Where There is no Law There is no Transgression-Part 2-The Role of Torah in the World

by | May 20, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer

Quick Review of Part 1

 

  1. Our focus passage was Romans 4:11-15 with particular emphasis on verse 15: For Torah brings wrath, because where there is no law there is no transgression [of the law]. Unfortunately, denominationalists erroneously use this and related Pauline passages as their anti-Torah proof passages.

 

  1. We highlighted the denominationalists’ erroneous claims that no one is capable of keeping or walking out Torah blamelessly—what the rabbis have enumerated as 613 Torah Commandments (correction from last installment)–that is, one not being prone to violating Yah’s commandments, especially in contrast to those outside of our faith and the wicked of this world–despite biblical statements to the contrary. All the while no one doubts he or she can be a law-abiding U.S. citizen without transgressing any of the 100’s of 100,000’s of federal, state, and municipal laws on the books of this nation.

 

Of Zechariah and Elisheva—Yochanan the Immerser’s parents–Luke wrote:

 

They were both righteous in the sight of Yah, following all the commandments and ordinances of Yah blamelessly (Luke 1:6).

 

And excuse my oversight in not mentioning this key passage in that installment, but Father Yah Himself asserted that we can indeed keep Torah blamelessly:

 

(11) This commandment I am giving you today is not too difficult for you, nor is it too remote. (12) It is not in heaven, as though one must say, “Who will go up to heaven to get it for us and proclaim it to us so we may obey it?”(13) And it is not across the sea, as though one must say, “Who will cross over to the other side of the sea and get it for us and proclaim it to us so we may obey it?” (14) For the thing is very near you—it is in your mouth and in your mind so that you can do it (Deu. 30:11-14; NET). 

 

The Yerushalayim Targum (an ancient commentary of the Hebrew Scriptures) expresses in particular verse 14 as:

 

For the word is very nigh you, in your mouth, that you may meditate upon it, and in your hearts, that you may perform it. See, behold, I have set before you this day the way of life, which is the path of the good, and the way of death, which is the path of the evil.

 

And so, it turns out that it was not a question in the first-century Torah-keepers’ minds that they could walk-out Torah perfectly. Such thinking is denominationalist misdirecting and misinterpretation of the true context of what walking Torah blamelessly or perfectly means. But rather, it was the understanding that one MUST “abide”, “dwell”; walk in Torah as an uncompromising lifestyle. And truth be told, regardless of what lifestyle humans choose to live out, they can never maintain without incidents of failure or error. Humans are by nature prone to mess up. We error in every aspect of our lives: Areas within and outside our faith. And Yah realizes this basic fact.

 

So then, as it relates to our being able to walk-out Torah blamelessly, if one were to stumble in their walking out of Torah, they were to follow the prescribed provisions for atonement. Before Yeshua, the would-be Torah-keeper would follow the prescribed provisions in Torah to atone for their transgressions. Coupled with following those atonement provisions (sanctioned sacrifices), the offender had to present those atonement provisions having a contrite and humble spirit and broken heart, enjoined by a sincere repentance and a desperate seeking of forgiveness by Yah.

 

  1. We cited the likely reason for such widespread acceptance in the belief that no one can keep Torah perfectly as having to do with a misunderstanding or a lack of understanding and distinction between the concepts of “sin” and “transgression of the Law”. Although the two concepts are connected in fundamental ways, there is also a distinction between the two.

 

 

Today, I want us to examine some key concepts that I believe will put us in the best position to properly interpret what Shaul meant by “Where there is no law, there is no transgression.” And those concepts are (1) understanding the apostle’s use of the term law, aka “nomos”; (2) the phrase “works of the law” that Shaul uses once in Romans 9 and 4 times in Galatians; (3) the role of Torah in the lives of Yah’s chosen ones and in the lives of those who have no knowledge of Torah.

 

 

Nomos (I.e., The Law) in the Brit HaDashah—An Issue of Discernment

 

As crazy as it may sound to many of us who are sensitive to the things that are contained in the Oral Tradition—the Talmud and Mishnah and such—that which is attributed to the so-called Jewish sages—the first-century A.D. religious Jew steadfastly viewed the Oral Torah to be equal to, if not greater in some respects, to the Written Torah, popularly referred to as the Law of Moses. For the “Oral Law/Torah/Tradition” specified for the observant Jew, the proper manner in which one kept or walked out the “Written Torah.” Some have described the “Oral Law/Torah” as the essential “fence around” the “Written Torah” or the “Law of Moses.” In many observant Jewish minds (both ancient and modern), the Oral and the Written served as sort of a “unified whole”. They were indiscernible. They were inseparable.

 

So, when one is studying the apostolic writings, it behooves the spiritually discerning Messianic Truth-seeker to carefully discern which Torah (oral, written, or both) the Greek term “nomos” (in the English, “law”) is specifically addressing in that passage. That is, if there is to be any true understanding of author’s true distinction at all. In Shaul’s case, many Messianic Commentators have concluded that wherever the apostle employed the term “nomos”, he more than likely meant both the Oral and Written Torahs, with a handful of exceptions which are made evident by those passages’ overall context.

 

When I first learned that certain Messianic Commentators of scripture believed Shaul’s use of the term “nomos” in just about all cases referred to both the Oral and Written Torahs, I was a bit skeptical. However, after coming to understand just how intertwined the two sets of laws had become in early Rabbinic Judaism, and how influential the Oral Torah had become in virtually every religious and nominal Jew’s life, I have come full circle and agree, in principle, with those commentators’ sentiment.

 

Case in point: We have the story of the Gentile convert Cornelius in Acts 10. If you recall, Cornelius was a Roman Centurion who happened to be what Judaism would refer to as a “God-fearer”. Cornelius was led through a vision from heaven to send for the Apostle Shimon Keefa (aka Peter) who was at that time dwelling in Joppa. As Cornelius’ men approached the home where Keefa was staying, Keefa himself was experiencing an ecstatic vision. And we find out that the vision he had served to enlighten him to the profound fact that Yah is no respecter of person. That Abba is calling and loves both the Jew and the Greek. And thus, he—Keefa/Peter-could no longer hold the biases against Gentiles that most religious Jews of his time held towards Gentiles.

 

As Keefa was entering Cornelius’ home, he says to him:

 

You know that it is unlawful for a Jew to associate with or visit a Gentile. Yet Yah has shown me that I should call no person defiled or ritually unclean (Acts 10:28; NET modified).

 

Was this which Shimon Keefa stated to Cornelius, from a “Law” perspective, accurate? Well, yes and no. You see, the Written Torah never made such a prohibition. Yah has never been “a respecter of persons” (reference: Romans 10:34; Deuteronomy/Devarim 10:17). However, according to the Oral Tradition, Keefa was absolutely correct. (Reference: Avodah Zara 29b, Shulchan Aruch Yoreh Deah 113; 123:51; 128:1; Mishnah Avodah Zarah 1:1; and others.)

 

Now, although Jewish thinkers and teachers, not wanting to appear bigoted and haters in general to the outside world, have over the centuries gone to great lengths to stress that these and other rabbinic laws were rendered for purposes of “separating Jews from gentiles in order to prevent Jews from adopting idolatrous behavior”: These laws were instead used to foster and incite fear and bigotry among the Jewish citizenry, which in effect led to the erection of an oftentimes inseparable social and religious partition between Jew and non-Jew.

 

And so, we see here in this example that even one of the greatest apostles, well after his receiving of the Ruach HaKodesh (aka the Holy Spirit) on that Great Day of Shavu’ot (aka Pentecost), up to the Cornelius incident, still held tightly to many of the tenets of the Oral Law. And that vision that Keefa experienced was meant to purge out that error that is the Oral Tradition/Law/Torah.

 

Summary: “Nomos”, as used throughout Shaul’s writings, may be referring to the Written Torah; or the Oral Tradition/Law/Torah; or both. It just depends on the context in which it is used in the focus passage. When the context is not clear, as we find in many instances throughout the Book of Romans, it’s generally safe to conclude that the apostle is referring to both the Written and Oral Laws or Torahs.

 

Interpreting Paul’s Popular Phrase: “Works of the Law”

 

In addition to the Greek term “nomos”, Shaul uses the phrase “works of the Law” at leasts five-times in his writings (references: Romans 9:32; Galatians 2:16; 3:2, 5, 10).

