alive, yours shall be for food, like the green plants, I have given all to you.

Humans are released from subsisting on solely a vegan diet here, as Yehovah grants humans permission to consume flesh in addition to a plant-based diet (1:29). Why would Yehovah make this change and why would He do so at this juncture of human history? What changed in the mind or purpose of Yehovah?

(4) But flesh with its lifeblood still in it you shall not eat.

The recorded restriction given by Yehovah here as it relates to human consumption of meat that is taken from a live animal, as well as the consumption of any animal blood.

Yehovah views the blood of all living creatures as the seat of the creature’s life. And this instruction certainly plays into the Kosher handling of meats in Judaism, referred to as “Shechitah” and “Koshering.”

(5) And just so, your lifeblood I will requite, from every beast I will requite it, and from humankind, from every man’s brother, I will requite human life.

The sanctity of human life is underscored here in Father’s edict or ruling that He would exact punishment for the shedding of human blood (verse 6). This, Father asserts, is due to humans having been made in Yehovah’s image.

And thus, it could be concluded that Abba was foreshadowing the establishment of justice systems to directly deal with violations of this prohibition against shedding human blood and murder.

Clearly, leading up to the Great Flood, murder was a common pastime of the antediluvian human society and Abba, setting matters of humanity on a proper footing here with Noach, intended to make it clear that murder was not acceptable behavior for humans to engage in.

Also, if an animal happened to kill a person, that animal was subject to being killed as well. And this would later be reflected in a Torah commandment in Exodus 21:28-32.

Much more than this, if a person were to murder someone, Yah would exact vengeance from the murderer through the agency of humans, or rather, a judicial agency (Deu. 16:20). For the universal identity of humanity is that he was created in Yehovah’s image.

Along this line of discussion on what is meant by man being formed in Yah’s image,I would encourage you, if you are so led, to read or listen to that installment.

As people of Yehovah, it is imperative that we see the world and the human condition through His perspective. Yah’s perspective as it relates to humanity is that all human life is of value. J.H. Hertz describes this perspective as recognizing that all humans must be seen as being individual personality’s with “inalienable human rights.

So then, when one human murders another, the murderer is seen as denying their victim of his/her “inalienable human rights” so to speak.

(6) He who sheds human blood by humans his blood shall be shed, for in the image of Elohim He made humankind.

(7) As for you, be fruitful and multiply, swarm through the earth, and hold sway over it.”

Once again Yehovah conveys the command to Noach and Sons to be fruitful and multiply and swarm through the earth and hold sway over it. This is simply another iteration of the instruction Yah gave Adam and Eve in 1:28.

Now, J.H. Hertz asserts that this is not a superfluous repetition of 9:1 and 1:28, in that it was rendered by Yah AFTER His prohibition against murder and the shedding of blood.

Yah is starting over from scratch with humanity via Noach’s family and Yah is instilling into the very fabric of this man and his family’s psyche, the first thing right off the bat mind you, the concept of the sanctity of life.

The reverence for life had all but been lost in antediluvian humanity. Not too different than what we’re seeing played out before us in society today, heh? And this being one of the first instructions given to the family upon their disembarking the ark is that of don’t murder; instead be fruitful and multiply; propagate and promote life.

You see, our Elohim is an Elohim of life. For He brought about life out of death, darkness and utter and irreversible chaos.

Of this very thing Yochanan wrote:

“(1) In the beginning was the plan (word) of Yahweh, and the plan (word) was with Yahweh, and the plan (word) was Yahweh’s. (2) The same plan (word) was in the beginning with Yahweh. (3) All things were done according to it, and without it nothing was done, that was done. (4) In this plan (word) was life and that life was the light to mankind” (Joh. 1:1-4; Book of Yahweh).

(The conventional understanding of this passage is that Yochanan was describing Yahoshua, but I differ in that perspective and believe these 4-verses are literally describing Yahweh or Yehovah and His word—His spoken, uttered word being the source and giver of life. That same word, or as the Book of Yahweh frames it, the plan of Yahweh, the words of Yahweh which is life in and of itself, would take on human form, dwell in the midst of humanity and promote life.)

And because Yehovah’s character is that of pro-life (not just pro-life as it relates to the unborn, but pro-life as it relates to all humanity, we are called to possess and live that same perspective. We are called to promote life through the declaring and walking out of the Gospel and the making of disciples for Yahoshua Messiah.

Instead of condemning all of humanity for its endemic wickedness, Abba sent His Son to promote life. Of His mission, Yahoshua declared some 11-times in the Gospel of John alone, He came to bring and promote life to humanity. He being the bread of life; those who would believe on Him having everlasting life; He coming down from heaven and giving life to the world.

I tell you saints, Our Elohim is a God of life. All other would-be gods; those demigods, are promoters of death. And humanity is quick to abandon the only promoter of life in the universe for the purveyors of death. And we see this clearly today. The nations of the world, including this nation’s government and the people this government controls, promote and declare a gospel of death and darkness.

Since 1973 (passage of Roe v. Wade in this nation), it is estimated by www.christianliferesources.com, that some 62,502,904 abortions have been performed in the world. The World Health Organization estimates that there are some 40 to 50 million abortions performed each year.

Now, compare these numbers to those who have died from this plandemic over the last 18 months or so: It is estimated that worldwide, some 5 million souls have succumbed to this manmade virus.

Not to marginalize or downplay the tragic deaths of those who have succumbed to the virus, but the world is more concerned and even outraged over those deaths. Yet no tears are shed by the peoples of this world for the murders of those 62.5 million babies over the last 5-decades.

And of course there are the injustices of this world that have led to the deaths of untold millions: unjust and trumped-up wars that the military-industrial complex have propagated; gang and unwonted murders in the urban areas of this nation; the contamination of the nation’s food and water supplies; the distribution of vaccines and such, all intent on extinguishing life on this planet so that just the elite of this world can live and carry out their selfish, personal agendas.

Indeed, the elohim of this world-the enemy of this world-is a promoter and propagator of death, and the world is caught-up in the sway of the enemy to this end. But Yehovah, our Elohim, as we see here in our reading today, is promoting and covenanting on life.

It is interesting how Judaism has taken Yehovah’s instruction to Noach so seriously. These, even today, have some of the largest families in the world, with some couples having 6 or more children in their lifetimes.

The Noahide Laws

Now, before we leave this section of our reading, we must briefly discuss this issue of the so-called Noahide Laws that the Rabbinites have foisted upon the non-Jewish peoples of the world seeking Truth.

Rabbinism has taken this section of our reading and made it into a unique set of laws, often and popularly referred to as the 7-Noahide Laws.

I will tell you, depending on which Jewish sage’s writings you draw from, the 7-individuals laws may differ in terms of order and in terms of specific commandments given. But I drew this list of 7-laws from J.H. Hertz’ Torah and Haftorah for reference:

1. Human society is to establish courts of criminal justice.

2. Prohibition against blasphemy.

3. Prohibition against idolatry.

4. Prohibition against incest.

5. Prohibition against murdering and harming others.

6. Prohibition against roberry.

7. Prohibition against eating flesh cut from a living animal

Now, these are considered to be natural laws that are fundamental to the existence of humanity. The non-Jew who chooses to live among Hebrews or Jews would be expected to abide by these 7-laws, again depending on which version of the laws you come across, while the Hebrew/Jew was required to abide or obey the 613 Torah commandments.

The non-Jew who lived by the Noahide Laws would be referred to by Rabbinism as “righteous.”

This comes despite Yehovah Himself declaring to His people that there was:

49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. (Exo 12:49 KJV)

 16 One law and one manner shall be for you, and for the stranger that sojourneth with you (Num 15:16 KJV)

The concept of there being a set of Yehovah-given Noahide Laws if a fallacy. It is yet another Rabbinic invention. The usurping of this passage of our reading to base the contrived notion of the 7-Noahide Laws actually came into existence between the 4th and 6th centuries C.E. The purpose of the Noahide Laws was to serve as a means of spiritually condemning the non-Jewish peoples of the world. The thinking was that only 7-Laws were given to the heathen of the world, and the world either refused or was incapable of keeping these seven. And so it was further reasoned that if the heathen peoples of the world would not or could not keep the 7-Laws of Noah, it would not be possible for them to keep the 613 commandments of Torah. And thus, Rabbinism established a clear line of demarcation between Jew and Gentile.

Now, we should dispel any false connection that has, over the centuries, been made between the erroneous Noahide Laws and the edict put forth to converted Gentiles by the Yerushalayim Council (Act. 15). The council’s edict was intended to bring order to the chaos that was rapidly developing between the converted Jew and Gentile of the Faith movement. It served to unite the converted Gentile by instilling basic Torah instructions regarding their behavior, which would provide them greater acceptability and admittance to synagogues of the Roman Empire where they would receive instructions in righteousness every Shabbat.

None of this is to insinuate that the commandments Yehovah passed down to Noach are irrelevant. They absolutely were (in Noach’s day) and remain relevant (to us in our day). These commandments are Yah’s Words—His oracles. They hold and promote life. They were indispensable in Noach days as they laid the foundation of rebuilding humanity on the earth. These laws promoted life and the sanctity of life. Without these essential Truths, humanity will inevitably fall into irreparable chaos and evil, as was the state of humanity before the Great Flood. These laws maintain the very essence and Truth that humans are created in the image of Yehovah, a distinguishing factor of humanity’s existence on this planet, which must be maintained and observed by all.

(8) And Yehovah said to Noach, and to his sons with him, 

(9) “And I, I am about to establish My covenant with you,

So, Yehovah turns attention over to Himself and reveals to Noach and Sons the expectations He established for Himself, having just given to humanity His expectations for it.

And thus, Yehovah establishes a unilateral, unconditional covenant with humanity and all of creation.

Unilateral or unconditional covenant is one where the onus for carrying out the agreement He makes with humanity and creation fall entirely upon Him. Mankind is not expected to do anything for Yah to stay true to His covenant. And Yah, because of Who He is, will always remain true to His Word and His Covenant.

(We discussed in some detail Yehovah always remaining true to His Words in our post entitled “Let God Be True and Every Man a Liar—A Messianic Discussion of Romans 3:3-4.” I’ll place the link to that post in this discussion’s transcript for your convenience, if you are so led.)

But we find here in this verse that Yehovah tells Noach even back a couple chapters ago, that He would establish such an agreement with him (6:18). And being true to His Word, Yah does exactly that.

This could be construed as the first covenant between Yehovah and man that is recorded in scripture. But we can also see that it really is not the first covenant. For back in the Garden, Yehovah tells Eve:

15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Gen 3:15 KJV)

In a great sense, this would be the very first covenant Yah established with humanity. Although this covenant does not take on a formal covenant as we read throughout the Tanach where Yehovah indicates that He is establishing a covenant between He and whoever, this prophecy is in every sense of the word, a foreshadowed agreement between Yehovah and humanity that He would fix the dire situation that Adam and Eve wrought upon the world by sending the One who would crush the serpent’s head.

Indeed, this was the first iteration of the renewed covenant that He would introduce to the world in Jeremiah 31 and ultimately through the Person and Ministry of Yahoshua Messiah:

22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth. (Joh 4:22-24 KJV)

Saints of the Most High, our Elohim is an Elohim of not just life, but also of covenant. He loves to be in covenant with His people. But there’s something inherent within humanity that abhors the keeping and living in covenant.

While our Elohim is an Elohim of covenant, the enemy of this world, and by extension the world that he holds sway over, is all about breaking covenant; destroying covenant; disavowing covenant; denying covenant; avoiding covenant. Why? Because in order for one to stay true to any covenant with Yehovah, they must be true and honest of heart. Hasatan and the world are of a wicked, corrupt heart and are thus liars. (Listen or read our discussion entitled, “Let God Be True and Every Man a Liar” if you are so led.)

Today, the order of business is to deny covenant and belief in Yehovah by the would-be power brokers of this world. They come forth with demands that we not be in covenant with Yehovah; that we not believe and trust in Yehovah, but instead that we break covenant with Yehovah, enter into covenant with them—a covenant of which is built upon lies—deny the Truth and power and authority of Yehovah, but instead trust in them to deliver and provide for us.

