What the Torah Can and Cannot Do for Us, Part 3: Torah Cannot Justify Contempt for Israel

by | May 29, 2026 | Blog, Podcasts

What the Torah Can and Cannot Do for Us, Part 3: Torah Cannot Justify Contempt for Israel

by Rod Thomas | The Messianic Torah Observer

What the Torah Can and Cannot Do for Us, Part 3: Torah Cannot Justify Contempt for Israel

Greetings saints of the Most High.

In this installment of the Messianic Torah Observer, I offer a needed clarification regarding comments I made in the previous teaching concerning Judaism, the Oral Torah, and the traditions that have been elevated above Yah’s written Torah. While my concerns regarding manmade traditions remain, I want to make it plain that it is not our place to condemn our Jewish cousins as a people. Torah does not give us license to walk in arrogance, hostility, or contempt toward anyone—especially toward the very people through whom Yah preserved His covenant promises and His oracles.

In this discussion, I walk through several foundational passages that affirm Yah’s everlasting covenant with Israel, the apostle Paul’s clear teaching that God has not rejected His people, and the reality that Gentile believers in Messiah are grafted into the commonwealth of Israel rather than replacing it. I also address the misuse of passages such as “there is neither Jew nor Greek,” showing that these verses do not erase Israel’s covenant identity or support replacement theology. Rather, they affirm that all who are in Messiah stand on equal footing in salvation while still honoring the distinct role Israel plays in Yah’s redemptive plan.

My prayer is that this teaching helps us pursue covenant humility, truth, and prayerful love rather than criticism, pride, and condemnation. Torah should lead us to obedience and righteousness, not self-exaltation over others. And if we are to be faithful disciples of Yeshua Messiah, then we must learn to speak truth without stepping outside the bounds of Yah’s heart and purpose.

In This Episode

In this teaching, I discuss:

  • Why I felt it necessary to clarify statements made in the previous installment
  • Why it is not our place to condemn our Jewish cousins
  • Yah’s everlasting covenant with Avraham and his physical seed
  • Paul’s teaching that God has not rejected Israel
  • What it means for Gentile believers to be grafted into the commonwealth of Israel
  • Why replacement theology is not supported by Scripture
  • How “neither Jew nor Greek” has been misunderstood and misapplied
  • The enduring distinction and purpose of the Jewish people in Yah’s plan
  • Why Torah cannot be used to justify arrogance, contempt, or condemnation

Key Scriptures Discussed

  • Luke 23:34
  • Psalm 119:126
  • Matthew 15:6
  • Genesis 17:7
  • Titus 1:2
  • Romans 11
  • Romans 11:17
  • Galatians 3:28–29
  • Colossians 3:11
  • Romans 3:1–2
  • Ezekiel 37:16–19
  • Exodus 32:9
  • Exodus 33:3, 5
  • Exodus 34:9
  • Deuteronomy 9:6, 13
  • Deuteronomy 10:16
  • 2 Chronicles 30:8
  • Acts 7:51

Key Takeaways

  • Torah does not authorize us to condemn people; it calls us to truth, humility, and righteousness.
  • Yah’s covenant with Avraham and his seed is everlasting and has not been transferred to another people.
  • Scripture teaches plainly that God has not rejected His people Israel.
  • Gentile believers in Messiah are grafted into the commonwealth of Israel; we do not replace Israel.
  • Passages like “neither Jew nor Greek” speak to covenant standing in Messiah, not the erasure of Israel’s identity or calling.
  • The Jewish people were entrusted with the oracles of Yah, and through them the Torah has been preserved.
  • Torah cannot be used as a justification for contempt, superiority, or condemnation toward others.

Episode Summary

This episode serves as both a clarification and a correction of tone. While I remain deeply concerned about the elevation of the Oral Torah and religious traditions above Yah’s written instructions, I make clear in this teaching that my previous words were never intended as a condemnation of the Jewish people themselves. As disciples of Yeshua, we are not called to condemn, but to pray, to discern, and to speak truth in alignment with our Master’s example.

From there, I turn to the Scriptures to establish a crucial foundation: Yah’s covenant with Avraham and his seed is everlasting. That covenant has not been revoked, replaced, or handed off to another people. Paul’s discussion in Romans 11 makes this abundantly plain: God has not rejected His people, and there remains both a remnant and a future bound up in Yah’s redemptive purposes for Israel.