 

The underlying concept that sort of partially defines this phrase is one that: If you steadfastly walked out Torah (let’s say the Written Torah) in accordance with whichever Jewish sect’s Oral Laws/Traditions in which you affiliated with (halachah), you would be deemed as righteous by that sect. And being deemed righteous by that sect because you walked in that sect’s ways, you would escape the curses of the covenant (contained in the Written Law) and also Yah’s righteous wrath.

 

Those of course who neglected or disregarded those sect-specific halachic principles in their walk would be subject to Yah’s wrath and the curses of the Covenant.

 

This was made all the more evident in the example of those who made up the Qumran Community, who despised the other Jewish sects (e.g., Pharisees and Sadducees) that worshiped and operated at the Temple in Yerushalayim. According to certain Dead Sea Scroll writings, only those who adhered to the halachah of their [Qumran] community were to be considered righteous before Elohim. They were referred to in some of the Dead Sea Scroll writings as “Sons of Righteousness” (DSS 4QMMT).

 

So, one’s righteousness was often seen as being dependent on the specific set of halachic laws, rules, and traditions that one kept or walked in.

 

Therefore, in great part, it was this “sect-specific righteousness” mindset that Shaul was having to contend with in his writings to both the Roman and Galatian Messianic Assemblies. And so, the phrase “works of the Law” had to do with these “sect-specific” halachic requirements that were being forced upon new non-Jewish converts in order for him/her to be admitted into the Assemblies of Messiah. Again, to the Orthodox Jew of Shaul’s day, these halachic practices served to make one righteous according to the leaders of those sects. This “sect-specific,” halachic-generated righteousness had nothing to do with being in a faithful, obedient, covenant relationship with the Creator of the Universe. But rather, their brand of righteousness had everything to do with conforming to sectarian Jewish halachah.

 

For the Judaizer, or as Torah Scholar/Commentator Tim Hegg prefers to call them, “Influencers”, “works of the Law/Torah” featured, in many cases, physical circumcision for the men entering their assembly. To these, a Gentile male was required to become a proselyte in order for him to be (1) admitted to the ekklesia/kehila, and (2) to be reckoned as righteous. You see, to these so-called “influencers”, the Gospel message was about becoming Jewish and trusting in one’s “Jewishness”. And so, when you drill down to it, only a sectarian Jew could ever be viewed as righteous in this world, and escape Yah’s judgment and wrath.

 

This sentiment and understanding among the sectarians/Influencers/Judaizers seem to have been substantially based upon their manipulation of Deuteronomy/Devarim 27:26:

 

Cursed is the one who refuses to keep the words of this law (I.e., as they saw it, their oral law because they believed Moshe passed down the oral tradition to their religious leaders to administer) (NET).

 

Shaul, being the consummate Torah scholar and former Pharisee that he was, anticipated the Judaizers’ stance on this verse of Torah by phrasing the text accordingly:

 

Cursed is everyone who does not remain in everything that is written in the Book of the Law to do them (Romans 4:10).

 

Needless to say, the anti-Torah crowd simply loves this passage. Right? Because the way that Shaul words it, helps feed the notion, on their part, that any who would dare keep Torah are cursed. So, in the error-ridden mind of the anti-Torah activist, they rectify the question of Yah’s people walking in Torah by asking: “Why [would you] keep something [such as the “law”] where you’ll automatically be cursed? Thus, their remedy for this predicament is for one to outright abandon Torah-living, and embrace their “grace perverted” Gospel.

 

Summary: Paul’s use of the phrase “works of the law” is generally referring to an adherence to sect-specific halachic laws, traditions, and practices such as circumcision, for purposes of being saved, so to speak, and admitted into the Body of Messiah. It is never to be understood as derogatory of those who are in an faithful, obedient covenant relationship with the Creator of the Universe and who are properly walking out Yah’s Torah.

 

The Role of Torah in the Lives of Yah’s Chosen People

 

It must be understood that Yah’s Torah was never meant as the means by which one enters into a covenant relationship with the Almighty. Nor does Yah’s Torah make one righteous by steadfast keeping of it. But rather, Torah serves in great part as the standard by which Yah’s chosen ones are to live and walk-out as they exist in that covenant relationship with Him.

 

Torah not only identifies or defines what sin is in the eyes of the Creator, but also the required penalties that are associated with violations/transgressions of Yah’s instructions in righteousness (I.e., Yah’s Torah).

 

And this is a point of much confusion for those who are within and outside our Faith Community. For as it served to do with our ancient Hebrew cousins, Yah’s Torah “magnifies” or “illuminates” our desperate need for a savior; our human tendency to not meet Yah’s established standards and marks of righteousness in the eyes of the Holy One of Yisra’el. Thus, Torah-defined-sin is all the more made evident to the transgressor of Yah’s instructions in righteousness. Consequently, it will not have the same illuminating or magnifying effect for one who does not respect Yehovah and His Ways. Why? Well, Abba stated it beautifully through the Prophet Isaiah/Yesha’Yahu:

 

(8) For My thoughts are not your thoughts, neither are your ways My ways, saith YHVH. (9) For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts (55:8-9; KJV modified).

 

Shaul wrote to the Corinthian Assembly of Messianic Believers:

 

(14) But the natural man receiveth not the things of the Spirit (Ruach) of Yah: For they are foolishness unto him. Neither can he know them, because they are spiritually discerned. (15) But he that is spiritual judgeth all things, yet he himself is judged of no man. (16) For who hath known the mind of the Master, that he may instruct him? But we have the mind of Messiah (1 Corinthians 2:14-16; KJV modified).

 

In other words beloved: Humanity has her own concepts of what constitutes sin, while Yah has His own understanding of what sin is. Consequently, Yah’s concept and perspective of sin is the only one that matters. Man’s perspectives and concepts about sin mean absolutely nothing in the whole scheme of things.

 

What’s more, Yah’s perspectives of what constitutes sin also come with prescribed penalties for said sins.

 

That being said, when Yah’s Torah is not the law of the land, there can really be NO such transgression or violation of Torah. But rather, sin is defined by humanity’s own thoughts and concepts.

 

Certainly, to some lesser or greater extent, unrepentant humanity may define sin and treat sin according to their natural ability to discern between right and wrong.

 

Shaul wrote about this to his Roman Messianic readers:

 

(18) For the wrath of Elohim is revealed from heaven against all ungodliness and unrighteousness of people (I.e., sin) who suppress the truth by their unrighteousness, (19) because what can be known about Yah is plain to them, because Yah as made it plain to them. (20) For since the creation of the world His invisible attributes—His eternal power and divine nature—have been clearly seen, because they are understood through what has been made. So people are without excuse. (21) For although they knew Yah, they did not glorify Him as Elohim or give Him thanks, but they became futile in their thoughts and their senseless hearts were darkened (Romans 1; NET).

 

So then, rulings or verdicts that human courts render to address violations of sin as they see it, or violations of their established rules and laws and traditions, in many cases will not properly address the sin as Yah sees it.

 

Thus, as we saw evident with the ancients who left Egypt, their transgressions were made all the more evident after Yah codified and gifted His Torah to them. Case in point: Many of the Exodus Yisra’elites no doubt had been worshiping the “golden calf” their entire lives up to the point when Yah commanded that they have no other gods before Him (Exodus/Shemot 20:3-6, 23). Prior to the giving of this commandment, our ancient cousins’ worship of the gold calf was never an issue and the worship of it was viewed in many ways as a sanctioned way of life for them.

 

Despite Yah being known to those who were attached to the patriarchs, they persisted in their worshiping pagan gods:

 

(1) And Yah said unto Ya’achov, ‘Arise, go up to Bethel, and dwell there. And make there an altar unto Yehovah, that appeared unto thee when thou fleddest from the fact of Esav thy brother.’ (2) Then Ya’achov said unto his household, and to all that were with him, ‘Put away the strange gods that are among you, and be clean, and change your garments. (3) And let us arise, and go up to Bethel; and I will make there an altar unto Yah, who answered me in the day of my distress, and was with me in the way which I went. (4) And they gave unto Ya’achov all the strange gods which were in their hand, and all their earrings which were in their ears; and ya’acho hid them under the oak which was by Shechem (Genesis/Beresheit 35; KJV modified).