Folks, entering into covenant with the leaders and people of this world is a prescription for death. (And recall that we just discussed how Yehovah is an Elohim focused on the propagating of life and the avoidance of death.) The world is pressuring us to take a substance that they call a vaccine that they themselves have developed and promoted. Unlike our Elohim, who respects human freewill, the leaders of this world are seeking out ways of forcing compliance to their so-called mandates. These are denying human free will. These are usurping authority over Yehovah’s human creation. What does this tell us? It tells us that the enemy is hard bent on severing any and all opportunities for humanity to enter into an obedient covenant relationship with the Creator of the Universe. These are all about promoting a Gospel of Death.

Praise Yah, He kept His end of the covenant. He was faithful to His Word, despite the terrible destruction He wrought upon humanity at the time, He ultimately preserved the seed of the woman. Contrary to our natural tendency to read doom and gloom into this story, Yah’s ultimate goal and purpose in the Great Flood was not to destroy humanity but to make unto Himself many sons and daughters who would dwell with Him for all eternity.

“The Importance of Being in Covenant with our Father in Heaven from Alef to Tav” (7-Part Series) by Robert Bills

(10) and with your seed after you, and with every living creature that is with you, the fowl and the cattle and every beast of the earth with you, all that have come out of the ark, every beast of the earth.

(11) And I will establish My covenant with you, that never again shall all flesh be cut off by the waters of the Flood, and never again shall there be a Flood to destroy the earth.”

The unilateral, unconditional covenant Yehovah established with His human and animal creation was that “never again would all flesh be destroyed (aka, “cut off”) by such a Flood as He just made happen.”

(12) And Yehovah said, “This is the sign of the covenant that I set between Me and you and every living creature that is with you, for everlasting generations:

And is common to all covenants of the ANE, Yehovah provided a sign or token of said covenant. Such tokens or signs that Yah provides in support of the covenants He establishes with humanity, offer both parties to the covenant a visibly permanent sign of the existence of that covenant. In this case, that visible sign or token was none other than the rainbow.

Now, the appearance of the rainbow to Noach and family here at this juncture of our story should not lead us to conclude that Yehovah developed or created the rainbow to specially mark the occasion of this covenant. The rainbow, a natural occurrence in response to water particles in the air, no doubt had since creation always existed. It just so happened that Yah appropriated the rainbow as a sign; a reminder to both sides of this covenant, that the world would never again be destroyed by an extinction-level flood (not that Yah ever needs reminding).

We have physical circumcision as a token or sign of the covenant Yehovah made with Avraham and his descendants (Gen. 17:11), and the Holy Spirit is serves as a token of our covenant relationship with Yehovah (1 Joh. 3:24; 4:13).

(13) My bow I have set in the clouds to be a sign of the covenant between Me and the earth,

(14) and so, when I send clouds over the earth, the bow will appear in the cloud.

(15) Then I will remember My covenant, between Me and you and every living creature of all flesh.

(16) And the bow shall be in the cloud and I will see it, to remember the everlasting covenant between Yehovah and all living creatures, all flesh that is on the earth.”

Yehovah tells Noach and Sons (twice mind you) that when He, from that day forward, would look upon the rainbow, and “remember His covenant with all living creatures on the earth.”

Recall in STAR 6 we discussed what it biblically means for Yah to remember something (we discussing Yehovah remembering Noach—Gen. 8:1).

The mention of Yehovah remembering a person, place or thing was about Yehovah being faithful to the covenant He established with the entity/persons of which the covenant was focused or meant for.

And so, as He technically did with Noach and Sons, He calls all humanity to enter into a trusting, obedient covenant relationship with Him in fulfillment of His ultimate goal and purpose for humankind.

One of the great points of the rainbow being a sign or token that we must take hold of in our walk with Messiah is the importance of covenant and covenant relationship with Yehovah. Many see the rainbow as only a physical sign from Yehovah that He would never destroy living creation with a Great Flood ever again. But the relevance of the rainbow extends well beyond this simply symbolism and understanding. The bow also provides the would-be child of the Most High with a visible sign of assurance that Yehovah will always be faithful to His Word—faithful to His covenant with them, His beloved ones. For He will always remember—honor—stay true to His covenant with us. Furthermore, the bow must stand as a visible message that we are to trust Yehovah as opposed to trust man:

Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD. (Jer 17:5 KJV)

 

Put not your trust in princes, nor in the son of man, in whom there is no help. (Psa 146:3 KJV)

 

Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. (Jam 4:14 KJV)

Unfortunately, the powers of darkness have usurped and twisted this sign/token of the rainbow being a sign of Yehovah’s covenant with Yehovah’s living creation, to that of a sign of wickedness, lawlessness and ultimately a sign of death. The LGBTQ has proudly usurped the rainbow as a symbol of their movement, and sadly, the world has happily accepted this evil, condemning any who would defy or counter it. The so-called Church, however, stood idly by and allow this usurpation to happen, and even today, will not take a stand against it. But then, the so-called Church was never really in covenant with Elohim: How could it recognize and guard this symbol as being exclusively Yehovah’s covenant token?

(17) And Yehovah said to Noach, “This is the sign of the covenant I have established between Me and all flesh that is on the earth.”

May this story be for us an ever present assurance or even token of the covenant we have with our Elohim. Let us remain steadfast in our honoring and keeping of that covenant.

And if you have not taken the step of entering into a covenant relationship with the Creator of the Universe—and know that I’m not talking about getting saved per se, but rather, entering into a true and substantive relationship with the Almighty through Yahoshua Messiah, I would invite you to contact us here at the Messianic Torah Observer, and we will be most happy to point you in the right direction.

And God Remembered Noah-Sabbath Thoughts & Reflections 6

And God Remembered Noah-Sabbath Thoughts & Reflections 6

by | Nov 5, 2021 | Blog, Podcasts

by Rod Thomas | Sabbath Thoughts and Reflections

This is “And God Remembered Noah.” It is our Torah Reading for this Shabbat that is found in Genesis 8:1-14. And this is the 6th Parashah or Reading of our 3-Year Torah Reading Cycle.

 

I will, as in the previous 5 discussions, be reading and commenting from the Robert Alter Translation of Torah.

 

And because the reading this week is short, we’ll read the entire parashah in addition to discussion.

 

Let’s get into this. 

 

(1) And Elohim remembered Noah and all the beasts and all the cattle that were with him in the ark. And Elohim sent a wind (aka a ruach) over the earth and the waters subsided.

 

The Hebrew term used here for the wind that swept over the waters is “ruach.” Ruach is also used of the Holy Spirit.

 

But we find here in our reading that Yah honors His covenant with Noah at this part of the story through a ruach acting against the chaos of the flood waters.

 

Now, recall similarly in Genesis 1:2, Moshe describes in one of the very first parts of the recreation story, the Spirit or the Ruach of Elohim moving upon the face of the chaotic waters.

 

And then there’s the instance of Yah causes the sea to go back by a strong east wind or ruach that blew all night and ultimately caused the sea to give way to dry land (Exo. 14:21).

 

Yah’s wind—His Ruach brings order out of chaos.

 

There is this centuries’ old debate over whether or not the Great Flood was a regional or a global flood.

 

Scripture suggests, at least to me, that the Great Flood was a global one.

 

Genesis 7:17-24 describes a flood, consisting of rain and the eruption of the fountains of the deep, all prevailing upon the earth some 40-days, covering even the mountain tops and ultimately extinguishing all life on the face of the earth, save Noah and his family.

 

Now, some believe that prior to the Great Flood, the earth’s landmass consisted of just a single piece of land described in some circles as a supercontinent or Pangea. And so when the Great Flood happened, all the disruption and stress caused by it somehow caused the single landmass to cleave into the various continental and island pieces that we sort of see today.

 

We of course have no proof of this actually taking place, but to me, this would certainly support there being a global flood.

 

Also, there is substantial evidence out there around the world that strongly supports the Great Flood was indeed a global phenomenon, with artifacts indigenous in one part of the world being discovered in other parts of the world where the artifacts would not be at all indigenous.

 

There is hardcore evidence of the great canyons of the world being the created by the Great Flood. Geologists have discovered around the world inexplicable layers of contrasting sediments that scream of a universal flood.

 

(2) And the wellsprings of the deep were dammed up (that is, the underground waters stopped flowing), and the casements of the heavens, the rain from the heaven held back (or rather, the torrential rains from the sky were stopped).

 

(3) And the waters receded from the earth little by little, and the waters ebbed.

 

(4) At the end of a hundred and fifty days the ark came to rest, on the seventeenth day of the seventh month, on the mountains of Ararat.

 

Evangelical Christian Explorer Ron Wyatt and others claimed to have found the remains of the ark in a region of Eastern Turkey known as Durupinar in the mid 1980’s, although a great many in and outside of Denominationalism challenge the validity of their claim. (I guess that makes sense since for decades, various Christian expeditions have devoted their resources and talents to search for the illusive ark. And if Wyatt’s artifact is indeed Noah’s Ark, then the wellspring of finances for future Noah’s Ark expeditions would completely dry up, wouldn’t it?)

 

Wyatt’s group is supposed to have involved the Turkish government to some extent along with various scientists and multinational archaeological teams to help legitimize and affirm their discovery. The Turkish government went so far as to build an observation platform for tourists to visit and see the site.

 

The Wyatt story in connection to the Ark is a very interesting one that I’ve looked heavily into over the years. And I have to say that I tend to believe that which he and his group found to be the actual Ark, despite the great backlash he and his group have faced over the decades.

 

Mr. Wyatt has long since passed on, but his organization promotes continued research into this finding.

 

 

(5) The waters continued to ebb, until the tenth month, on the first day of the tenth month, the mountaintops appears.

 

(6) And it happened, at the end of forty days (that is, 40-days after the ark came to rest on the mountains of Ararat), that Noah opened the window of the ark he had made.

 

(7) And he sent out the raven and it went forth to and fro until the waters should dry up from the earth.

 

(8) And he sent out the dove to see whether the waters had abated from the surface of the ground.

 

(9) But the dove found no resting place for its foot and it returned to him to the ark, for the waters were over all the earth. And he reached out and took it and brought it back to him into the ark.

 

(10) Then he waited another seven days and again sent the dove out from the ark.

 

(11) And the dove came back to him at eventide and look, a plucked olive leaf was in its bill, and Noah knew that the waters had abated from the earth.

 

(12) Then he waited still another seven days and sent out the dove, and it did not return to him again.

 

(13) And it happened in the six hundred and first year (that is, of Noah’s life), in the first month, on the first day of the month, the waters dried up from the earth, and Noah took off the covering of the ark and he saw and, look, the surface of the ground was dry.

 

601st year of Noah’s life, on the first day of the first month Noah removes the ark’s covering and witnessed for himself that the ground was dry or drying (the Hebrew for drying being “harev”).

 

 

(14) And in the second month, on the twenty-seventh day of the month, the earth was completely dry.

 

Almost 2 months later, Noah determines that the ground had become completely dry (the Hebrew for completely dry being “yavesh”).

 

The full calendrical timing of the Great Flood has been hotly debated by folks within and outside our faith community. The Genesis account does not seem to align well with the various calendars that our community generally follows. And that’s because the timing put forth in the text is not entirely clear. There’s seems to be a high degree of ambiguity associated with the number of days and months and seasons mentioned here.

 

It is possible that there was a different reckoning of time in Noah’s day that does not jive with the reckoning of time that our community follows today.

 

But I would strongly contend that the timing issues associated with this story are irrelevant to us today, in light of the higher themes that this story greatly underscores and highlights for today’s Berean.

 

I would assert it seems that significant things happened to the earth at the time of the Great Flood:

 

  1. Some contend that the earth prior to the Great Flood consisted of a single land mass that cleaved into various pieces/masses when the fountains of the deep erupted; or possibly these eruptions were accompanied by tremendous seismic activity that facilitated the cleaving of the single land mass into the various pieces we see and know of today.

 

  1. Human longevity dramatically declined after the flood. No longer were humans living upwards towards a millennium.

 

  1. It’s possible that the calendar changed as well. Some knowledgeable and informative individuals within and outside our Faith Communities have suggested that calendars such as the now popular Enochian Calendar, which is primarily a solar-based calendar, was possibly the calendar used in the pre-flood days and that reckoning of time changed concurrently with the flood.

 

The Ancient Book of Jubilees offers an interesting, detailed calendrical accounting of the flood, along with dates and numbers of days the event entailed. But we won’t delve into this here today.