I also address the relationship of Gentile believers to Israel, emphasizing that we who are non-Jewish believers are grafted into the commonwealth of Israel, not made into some separate covenant people. This means our salvation is tied to Yah’s covenant dealings with Israel, not detached from them. Because of that, any form of hatred, rejection, or contempt toward the Jewish people places us in opposition to Yah’s plan and purpose.

TMTO Final Update for 2025

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Torah as our Constitution and God’s Culture: What the Torah Can and Cannot Do for Us Part 2

by | May 20, 2026 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Torah as Our Constitution and God’s Culture: What the Torah Can and Cannot Do for Us, Part 2

In this installment of the Messianic Torah Observer, I continue our discussion on what Torah can and cannot do for us. Given that we are approaching Shavuot 2026, I also briefly address the timing of the feast and the calendar disparity that exists between those of us who follow the observational calendar and our Jewish and Messianic Jewish cousins who follow the Rabbinic calendar.
From there, I move into a foundational discussion about Torah as constitution and Torah as culture. I examine how the various Judaisms—both ancient and modern—have historically treated Torah, especially in light of the Written Torah and the so-called Oral Torah. I also address how man-made traditions, whether Jewish or Christian, have too often been elevated above Yah’s Word, and why that is a serious problem for anyone who desires to walk in covenant faithfulness.
The heart of this teaching is this: Torah serves as the written foundation of our covenant relationship with Yah, and it provides the framework by which His people are to live, worship, and remain set apart. At the same time, Torah was never designed to save us. Torah does not replace true, trusting faith in Yeshua Messiah. Rather, Torah teaches us Yah’s ways, reveals His standards, and provides the constitution and culture of Kingdom life for His people.
I also contrast Yeshua-focused Torah living with the culture of organized Christianity and the man-made traditions of rabbinic religion. In both cases, when men elevate tradition, institutional culture, or denominational expectations above the Word of Yah, error, confusion, and division inevitably follow. Yah has called His people to something greater: a set-apart, Kingdom-centric, Hebrew-Nazarene culture that is rooted in His Torah and modeled perfectly by Yeshua.
This teaching is a call to reject syncretism, to refuse the mixing of Yah’s ways with the ways of the surrounding world, and to walk in the culture and constitution of the Kingdom as Yah intended.

In This Teaching

1. Shavuot 2026 and Calendar Considerations

I begin with a brief reminder that Shavuot for those of us following the observational calendar falls on Sunday, May 24, 2026, while our Jewish and Messianic Jewish cousins following the Rabbinic calendar will observe it on Friday, May 22, 2026.
I explain the two primary reasons for that disparity:
  • We are following two different calendars
  • The 50-day count is calculated differently
I also underscore the importance of keeping Yah’s appointed times on the days He actually intends, rather than adopting the mindset that “either day is fine.”

2. The Many Judaisms and Their Relationship to Torah

I provide a broad overview of the various Judaisms of the first century and of today, showing that Judaism has never been monolithic. Instead, the various sects and denominations have often differed according to their halachah, their interpretation of Torah, and the degree to which they elevate tradition.
This leads into a discussion of the defining issue in Judaism’s treatment of Torah: the distinction between the Written Torah and the Oral Torah.

3. Judaism’s Two Torahs: Written and Oral

A key portion of this teaching examines the rabbinic concept of two Torahs:
  • the Written Torah, given to Moshe
  • the Oral Torah, claimed by the rabbis to have been transmitted alongside it
I explain why this matters so much. The Oral Torah, as it developed and was eventually codified in the Talmud, came to function not merely as commentary but as an authority that often superseded Yah’s written instructions. According to this teaching, this was and remains a direct violation of Torah itself, since Yah explicitly forbids adding to or taking away from His Word.
I also point to Yeshua’s own rebukes of the religious leaders for making void the Word of Yah through their traditions.

4. Torah as Our Constitution

One of the central claims of this teaching is that Torah is our constitution.
By that, I mean Torah is the written foundation of our covenant relationship with the God of Avraham, Yitschaq, and Ya’achov. Torah tells us:
  • who we are
  • to whom we belong
  • how Yah is to be worshiped
  • what holiness and righteousness look like
  • how community life among His people is to function
Torah establishes the values, structure, and boundaries of Kingdom life. It defines the life of a covenant people. In that sense, Torah serves as the constitution of Yah’s people.