 

Did the ancients’ worship of their pagan gods constitute “sin?” In the eyes of Yah, indeed. And certainly, to these who worshiped their pagan gods, they had instilled in them naturally the understanding that Yehovah existed, and they inherently knew the difference between right and wrong. These will in the end be subject to Yah’s wrath and judgment based upon their natural understanding of the difference between right and wrong and their knowledge of Yah as Elohim. But they would not be subject to Yah’s Torah because it had not been codified and rendered to them at this point. And where Yah had not established commandments prohibiting the worship of these pagan gods, rhetorically, as Shaul is stating in our focus verse of Romans 4:15, there can be no transgression. For how can one violate an instruction that did not previously exist? 

 

But idolatry and pagan worship certainly was something that could be transgressed or violated once Yah gave the commandments prohibiting His chosen ones from engaging in it. So, from that point forward in the life of His chosen people, golden calf worship was to be viewed and treated as a violation of Yah’s way of life and subject to the penalties associated with it. Thus, worship of the golden calf by Yah’s people would naturally incite or invoke Yah’s righteous wrath and judgment upon violators or transgressors of Yah’s instructions prohibiting pagan worship.

 

But as clear as Yah’s instructions were prohibiting His people from engaging in pagan worship, there remained within many of them, the desire and stubborn willingness to disobey this commandment and engage in the prohibited worship. And of course, we know from scripture that the violators of that commandment faced Yah’s deadly wrath.

 

Today, those who profess to be people of the Bible have knowledge of Yah’s Torah, to a greater and lesser extent let’s just say. And thus, each and every one of those rational individuals are subject to Yah’s wrath which will be rendered through the judgment He will mete out through the framework of Torah. Those who for whatever reason do not possess knowledge of Torah, they will be subject to Yah’s wrath which will be rendered through the judgment He will mete out outside the framework of Torah.

 

Shaul addressed this in his letter to the Roman Messianic Assembly:

 

(12) All who have sinned outside the framework of Torah will die outside the framework of Torah; and all who have sinned within the framework of Torah will be judged by Torah. (13) For it is not merely the hearers of Torah whom Yah considers righteous; rather, it is the doers of what Torah says who will be made righteous in God’s sight. (14) For whenever Gentiles, who have no Torah, DO NATURALLY WHAT THE TORAH REQUIRES, then these, even though they don’t have Torah, for themselves are Torah (I.e., these operated in Yah’s moral laws. These simply did not possess the ritual and ceremony of Torah) (Romans 2; CJB).

 

 

 

 

 

 

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

by | Dec 5, 2019

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

read more

Paul’s Bold Stand Against Anti-Torah Teachings in the Ephesian Church—Part 15 of the Paul and Hebrew Roots Series

by | Sep 19, 2019

Why did Paul insert the creation story and the fall of man into 1 Timothy? Was it, as convention erroneously teaches, the reason women must not teach and preach in the Church? The answer to this question will shock you and cause you to appreciate battle Paul faced against Gnosticism in the Ephesian Assemblies of Messiah. This is Part 15 of our Paul and Hebrew Roots Series.

read more

Where there is no law, there is no transgression: Part-1-The Difference Between Sin and Transgression of the Law

by | May 14, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer

A Continuation of Where we Left Off

 

Today, we sort of pick up where we left  off in our previous Paul and Hebrew Roots series. If you recall from our last installments to this series, the so-called Apostle to the Gentiles asserted to his Roman readers that he fully endorsed Torah-living/keeping for Yah’s set-apart people, as well as he fervently encouraged them to recognize that no amount of Torah-keeping is going to save them. That their salvation came by way of their trusting faith in the Person and Ministry of Yahoshua Messiah.

 

 

Our Focus Passage

 

 

Now, it should go without saying that we’ve all heard denominationalists harp about our keeping of Torah. They vehemently postulate that grace has replaced Torah-keeping. And for anyone who is in Christ to keep Torah, they tragically fall from grace.

 

And they use passages such our focus passage today to support their flawed premise:

 

Romans 4:11-15, paying particular attention to verse 15:

 

(11) And he (Avraham) received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised…

 

So, according to the Apostle Shaul (aka Paul), Avraham’s righteousness was reckoned unto Him by Yah before He was circumcised. And so, Avraham’s righteousness was attained by him as a result of his trusting faith in Yah.

 

Continuing:

 

…so that he could become the father of all those who believe but have never been circumcised, that they too could have righteousness credited to them.

 

So, through Avraham’s trust-based obedience of Yah, before he himself was ever circumcised, Yah promised an adoption into the covenant promises/the commonwealth of Yisrael, of those who were not of the circumcision—I.e., the Gentile. And like Avraham, they too would be reckoned righteous by a holy and just Elohim by their Faith. No circumcision. No Torah required in order to be reckoned righteous in the eyes of Elohim.

 

Continuing:

 

(12) And he (Avraham) is also the father of the circumcised, who are not only circumcised, but who also walk in the footsteps of the faith that our father Avraham possessed when he was still uncircumcised. (13) For the promise to Avraham or to his descendants that he would inherit the world was not fulfilled through Torah, but through the righteousness that comes by faith.

 

So then, Avraham’s exceptional faith and His chosen status, led to him being the spiritual father of all that trust in Yah and His Son Yahoshua for their eternal security. Avraham exemplified the ideal person of faith that Yah looks for in a would-be child of his. Avraham’s epic faith was the springboard that led to him being justified by the court of heaven.

 

Master taught that the “meek will inherit the earth.”

 

And it was our Master Yahoshua, who came through Avraham’s biological line, who is the de-facto heir to the world. Although the promise Avraham received was for the land of Canaan and to be the father of many nations (Gen. 12:3), it is Yahoshua who will inherit the world. And we who are of Him are through our covenant relationship with Yah, co-heirs of the world. All this is traced back to the Avrahamic Covenant:

 

“…and in thee shall all the tribes of the earth be blessed” (Gen. 12:3; LXX).

 

Continuing:

 

(14) For if they (both Jew and Gentile alike) become heirs by Torah, faith is empty and the promise is nullified. (15) For Torah brings wrath, because where there is no law there is no transgression either (Romans 4:12-15; NET modified).

 

With Shaul making this shock-wave of an announcement just a few verses earlier that he established/upheld/confirmed/supported Torah-living in the life of Yah’s set-apart ones, how can he make such an abrupt turn-around with a statement like this? Was Shaul really suggesting here that with the Law/Torah having been done away with, the person who comes under grace is no longer in danger of violating or transgressing it? Therefore he or she is free and clear from the penalties and wrath associated with having to keep the Law/Torah perfectly?

 

Or, is the great Apostle to the Gentles saying something else entirely?

 

It is by way of Pauline passages such as our focus passage today that traditionalists/denominationalists contend that people are incapable of keeping Torah. And thus, according to their anti-Torah patron the Apostle Paul, those who choose to live a life of Torah are inevitably subject to the Creator’s wrath.

 

But riddle me this then Batman: If Yah’s people are incapable of keeping His Torah, why then would Yah give Torah to them in the first place? Was Yah simply setting His people up for a great fall? Was He giving His people an impossible task, only to get a point across and in the process humiliate them? To trip up the very people that He said He loved (Hos. 3:1)?

 

Beloved, is this the type of Elohim that we serve? One who plays games with His human creation? One who abuses and uses the very ones that He claims to love? I don’t think so.

 

Of Yisra’el, Abba said:

 

“For I know what I have planned for you,” say YHVH. “I have plans to prosper you, not to harm you. I have plans to give you a future filled with hope” (Jer. 29:11; KJV modified).

 

Now, does this seem like a God who seeks to set His loved ones up for failure? No. It does NOT!

 

The anti-Torah crowd loves this particular passage. For it goes a long way to play on their desperate search for reasons not to obey Yah’s Torah. For if one can simply take this passage and interpret it from the standpoint that it is impossible for anyone to keep Torah, and that one’s righteousness and eternal security is entirely dependent on Yah’s grace, then there stands absolutely no reasons for one to obey the Creator, the example of Avraham tragically not withstanding.