 

Seems to me that Yehovah’s Will and Plan overrode any and all questions and concerns related to a calendrical accounting of the flood story.

 

Yah’s wrath and judgment AND His salvation were accomplished through the Great Flood.

 

I would also assert that the Great Flood served several purposes that supported and promoted the Righteous Will of Yehovah:

 

  1. It extinguished all corruption of Yah’s natural creation.

 

  1. It reset creation to a place that would be in accordance with and to Yah’s Will and Plans.

 

  1. It demonstrated Yah’s power, authority, sovereignty, and most importantly, His righteousness.

 

  1. It certified the integrity of the biological line by which Mashiyach would descend and fulfill the crushing of the serpent’s head.

 

  1. It served to show that Yah keeps covenant with members of His human creation that are His.

 

From a shadow-picture perspective, Noah’s adventure, along with His ark, points us squarely towards and at Yahoshua. For indeed, Yahoshua is our ark of salvation and the broker of our covenant with Yehovah.

 

Yehovah’s wrath and judgment was leveled against Yahoshua at His crucifixion. Yet Yahoshua’s crucifixion served as our ark, for through Yahoshua’s Passion, we are saved; all according to Yehovah’s perfect Plan of Salvation, Restoration and Reconciliation (Heb. 2:14-15). Praise Yah!

 

Our Parashah this week is a story about redemption in the midst of overwhelming rebellion.

 

 

That overwhelming rebellion of humanity against Yehovah would be shoved aside by the Creator’s sovereignty; His Will; and His Plan of Salvation. Abba’s Will and Plan was to reestablish full communion with His human creation despite humanity’s corruption and wickedness.

 

Thus, Yehovah established a covenant with Noah to facilitate the fulfillment of His Will and Plan (Gen. 6:18). This is actually the very first covenant mentioned in Scripture.

 

And it is through this covenant that He makes with Noah that He commits Himself to keeping His Word, not just to Noah, but to humanity. Thus, the covenant Yah establishes with Noah was essentially a carry-over of the Garden experience where Yah declared to Eve that her seed would crush the head of the serpent (Gen. 3:15). And so, if Yah were not true to His covenant with Noah, then the declaration He made to Eve in the Garden would become a moot point indeed.

 

 

 

The opening phrase “And Elohim Remembered,” remember in the Hebrew being “zachar,” interestingly enough is an intricate element of ANE covenant language.

 

 

For “zachar” denotes or carries with it the understanding that the parties to whom the covenant is established are to remain steadfastly loyal to that covenant.

 

Now, in our 21st century western mindset, we understand the term verb “remember” to mean one is able to recall or recollect or think of someone or something that one has seen, known or experienced in the past. And indeed, in most incidents where the Hebrew term “zachar” is used, it does in fact carry this common meaning and implication.

 

However, there are a number of passages in the Holy Writ where the term is used in terms of Yehovah remembering or acting in remembrance to individuals or a particular situation as we see here in our parashah today. In our reading Moshe describes Yehovah as having “remembered” (aka “zachar”) Noah.

 

Now, knowing what we know about Yehovah our Elohim, does it seem likely that He was simply too busy running things in the universe that Noah’s situation would slip His mind? Of course not. Yehovah is omniscient, omnipresent, omnipotent; He never sleeps (Psa. 121:4): He could not nor would not forget Noah, his family or the animals that were holed up in the ark.

 

So, “zachar” in this, and in several other passages I’ll point out to you in just a few, the ANE understanding of the term when applied to Yehovah and when used in connection to covenants has to do with steadfast loyalty to that covenant.

 

Well, where does covenant come in to our reading here today?

 

Recall back to Genesis 6:17-22, which reads:

 

17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 18 But with thee will I establish my covenant (the first mention of Yehovah establishing a covenant with any human); and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee. 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. 22 Thus did Noah; according to all that God commanded him, so did he. (Gen 6:17-22 KJV)

 

And so fast forward to today we have at the very outset of our reading the meaningful phrase:

 

“And Elohim remembered Noah, and every living thing, and all the cattle that was with him in the ark” (Gen. 8:1a).

 

And so, how did an all knowing, never sleeping, all powerful, ever present Elohim “remember” Noah, Noah’s family and the animals in the ark? He remained faithful to the promises He made to Noah back in Genesis 6; He stopped the flood and brought the occupants of the ark to dry land. He saved Noah and his family. He honored the tenets of the covenant He made with Noah.

 

Now, if the passage would have instead stated that Yehovah had “forgotten” Noah, then we would conclude that Yehovah chose not to honor the covenant He established with Noah. But we know that Yehovah is not a covenant breaker. He remains always faithful to every covenant He establishes with His people.

 

There are in fact a number of examples of this concept of remembering being associated with loyalty to a covenant to be found throughout scripture:

 

  • Genesis 9:15-16—Yehovah promises to “zachar” the succeeding covenant He establishes with Noah.
  • Exodus 20:8—Yehovah commands us to honor and remain true to the Sabbath Day by keeping it holy.
  • Leviticus 26:42-45—Yehovah affirms that He will “zachar,” honor and be faithful to the covenant He established with Avraham, Yitshaq and Ya’achov if Yisra’el would confess their iniquity and Teshuvah.
  • Ezekiel 16:59-61—Yehovah tells Yisra’el that despite their dishonoring of the covenant that was established between He and they, He would be faithful to the everlasting covenant He would established with them.
  • Luke 1:72-73—Zechariah the Levitical Priest and father of Yochanan (aka John) the Immerser, prophesies of the Goodness of Yehovah in His remembering—in this case the Greek is “mnaomai” {mnah’-om-ahee}—the holy covenant that He established with the fathers.

 

So, Moshe’s opening statement to this parashah of “And Elohim remembered Noah” simply, but ever so beautifully means that Yehovah acted positively on the covenant that He’d established with Noah. In other words, The Righteousness of Elohim is clearly and brilliantly illustrated in the concept of covenant and remembrance here: Yehovah kept His end of the covenant agreement with Noah by bringing Noah, his family, and the animal creation through the Flood ordeal safely and whole. Yah remaining steadfastly true to His covenant promise, as we see here in this parashah, is a testimony to Yehovah’s Righteousness. When Yah honors His covenant with His people, His people experience and receive a foretaste of His Righteousness.

 

 

We should not overlook the fact that this is all a shadow-picture of the Renewed Covenant as well a lesson about Yehovah’s steadfast faithfulness to His Words.

 

Yahoshua is the mediator of the Renewed Covenant (Heb. 8:6; 12:24). And it was during what is popularly referred to as the “Last Supper,” that He beautifully brought together the elements of covenant and remembrance. Master used the timing and elements of Pesach (aka Passover), Pesach being the basis upon which Yah remembers the covenant He established with the forefathers and His looking forward to the covenant He will establish with Yisra’el in Egypt to deliver them from bondage and establish them as a holy nation of priests); and from that set of covenants Yahoshua beautifully introduces to His disciples the Renewed Covenant that would be established through His Passion and His Resurrection.

 

And so it is through Yahoshua that Yehovah “zachar” or remembers His eternal promise—His eternal covenant.

 

That Renewed Covenant is recorded in Jeremiah 31:31-34 and Hebrews chapters 8 and 10. It entails Yah writing His Torah on the fleshly tables of His peoples’ hearts and in their minds, and Him remembering their sins no more. No longer would Torah be simply a set of precepts and laws and ordinances inscribed on stone tablets that His people would struggle to keep, often breaking covenant in the process.

 

But under the auspices of the Renewed Covenant, the Ruach haKodesh incorporates Yah’s Word into our very DNA and we are privileged to enter into an obedient, trusting covenant relationship with Him. To be “echad” with Him. And to be eligible to receive and dwell in His eternal Kingdom.

 

And thus, it was during that “Last Supper” that Master ratified this renewed covenant, as common with the establishing of most covenants in the ANE, with a celebratory meal: bread and wine (Luk. 22:14-20; 1 Cor. 11:24-26). And He instructed that we honor Him and the renewed covenant by rehearsing this celebratory meal as often as we are so led to do so.

 

 

And so the essential theme of today’s parashah is “remembrance” which entails honoring; loyalty; and covenant-keeping.

 

Yehovah is a covenant-making and covenant-keeping Elohim. He loves to establish and maintain covenants with His people. But the thing about Yehovah is that He never, ever breaks covenant with His elect ones. It is those who would be His that always break covenant with Him in one form or another.

 

And because humans have a propensity or leaning towards breaking covenant with Yah, He placed within the fabric of His renewed covenant provisions that help us stay in covenant with Him.

 

The primary provision Yah provided is His precious Ruach haKodesh. It is the Holy Spirit that works within the one who would become a child of the Most High. If Yah’s would-be elect allows the Ruach to work within them, and they subordinate their will to that of Yehovah’s, then Yah’s elect will remain in covenant with Yehovah, be saved. Will we from time-to-time falter and break covenant with Yehovah? Yes. That’s inevitable. But as the Holy Spirit works His work in us, the chances of us falling out of covenant with Yehovah lessens as we transform into the image of our Master Yahoshua Messiah.

 

But we never have to worry about Yehovah. He will always remain faithful to His covenant, even when we don’t.

 

“The Importance of Being in Covenant with our Father in Heaven from Alef to Tav” (7-Part Series)

 

 

The Righteousness of God is the Place Where Obedience and Faith Intersect-Part 2-The Righteous Shall Live By Faith

The Righteousness of God is the Place Where Obedience and Faith Intersect-Part 2-The Righteous Shall Live By Faith

by | Nov 3, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

This is “The Place Where Obedience and Faith Intersect.” It is Part 2 of our Series Within a Series and I’ve entitled this particular post: “The Righteous Shall Live by Faith.” 

In part one of this series within a series, we lightly examined Romans 3:21-22. In that examination, we Biblically defined what the Righteousness of Elohim consist of; what the Righteousness of Elohim means from a Biblical perspective. And if you by chance did not get the opportunity to either read or listen to that discussion, here is the link for the transcript and audio for your convenience.

Picking-up from where we left off in Part 1 of this series within a series, I want to really drill down on what it Biblically means for one to live by faith.

 

The passage that will launch our discussion is Romans 1:17, which reads:

 

“For in it is revealed the righteousness of Elohim, from faith to faith; as it is written, “The righteous by faith, will live”” (AENT).

 

Now, we discussed the meaning of the first half of this verse in our discussion post entitled, “The Righteousness of God Revealed From Faith-to-Faith-It’s True Meaning and Reality for God’s People.” If you’ve not had the opportunity to listen to or read that post and you are so led, simply click the title hyperlink.

 

Today we will examine the second half of this verse and determine what living by one’s faith is supposed to look like from a biblical perspective.

 

As I’ve mentioned on a few occasions throughout this Paul and Hebrew Roots Series, Shaul was a product of his impressive formal rabbinic education. Which is to say that Shaul was a brilliant apologist and Torah scholar. Which is also to say that in his own right, Shaul was not so much the originalist that denominationlists might think and suggest he was. And I’m saying this not to diminish the man’s intelligence and mastery of the Tanach for he was indeed brilliant in terms of his understanding and application of the Words of Yehovah. And that my friends are a good thing and certainly a important example for all of us who teach and expound publicly on Yah’s Word. We must base all our work on Yah’s Word. The Work of the Kingdom is not a place for originalists, although it can certainly entertain talents, skills and giftings of the Body.

 

And so, we find here in Romans 1:17 that Shaul expounds upon how the Righteousness of Yehovah is revealed in the Gospel of the Kingdom, to include Yehovah’s righteous judgment and wrath upon unrepentant humanity. But then he takes this somewhat odd turn in his line of reasoning by introducing the element of faith into the equation here. In so doing, the apostle quotes the latter portion of Habakkuk 2:4.

 

Why would the apostle quote Habakkuk at this point in his writing?

 

Looking at this from just a rote, mechanical reading of Romans 1:17, it would appear like so many other passages that this is just another “hard to understand” Pauline passage (2 Pet. 3:15-16).

 

But not to panic. If we read further along in the same chapter, we get a clue as to why he quotes Habakkuk.

 

“For the wrath of Elohim from heaven is revealed against all the iniquity and wickedness of men who hold the truth in iniquity…” (Rom. 1:18; AENT).