5. Torah as Our Cultural Framework

I then move from constitution to culture.
Torah does not merely give us commandments in the abstract. It gives us a lived pattern of life—a Kingdom culture. I argue that Yah’s people are not called to Christian culture, Jewish culture, secular culture, political culture, nationalist culture, or ethnic culture as the defining framework of their lives. We are called instead to a Hebrew-Nazarene, Yeshua-focused Torah living culture.
This culture is meant to shape:
  • our values
  • our conduct
  • our worship
  • our community life
  • our understanding of holiness and separation
Where other cultures are mixed into Yah’s prescribed way of life, confusion and division inevitably enter in.

6. The Danger of Syncretism

A major warning in this teaching is against syncretism—the mixing of Yah’s culture with the cultures of the surrounding world.
Drawing from Exodus 23, Leviticus 18, and Deuteronomy 7 and 12, I stress that Yah has always forbidden His people from adopting the ways, customs, and worship patterns of surrounding peoples. His people are not to borrow from the world and then attempt to sanctify what He has not commanded.
This applies not only to ancient pagan cultures, but also to modern religious and ideological systems that compete with Yah’s rule over His people.

7. Yeshua’s Righteousness Exceeds That of the Pharisees

I also revisit Yeshua’s words that unless our righteousness exceeds that of the scribes and Pharisees, we shall not enter the Kingdom.
The point here is not that the Pharisees were too committed to Torah, but that their righteousness was rooted in human tradition, outward religiosity, and man-made systems. Yeshua, by contrast, taught and modeled the true intent of Torah—one that is rooted in faith, obedience, and the transformation of the heart.
Yeshua-focused Torah living is not rabbinic legalism, nor is it church tradition. It is the proper walk of Kingdom citizens.

8. What Torah Can and Cannot Do

This teaching reinforces a crucial distinction:
  • Torah can instruct
  • Torah can define righteousness
  • Torah can reveal Yah’s standards
  • Torah can provide covenant order and culture
But:
  • Torah cannot save
  • Torah cannot grant eternal life
  • Torah cannot, by itself, bring a person into the Kingdom
What saves is trusting faith in Yehovah and in His Mashiyach, Yeshua. Torah must therefore be understood in its proper role: not as a replacement for faith, but as the revelation of Yah’s will for a redeemed people.

9. The Church and Its Man-Made Culture

I then contrast Yah’s Torah-based culture with what I refer to as the culture of the Church Triumphant.
The concern here is that many church organizations claim loyalty to scripture while in practice operating according to their own institutional traditions, regulations, and preferences. I share examples—particularly around the issue of tzitziyot—to show how some church bodies reject clear Torah instruction, not because scripture is unclear, but because obedience would disrupt their culture.
This serves as another example of men placing their own traditions above Yah’s Word.

10. A Call to Come Out and Be Set Apart

The teaching closes with a reminder that Yah still calls His people to holiness, purity, and separation from uncleanness. The standards of Yah have not changed. His people are still called to discern between the holy and the profane, the clean and the unclean.
The call is not to isolation from all people, but to covenant fidelity—to walk in the culture of the Kingdom rather than the systems of religion and the world.

Key Themes

  • Torah as covenant constitution
  • Torah as Kingdom culture
  • Written Torah versus Oral Torah
  • The danger of man-made religious tradition
  • Yeshua-focused Torah living
  • The problem of syncretism
  • Faith and Torah in proper relationship
  • Holiness, separation, and covenant identity
  • Shavuot and calendar faithfulness
  • The contrast between Yah’s culture and institutional religion

Key Scriptures Referenced

  • Deuteronomy 4:2
  • Deuteronomy 12:32
  • Matthew 15:3–9
  • Matthew 23:13–15
  • Exodus 23:24, 32–33
  • Leviticus 18:1–5
  • Deuteronomy 7:3–6
  • Deuteronomy 12:29–32
  • Matthew 5:20
  • Hebrews 11:6
  • Leviticus 11:45–47
  • 2 Corinthians 6:17–18
  • Exodus 19:5–6
  • Leviticus 20:22–26
  • Deuteronomy 4:5–8
  • Deuteronomy 6:4–9
  • Psalm 147:19–20