 

The Impossibility of Keeping Torah (According to Some)

 

Is it possible to keep Yah’s Torah, and to walk in it blamelessly? Of course it is.

 

Allow me to ask you this:

 

Can you or I resist murdering; stealing; fornicating; adulterating? Is it possible for us to love Abba Father and love our neighbor as ourselves? Is it possible for us to keep His weekly Sabbath? To abstain from consuming forbidden foods? Is it possible for us to keep/observe Yah’s set-apart days? Granted, these examples are not the entirety of Torah commandments, but just a sampling. But I think we can all agree that we can keep the applicable Torah instructions blamelessly.

 

But then the anti-Torah crowd is likely to come back at us with: “Oh, but James and Paul say that if you break a single Torah commandment, you’re guilty of breaking the entirety of Torah. Right?

 

Well, in a sense they’re right.But not entirely, however. For the observation that was made by Yahoshua’s brother Ya’achov, James the Just, is properly understood from the perspective of when one “intentionally” breaks one of Yah’s commandments at the expense of keeping all of Yah’s commandments,” then yes, he/she is guilty of breaking the whole of Torah (Jas. 2:10). James made this key statement in context of warning his readers against the temptation and lure of being partial towards another (vss. 1-9). So then, when one’s heart is not right and he or she intentionally seeks to break Torah in order to appeal to his/her own sensitivities and preferences, then indeed, they have transgressed the whole of Torah.

 

For the keeping of Torah is a way of life. And when one absolves themselves of keeping only those elements of Yah’s way of life that best appeals to them, then indeed, they have denied and rejected Yah’s entire Torah and Way of Life.

 

We are indeed flawed creatures. And so, we are prone to sin. Sin is the transgression of Torah (1 Joh. 3:4). Now, any transgression of Torah on our part should never occur. But if a transgression were to occur, it should only come about through ignorance and by mistake. And knowing how flawed we are, Yah made provision in His Torah for such sins, which are often referred to as “sins of omission”.

 

But intentional transgressions of Torah, aka “sins of commssion”, are a completely different ball of wax. These require Yah’s complete restructuring of the offender’s heart, mind, and soul, in order for that offender to walk uprightly before Him. Such sins of omission are born of a rebellious heart. And although repentance and forgiveness are required to get pass such transgressions in the mind and heart of our loving Father, the offender must have work done inside of them—that is a circumcision of the heart—in order for them to leave at and burn-up such sin and evil at Yah brazen altar. In other words, it’s not enough to repent and seek forgiveness of wanton, sins of commission. One must endeavor to not repeat those sins ever again.

 

This is where the real issue of keeping the whole of Torah comes in: This habitual, even intentional transgression of Torah that we don’t want to think or even talk about. It makes us uncomfortable to admit that we’ve intentionally broken or violated Yah’s Torah.

 

So, many folks who, for whatever reason, refuse to come to terms with their rebelliousness choose to side with the majority that holds that it is impossible to keep Yah’s Torah and that violations and transgressions of Torah really don’t matter, because we are inherently incapable of keeping Torah. And thus, we are saved from having to keep Torah by God’s outrageous grace.

 

An Irreconcilable Disparity

 

 

I find the disparity that exists between Yah’s law and the laws of this nation very interesting. By rabbinic count, there are only 611 commandments that make-up the Creator’s Torah. But according to a 2015 article entitled: “How Many Federal Laws are There Again?”, there are some 5,000 federal criminal laws, with 10,000 to 300,000 regulations that can be enforced criminally in this country. And this is just federal laws. There are essentially 100’s of 1,000s of state and municipal laws that the citizens of this country are required to abide by if they want to maintain the freedoms afforded to them by the constitution of this nation. Yet you’ll never hear a single person say that it is impossible to keep the laws of this country or this land. How does such a situation exist? That denominationalists and such declare without equivocation that NO one is capable of keeping Torah, yet they themselves have no problem keeping the laws of this nation. Doesn’t make sense, does it? And the bigger irony of this dichotomy is that a great many of these municipal, state, and federal laws are in whole or in part based loosely on Torah principles and commandments. (Not all of federal, state, and municipal laws of course, but some.)

 

Yochanan gave us a remedy for willful and intentional transgressions of Yah’s Torah:

 

(9) If we confess our sins, He (Yah) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (10) If we say that we have not sinned, we make Him a liar, and His word is not in us (1 John 1:9-10).

 

David wrote of this very thing:

 

Then I confessed my sin (sin being the transgression of Torah); I no longer covered up my wrongdoing. I said, “I will confess my rebellious acts to YHVH.” And then You forgave my sins. (Selah) (Psa. 32:5).

 

Beloved, David’s solemn admission was written before Yahoshua’s earthly ministry. Seeking forgiveness for transgressions of Torah (apart from the required animal sacrifices) was indeed a known element of one’s obedient covenant relationship with Yehovah back in the day.

 

Then there’s Solomon who wrote of this:

 

The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy (Pro. 28:13).

 

Beloved, there is forgiveness for our transgressions of Torah. That is, if we confess, ask Yah to forgive us, and then forsake our sinful ways. Back in David’s and Solomon’s day, they had to comply with the proper animal sacrifices to temporarily atone for their transgressions. But in addition to those required sacrifices and offerings, the offender was still compelled to repent of their transgression, seek Yah’s forgiveness, and endeavor never to repeat that transgression again.

 

 

But then, Yehovah provided us the perfect sacrifice that would permanently atone for our transgressions. But Yahoshua’s perfect sacrifice is only as effectively as the extent of one’s heart is truly circumcised. When we transgress Yah’s Torah, are we truly convicted and repentant of our transgressions? Will we work to overcome and not repeat those transgressions in the future? Or are we simply looking for a moment’s forgiveness so that we may continue about our sinful ways. I’ve been there. I know that I’ve asked Yah’s forgiveness, knowing full well that I would likely repeat those transgressions in the future. And that attitude is a serious problem beloved. For Yah’s grace does not cover such continued, rebellious, willful lawlessness. And that’s where a complete change of heart and surrender of our lives to Yahoshua comes into play. Otherwise, we engage in an endless, circular game with Father Yah: Sin. Seek Yah’s forgiveness. Repeat the same sin. Seek Yah’s forgiveness for that same sin again. And so on. And Father Yah is not into playing games I’m afraid.

 

Praise Yah that I’ve overcome, for the most part, most if not all vestiges of rebellion that I had toward Him and His Ways and His Torah. But my overcoming of my rebellious ways came only after I finally died to self and asked Yah to scrape and remove that rebelliousness out of me. That desire and propensity to intentionally transgress Yah’s Torah.

 

I gave a teaching to a Sabbath-keeping group in Baltimore Maryland back in 2019 that I entitled, “Stuck in the Outer Court.” And in that teaching, I discussed the process by which one would bring their atoning sacrifices to the Tabernacle or Tent of Meeting, to address a transgression of Torah. The goal of that process was to be in right standing with the Almighty who whose presence was in the Holy Place. The atoning sacrifices took place in the outer court.

 

And I brought to the listeners’ attention that that process would be often be repeated in an endless cycle of transgressing Yah’s Torah, seeking atonement and or repentance, only to be repeated by the offender. And in so doing, the offender found him/herself stuck in the outer court of the Tabernacle.

 

Thus, I asked the group whether or not we are stuck in the outer court, never ever making it to Yah’s true presence because we refuse to break the cycle of transgressing, atonement/repenting, transgressing, atonement/repenting.

 

In that sense beloved, that unbreakable cycle, indeed for some, is proof that it is impossible to keep Torah blamelessly.

 

 

Here’s the Problem Related to Keeping Torah Perfectly

 

So then, it seems to me that the real issue as it relates to being able to walk in Torah blamelessly or perfectly has nothing really to do with one being physically, emotionally, and spiritually capable of doing so, as we’ve shown to be the case otherwise.

 

The problem with people accepting the lie that it is impossible to walk out Torah blamelessly has to do with an accurate—a true—understanding of (1) the role and purpose of Torah in the life of Yah’s people. (2) A true understanding of the biblical concepts of sin and transgression. And (3) where Torah fits in as it relates to the entire world.