 

The key to this curious conundrum turns out to be the first part of verse 18 where the apostle addresses the issue of the wrath of Elohim coming down from heaven against the wickedness and iniquity of humanity. And then he spends the remainder of chapter 1 detailing why Yah’s wrath will be leveled against humanity and what constitutes humanity’s iniquity and wickedness.

 

But even though we can make out that the apostle is preaching a Besorah (aka Gospel) that is based in part on the coming wrath and punishment of Elohim upon humanity, the question of why he quoted Habakkuk is still not fully unpacked.

 

Well, it’s not until we actually step back almost a half a millennium prior to this Romans writing and contextually examine the prophet’s writing can we make better sense of Romans 1:17.

 

 

A little background on the Cepher of Habakkuk is in order before we get into the whys and wherefores of what the prophet meant by the righteous shall live by [his] faith.

 

This Cepher was written by the prophet Habakkuk to Judah (c. 612-589 BC). And so, by the time of the prophet’s writing, House or Kingdom of Yisra’el (more widely known as the 10-Northern Tribes and ultimately the 10-Lost Tribes of Yisra’el) had already been decimated and dispersed by the Assyrians, the reigning world power of that era, sometime between c. 740-722 BCE. This devastating conquest of the Assyrians over the Northern Kingdom is popularly referred to by a few titles: The Assyrian Captivity; The Assyrian Exile; The Israelite Diaspora. This 20-year campaign is documented in the Cephers/Books of 2 Kings and 2 Chronicles.

 

But Assyria was replaced by Babylon—specifically the Chaldeans—as the dominant world power of that day (c. 605 BCE). And because of Judah’s pervasive sins and iniquity, and her refusal to learn from what happened to the Northern Kingdom, she would soon experience Babylon’s overwhelming power.

 

Like the Assyrian invasion of the Northern Tribes previously, the full story of the Babylonian Invasion and Captivity of the Kingdom of Judah is a long and convoluted one with many twists and turns that we won’t get into too much to be mindful of our time together.

 

Prior to Habakkuk being called to be a Prophet to Judah, Josiah reigned righteously over the Southern Kingdom (c. 640-609 BCE).

 

The 23rd chapter of 2 Kings documents Josiah’s time as king over Judah as one where the nation was called and led back to Torah-living after the two previous kings, Manasseh, and Amon, promoted and led the nation into lawlessness (2 Kin. 21). This shameful reality took place despite the common knowledge of Judah’s kinsmen in the North having been dispatched/decimated/exiled/captured by the Assyrians a century before because they refused to keep covenant with Yehovah.

 

Well, turns out that the four kings that succeeded Josiah took Judah backwards into lawlessness and covenant breaking. And despite Yehovah sending His prophets to warn the nation that Yah’s patience was wearing thin, and that punishment was coming to Judah if they did not Teshuvah, the nation persisted in its dishonoring of Torah (Jer. 22:13).

 

The Prophet Commences His Ministry During the Reign of King Jehoiakim (2 Kings 23).

 

And it is during the reign of Jehoiakim that violence, injustice, and oppression was rampant just to sum up the lawless state of Judah. Nevertheless, despite the pervasive lawlessness and sinful state of the nation, there existed a righteous remnant. Consequently, it was this righteous remnant that seemed to suffer especially under the nation’s pervasive lawlessness.

 

 

And so, we find in Habakkuk 1:1-4 that the prophet questions-or for that matter complains to Yehovah as to why He had not taken action to quell the lawlessness, oppression, violence, and injustice that was tribulating the remnant. Abba responds to Habakkuk’s complaint or inquiry—however one views such things—by revealing to the prophet His plan to punish Judah through the brutal Chaldean armies.

 

Now, some contend Habakkuk spoke to Yehovah on behalf of this righteous remnant. Nevertheless, one could also interpret the prophet’s work as involving his own, personal internal struggles with Yehovah’s handling of the nation’s affairs, and when you read for understanding that which the prophet wrote, you can certainly get a sense of this.

 

 

Thus, in response to Habakkuk’s Inquiry Yehovah introduces him to the Chaldean menace as the tool He would allow to take care of Judah’s iniquity.

 

By Habakkuk’s day, Chaldean and Babylonian were synonymous.

 

Father describes the Chaldean military prowess as an irresistible fighting force that easily and swiftly overcomes her enemies. The Chaldean’s brutality and strength Father likened unto predatory animals such as leopards, wolves, and eagles (1:5-11).

 

A little more background on the Chaldeans. 

 

They hailed out of the NW Persian Gulf. They rose to world power status rapidly around 630 BC. By 605 BC, the Chaldeans had conquered both Assyria and Egypt. The Chaldeans, like their counterparts the Assyrians, were a wicked people. These became renown for taking nation peoples captive; possessing superior warfare tactics and skills; and their entire existence and drive was built on their military prowess. The nation-Babylon—was immensely proud of their military might. These had little to no regard for humanity. They mercilessly plundered the nations they conquered.

 

And thus, Judah would fall victim to the Babylonian onslaught as punishment for her (Judah’s) iniquity. 

 

And the fact that Yehovah would use such an iniquitous, evil, pagan-nation as Babylon to punish Judah, seen as significantly less iniquitous in comparison to Babylon, shocked the prophet.

 

Habakkuk in turn challenges Yehovah’s wisdom in using a morally inferior peoples to chastise His supposed Chosen-Peoples (Habakkuk 1:12-17)

 

The prophet reasoned that this scheme of Yah to cause judgment to befall Judah by the hands of the Chaldeans was inconsistent with Yehovah’s goodness. For as one commentary noted:

 

“As bad as the Jews were, they were more righteous than the wicked Babylonian invaders…How could a just God allow Babylon’s merciless slaughter of the nations, much less their triumph against His people Judah” (HCSB Commentary)?

 

Obviously, the Chaldean’s reputation had preceded them, the prophet being quite aware of their brutal ways and capabilities. I guess news even in those days traveled far and wide. Regardless, the prophet was hard-pressed to understand Yah’s mind on this critical situation.

 

And it is this very thing—that, the prophet’s struggle to understand what it was that Yah was doing and going to do with His people-that sets the stage for this very foundational statement that our Elohim makes to Habakkuk and that Shaul uses to elaborate on his teaching on the Righteousness of Elohim: “The Righteous shall live by faith.

 

So then in chapter 2, verses 1 through 4, after the prophet for a second time challenges or queries Yehovah as to what He’s going to do about Judah’s situation, that Yehovah responds with the instruction for Habakkuk and the remnant.

 

“I (Habakkuk speaking here) will take my stand at my watch post and station myself on the tower and look out to see what He (the prophet referring to Yehovah here) will say to me, and what I will answer concerning my complaint (the Hebrew for complaint being “towkechah” {to-kay-khaw}, which holds meanings of rebuke, correction, reproof, punishment. So, the language here describing Habakkuk’s behavior towards Yehovah seems pretty intense. But in terms of the demeanor of the ancients in this regard, this behavior in no way places the prophet’s relationship with Yehovah at risk. We will find Yah seems to almost invite the prophet’s challenge to His plans to punish and judge Judah.) (Continuing-verse 2) And Yehovah answered me: “Write the vision; make it plain on tablets, so he may run who reads it. (In other words, I want you Habakkuk to put down everything I’m about to reveal to you so that there is no ambiguity in what I’m going to tell you here today regarding Judah’s pending punishment and judgment and where My mind is regarding you, the remnant, Judah, and the Chaldeans. Because I expect some type of action from those who hear this revelation that I’m conveying to here.) (Continuing-verse 3) For still the vision awaits its appointed time and it hastens to the end—it will not lie. If it seems slow, wait for it; it will surely come; it will not delay. (In other words, despite your pious protestations as it relates to the Chaldeans rendering judgment against Judah on Yehovah’s behalf, the invasion and devastation of Judah is going to happen. Judah’s coming judgment may not manifest in a manner and time that you approve of, but it’s going to happen and it’s going to happen sooner than later. It is in fact going to happen in My timing according to My permissive Will.) (Continuing-verse4) Behold, his soul (referring to Chaldea-Babylon) is puffed up; it is not upright within him…(In other words, the Chaldeans are bad hombres, but their badness will be the very thing that brings them down in the end. Oh, Chaldea will get their just deserts. They are arrogant—that is they are puffed up; and they are wicked—that is they are not upright. The Chaldeans, because of their guilt—their evil—they would be held accountable. Most egregious to Yehovah is the fact that the Chaldeans worshiped their military prowess, even over that of their patron god Marduk.They cannot nor will not stand for long. Their day is coming.) (And here’s the kicker) …but the righteous shall live by his faith” (ESV with personal commentary).

 

Hang in there with me. We’re going to get into what Abba meant by “The righteous shall live by his/her faith in just a few.

 

 

The Babylon’s pride would ultimately result in her downfall.

 

 

Judah ultimately fell to Babylonian control in 604 BC. Babylon occupied Judah from 604 BC. Judah’s king at the time, Jehoiakim, rebelled against Nebuchadnezzar, king of Babylon, leading to the brutal invasion of Judah by Babylon from 598-597 BC. Jehoiakim was deposed as Judah’s king and ultimately executed. Judah’s last king, Zedekiah, too rebelled against Nebuchadnezzar, leading to Judah’s complete devastation by Babylon in 587-586 BC, and most of the people of Judah were taken into captivity.

 

The central questions of this prophesy are: (1) Why does the Eternal allow injustice to persist, especially when it involves His chosen ones? (2) Why did the Eternal use wickeder nations to punish less wicked Yisra’el? (3) How long will the lawless dominate the world? (HCSB Commentary)

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Violence was the punishment Judah would receive for its own violence (1:2,3,9)—violations of the rights of others (Psa. 72:14; Isa. 53:9; Jer. 22:3; Mic. 6:12); injustices; oppression; lawlessness. The idea that Yehovah would use the Chaldeans to punish Judah, as wicked and ruthless as they were, rewarding the Chaldeans in the form of their devastating the comparatively less evil/wicked Judah, did not make sense to Habakkuk. And thus, the righteousness/justness of Yehovah is unwittingly brought into question by the prophet and no doubt some of the righteous remnant.

 

Yah’s response to the prophet’s objection to Him was that the Chaldean invasion was going to happen despite the prophet’s outrage or not. And as evil/wicked as the Chaldean’s were, it was the job of the righteous remnant to trust-have faith in Yehovah’s righteousness (cf. Job 38-41). Yah does not by any stretch of the imagination have to justify Himself to humanity. He is sovereign. His Ways are not our ways. We know only what Yah chooses to reveal to us, His beloved as He is omniscient. (We spoke extensively on this very theme in our post entitled: Let God Be True and Every Man a Liar–A Messianic Discussion of Romans 3:3-4 (themessianictorahobserver.org).

 

In fact, Yehovah is still on the throne (2:20).

 

Indeed, Babylon would reap that which she’d sewn, as Yah pronounces 5-woes upon them. This ultimately came to fruition when Persia conquered Babylon in 539 BC.

 

And thus, Habakkuk’s perspectives is corrected and he determines to wait on Yehovah to accomplish His Will for Judah (3:16). (Not unlike what we have before and around us in our country today.) But come what may, the prophet determines to trust in Yehovah, and to find strength through his faith (3:17-19).

 

In the end, Yehovah will deliver-yeshua-His righteous remnant, and He will right all wrongs and fulfill His righteous Will in the earth (3:8).

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Some interpret this clarion call or instruction from Yehovah that His righteous ones live by their faith or live by faith, in a number of different ways. But the two prominent perspectives is:

 

  1. The righteous ones of Yehovah are to live according to the halachah of their faith, such as the case of the Qumran Community living in accordance with the Community’s strict rules and way of life. It’s all about halachah. And it was believed by these souls that if they kept the community’s halachah—strict way of life—they would achieve righteous standing before Yehovah.

 

  1. The righteous ones of Yehovah are to trust and believe in their Elohim. And by their believing and trusting Him to do all that He promised He would do, they would be deemed as righteous and they would, in the end, be saved.

 

So which perspective was Shaul referring to here? Contextually, he would have been referring to the second one: He/she, who would seek right-standing before Yehovah, are to live a life of trusting faith in Y’shua Messiah—believe in His atoning sacrifice; believe that He will do exactly what He said He would do. And in that believing, we obediently do that which we’ve been instructed to do.