Takeaway

If we are to walk faithfully before Yah, we must understand both the power and the limits of Torah. Torah is not our savior, but it is our constitution. It is not a substitute for faith, but it is the framework of covenant life. It does not compete with Yeshua; it points us to the life He modeled and taught.
The call before us is to lay aside man-made traditions, reject religious and worldly syncretism, and embrace the set-apart culture of the Kingdom through Yeshua-focused Torah living.
If you’d like, I can also turn this into:
  • a tighter podcast-ready show notes version
  • a long-form website post version
  • show notes with timestamps/headings
  • a polished version inserted directly into your document

Saved by Faith, Guided by Torah: What the Torah Can and Cannot Do for Us Part 1

by | May 15, 2026 | Blog, Podcasts

Saved by Faith, Guided by Torah: What the Torah Can and Cannot Do for Us Part 1

by Rod Thomas | The Messianic Torah Observer

In this installment of the Messianic Torah Observer, I begin a multi-part discussion on what the Torah can and cannot do for the people of Yah. This is a foundational and, at times, misunderstood topic, especially for those who have inherited denominational teachings that frame Torah as obsolete, burdensome, or somehow contrary to grace. In this discussion, I work to show from the witness of Scripture that Torah does not save us, but it most certainly remains essential to the life of the set-apart believer who has come into covenant relationship with the Creator through Yeshua HaMashiyach.

Along the way, I address the widespread claim that the Apostle Paul rejected Torah and taught against Torah living. I also touch on the historical realities that contributed to the Church Triumphant’s rejection of Torah, the significance of the Acts 15 Jerusalem Council, and James’ profound statement that the implanted Torah is able to save our souls. My aim throughout is not to stir controversy for controversy’s sake, but rather to encourage sober, scripturally grounded reflection on the role Torah should play in the life of every believer who longs to walk faithfully before Yah.

  • Why Torah-keeping has never been the means by which a person is justified or saved.
  • How faith and obedience properly work together in the life of the believer.
  • Why Paul’s writings have often been misunderstood, misrepresented, and used to promote anti-Torah doctrine.
  • What the Acts 15 Jerusalem Council actually addressed regarding Gentile believers and Torah.
  • Why freedom and deliverance are necessary prerequisites for properly receiving and walking out Torah.
  • What James meant by the implanted Torah being able to save the soul.
  • How Torah functions in the life of the redeemed as loving instruction in righteousness rather than as a mechanism of salvation.

Key Scriptures Referenced

  • Galatians 2:16
  • Ephesians 2:8
  • Acts 2:42, 46
  • Acts 15:19-21
  • Acts 18
  • Acts 21:20
  • Acts 24
  • Acts 25
  • Romans 3:31
  • Romans 5:14
  • Romans 7
  • 1 Corinthians 7
  • James 1:21-25
  • Galatians 3:24
  • Genesis 49:10
  • Deuteronomy 28
  • Deuteronomy 32
  • Joshua 1:6-9
  • Psalm 1:2-3
  • Isaiah 48:20
  • Isaiah 55:9
  • Revelation 18:4
  • Romans 6:23

Who This Teaching Is For

This teaching is especially for believers who have wrestled with questions surrounding Torah, grace, salvation, and the writings of Paul. It is for those who sense that something in the conventional Christian framing of the law does not fully square with the whole counsel of Scripture. And it is for those who desire to better understand the relationship between covenant faithfulness, Spirit-led obedience, and the ongoing relevance of Yah’s instructions in righteousness for His people today.

I pray this discussion strengthens and challenges you in your walk with the Almighty. If this teaching blesses you, consider sharing it with others in your fellowship or with those who are reexamining what Scripture actually says about Torah and the life of the redeemed. Abba willing, we will continue this discussion in Part 2 and examine this subject even more deeply.

TMTO Final Update for 2025

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In this episode, we explore the recent Kenya Missions Trip with the Qumran Family Foundation (QFF), whose mission is to deliver critical resources and opportunities to Kenyan widows and orphans living in poverty. The episode highlights: Why Kenya? Unlike in the U.S.,...

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Thoughts and Reflections on Torah Reading Vayeshev-And He Settled: Lessons from the Life of Joseph Ben Israel

by | Dec 12, 2025 | Blog, Podcasts

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

This is Thoughts and Reflections on Torah Reading Vayeshev or And He Settled: Lessons From the Life of Joseph Ben Israel. Our parshah is contained in Genesis 37:1-36, focusing on the life and story of Yosef (Joseph), son of Ya’achov (Jacob), and its prophetic and spiritual significance. It explores the patriarchal sojourning in the promised land, the familial dynamics, and the parallels between Yosef’s experiences and the life and ministry of Yahoshua Messiah (Jesus).