 

For the remainder of this discussion, we will seek to gain an understanding of the biblical—the Hebraic—concepts of sin and transgression/violations of Torah. For indeed, there is a notable difference between the two, although the two concepts do indeed intersect and often become indistinguishable.

 

Then in Parts 2 and 3 we will further define the role and purpose of Torah in the life of Yah’s people, as well as seek to understand where Torah fits in as it relates to the entire world.

 

And so, armed with the knowledge of these concepts and elements, we will be very well situated to understand what the Apostle Shaul (Paul) meant when he wrote: “Where there is no Law, there is no transgression” (Romans 4:15).

 

 

Distinguishing Sin from Transgression of Torah—There is a Difference

 

For us who are of the Hebraic—Messianic Faith Community—it has been drilled into our heads that sin is lawlessness or is the transgression of the law (1 Joh. 3:4; KJV).

 

So, we’ve been conditioned to conflate the two concepts of “sin” and “transgression of the law.” Which in and of itself makes perfect sense. But it only makes sense if we place very human on the planet, be they Yah’s people or people of the world, under Torah for purposes of judgment and lifestyle expectation.

 

But is every soul on the planet under Torah? Is every soul going to be judged through Torah by Yah? And the answer to these questions is a resounding no. We covered this extensively in our series entitled “What Did Paul Mean by Being Under the Law?”

 

In that discussion we concluded that those who possess knowledge of Torah will be judged of Yah within the framework of Torah, while those who have no knowledge of Torah will be judged outside the framework of Torah.

 

And this concept is the very basis of our coming to a proper understanding of our Romans 4:15 focus passage: “Where there is no law there is no transgression.”

 

What Exactly is Sin Then?

 

Our English term “sin” in Hebrew is “chatta’th”. It is essentially acts that are rebellious against Yah and His Will and Plan. It is a deviation from that which the Creator mapped or marked out for His human creation to abide by. Sin then is a moral failure toward both Yah and men.

 

From a Hebraic standpoint, the ideological concept of sin hearkens back to the act of one “shooting an arrow or other object to a target” (Reference Jeff A. Benner; Ancient Hebrew Lexicon of the Bible; pg. 121). So then, the distance that the shooter’s arrow, let’s say, misses the target is measured by a cord, which serves to inform the shooter of just how far they were from their intended target or mark.

 

This physical, natural activity of determining how far one’s arrow strayed from its intended mark is intended to help us understand that Yah measures one’s wrong actions against the correct and proper actions that He from the beginning of time established for His human creation.

 

So, when one sins, he or she has engaged in an activity or action that is beyond or outside of the proper, correct behavior that Yah expects from any rational human being. Thus, the one who sins misses Yah’s established mark.

 

Bear in mind, we’re not necessarily talking about the established, sanctioned behavior that Torah marks out for those who are Yah’s. But rather, we’re talking about doing something—engaging in behavior that we inherently—intrinsically know is wrong (Romans 1).

 

That being said, we know that all humans sin and fall short of Yah’s naturally established standards (Rom. 3:23). And because each of us has sinned, we find ourselves subject to Yah’s judgment and wrath (Rom. 1:18). And as a result of Yah’s grace, the vast majority of us have not experienced Yah’s judging wrath as yet. That judging wrath sadly looms ahead of every human being. Thus, there is a debt hanging over every individual’s soul. And that debt must be paid in full to satisfy the offense that is every human’s rebellion.

 

But Praise Yah from Whom all blessings flow. Yeshua made one qualified, atoning sacrifice for the sins of this world (Joh. 1:29). And the sacrifice that He (our Master Yahoshua) made on behalf of all humanity satisfies the sin debt that is owed by every human being who will place their trust/faith in Him and enter into an obedient, covenant relationship with the Creator of the Universe.

 

Transgressions

 

Now, when it comes to the concept of “transgression”, specifically of Yah’s Torah, we find that Father sees it as sinful. However, the term is used generally to describe the commission of an established, codified offense such as Torah. Someone crosses an established line. And that established line, in our context, is Torah. One commits a transgression when they break a Torah instruction or commandment: whether by omission or commission. So, when we consider the question of transgression of the Law, we must have at the forefront of our conversation and thoughts an understanding that the transgressor is subject to Torah. If the individual in question is not subject to Torah (I.e., they do not possess knowledge of Torah), they cannot possibly transgress or violate the commandment or law in question. Yes, in principle they can violate Torah commandments. But in reality, they are not subject to the penalties associated with violation of Torah commandments. Which essentially means that only those who have knowledge of Torah can transgress or violate Torah. The rest of the world, instead, misses Yah’s prescribed mark for all humans. And Shaul goes into stark detail to outline specifically what we’re talking about here in Romans 1:18-32. (We discussed this in an earlier post.) These essentially rebel against Yah’s natural laws, of which they will be held accountable.

 

And this is essentially what Shaul is saying to His Roman Messianic readers. Torah is not a universal entity as far as it concerns the world. Torah invokes guilt on those who possess Torah, not those who are outside of Torah. Those who possess knowledge of and who transgress Torah will be held responsible for their violations or transgression of Torah (I.e., they will be judged within the framework of Torah), while those who do NOT possess Torah and who sin—who do not meet Yah’s natural moral standards and who rebel against His righteous and holy Plan and Will, they shall be subject to His wrath (I.e., they will be judged outside the framework of Torah).

 

This is the point that Shaul is trying to convey to His Roman Messianic readers here. He also touches upon this principle in other areas of his letter to the Romans:

 

“For all who have sinned apart (or outside the framework of Torah) will also perish outside the framework of Torah, and all who have sinned within the framework of Torah will be judged by Torah” (2:12; CJB).

 

 

(12) So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned—(13) for before the law was given, sin was in the world, but there is no accounting for sin when there is no law (5:12-13; NET).

 

Beloved, we will continue this critical conversation/discussion in Part 2 of this series within a series: Where There is no Law There is no Transgression.

 

 

 

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

Dec 5, 2019

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

read more

Seek Ye First The Kingdom of God And…

Nov 15, 2019

Yeshua instructed us to pursue those things that qualifies one to receive and enter the Kingdom of God and the righteousness of YHVH our Elohim. So how does Torah-keeping fit in with Yeshua’s instruction?

read more

Torah Portions-The Many Types and Patterns of Torah

Nov 8, 2019

Returning from the Fall Feasts, we anxiously launch into a new season. Today we examine the two predominant-types of Torah Portions followed by Hebrew Rooters; I reflect upon our 2019 Sukkot experiences; and we examine some patterns and types found in Torah.

read more

Paul’s Bold Stand Against Anti-Torah Teachings in the Ephesian Church—Part 15 of the Paul and Hebrew Roots Series

Sep 19, 2019

Why did Paul insert the creation story and the fall of man into 1 Timothy? Was it, as convention erroneously teaches, the reason women must not teach and preach in the Church? The answer to this question will shock you and cause you to appreciate battle Paul faced against Gnosticism in the Ephesian Assemblies of Messiah. This is Part 15 of our Paul and Hebrew Roots Series.

read more

The Exceeding Kingdom Qualifying Righteousness That Takes us from Passover to Tabernacles-Part 2–Maintaining our Righteous Garments

by | May 6, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer

Goal

I will be picking up from where I left-off from Part-1 of our last discussion entitled “The Exceeding Kingdom Qualifying Righteousness That Takes us from Passover/Pesach to Tabernacles/Sukkot.” Or rather, from Babylon/the world to the Kingdom.

 

And if by chance you didn’t catch last week’s discussion, I would humbly encourage you to check it out. That discussion forms the basis for our discussion here today.

 

In that discussion we identified a critical kingdom-qualifying concern that affects every would-be disciple of Yahoshua Messiah. And that critical kingdom-qualifying concern is found in Matthew 5:17-20, which reads:

 

(17) “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. (18) For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. (19) Therefore, whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the Kingdom of Heaven, but whoever does them and teaches them will be called great in the Kingdom of Heaven. (Why don’t denominationalists pay attention to this key passage?) Continuing: (20) For I tell you, unless your righteousness exceeds that of the scribes and pharisees, you will never enter the Kingdom of Heaven (ESV).

 

 We see laid out here before us in this passage, clear as day, the astounding declaration that for any disciple of Yeshua Messiah to make it into the Kingdom of Yah, his or her righteousness must exceed/surpass that of the Scribes and Pharisees.