 

Circling back to Romans 1:17, we find Shaul no doubt hearkening back to Habakkuk’s critical situation in comparison to what he believed was about to take place in his day.

 

If we pay close attention to the tenor of the apostle’s writings, we get a sense that the apostle truly believed that the End Times were upon him and the believers he oversaw. And so, he seems to carry around this heavy mantle of doing everything he possibly could to prepare a people that would be presented unto His Master, Yahoshua, who would be without spot or wrinkle, and who would escape the wrath and judgment that would be leveled upon unrepentant humanity:

 

“(1) I would that you could bear with me a little, that I might talk foolishly: and indeed, bear with me. (2) For I am jealous over you, with a righteous jealousy: For I have espoused you to a husband as a chaste virgin whom I would present to the Mashiyach” (2 Cor. 11:1-2; AENT).

Indeed, it was as if Shaul was the nervous mother of a bride who was desperately seeking to have her daughter betrothed to a well-qualified man. In this analogous paradigm, it is the fear on the apostle’s part that both he and the one he sought to have wedded would fail to meet the exacting expectations of the groom. And thus, in failing to meet those expectations, both he and the body would meet utter disgrace and shame (Rev. 21:2).

 

And so as was the case with Judah’s remnant during the nation’s wickedness and iniquity, facing judgment via a brutal Chaldean invasion, Shaul like Habakkuk is counseling his Roman readers to live by their faith ahead of coming judgment and wrath.

 

The key here was for Yehovah’s people to not second guess Him on how and when His wrath and judgment would hit the world around them. Instead, it was their job to live in accordance with His Ways, and simply let Him do his job.

 

Yah knows what He’s doing. In fact, Yah asserted through the Prophet Isaiah:

 

“For My thoughts are not your thoughts, neither are your ways My Ways, saith Yehovah” (Isa. 55:8; KJV).

 

The apostle echoed this very sentiment in the same letter he wrote to the assemblies of Roman Messianics:

 

“O the depth of the riches both of the wisdom and knowledge of Yehovah! How unsearchable are His judgments, and His Ways past finding out” (Rom. 11:33; KJV).

 

In other words, we have to recognize that Yah has the 50,000 foot view of things here on the ground, while His beloved, if he/she have any understanding at all, have just a standing view of what He is doing in the earth.

 

Therefore, it is the job of Yah’s elect to do what they were hired to do: Live in accordance with the covenant stipulations of their faith, and then let Yah do what He’s going to do. For what Yah must do is really none of our business. He knows what He’s doing.

 

It’s not like Yah is somehow going to forget His beloved remnant, even though His set-apart ones may endure some hard times leading up to and even during the times of judgment. Indeed, such times engender refinement and growth and testing of Yah’s set-apart ones. Those times are certainly not pleasant times for anyone to have to endure.

 

And so beloved, that’s why it is so important that we take advantage of the blessed and free times we have in Messiah; grow in our relationship with the Eternal at all levels; and prepare ourselves for the dark days ahead.

 

It is our sole responsibility as children of Elohim to keep our hand to the plow-focus-be in Yehovah’s presence-and live blamelessly in accordance with His perfect will and Ways for us.

 

Master Declared: “No one who puts his hand to the plow and looks back is fit for the Kingdom of Elohim” (Luk. 9:62; ESV).

 

Abba was not only informing the worrisome prophet and Judah’s righteous remnant to trust that He knew what He was doing. But rather, Abba was demanding that they “double-down” in their commitment to walk in obedient covenant relationship with Him even in turbulent, perilous times; and to do so as a powerful testimony to His great power, authority, righteousness, and holiness.

 

A simple cognitive belief in God doesn’t cut it when it comes to this Torah Commandment of the Righteous having to live by their faith.

 

It was James the Just, the half-brother of our Master Yahoshua who so poignantly declared:

 

“Thou believest that there is one God, thou doest well: the devils also believe and tremble” (Jas. 2:19; KJV).

 

True biblical faith must always be backed up with actions, plain and simple.

 

But the other aspect of the righteous shall live by their faith equation also requires a great amount of trust in the Holy One of Yisra’el.

 

Practical Messianic Halachah and Closing Thoughts

 

Yes, our baseline faith drives us to keep Torah-to keep His commandments. So, we keep Yah’s Torah because we trust that this is what Abba requires of us to do and that it is the right thing for us to do.

 

But what about the faith that transcends this baseline faith of Torah-keeping/Torah honoring. Do we have the faith during our Torah-keeping that trust Abba will heal us; provide for us; keep us; deliver us; protect us even in the time of trouble?

 

You see, the righteous remnant; the one that Habakkuk was championing, was keeping and walking Torah. That’s why they are the righteous remnant. Yah comes along and says: Okay, you who are my righteous ones, trust in me to do what I will do and that I will deliver you; that I got you; that I know what I’m doing and that I will never abandon you, if we remain in His holy presence.

 

Many of us today find ourselves in a seemingly terrible place, not unlike the remnant of Habakkuk’s day.

 

Some of us are having to endure significant financial and family hardships because we know that taking the vaccine bioweapon that the globalist demand we take is not Yah’s Will for our lives. And so, the so-called power brokers of this world endeavor to take away our jobs and basic benefits that our jobs provide our families. All done in order that we fall in line with their wicked agenda and place our trust in them and believe that ancient lie that goes back to the Garden of Eden.

 

Still others of us are having to endure being canceled by the so-called woke society many of us are living in because we obediently declare what saith Yehovah. You see, that which Yah says and requires of humanity diametrically conflicts with the woke’s agenda. And because of the woke endeavoring at every turn to cancel Yah’s elect, many of us are losing access to income sources; losing ministry opportunities and platforms; losing critical relationships; and even losing our freedom and even our lives for the sake of Mashiyach.

 

Others of us are being isolated or separated from family, friends, and acquaintances because we dare reject the satanically infused liberal, woke mindset of our present-day society and community. We dare reject their LGBTQ and Critical Race Theory agendas that serve only to destroy the innocence of our children and foster lawlessness in society.

 

And so, many of us turn our attention towards heaven and question Yah as to why He is allowing such injustice to overshadow His people. Many look beyond this nation and see the looming dangers that this nation faces from belligerents beyond our shores. These nations endeavor to destroy this nation from the inside out by importing their satanically infused ideologies and causing a generation of the ignorant to deny Yehovah and His Word.

 

And so many of us challenge Yehovah as to whether He knows what He’s doing. Many of us may be losing hope. Many of us may be doubting whether our covenant relationship with the Eternal is even worth the pain and agony we’re having to endure by affiliating ourselves with Him.

 

 

Shaul defined or described faith being the substance of things hoped for and the evidence of that which is not seen (Heb. 11:1).

 

 

Yehovah has always required from those who would be His, to live by their faith. And these are to live by their faith by trusting that Yah will remain true to His Word and by doing that which Yah requires of them to, despite the mess; chaos; oppression; injustice; evil; lawlessness and outright foolishness that may be going on around them at any given time. He says to them,

 

“I Am Yehovah—I Am your yeshuah. Trust and believe in Me. My Will and Purpose shall be fulfilled in the earth. I am your strong tower, into which the righteous run into it and are safe” (Pro. 14:26; 18:10; Psa. 18:2; 61:3; 91:2; 144:2; 2 Sam. 22:3).

 

Beloved, I implore you to read and meditate on each of these verses as they embody the very essence of Yah’s righteous ones living by their faith during the time of trouble.

 

I’m telling you: Regardless how confident and powerful the enemy may appear to us, in the end, all will have to do things Yehovah’s Way, or they will have to do things Yehovah’s Way. Yah’s Words will come to pass regardless the lie humanity tells itself.

 

For indeed, Yah’s righteous judgment and wrath is coming upon this world and we, the elect of Yah, must be at our spiritual posts, living out our faith in holy and righteous testimony of Him and His Will.

 

 

I encourage you to listen to or read our post entitled: “Let God be True and Every Man a Liar” where we discussed this very thing.

 

 

The Place where we find Torah and faith intersecting is the place where we find righteousness; The righteousness of Yehovah; where we find salvation; where we find life. And thus, it is impossible to please Yehovah without faith.

 

And yet, I’m afraid that many in our faith have placed too much emphasis and focus on Torah and not enough on trusting faith. And yes, I’m guilty of that. Because as I’ve said in previous installments of this program, I can keep Torah all day; I can walk, teach, preach, live and love Torah all day.

 

But Yehovah is asking in the midst of my keeping Torah: Rod, what about your trusting faith? Is your trusting faith in Me sufficient to please Me in conjunction with your obedience to My Word? Is your trusting faith in association with your obedience to My Word strong enough such that you would be willing to die for the sake of My Kingdom?

 

Yes, our trusting faith without works or visual and physical manifestations of our faith, as James the Just wrote, is dead (Jam. 2:18, 20, 26). 

 

 

And I’ve known a lot of folks in my life who have had remarkable trusting, cognitive-based faith and belief in Jesus Christ their savior. But their works were absence. They were still their nasty old selves. They were still sin-ridden, lawless entities that Father could not possibly be pleased with.

 

So there has to be that critical equal balance when it comes to trusting Faith and Obedience. First must come trusting faith. Then comes obedience. From there, the two work in the life of the elect harmoniously, even in perilous times such as these we’re living today.

 

The tragedy of denominationalism in part contends that everything will work out to their members’ benefit in the end.

 

To these, they don’t have to do or change anything in their lives. Indeed, to these, they “possess a form of godliness, but they dramatically deny the power thereof” (2 Tim. 3:5; paraphrased).

 

But do these manifest that which Father meant by His righteous ones living in their faith?

 

If Avraham’s faith was not backed up or manifested by his obedience/his works, one must ask, would his faith have been reckoned unto him as righteousness as Shaul aptly noted (Rom. 4:9)?

 

 

And the answer is no. Because again, there’s a lot of folks out there with amazing faith, but they don’t do what they’re supposed to do. They don’t do what Abba tells them to do. They in fact do what they themselves want to do, but oddly enough, they hold on to a hope that somehow, someway, Abba will deliver them and save them in the end.

 

Beloved: Our Master/Teacher of Righteousness has revealed to us through the written account of His chosen and anointed apostles of the amazing times we’re living in and the times to come. So we are aware of that which must come upon the world, and to some degree, upon us, His anointed, set-apart ones.

 

As Yah declared unto Habakkuk in response to His inquiry, He also declares to us today:

 

 5 Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. (Hab 1:5 KJV)

 

And so, our Master taught us to have our lamps filled and trimmed, awaiting His return. Which means we are to utilize the Comforter that He has provided to us to remain steadfast and longsuffering in His Word and to do that which He has instructed us to do (Mat. 25:1-13). And know that we know that in the end, He will deliver us from our tribulations, and we will reign victoriously and gloriously with Him in His Millennial Kingdom (Rev. 20:6). For this is the place where obedience and trusting faith intersects.

 

In so doing, the Righteousness of our Elohim is lavished upon us (I.e., Yah’s goodness) as well as upon unrepentant humanity (I.e., Yah’s judgment and wrath); while at the same time, we (as Yah’s elect) are reckoned as righteous/justified before our Holy and Just Elohim by the Court of Heaven.

 

Praise Yah!

 

 

 

How to Please God in Perilous Times-Lessons from the Life of Noah-STAR-5

How to Please God in Perilous Times-Lessons from the Life of Noah-STAR-5

by | Oct 29, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

 Torah Reading this week is found in Genesis 6:9-7:24.

 

It is a very familiar passage of Torah that bears a good many themes, concepts and spiritual applications. But for us today, I want us to focus on just one central theme, if you will. And that theme has to do with pleasing Yehovah in perilous times. How do we make it through difficult times while staying in—while successfully operating in Yah’s Will?

 

And it is the example of Noah that we find here in our Reading today that I believe provides us an excellent understanding of how we are to operate in perilous times as people of Elohim.

 

So, in order that we remain within the confines of our theme, we will read just select verses of the overall parashah and then discuss in detail the likely meaning of those verses and identify those spiritual principles that will enhance our walk with Messiah.

 

As in previous discussions, I will be reading from the Robert Alter Translation and we will also consider content from related biblical and extra-biblical references. And as always, I encourage you to take what we discuss here and if you are so led, conduct your own study and allow the Ruach haKodesh to guide your understanding. Always.