Patriarchal Sojourners in the Promised Land

Ya’achov settles in the land of Canaan, the land promised by Yehovah, continuing the pattern of the patriarchs sojourning in the promised land without fully possessing it, as noted in Hebrews 11:8-10. Ya’achov returns to Hebron, the home of his father Yitschaq, who never left this place.

The Story of Yosef as the Story of Ya’achov

The narrative shifts from Ya’achov to his son Yosef, whose story is central to the continuation of the covenant promises. Yehovah chose Yosef as a vessel to preserve Yisra’el, even though his brothers rejected and persecuted him. His life is a prophetic shadow of Yahoshua Messiah.

Family Dynamics and Yosef’s Role

Yosef, at 17 years old, is shepherding his brothers’ flocks and assumed to be the “Son of the Covenant.” His favored status with Ya’achov and his unique character set him apart. The Hebrew term for “tended” implies Yosef shepherded his brothers, especially those of Bilhah and Zilpah’s sons. Reuben, the eldest, though complicit in Yosef’s near enslavement, intervenes to save his life, unknowingly cooperating with Yah’s plan.

Ya’achov’s Love and the Birthright Question

Ya’achov’s love for Yosef, his son of old age and Rachel’s firstborn, causes jealousy among the brothers. Yosef receives a special garment, the “ketonet passim,” often interpreted as a long-sleeved or multi-colored tunic symbolizing his favored status and possibly his appointment as clan leader, replacing Reuben because of his transgression.

Brothers’ Hatred and Rejection of Yosef

The brothers’ hatred stems from Ya’achov’s love for Yosef and Yosef’s role as a family tattler. Their rejection of Yosef reflects a rejection of their father and Yehovah. This familial rejection parallels how Yeshua was rejected by Judah for being beloved by His Father.

Yosef’s Prophetic Dreams and Their Impact

Yosef shares two prophetic dreams symbolizing his future authority over his brothers. The first involves sheaves of grain bowing to his sheaf, and the second depicts the sun, moon, and eleven stars bowing to him, representing his family. These dreams intensify the brothers’ hatred, though Ya’achov ponders their meaning carefully. These dreams foreshadow Yosef’s exaltation in Egypt and reflect a common ancient Near Eastern motif of paired dreams.

Preparation for Yosef’s Trials and Glorification

Like Yeshua Messiah, who foretold the hardships His disciples would face, Yosef’s journey towards exaltation involves trials and refining. Yosef’s obedience to his father’s mission parallels Yeshua’s obedience to His Heavenly Father’s will.

Yosef’s Mission to Find His Brothers

Ya’achov sends Yosef to check on his brothers pasturing in Shechem, a dangerous area with a troubled family history. Yosef’s persistence in seeking his brothers despite challenges parallels Yeshua’s mission to save the lost. A mysterious man redirects Yosef to Dothan, possibly an angelic figure, highlighting divine guidance in fulfilling Yah’s plan .

The Brothers’ Conspiracy and Reuben’s Intervention

The brothers plot to kill Yosef, but Reuben intervenes, forbidding bloodshed and planning to rescue Yosef later. Reuben’s actions reflect a complex family dynamic and his attempt to restore his first-born responsibilities despite past failings.

Yosef’s Humiliation and Sale into Slavery

When they met Yosef, the brothers stripped him of his special robe, symbolically removing his dignity, mirroring how they stripped Yeshua before crucifixion. They cast Yosef into a cistern and later sell him to Ishmaelite merchants for twenty pieces of silver. This act, intended to destroy Yosef, ultimately fulfills Yah’s plan for salvation.

The Brothers’ Deception and Ya’achov’s Grief

The brothers deceive Ya’achov by presenting Yosef’s bloodied robe, claiming a wild animal killed him. Ya’achov mourns deeply, rending his clothes and refusing to be comforted, expressing his profound loss and grief.

Yosef’s Journey in Egypt

Yosef’s sale to Potiphar, an Egyptian official, marks the beginning of his rise in Egypt and the unfolding of Yah’s providential plan.