 

The other thing to mention here is that as a framework for our last discussion, I likened Passover/Pesach to the starting point of the spiritual journey that we as Yah’s elect must embark on, with a goal of making it to Sukkot (or the Feast of Tabernacles), which is emblematic of the Kingdom of Yah. And that we enter Pesach/Unleavened Bread with our eyes, hearts, minds, and souls fixed on and excitedly anticipating the coming Feast of Tabernacles/Sukkot or the Kingdom of Yah.

 

So, we talked about the dire need for us to possess a righteousness that transcends the righteousness of the religious elite (e.g., the Scribes and Pharisees) if we are to make it into the Kingdom.

 

Today, beloved, I want to quickly touch upon what that exceeding/surpassing righteousness looks like in our Creator’s eyes. Practically speaking, how we get our grubby little fingers on that exceeding kingdom qualifying righteousness that takes us from Pesach to Sukkot?

 

Attention

Whatever system we put our trust/faith in to take us from Passover to Tabernacles, be it a religious one, a secular one, or even an idealistic one, requires that we follow a set of standards and conform to the way of life that the leaders of those systems have put into place. For the denominationalists, it’s all about reciting the sinner’s prayer and waiting for the rapture of the church. For the Catholic, it’s all about conforming to the Catholic way of life: Being a good Catholic. For the Jew, it’s all about one’s Jewishness and adhering to the teachings and way of life put forth by the rabbinic sages. And for the idealist, it’s whatever foolishness one conjures up in his or her mind that gets them to the Kingdom, such as simply being a “good person”; whatever that truly means.

 

The Jewish religious system had an established set of standards that the everyday Betty and John Smiths of the world had to adhere to if they had any inkling of making it into the Kingdom. Those standards, if followed precisely, made one righteous in the eyes of the religious leaders of Yeshua’s day.

Righteousness, as we briefly discussed in our last post, is essential for one to make it into the Kingdom. BUT, that Kingdom Qualifying Righteousness does not come to us as a result of our following the rules, traditions, and laws/doctrines of any religion; or that of any religious organization, including the Church Triumphant; nor is it of one’s own set of righteous principles and standards. But rather, that exceeding kingdom qualifying righteousness that takes us from Passover to Tabernacles comes exclusively to the disciple of Yahoshua Messiah in response to his or her obedience to the Torah of the Creator of the Universe and the teachings and example of the Father’s Right-Arm, Yeshua Messiah.

The problem, however, is that those righteous standards that we are required to walk-out/live-out/operate-in if we are to make it into the Kingdom, when properly followed by the would-be child of the Most High, those righteous standards are harder to meet than even the established standards of the Scribes and Pharisees.

Those exceeding standards, which translates into the Father’s exclusive prescribed way of life for those who He has chosen, was described by our Master as likened unto “a narrow gate and a very difficult pathway that only a remnant–a precious few–ever find (Matthew 7:13-14).

 

Need

So, our mission—if we choose to take it—is to somehow find and walk out that rocky, difficult path and enter that narrow gate that becomes our exceeding kingdom qualifying righteousness.

But, to locate and walk-out that rough-rocky road and enter that narrow gate, we must first have the desire to do so. We must desperately want the Kingdom and be willing to do what it takes to get there. Right? How often have we taken on things-adventures-endeavors in our lives that we truly didn’t want to take on in the first place? And we eventually find ourselves, because our hearts weren’t in that adventure in the first place, slacking; dragging our feet; neglecting to do that which we originally agreed to do. So, we ultimately end up dropping out of that adventure altogether. We effectively failed to count the costs associated with that endeavor.

So, this journey that leads to Sukkot/Tabernacles then must begin, in essence, with the desire to make it to Tabernacles. And the exorbitant costs that are associated with that journey must be factored into one’s desire and intention to walk out that journey towards the Kingdom. Many have taken on this difficult journey over the years, only to have dropped out during the journey because they did not count the immense costs that are associated with Messianic discipleship. As I’ve said many times on this platform beloved, like everything in life, there are no true “free lunches.”

Beloved, this journey that we have been called to, is not about blindly keeping Father’s Feasts, the food laws, and not working on the Sabbath. Those are the basic, elementary elements of righteousness that we are compelled to possess and walk-in. And quite frankly, those are the easier aspects of the journey towards Sukkot/Tabernacles.

But rather, Abba demands more from us. He in fact, demands everything from us. He demands that we turn our entire lives over to Him and walk uprightly before Him in all our ways. That we obey His Torah in Spirit and in Truth with love, justice, and mercy as our spiritual guides. That we imitate our Master Yeshua in every conceivable way. That we lean not to our own understanding in the ways we conduct ourselves along this difficult journey. But rather, that we trust Abba Father to guide our walk, talk, and thoughts throughout our days, such that we glorify and image Him in the earth. Such that we exist in an exclusive covenant relationship with Him, and no other elohim.

So, one of the first things that we must do to achieve that exceeding Kingdom-Qualifying righteousness is to desperately want it and to count the cost of true Messianic discipleship.

 

Satisfaction

Case in point.

What many of us know today in scripture as the so-called “Sermon on the Mount”, from which I drew Yeshua’s pronouncement that one’s righteousness must exceed that of the Scribes and Pharisees if he/she wants to enter the Kingdom of Heaven, constitutes the essential “Keys to the Kingdom.” If we want to understand what Kingdom-Qualifying Righteousness looks like, that’s where we go. The Sermon on the Mount. Three chapters of instructions in righteousness (chapters 5-7) that Yahoshua devoted to unlocking the mysteries of how His would-be disciples qualify for the Kingdom.

 

Visualization

Denominationalism has taught us that the Great Sermon on the Mount was attended by hundreds, if not thousands of people who wanted to receive those keys to the Kingdom. But what if I were to tell you that that’s not exactly accurate.

The truth of the matter is that the Sermon on the Mount was attended by just a handful of Yeshua’s disciples.

We find in Matthew 5:1 the following:

 

“And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:”

 

You see, only those who Yeshua chose and who hungered and thirsted after righteousness chose to ascend the mountain to sit at Master’s feet received those essential Keys to the Kingdom.

 

What about the multitude you ask? Those seeking healing, signs, and even a meal. In other words, those who were focused on their personal lives for that day without any anticipatory eye towards Tabernacles (aka the Kingdom). Well Luke records that Yeshua came down from the Mount after teaching His disciples these Keys to the Kingdom, and He healed those of the crowd that were sick and THEN He gives to those souls what some have described as “The Sermon on the Plain” (Luke 6:17-49). Comparatively, that Sermon was just a snippet of the “Sermon on the Mount” that His called-out ones received.

 

So, one of the first steps towards receiving that Kingdom Qualifying Righteousness is to want it.

 

The second step is to die to self and exclusively walk in our Father’s ways.

 

Of this, our Master stated:

 

Matthew 7:21: Not everyone that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doeth the will of My Father which is in heaven.

 

What is the Will of the Father? Quite simply this:

 

Fear God and keep his commandments: for this is the whole duty of man. (Ecc 12:13 KJV)

 

Denominationalists contend that we don’t have to keep or live or walk out Torah–Father’s instructions in righteousness–because the whole of Torah–of the Law, according to these, was done away with the sacrifice of our Master Yeshua. To these, the Law/the Torah was nailed to the cross along with Jesus (Col. 2:14).

 

These unfortunately, completely miss the connection that exists between Exceeding Kingdom Qualifying Righteousness and obedience to the Creator’s way of life. For in that same conversation–the Sermon on the Mount–Yeshua told His disciples:

 

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Mat 5:17-19 KJV)

 

In other words, beloved, Yeshua is saying to us here in this passage that as His disciples, we don’t get a free pass into the Kingdom. We must meticulously walk in His Father’s ways. Not the ways of religion. Not the ways that best suit us. But rather in Yah’s set-apart ways. And woe unto any who have the audacity to refuse to walk in His Father’s ways and who encourage others not to obey the Creator’s instructions in righteousness. These will be essentially “persona non-grata” in the Kingdom–unaccepted and unwelcomed in the Kingdom.