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(6:9) This is the lineage of Noah–Noah was a righteous man. He was blameless in his time. Noah walked with Elohim…

 

Alter’s rendering of the Hebrew term “towledah” {to-led-aw} here in the first part of verse 9 is lineage, but in most English translations the term used is “generations.” One could spend a great deal of time pondering what this actually means. But the most accurate interpretation of “towledah” as used here in the first part of the verse is “this is the story of Noah.” Its use here is that of a marker, as it conveniently establishes the start of a new addition to the overall pre-flood story line.

 

As it relates to Noah being described as a righteous man, the conservative, orthodox perspective on this is simply that Noah maintained good relationships with his fellow humans (J.H. Hertz). 

 

Now, who am I to argue with a renowned rabbi? All I will say in regards to this rabbinic understanding of righteousness, as used here in our text, is that it lacks in terms of the role Yehovah plays in the granting of Noah’s stated righteousness. In other words, it is Yehovah who declares someone righteous. And it is, as we discussed in our last installment to the Paul and Hebrew Roots series entitled “The Righteousness of God is the Place Where Faith and Obedience Intersect,” our trusting-obedient faith is the thing that causes Yehovah to confer upon us righteous or right standing before Him.

  

Now, I guess it can also be said that, outside of one’s trusting-obedient faith leading to him/her being deemed righteous by Yehovah, that one’s behaviors or the way one carries or conducts themselves may be described as righteous or righteousness as well. And to some degree this is true. Certainly, Noah carried himself in the place and time he lived in a righteous manner. But as far as I’m concerned, Yehovah is the one who confers righteousness upon an individual. And in this case, Father asserts that Noah walked with Him and was blameless in the time or generation he lived. And all of what Noah did to be deemed righteous by Yehovah can be summarized or packaged as a result of Noah’s faith.

 

With the second use of the English term “generations” in this 9th verse, Alter renders it as “in his (his being Noah’s) time.” The Hebrew term as used here is not “toledah” as was used earlier in the verse. This time the Hebrew term used is “dowr,” which means period of time; generation; or age.  So, in this sense, Moshe is telling us that Noah was uncorrupted, unspotted and morally untainted, as the rest of humanity had become in that age; in that time period. 

 

Noah’s name in Hebrew is Noach. Noach means to rest or for one to take a rest. And thus, a lot may be entertained and considered as it relates to the applicability of the meaning of Noah’s name as it relates to this great story. But for our purposes, we will save discussion of the meaning of Noah’s name for another time.

 

The descriptor of Noah being “blameless (in the KJV the English term used is “perfect“) in all his ways in his day/time/generation” lends to and even supports Yehovah’s declaring of Noah to be a righteous man (i.e., found or declared to be in right-standing before a holy and righteous Elohim; found innocent of guilt by the Court of Heaven). Blameless is the Hebrew term “tamim.” Tamim means to be complete, whole, entire, sound.

 

Tamim or perfect is next used in Genesis 17:1 to describe how Yehovah wanted Avraham to behave and walk before Him. But it’s not until we get to Leviticus 22:21-25 that we get a better sense of what Yehovah means by one being perfect/blameless/tamim:

 

(21) “And whosoever offereth a sacrifice of peace offerings unto YHVH to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accept; there shall be no blemish therein. (22) Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto YHVH, nor make an offering by fire of them upon the alter unto YHVH. (23) Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. (24) Ye shall not offer unto YHVH that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land. (25) Neither from a stranger’s hand shall ye offer the bread of your Elohim of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you” (KJV)

 

Later on in Torah we find Yehovah instructing Yisra’el to not take on or live according to the ways of the Canaanites as it relates to spiritual or religious matters, but rather, they were to “be perfect with YHVH” (Deu. 18:13).  Yehovah instructs Yisra’el to use perfect and just weights and measures in the conduct of their business transactions (Deu. 25:15). And lastly, Moshe describes the Work and Ways of Yehovah as perfect (Deu. 32:4). Thus, there is a sense of the people of Yehovah and their offerings being free from defects.

 

Thus, blameless or “tamim” within the context of our reading here today has to do with the wholeness of the man: That being Noah’s character; His behavior; His attitude and the state of his heart (that being, His will bending to the Will of the Eternal–6:22; 7:5; His relationship with the Most High; and I would go so far as to suggest that even his genetic make-up (spiritual and physical)—everything about the man was pure; he was faultless in comparison to the general state of creation in his day. Genetic-make in contrast to the corruption that had overtaken the whole of creation. We know that Genesis 6 talks about the sin of the Watchers and how a breed of creatures emerged from the union of the Watchers and human females. And that the creatures that emerged from that union (aka Nephilim) corrupted the natural order. And if Mashiyach, the seed of the woman, was to ultimately come onto the human scene, He would have to be pure and undefiled as would be required for any Yehovah-sanctioned sacrifice.

 

Tim Hegg–Messianic author, teacher and commentator–sees perfect/blameless/tamim as used here in our Reading as having more to do with the man’s halachah than anything else.  And given that Mr. Hegg tends to lean towards the conservative Jewish mindset in much of his Torah analyses, I can see how he would arrive at such a conclusion. But I believe Abba is pointing us to a greater reality as it relates to Noah and by extension us through Y’shua Messiah, being blameless/perfect/tamim. Tamim for us must transcend our keeping the elements of Torah perfectly, however that is supposed to look like or manifest today in any given instance. Our tamim must incorporate, on top of our keeping of Father’s instructions in righteousness, a pure and malleable heart; our talk should be pure and holy; our relationship with the Eternal must be founded upon Spirit and Truth; our health must be good; our thoughts pure and holy; even our faith must be unshakable. And I say all this because we have a lot of folks within and outside our Faith community that do a pretty good job keeping rote Torah commandments, but they lack in a great many other areas of their lives. So, for one to be truly “tamim,” his or her blamelessness must incorporate their whole being. Can we truly conclude that one is “tamim” who keeps Torah perfectly, but has a terrible disposition and has no faith? Just asking.

 

As it relates to Noah walking with Elohim, we’re talking more of an intimate (that is a “yada” level) relationship with the Almighty. Both Enoch and Noah possessed or dwelt in such a relationship, in contrast to the dire state of humanity in their respective day. And it seems reasonable to conclude that for either of these men to have such a relationship with the Eternal, Abba would find favor in them (6:8). And we discussed in last week’s Torah Reading that Abba searches the hearts of men and He turns towards those who have the right heart. And thus, Yah will invite the one who possesses a circumcised heart to come in and enter into a covenant relationship with Him, and thus that one begins the journey of walking with Yehovah. There is an agreement between Yehovah and His would-be child. We covered all this in detail in Sabbath Thoughts and Reflections 4. I would again invite you to familiarize yourself with the concept of “walking with Yehovah” by either listening to or reading that discussion posting.

 

I will say that I really appreciate Mr. Hegg’s sentiments regarding Yehovah’s desire to walk with humanity. Hegg states that it is “the goal to which everything proceeds…to walk with God.” Yah wants a substantive, personal relationship with those who would be His. That relationship must, however, transcend any other relationship known to humanity. Thus, the purpose of the Messianic Torah Observer is not to promote Torah Living as the end all to be all to a would be Netzari or set-apart one. But rather, the purpose of MTMO first and foremost is to promote a faithful-obedient covenant relationship with the Creator of the Universe. Our Master, who is the fulcrum of all Creation, came primarily to point fallen humanity to Yehovah, and to re-establish that “cool of the day walk” that Yehovah once enjoyed with “adam.” Tragically, that relationship opportunity is inhibited by the scourge of sin, which Yehovah sent His beloved Son, Yahoshua, to deal with once and for all. And so it is, because of the Person and Personal Ministry of Yahoshua that directly dealt with the sin issue that stymies that relationship–humanity now has the opportunity to truly teshuvah and enter into that covenant relationship with Yehovah.

 

(6:11) And the earth was corrupt before Elohim and the earth was filled with outrage. (12) And Elohim saw the earth and, look, it was corrupt, for all flesh had corrupted its ways on the earth. (13) And Elohim said to Noah, “The end of all flesh is come before me, for the earth is filled with outrage by them, and I am now about to destroy them, with the earth…”

 

The orthodox understanding of “the earth,” which in the Hebrew is “‘erets” as used here in this verse, is not talking about the whole of Yehovah’s living creation. Instead, the rabbis see “the earth” or “’erets” here as referring specifically to the earth’s human inhabitants, which are described as having become “grossly immoral;” in open defiance of Yehovah which proved to be offensive to Yehovah. 

 

The phrase “filled with outrage” most likely means that Yehovah’s human creation had become iniquitous–lawless. The elongated lifespan of humans during this period made for a very tenuous situation. The longer an iniquitous soul lives, the more refined the iniquity within and around that soul becomes. That soul’s iniquity doesn’t just affect that individual over the course of his/her lifetime. But that individual’s lawlessness also directly affects others in his/her sphere of influence (e.g., spouse; children; relatives; friends). So, as far as iniquity is concerned, by its very nature, it spreads; it proliferates. We sometimes talk about the “Mystery of Iniquity” that Shaul wrote was already spreading in the world, and this spreading is an intentional spreading of lawlessness in the earth by both man and the enemy. 

 

The orthodox understanding of the English term “violence” as used here is that of the weak being overrun in every way by the strong. There was blatant disregard for justice and the least in society were left helpless and doomed to being destroyed by those who were stronger then they were. 

 

 

The state of the world (i.e., humanity and the whole of Yah’s natural creation) in Noah’s day was one of utter and complete corruption and violence, according to the text (6:11). The Hebrew term for corrupt used here by Moshe is “shachath” {shaw-khath}, which means destroyed; ruined; decayed; marred; spoiled; rotten; perverted.

 

Now, when we consider humanity from a state of corruptness as described in verse 11 of the 6th chapter, especially in light of the use of the Hebrew term “shachath,” we’re talking not only about rampant and pervasive sin having taken over the whole of humanity (with the exception of Noah), we also must think about the physical state of all of Creation.

 

If the extra-biblical, apocryphal writings are to be even remotely believed, it is indeed conceivable that even the very genetic make-up of Yehovah’s natural creation–human, animal and plant–had been altered to some degree. (Not unlike the situation we’re seeing around us even today.) And so, Noah’s life–His existence–his relationship with the Creator of the Universe was certainly the rarest exception. For Mashiyiach, by absolute necessity, would biologically have to come into existence through an undefiled, uncorrupted line. (Bear in mind, I’m talking only from a biological perspective. Sin is not the issue in question as it relates to Yahoshua’s lineage, for every member of His line sinned–everyone of them. So, the concern here, at least for me, is the biological purity of Mashiyach’s line.)

 

This question of the whole of Yah’s creation being “shachath”–corrupted–in Noah’s day, seems to me to be more than a question of the sinfulness of creation. Indeed, all of humanity had become sinful beyond any conceivable level up to that time in human history. But when we look at the wording of 6:9, we find Yehovah describing Noah as being “perfect in his generations” or “tamiym dorw” in the Hebrew. The Hebrew suggests a more precise meaning of Noah was complete/whole/entire/sound in the days/age/time period he lived.

 

 

In most English translations of this passage, the world of Noah’s day is described as being violent (6:11). The Hebrew term used here for violence is “chamac” {khaw-mawce}, which means violence, but also means wrong, cruelty and injustice. When we consider the English term violence from our 21st-century western way of thinking, most of us would probably see Noah’s world as being filled with murders and acts that caused people physical harm. But the Hebrew expands this definition just a bit by suggesting to us that Noah’s world, in addition to murders and injurious acts being inflicted against one another, humanity engaged in, as though it was part and parcel of its character, wrong-doing of every kind; cruelty to one another; and injustice. It was morally, physically and psychologically a danger time and place to live. (Not unlike some of the major cities of our nation today, huh?)

 

Contrary to conventional wisdom, the cities of Sodom and Gomorrah were not destroyed for the sole reason that its citizens were practicing homosexuality. The Prophet Ezekiel declared the following as it relates to this issue:

 

“Behold, this was the guilt of your sister Sodom: pride, fulness of bread (i.e., abundance of food without giving thanks to the One who provided that food; and careless ease was  in her and in her daughters (that is, they were careless and complacent); neither did she strengthen the hand of the poor and needy (or rather, they flagrantly ignored the wellbeing of the forgotten in their societies)” (16:49; ESV).