Spiritual Reflections on Dreams and Prophecy

The document reflects on the significance of dreams as divine communication in the Hebrew tradition, noting that prophets often received messages through dreams. Yosef is a prophet whose dreams reveal Yah’s Will. The symbolism in Yosef’s dreams connects to broader prophetic imagery, including the woman clothed with the sun in Revelation 12, representing Yisra’el.

Messianic Parallels Between Yosef and Yeshua

The narrative draws extensive parallels between Yosef and Yeshua Messiah:

  • Both are beloved sons of their fathers.
  • Both are appointed to shepherd Yisra’el.
  • Both face rejection and hatred from their brethren.
  • Both suffer humiliation and are ultimately exalted.
  • Both serve as instruments of salvation for Yisra’el and the nations.
  • Both experiences demonstrate how divine plans prevail despite human evil.

Rod concludes this teaching by emphasizing that Torah readings like this one serve as shadows of greater spiritual realities to come and encourages readers to find further Messianic insights within the text. More so, these Words of Life from our Heavenly Father teach us about the Person and Ministries of Yahoshua HaMashiyach. And it is the Person and Ministries of Yeshua that we, Yah’s chosen and elect, must ultimately emulate if we are going to receive and enter His glorious Kingdom to come. Amein. Amein.

 

TMTO Final Update for 2025

by | Dec 5, 2025

In this episode, we explore the recent Kenya Missions Trip with the Qumran Family Foundation (QFF), whose mission is to deliver critical resources and opportunities to Kenyan widows and orphans living in poverty. The episode highlights: Why Kenya? Unlike in the U.S.,...

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The Covenant Connection: Unveiling the Heart of the Nazarene-Messianic Faith – Part 1 in our Covenant Series

by | Jul 8, 2025 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Shalom Truth-Seekers in Yeshua Messiah.

This is the first installment in a series of detailed teaching on the Hebrew concept of “covenant” (or “Berit”) and its foundational role in the faith and salvation of God’s (i.e. Yehovah’s) chosen ones. In this installment we introduce the Hebrew concept of covenant by exploring the term’s meaning. We also emphasize its significance as a sacred, legally binding relationship between Yehovah (God) and His chosen people, Yisra’el/Yasharal, with its physical and spiritual implications for all humanity. The teaching critiques denominational misunderstandings and highlights covenant’s Torah roots and its wider scriptural (i.e. both Tanach and Brit HaDashah) importance.

Introduction to the Covenant Series

We begin by recalling a previous post on Genesis 12:3. The title of that post is: Does “I Will Bless Those Who Bless and Curse Those Who Curse,” Apply to the Modern Nation of Israel? (If you’ve not had the opportunity to listen to or read that post, we humbly invite you to do so by clicking this link https://www.themessianictorahobserver.org/2025/06/28/does-i-will-bless-those-who-bless-and-curse-those-who-curse-apply-to-the-modern-nation-of-israel/) In that post we clarified that the verse is not a command to bless the modern nation-state of Israel. But rather the verse is a prescriptive covenant provision. This provision states that those who treat God’s chosen people, according to Torah principles, receive Yah’s favor, while those who mistreat them face divine harm. And thus, covenant is central to God’s relationship with His covenant people, Israel/Yisra’el/Yasharal. And it was that post that has prompted this covenant teaching series. In this series, we will explore the refined and broader principles of covenant that link it to God’s/Yah’s Grand Plan of Salvation, Restoration, and Redemption through the Person and Ministries of Yeshua HaMashiyach.

Also in this post, we stress that denominational Christianity often fails to grasp the true Hebrew concept of covenant’s significance because of their overall rejection of Torah and Hebraic principles. Because of denominationalism’s wholesale rejection of Torah and Hebraic principles, they fail to recognize that the covenant is the sole pathway to a true relationship with God/Yehovah. That God-human relationship was established originally with Abraham and came to its fullest realization in the Person and Ministries of Yeshua Messiah. We will see that faithfulness to Torah and covenant obedience are essential for salvation and entry into the Kingdom of Heaven (Mat 7.22-23).