Action

Switching gears, somewhat:

For a Levitical Priest to enter the dwelling place of Yah-the Holy Place of the Tabernacle or Temple–he had to be ritually pure. He had to be blameless. Otherwise, he would not be permitted to enter the Holy Place. And if he were to violate the ritual purity requirements for operating in the Holy Place, he stood the inevitable chance of being struck down by Yah’s presence.

If we liken the Kingdom of Yah to the Holy Place of the Tabernacle and Temple from back in the day, to that of the coming Kingdom of Yah–the place where Yah will dwell with His Chosen ones, we must be in a state of righteousness that is beyond reproach. We must be clean if we expect to make it into the Kingdom—make it to Sukkot.

When we come into Faith, having repented, and having committed our whole lives to an obedient covenant relationship with the Eternal, we are gifted a brand new, pressed, spotless set of righteous garments. Those garments are gifted to us–they are imputed to us. And without those righteous garments, we cannot enter the Kingdom of Yah.

However, the denominationalists contend that once you receive those gifted garments of righteousness, you don’t have to do anything more with or to them. You’re good to go. You don’t even have to wash and maintain them.

And so, a good many of those folks are going to show up at the gates of the Kingdom on that day, wearing those neglected, tired, dirty, unkempt, once righteous garments, and they’re going to be turned away by our Master, who will tell them that He never knew them; that they are to depart from His presence because they were workers of “lawlessness” (Matthew 7:22-23). These did not maintain their garments of righteousness by obeying Yah’s instructions in righteousness.

And so, the last thing that we must do to achieve that Kingdom Qualifying Righteousness is to maintain those pristine garments of righteousness that Yah has gifted us–that Yah has imputed unto us through the Person and Ministries of Yeshua our Messiah.

 

We find in Revelation 3:14-22 our Master Yeshua’s critical assessment of the Church of Laodecia. And Yeshua assessed that the Church of Laodecia was severely lacking spiritually.

 

  • These had become marginal–tepid–milk-toast believers who Yeshua described as being neither hot nor cold.
  • These had deluded themselves into thinking they’d arrived. So, they did nothing to maintain their imputed–their gifted righteous garments.

 

Yeshua was so frustrated with Laodecia that He threated to “spit them out of His mouth” if they didn’t get their spiritual acts together.

 

So, He encourages them to be zealous in their walk in Messiah. Remain in covenant relationship with the Father by obediently walking steadfastly in His ways. And if they messed up along the way, they were to repent, return (Teshuvah) and stay ever so close to Him.

So beloved, how do we maintain our righteous garments and not be spit out by Yeshua on that day?

 

  • Don’t be a slacker. Don’t try to shirk Yah’s instructions in righteousness. Don’t try to circumvent His Ways in a futile effort to appeal to our own flawed sense of righteousness personal preferences. The angel told John the Revelator that the endurance of the saints of Elohim are those that keep the Creator’s commandments and maintain a trusting faith in Yeshua Messiah (Revelation 14:12).
  • Pay attention to the details of Father’s instructions. Don’t overlook things. Don’t water His instructions down.

 

Beloved, we may sometimes get the overwhelming feeling that everything we’ve discussed here in this teaching today is ridiculously hard and virtually impossible to do and maintain. That getting from Pesach to Sukkot is an impossible task. That making it into the Kingdom can’t be done and that it’s just too hard to do, especially living in this world.

 

But let us keep this beautiful exchange that Yeshua had with His disciples in mind whenever we feel overwhelmed in our journey towards Tabernacles:

 

 25 When his disciples heard it (i.e., Yeshua’s rejection of the Rich Young Ruler to become one of His disciples), they were exceedingly amazed, saying, Who then can be saved? 26 But Yeshua  beheld them, and said unto them, With men this is impossible; but with Yah all things are possible. 27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? (In other words, “Look Master, we’ve given up everything in our personal lives to follow you. What’s in it for us to even attempt to make it into the Kingdom, which you’ve described as being essentially out of reach for even rich folks?) 28 And Yeshua said unto them, Verily I say unto you, That ye which have followed me, in the regeneration (i.e., the Messianic Age) when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life. (This being the costs associated with true Messianic discipleship that I mentioned previously.) (Mat 19:25-29 KJV; modified)

 

Beloved, Tabernacles/Sukkot is within our reach. Let us then press onward to the Kingdom. Let us always hunger and thirst after that exceeding righteousness that qualifies us for the Kingdom. And let us never forget that Father’s Spirit (i.e., Abba’s Ruach HaKodesh) is fully accessible to each of us. He will help us along our arduous journey from Pesach to Sukkot. From the Babylon/the world to the Kingdom.

 

 

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

by | Dec 5, 2019 | ,

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

read more

Paul’s Bold Stand Against Anti-Torah Teachings in the Ephesian Church—Part 15 of the Paul and Hebrew Roots Series

by | Sep 19, 2019 | ,

Why did Paul insert the creation story and the fall of man into 1 Timothy? Was it, as convention erroneously teaches, the reason women must not teach and preach in the Church? The answer to this question will shock you and cause you to appreciate battle Paul faced against Gnosticism in the Ephesian Assemblies of Messiah. This is Part 15 of our Paul and Hebrew Roots Series.

read more

God Humbles Those Who He Enters into Covenant With

by | Apr 30, 2022 | Podcasts

This is an overview of the 30th Reading of our 3-year Torah Reading Cycle. It is found in Genesis/Beresheit 31:3-32:2.

I use the Hebrew names of the patriarchs throughout this post. And just to familiarize you with the names so as to not cause any confusion:

Ya’achov=Jacob

Yitschaq-Isaac

Avraham=Abraham

Beresheit=Genesis

Devarim=Deuteronomy

Y’shua/Yeshua/Yahoshua=Jesus

Yah/Yehovah/El/Elohim/Abba Father=God, the Creator of the Universe

Halachah=Torah living; walking out the Creator’s instructions in righteousness

Teshuvah=Repent and Return to the Father and His Way of Life

Yehudah=Judah

Mishkan=Temple

Ruach HaKodesh=Holy Spirit

The Command is Given for Ya’achov to Return to His Father’s House–As we too are called to return (Teshuvah) to our Father’s House

31:3–Yah instructs Ya’achov to return to Canaan-the land of his fathers. And in him doing so, Yah declares that He would be with Him. Now, this hearkens back to Genesis/Beresheit 28:10-15–Ya’achov’s dream at Bethel as he journeyed to Laban’s place where he’d ultimately meets and marries his uncle’s two daughters. But in that dream at Bethel, Ya’achov receives a vision of heavenly things: Angels ascending and descending a stairway with Yehovah positioned at the top of the stairway. And it is here in this vision that Abba reaffirms with him that same covenant He’d made with his father (Yitschaq) and grandfather (Avraham): Ya’achov being given the land in which he rested upon that night. The giving of the land upon which he slept to him and his offspring; his offspring numbering as the dust of the earth and covering the whole of the earth (not just his biological descendants but those who would be grafted into the commonwealth of his covenant blessings through the Person and Ministries of Y’shua Messiah and Abba Plan of Salvation-Restoration-Redemption). And Abba declares unto Ya’achov His divine protection and oversight–behold, I am with you and will keep you wherever you go and will bring you back to this land as He would not leave him until He’d done what He, Yah, had promised him. So then, the Avrahamic Covenant is perpetuated in this least likely of a soul–Ya’achov. And this just goes to show us that Yah chooses those with whom He will establish His covenant. In this particular case, one of the most important covenants to have ever been established between Yah and His human creation, the Avrahamic Covenant, Yah chose of Yitschaq’s two sons, Ya’achov.

In honor of that encounter, Ya’achov took the stone upon which his head rested as he dreamed, anointed it with oil, and set it as a pillar unto Yah. And it was then and there that Ya’achov vowed to serve Yah from that point forward in his life. He affirms the name of the place as Bethel (aka, Beit-El–House of God) as the place where Yah’s house stood and that he would tithe unto Yah all his increase (Beresheit 28:20-22).