 

So, Sodom and Gomorrah were destroyed for being morally corrupted and completely obtuse towards the provisions and Ways of Yehovah. And a similar environment existed in Noach’s day, although the moral fabric of society in Noach’s day was probably far worse if one can imagine that.

 

Nevertheless, Noach had overcome all these horrendously negative variables and was “walking” blamelessly and righteously with Yehovah. And it was Noach who Yehovah selected to carry forth the seed line that would bring about The Seed that would ultimately crush the serpent’s head. 

 

(6:22) And this Noah did; as all that Elohim commanded him, so he did.

 

(7:1) And Yehovah said to Noah, “Come into the ark, you and all your household, for it is you I have seen righteous before Me in this generation…”

 

J. H. Hertz in his Torah and Haftorah provides a very interesting perspective here as it relates to Yehovah seeing Noah as righteous “before” Him in that generation/dowr–that time period or day. Hertz provides for us the following moral rabbinic principle:

 

“Utter only a part of a man’s praise in his presence (which is what we see described here in this verse on the part of Yehovah towards Noah), but thou mayest speak the whole of a man’s praise in his absence.” And Hertz goes on to add to this thinking a truth that it is human nature for people to talk about another’s personal deficiencies in an individual’s absence, but will scarcely mention any of that individual’s deficiencies while in their presence.

 

So here, if we are to use this rabbinic rubric as sort of a moral guide, Yehovah through Moshe extols throughout our reading Noah’s many virtues (I.e., blameless; righteous; walked with Yehovah), but chooses to utter directly to Noah just a portion of those many virtues. In other words, Yehovah chose not to blow up Noah personally. Such personal over praise of an individual may lead to, of course, a big head, which may lead to a great fall.

 

This is one more testimony from Yehovah that Noah was a righteous man (6:9) and that he was blameless in his day.

 

(7:5) And Noah did all that Yehovah commanded him.

 

 

Scriptural Analysis

 

Ezekiel 14 offers an interesting perspective as it relates to Noah; in particular his righteousness. The prophet reveals the mind of Yehovah by Yah’s contrasting what He will do to a people who grievously sin against Him and His Ways with what will happen to His righteous ones such as Noah, Daniel and Job:

 

(13) “Son of man, when a land sins against Me by acting faithlessly (“ma’ al” or trespassing to a grievous level), and I stretch out My hand against it and break its supply of bread and send famine upon it, and cut off from it man and beast, even if these three men, Noah, Daniel and Job were in it, they would deliver by their own lives by their righteousness, declares the Sovereign Yehovah…(16) even if these three men were in it, as I live, declares the Sovereign Yehovah, they would deliver neither sons nor daughters. They alone would be delivered, but the land would be desolate. (17) Or if I bring a sword upon that land and say, Let a sword pass through the land, and I cut off from it man and beast (18) though these three men were in it, as I live, declares the Sovereign Yehovah, they would deliver neither sons nor daughters, but they alone would be delivered; (19) Or if I send a pestilence into that land and pour out my wrath upon it with blood, to cut off from it man and beast, (20) even if Noah, Daniel, and Job were in it, as I live, declares the Sovereign Yehovah, they would deliver neither son nor daughter. They would deliver but their own lives by their righteousness” (Eze. 14:13-20; ESV).

 

The sins of a people will ultimately lead to Yehovah’s judgments against those people and their sin (from both an individualistic and a nationalistic perspective). This becomes all the more evident and manifested when a people’s sins reach the level of it becoming a way of life for that people–even epidemical; gross; universal; heinous.  Because Yehovah is righteous and just, He must respond accordingly. (I would recommend, if you are so led, to read or listen to our post entitled “Let God Be True and Every Man a Liar” where we discuss Yehovah’s righteous and just character that compels Him to judge humanity accordingly.) Yehovah’s judgments may not come about when and how we, Yehovah’s set-apart ones, feel they should. For Yah sets the time and manner of His judgment. But judgment will inevitably come. And the judgment will be extended vigorously and openly, to all who are connected, and for heaven and earth to witness it accordingly. His judgment will be in proportion to the extent of the peoples’ sins.

 

Later on we find that despite Yehovah’s wrath and judgments decimating the greater population of a sinful people, He will inevitably reserve some remnant as an attestation to His mercies that He extends to humanity (verses 22-23). Furthermore, we have seen where Yehovah will, in accordance with His perfect Will and Righteousness, spare a nation from judgment for a given amount of time for the sake of His righteous remnant (Eze. 5:11). We have even the example of Yehovah’s willingness to spare Sodom for the sake of ten-righteous ones (Gen. 18:27-33).

 

But as it applies to our Reading here today, we see all these elements played out. Yehovah’s wrath and judgment ultimately would be poured out upon the whole of the earth, but His mercies extended to humanity by His saving of righteous Noah and his immediate family. Despite all of creation having become corrupted in all its ways in Noah’s day, Noah found favor in Yehovah’s eyes. How did Noah find favor in Yehovah’s eyes? It was Noah’s trusting, obedient (CJB) that caught Abba’s attention and which caused Abba to make provision for Noah and his family to escape the Creator’s wrath:

 

“By faith Noah, when he was told of things not seen, feared; and he made himself an ark for the life of his household, whereby he (Noah) condemned the world and became an heir of the righteousness which is by faith” (Heb. 11:7; AENT).

 

As it relates to one receiving the righteousness of Elohim which is faith-based, I invite you to listen to or read our discussion entitled: “The Righteousness of God is the Place Where Obedience and Faith Intersect-Part-1-What is the Righteousness of God?“

 

Noah provides us an example as to who will ultimately prevail in the midst of Yehovah’s wrath and judgment. When the righteous live by their faith, they will be saved, one way or another (Hab. 2:4). We know that given the terrible state of humanity today, especially in light of the signs of the times we’re presently living in, Yah’s judgment and wrath are indeed at humanity’s front door. We’re starting to see evidence of this, I believe, in the form of unprecedented natural disasters around the world; diseases; financial ruin; increased natural and unnatural deaths of individuals; and the like.

 

We who are Yah’s set-apart remnant in the earth must learn and strive to live by faith. That faith transcends that of a simple cognitive understanding that Yehovah exists. James, the half-brother of our Master Yahoshua, provided a sobering perspective on such base-level faith:

 

“Thou believest that there is one Elohim, thou doest well: the devils also believe and tremble” (2:19).

Indeed, this base-level faith does not lead to one being conferred right-standing before a holy and righteous Elohim. It certainly cracks open the door a little to a greater faith that leads to righteousness. That level of faith that leads to the Righteousness of God is an action-based faith–I define it as more an obedience-based faith (Rom. 16:26).  (I would invite you to listen to or read our discussion related to the topic of an obedience-based faith, entitled: “Obedience Versus Faith–Paul and the Book of Romans Series.“)

 

This greater or greatest level of faith is the faith that Abel, Enoch, Noah and Avraham all walked in  (i.e., halachah’d in). Yes, this level of faith begins with the cognitive belief that Yehovah exists and is a rewarder of them that diligently seek Him (Heb. 11:4). But the Righteousness of God level faith that these patriarchs all walked in is a trusting faith that encompasses one walking in obedient covenant relationship with the Eternal. It is comprised of a true, and substantive–even intimate (yada) relationship with Yehovah. It requires a circumcised heart–a will that subordinates itself to the Will of Yehovah (Deu. 10:16; Jer. 4:4) . And thus this one readily obeys Yehovah’s instructions/commandments because he/she both fears and loves Him:

 

“…Fear Elohim, and keep His commandments; for this is the whole duty of man” (Ecc. 12:13).

 

The one who would be righteous must also love Yehovah:

 

“And thou shalt love Yehovah thy Elohim with all thine heart, and with all thy soul, and with all thy might” (Deu. 6:5; Mat. 22:37; Luk. 10:27).

 

For if we love Him, we will keep His Commandments (Joh. 14:15; 15:10).

 

Because Noah was faithful, righteous, blameless, and walked with Yehovah, he established a covenant with him (Gen. 9). When we walk in faithful obedience, Yehovah establishes a covenant us. Under the renewed covenant, He comes to live within us, in so doing, He inscribes His laws into our hearts and in our minds. And most importantly, He will no longer remember our sins and iniquities (Heb. 10:16). And so it is, in His not remembering our sins and iniquities, we receive His righteousness–we receive right-standing before Him.

 

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The Apocryphal Books

Jubilees

 

The writer introduces Noach to the reader as a man dwelling in a world dominated by the Nephilim–the Nephilim being the products of the union between the Fallen Ones (i.e., the Watchers) and the daughters of men. And from this abrupt incursion into and disruption of Yehovah’s natural creation, the writer describes the world of Noach’s day as being “corrupted” in all its ways and with increasing “lawlessness.” Lawlessness is also described in English as iniquity, in the Hebrew, “‘avon {avown}, which means: perversity; depravity; iniquity; guilt. And this corrupt condition applied to “all flesh” according to the text:

 

“…alike men and cattle and beasts and birds and everything that walketh on the earth–all of them corrupted their ways and their orders...” (5:2).

 

And it was that “every imagination of the thoughts of all men (was) thus evil continually” (5:2b).

 

Now, in all fairness to the Jubilee version of the Noach story, the corruptness of humanity cannot be entirely blamed on the Watchers. Indeed, the Watchers, according to the books of Enoch and Jubilees, have tremendous culpability as it relates to the corruption of all aspects of Yehovah’s creation. And thus, the sins of the Watchers, in the eyes of Yehovah, was unforgivable and required the destruction of all things living in order to correct (to some degree) their evil influences. But certainly, the heart of humanity had strayed so far from the Ways and Will of Yehovah, that its “every imagination of its thoughts was evil continually.” This was over and above the physical corruption of Yehovah’s creative order that was blamed on the sin of the fallen ones.

 

And we’ll see just how bad the hearts of humanity had become in the Ancient Book of Jasher’s rendition of this story.

 

The Ancient Book of Jasher

 

The writer here states that Noach followed in the footsteps of his grandfather Methuselah, who the writer described as “perfect and upright with Yehovah” (4:13).

 

Now, a very interesting point to be understood here is that Jasher completely ignores the whole Watchers’ story as told in Genesis 6 and the Book of Jubilees. The writer of Jasher blames only humanity for creation’s corruption:

 

(16) “And all the sons of men departed from the ways of Yehovah (implying that humanity once followed in the Ways of Yehovah) in those days (i.e., in the days of Noach) as they multiplied upon the face of the earth with sons and daughters, and they taught one another their evil practices and they continued sinning against Yehovah. (17) And every man made unto himself a god (this being the first time in the record of people actually worshiping other gods; engaging in paganism; worshiping idols), and they robbed and plundered every man his neighbor as well as his relative, and they corrupted the earth, and the earth was filled with violence. “

 

And here’s where the disparity comes into play as it relates to the meaning of Genesis 6:2 where Moshe writes that “the sons of Elohim saw the daughters of men that they were fair; and they took them wives of all which they chose…and there were giants in the earth in those days; and also after that, when the sons of Elohim came in unto the daughters of men, and they bare children to them, the same became mighty men of old, men of renown.”

 

Jasher makes clear that those sons of Elohim were:

 

(18) “And their judges and rulers went to the daughters of men and took their wives by force from their husbands according to their choice.”

 

Interestingly, Jasher accuses the sons of men in that day of:

 

(18) “…taking from the cattle of the earth, the beasts of the field and the fowls of the air, and taught the mixture of animals of one species with the other (i.e., crossbreeding)), in order therewith to provoke Yehovah…”

 

Now, in connection to humanity in some way having prior to this time walked in the Ways of Yehovah, the writer makes note that the corruptness of the earth came about after “all men who walked in the ways of Yehovah” had died off in those days (i.e., that generation or that period of time in human history (4:20a)). And it would thus appear that Methuselah and his grandson Noach were the last of that generation of humanity that “walked in the ways of Yehovah” (5:6).

 

We would be remiss in our not giving any serious attention to the Jasher notion of humanity, at some point prior to and leading up to Noach’s day walking, in the Ways of Yehovah, because we have that mysterious, but powerful little statement at the second-half of Genesis 4:26 that asserts that when Seth begat his son Enos:

 

“…then men began to call upon the Name of Yehovah” (KJV).