Understanding the Hebrew Concept of Covenant

Covenant, or “Berit” (in Hebrew), is a set apart, legally binding relational agreement between God/Yehovah and His chosen people. (Later on in this series we will see that Yah’s chosen people are not limited to just the biological descendants of Avraham, Yitschaq, and Ya’achov.) But covenant frames the established relationship between God and His chosen ones with rules/behavioral expectations, obligations, and promises. Secularists may view a covenant much like a contract. But we will see as we delve deeper into the covenant Yah established/cut with His chosen ones that the concept of covenant is deeper. It’s akin to a marriage-like partnership that is characterized by love, grace, and mercy. Both parties of the relational covenant agreement are bound to uphold the tenets of the established covenant. But God’s faithfulness ensures the covenant’s integrity, even when the covenant’s human-signatory to the covenant, fail to keep their end of the covenant agreement. This faithfulness on God’s/Yehovah’s part is an immutable trait of God. Moseh described this character trait accordingly:

 “Yehovah/God is not a man that He should lie, nor a son of man (i.e. a human being) that He should repent (i.e. change His mind). Has He said and will He not do it? Or has He spoken, and will He not establish it?” (Numbers 23:19; LSB)

The covenant (sometimes referred to as a blood covenant) is solemnly “cut” or established through an ancient middle eastern ritual that involves animal sacrifices. This bloody, solemn act symbolizes the serious and binding nature of the agreement (Gen 15).

The Hebrew word “Berit” pictographically combines elements representing family, leadership, work, and consent. These elements underscore the covenant’s relational and purposeful dimensions.

Key Biblical Covenants

We furthermore outline the five major expansions of Yah’s covenant with His chosen ones:

  • The Noahic Covenant (Genesis 6 and 9)
  • The Patriarchal Covenant with Abraham and his descendants (Genesis 12, 15, 17)
  • The National Covenant given through Moses at Sinai (Exodus 19-24)
  • The Davidic Covenant with King David (2 Chronicles, Psalms, Isaiah)
  • The New or Renewed Covenant prophesied by Jeremiah and Ezekiel (Jeremiah 31:31-34; Ezekiel 36:26-38)

Each covenant expansion reveals aspects of God’s/Yah’s immutable character and the love He has for His set apart people. These expansions include expectations Yah for His covenant people. These expansions of covenant shape Israel’s identity and sacred mission on the earth.

The Commonness and Uniqueness of Covenants

While covenants were common in the ancient Near East, often understood by scholars as treaties that various kings established with their vassals, the Hebrew covenant is unique. For we find that it is initiated solely by God acting from a position of sovereignty. God/Yah offers to His chosen ones a non-negotiable invitation to enter into a relationship with Him that is based on grace and love. Humans may accept or reject that invitation, but they cannot alter the terms of that covenant. Why? Because it is God/Yah Who carries the covenant’s weight. Not from a position of subjugating His people, but from an expression of His desire for loving communion with His people. The covenant is thus a sacred bond with rules that both parties must honor. Those who accept the terms of the covenant commit to loving God (and loving God/Yah comes through faithful obedience to Him) and loving one another (Luk 10:27).

The prophet Jeremiah’s words to the Babylonian captives illustrate God’s faithfulness to His covenant despite Israel’s failures (chapter 29). Because of Yah’s steadfastness to His Covenant, He promises Judah restoration and a future of peace.

Greek Understanding of Covenant and Terminology

In this teaching we also contrast the Hebrew “Berit” with the Greek “diatheke” that is used in the New Testament and in the LXX/Septuagint. While “diatheke” can refer to a “will” or “testament,” the Greek version of covenant does not capture the rich spiritual depth of the Hebrew, which involves an enduring, intimate relationship that has far-reaching implications for humanity’s salvation.

Varying Definitions of Covenant

We list several scholarly definitions for covenant, some of which emphasize covenant as an alliance, compact, treaty, or sacred kinship bonds. The Hebrew understanding of covenant, however, centers on relationship, promises, and expectations established uniquely by God/Yehovah with Israel/Yisra’el/Yasharal.

Conclusion

We conclude our discussion by emphasizing the necessity of understanding covenant from a Hebrew perspective that is rooted in Torah, the Prophets, and the Writings. A Greek-only or New Testament-only view limits comprehension of this critical concept and the one that embraces it from that Greek perspective risks missing the covenant’s full significance for individual believers and the collective identity of Israel. The covenant remains the foundation for humanity’s salvation and our entry into the Kingdom of God (i.e. the Malchut Ahlohim).

 

TMTO Final Update for 2025

by | Dec 5, 2025

In this episode, we explore the recent Kenya Missions Trip with the Qumran Family Foundation (QFF), whose mission is to deliver critical resources and opportunities to Kenyan widows and orphans living in poverty. The episode highlights: Why Kenya? Unlike in the U.S.,...

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