 

Furthermore, if you recall, the 3rd chapter of Jasher regales the life of Enoch whereby the reader is told how some segment of humanity turned to and walked in Yehovah’s Ways as a result of Enoch’s righteous example; his leadership and his teachings on Yah’s Ways. (We discussed this in some detail in our post entitled: “What it Means to Walk with God? A Messianic Discussion of Parashah 4–Genesis 5:1-6:8“).

 

Well, the Jasher account goes on to add a substantive flavor to the whole Noach story, that seems to support the Apostle Kefa’s (aka Peter’s) description of Noah as “a preacher of righteousness” (2 Pet. 2:5), who apparently during the 120-years he was building the ark, he preached repentance or Teshuvah to humanity:

 

(7) “Speak ye, and proclaim to the sons of men, saying, Thus saith Yehovah, return from your evil ways and forsake your works, and Yehovah will repent of the evil that He declared to do to you, so that it shall not come to pass. (8) For thus saith Yehovah, Behold, I give you a period of 120 years; if you will turn to me and forsake your evil ways, then will I also turn away from the evil which I told you, and it shall not exist, saith Yehovah” (5:7-8).

 

It goes without saying, according to the Jasher account, humanity refused to hearken to Noach’s call to Teshuvah. The text emphasizes, in a sense, that Yehovah’s grace prevailed for those 120-years.

 

And the Book of Jasher does agree with the Book of Genesis account that Noach was a just (aka righteous) man who was perfect (aka blameless) in his generation. But the writer also emphasizes that Noach was chosen of all the peoples of the earth at that time for purposes of “raising up seed from his seed upon the face of the earth because Yehovah saw Noach as righteous in that generation or in that day” (5:13-14).

 

Some have attributed an eschatological meaning to the quote: “Yehovah chose him (Noach) to raise up seed from his seed upon the face of the earth” (5:13b)–the raising up of seed from his seed, that ultimate seed being Yahoshua. And that interpretation does appear to be reasonable to me, presuming we believe the Jasher account. But the author’s original intent could have just as easily been a pragmatic one, that Yehovah chose righteous Noach to preserve humanity–preserve human seed from the coming wrath and judgment–and carry on the instruction to humanity to “be fruitful and multiply” (Gen. 1:22, 28). 

 

Josephus’ The Antiquity of the Jews (Chapter 3)

 

It’s interesting to find Josephus’ accounting of the Noach story to align in some areas with both the Jubilees and Jasher account.

 

Josephus asserts that the line of Seth leading up to Noach’s day, was righteous; for 7-generations  he asserts. He then states that as time progressed, that is, coming in to Noach’s day, humanity became perverted, forsaking the ways of the fathers, paying no honor to Yehovah, and living iniquitous lives absent any justice.

 

 

Josephus makes mention of the fact that Yehovah loved Noach for his righteousness, which none of the other accounts even mentions Yehovah having love for Noach. (Yes, it is given that Yehovah loved Noach. It’s just not stated or mentioned in our Torah Reading.)

 

A couple interesting perspectives are introduced in Josephus’ account:

 

  1. Yehovah intended to make another race to replace that wicked one that He intended to destroy. That race would have their lives cut short to just 120-years. That race would be pure from wickedness.
  2. Noach’s building of the ark was not a commandment but rather, a suggested contrivance and way of escape for Noach and his family.

 

Practical Netzari Halachah

 

 

Noah pleased Yehovah—or rather, Noah found favor in Yehovah’s eyes in the midst, arguably, of the most wicked period of human history. And scripture records that Yah’s wrath and judgment would ultimately destroy all life on the earth in response to the unprecedented wickedness and corruption to His natural order. And most importantly, it was that blessed favor that saved not just Noah and his immediate family from physical destruction, but also us from eternal spiritual destruction. For from Noah’s line would emerge our Master-Yahoshua Messiah—and His personal ministry would bring to all humanity the opportunity to escape eternal damnation.

 

Noah’s story is ultimately one of grace: Yehovah’s grace being shed upon His human creation despite His human creation being convicted and found guilty in the Court of Heaven for its sinfulness and lawlessness.

 

Yehovah’s love overshadowed the regret and anger He had towards humanity because there was a man walking in the midst of this corrupt, wicked and damned world who refused to take the path of least resistance. And that path of least resistance—that is, simply giving in the corruptness and wickedness of the world—would have no doubt made Noah’s life so much easier, at least up to the day that Yah’s wrath and judgment would be unleashed upon the world.

 

Conventional wisdom would have us believe that Noah was some kind of super, bigger than life, perfect in every way, patriarch hero of the Bible who could do no wrong. And thus it is universally reasoned that he found favor in God’s sight because he was Noah. He was a paradox; an enigma; a fluke of the universe if you will. And indeed, in a sense he was. But he wasn’t all these amazing things because he was somehow made or drawn that way. He was all these amazing things because he made a decision to not take the path of least resistance. He decided at some point in his life not to choose the world, but instead, choose Yehovah.

 

And I would submit to you that Noah’s decision to choose Yehovah—to enter into a covenant relationship with Him and to walk in Yah’s Ways was no doubt met with a great deal of opposition. Although not mentioned in our bible, we get a sense from at least one apocryphal writing that the world vehemently opposed Noah’s righteous living and his call for humanity to Teshuvah and escape the wrath to come (Josephus).

 

The writer of the Book of Hebrews highlights Noah’s faith in Yehovah and His Word as “putting the world under condemnation” while the Apostle Peter highlights Yehovah’s patience—Yah’s grace being extended upon humanity “while the ark was a preparing” (Heb. 11:7 and 1 Pet. 3:20 respectively).

 

Now, whether or not we choose to believe Josephus’ assertion or deduce from the apostolic record that Noah preached the unpopular message of Teshuvah to the corrupt society of his day, it cannot be denied that he ran an arduous race of faith in his life that led to him and his family being saved from the wrath that was to come. That life-race that he ran provides us a critical example, and dare I say, a spiritual mandate as it relates to our being able to please Yehovah in such perilous times as we’re living today.

 

The days we’re currently living are not too unlike the days of Noah leading up to the Great Flood. We can all agree that the entire world has corrupted itself to such a point that all that remains is the coming Great Tribulation and our Master’s return.

 

Master told us that in the last days, there would be deceiving spirits operating in the world; there would be wars and rumours of wars with nations rising up against nations; that Yah’s elect would face tremendous persecution and tribulation at the hands of society and even at the hands of those who would appear to be set-apart ones. For those seemingly set-apart ones will set out to betray the true Body of Mashiyach with intense hatred and resentment. Lawlessness or iniquity will abound, not just in the world, but even within the Body of Mashiyach, and people’s genuine sensitivity towards one another will fade to a point where folks just no longer care about other people; care about their families; care about the brethren; choosing instead to care only for themselves.

 

But even in the midst of all this chaos and turmoil, Master prophesied that the Gospel of the Kingdom (aka the Besorah) will be proclaimed in all the world as a witness unto all nations (Mat. 24:4-14).

 

Folks, isn’t the state of our world very close to that of Noah’s day? Isn’t the wickedness and corruption of the world, as in Noah’s day, folding in and around Yehovah’s people? Aren’t Yah’s people having, in many cases, to live exclusively by their faith?

 

The violence is so bad in virtually every area of our nation that people no longer can place their faith in law enforcement to protect them. Yah’s people are having to now learn to trust Yehovah for their safety.

 

The erosion of our civil liberties and constitutional rights have led many of Yah’s elect to be “canceled” in our society. Some have lost the ability to provide for themselves and their families. Many of us who belong to Yehovah each day run the risk of being physically harmed or incarcerated because we choose to walk in righteousness and not take the path of least resistance. Many of us are now learning to trust Yehovah exclusively for our wellbeing; our income; our substance and sustenance; our careers; and so forth.

 

As it relates to the world today, very few are interested in hearing Yehovah’s Word. The world is not interested in having a blessed covenant relationship with the Creator of the Universe, which in and of itself defies the very makeup of the human soul. The human soul was designed to yearn for; to seek out; to grasp hold of a relationship with their Maker. But that desire; that yearning; the intent is all but dead within the average individual today, as it was in Noah’s day. Instead, the overwhelming, vast majority of souls on this planet simply want to live and let die; they want, instead, to have relationships with other gods. But those gods are that of government; of pharmakeia; of sex and perversion; of entertainment; of liberalized education; of fame and fortune; of possessions; of religion.

 

Yehovah’s righteousness and justice cannot allow humanity’s corruption, evil, wickedness and lawlessness to go unabated indefinitely. He must respond with righteous and holy judgment and put down the chaos once and for all.

 

But for Yah’s people—His elect—His set-apart ones, He has called us, as was told to Habakkuk regarding the remnant Jews of his day who were living in the midst of similar corruption and having to deal with abject persecution and tribulation in the Land of Judah, those righteous ones (the remnant if you will) are to live by their faith—to live by faith (Hab. 2:4).

 

Despite all that was going on around them and despite the gloominess of their individual and collective situations, Yehovah directed Habakkuk to tell the remnant that Yehovah is sovereign and He knows what He’s doing. But as for them, the blessed remnant, they are to simply go on living by their faith. They are to continue to walk in covenant relationship with Him; to walk exclusively in His Ways; to obey Him and love Him and love one another.

 

Shaul echoed this same sentiment to his Messianic Roman readers in Romans 1:17. For Shaul, it was the Besorah—the Gospel—the Good News of the Kingdom of Yehovah—that revealed unto the world Yehovah’s Righteousness. The Righteousness of Yehovah is not only about the Coming Kingdom of Yehovah, but it is also about Yehovah’s coming righteous and just wrath and judgment to be pour out upon corrupt and wicked humanity. Just as in the days of Noah. And just as it was with Noah, we are compelled and even commanded to live by faith. For it will be our faithful living that will ultimately save us from Yehovah’s wrath and judgment. And it will be our faithful living that will curry us favor with Yehovah and credit us as righteous before Yehovah.

 

The writer of Hebrews unequivocally stated that faith is absolutely required to please Elohim (Heb. 11:6). Faith is absolutely required for one to find favor in Yehovah’s sight. Faith is absolutely required for us to escape the coming judgment and wrath of Yah.

 

Yah takes great pleasure in the faith—the faithful walk—the faith-based covenant relationship He has with His set-apart ones. So much so that He rewards those whose faith leads them to diligently seek out and walk in His ways (Heb. 11:6). Noah was rewarded for His faith. And it was Noah’s faith that pleased Yah and caused Yah to save Noah and his immediate family.

 

Of this very thing, the writer of the Book of Hebrews penned:

 

35 Cast not away therefore your confidence, which hath great recompence of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry. 38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (Heb 10:35-39 KJV)

 

Beloved, the only way to find favor in Yehovah’s sight is for us to live by faith—to walk faithfully in His Ways—to enter into and remain steadfastly in an obedient covenant relationship with Him. In so doing, we not only please Yehovah, especially in perilous times such as these we are living, but we will ultimately be saved from the wrath and judgment to come, as was Noah and his family.

 

But there’s an additional benefit to our living in faith in these perilous times. We will ultimately live and reign with our beloved Master, Yahoshua Messiah in the coming Kingdom. Of this Master Yahoshua stated:

 

41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. (Mat 13:41-43 KJV)

 

So, I say to you in closing my dear brothers and sisters in the True Faith Once delivered, let us build our own arks of safety in fear and trembling; obedient to Yehovah’s instructions in righteousness, with unshakable trusting faith in Him and in His Words. How do we build our own arks of safety? Walk in Yehovah’s Ways and do His Will—follow His commandments for us—trust Him and His Words. Do not take the path of least resistance by conforming to the demands and enticements of this world. Instead, let us follow in the footsteps and example of Yahoshua our Messiah. Let us not be intimidated by the assertive nature of the world us, but instead trust that Abba has our backs and that He will deliver us in the end. Let us love Him and love the brethren with a pure and unselfish love. Let us die to self and do the work of the Gospel while it is still day, for the night cometh—the flood is coming—when no one can work (Joh. 9:4). 

 

Until next week’s Sabbath Thoughts and Reflections discussion, Shabbat Shalom—Shavu’tov—May you be most blessed fellow saints in training. Take care.