Ya’achov Convenes a Family Meeting to Discuss His Need to Return to His Father’s House

So, Ya’achov is being sent back home by Yah, along with all that he had received and been blessed with. And he is being sent home in the midst of relational stresses that had grown between him and his uncle Laban. So, in 31:4 Ya’achov calls a family meeting, and he regales to them his experiences under Laban’s roof: The tables being turned, the once conniving Ya’achov recalls how his uncle has mistreated him over the years through cheating and deception. Yet, he recognizes how Yah was with him throughout. Yet, throughout Ya’achov’s difficult years under Laban’s mistreatment, Yah turns Laban’s foolishness around, only to expand Ya’achov’s material blessings.

Yah Will Flip the Script in Order to Fulfill His Will and Perpetuate His Plan in the Earth

This is a key principle that carries over to all of Yah’s people. As noted by Yosef to his once conniving brothers: “ye thought evil against me, but Yah meant it unto good…” (Gen. 50:20). Rav Shaul wrote to the Messianic Assemblies in Rome that “all things work together for good to them that love Yah, to them who are the called according to His purpose” (8:28). He also wrote similarly to the Messianics in Philippi that: “…the things which happened to me have fallen out rather unto the furtherance of the gospel” (1:12). Of the captive Babylonian Jews, Yah, through Yermiyahu wrote: “…Like these good figs, so will I acknowledge them that are carried away captive of Yehudah, whom I have sent out of this place into the land of the Chaldeans for their good. For I will set My eyes upon them for good, and I will bring them again to this land: And I will build them, and not pull them down; and I will plant them, and not pluck them up” (24:5-6). Indeed, as mentioned by Moshe to the second generation of Hebrews who would enter the Promised Land: “Who (Yah) led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was not water; who brought thee forth water out of the rock of flint; Who fed thee in the wilderness with manna, which thy fathers knew not, that He might humble thee, and that He might prove thee, to do thee good at thy latter end” (Devarim 8:15-16). Yah may allow certain tumultuous events to overtake us in order to humble us and prepare us to receive His Kingdom. So, we must meet affliction when it comes with the understanding that it serves a divine purpose in our lives. Whether that purpose is to humble us, teach us principles and ways; or to correct, reprove and instruct us, Yah ultimately has our backs, and He will ultimately deliver and prosper us.

Yehovah is the Elohim that Sees

I personally found 31:12 particularly interesting. Ya’achov tells his wives that in addition to Yah protecting and prospering him against all human odds, Yah also told him that “He’d seen all that Laban was doing to him.” Upon reading this verse, I was immediately taken back to Hagar’s, Sarai’s handmaid’s story, whereby after she has a run-in with her mistress, runs away into the wilderness. She is confronted by the Angel of Yah who comforts her, tells her about the child she was bearing, and ultimately instructs her to return to her mistress and submit to her. Amazed by this miraculous event, Hagar referred to Yah as El Roi (aka, “the Elohim of seeing”), and the place where the encounter occurred as Beer-lahai-roi. And this just goes hand-in-hand with Yah’s sovereign and capable protection of those whom Yah loves. For He sees what His chosen ones are going through and in accordance with His Will and Plans, He protects and delivers them.

Now, that protection and deliverance may not be in the manner in which we would expect or envision. But He does ultimately see us as His chosen ones, and He does have our backs in one form or another.

Ya’achov’s Family is Unified, Furthering the Perpetuation of the Covenant

In 31:14, the sisters, Rachel and Leah, Laban’s only children that are mentioned here: He has no sons in which to pass on an inheritance, acknowledge unto Ya’achov that their father had indeed married them off to him, forfeiting any inheritance they’d be entitled to. However, as it stood, all the wealth that would have been Laban’s, their father, miraculously and serendipitously went to Ya’achov their husband. So, they rightly reasoned that their secure and prosperous future rested with him. And thus, they encouraged Ya’achov to obey Yah’s instructions that he return to his homeland of Canaan (31:16).

An Excellent Lesson on Marriages in the Midst of Being in Covenant with Yah

The thing about this section of the reading that resonates with me is the example that Ya’achov provides those of us who are married while walking out this covenant relationship we have with Yah. Ya’achov received instructions from Yah to return to the Land of his Father Yitschaq and Avraham. By all convention, Ya’achov could have done a number of things to follow suit. But he chose to do the right thing. He called a family meeting and laid the situation out to his wives, involving them in the decision making process. It wasn’t that Ya’achov was handing over to them the power to make the ultimate decision as to whether he would obey Yah. But rather, Ya’achov chose to involve his wives in his covenant relationship with Yah. This is huge. For it tells us that, even though we may be in covenant relationship with the Most High, we still have natural responsibilities that we must attend to. In this case, he had to make sure that his wives were onboard with what he was about to do in connection with the covenant he had with Yehovah. Ya’achov didn’t only have his wives to deal with in connection with the covenant requirements that stood before him. He also had 12-sons through Rachel and Leah that would become inextricable elements of the covenant that had to be brought into his decision to leave Laban’s house for the Land of his fathers.

I guess this story, in many ways, should serve as a reminder to each of us, that the covenant relationship we enjoy and possess with Father Yah, at any given time may only be between Yah and us as individuals. However, the mantle–the burden–the responsibility–the function–the capacity of that covenant relationship often extends over to our spouses and our children. For the sanctity of marriage and the family is not abolished when we enter into covenant relationship with Yah. In fact, our marriages and families become all the more relevant and significant elements of our lives and walk with Messiah that we must always pay close attention to.

Our Master, Yahoshua, strongly upheld the sanctity and importance of marriage, even in the life of a disciple (Matthew 19:8). Rav Shaul, wrote a great many things about this particular situation, encouraging his reader’s wives to submit to their husbands as fitting in Yah, and husbands to love their wives as they love their own bodies, treating them with all due respect (Ephesians 5:22-28; Colossians 3:18-19; 1 Timothy 3:11). Shimon Keefa (aka Peter) likewise admonished his readers wives to be subject to their own husbands and husbands to be understanding and honoring to their wives (1 Peter 3:1-7). All the while, Rav Shaul reminds us that ultimately, we have a responsibility to uphold our part of the covenant relationship we enjoy and hold with Abba Father. We have to be subject to Yah in every respect and in every aspect of our covenant relationship with Him (1 Corinthians 7:29-40). Shaul emphasizes in this particular passage that we are not ruled or influenced by our spouses as it relates to our covenant relationship with Yah. However, we must learn how to put our married lives in proper, Godly perspective. We are compelled to do the right thing as it relates to our marriages in association with our covenant relationship with Yah. Yah must come first. But we must also respect our marriages for what they are: Yah-sanctioned institutions that must be dealt with appropriately and respectfully.

In the case of our reading today, Ya’achov illustrated this very understanding by bringing his wives into his decision to obey Yah. He loved and respected them such that he involved them in his determination to obey Yah. In other words, Ya’achov laid out to Rachel and Leah Yah’s instructions to them, and he left it up to them to fall in line with his intent to obey. Ya’achov put the situation of his wives in the hands of Yah, and everything worked out the way Yah intended it to work out. As did Ya’achov, we are compelled as covenant keepers, to operate in covenant within the framework Yah has placed us, doing everything therein decently and in order (1 Corinthians 14:40). If by chance our spouses refuse to get onboard, we have to obey Yah in the end. So, we first take the situation to Yah and petition Him to intercede. If things don’t go as they should–that is, our spouses refuse to come around, then we walk on in obedience unto Yah, and leave the fallout in Yah’s capable hands to sort out and to properly direct our paths. For if we acknowledge Yah, He will direct our paths accordingly (Proverbs 3:6).

I did a two-part-teaching as it relates to this subject entitled: “Marriage and Divorce According to Torah” that, if you’ve not already read or listened to, I would humbly encourage you to check it out if you are so led.

Ya’achov’s Family Flees Laban’s House with Laban in Hot Pursuit

And so, when Laban had left his home to shear his flocks, Ya’achov collected all that Yah had blessed him with, including his wives Rachel and Leah, his sons, and his livestock and headed back to Canaan (31:17-20).

And we find as this Reading progresses forward that indeed, Abba Father did have Ya’achov’s back. For Ya’achov faced at the time of his return to Canaan, two formidable foes he had to contend with: Laban his uncle, who would not be the least bit happy that Ya’achov had stole away from his home along with his married daughters and grandsons and Ya’achov’s material possessions. And secondly, Ya’achov knew he’d have to contend with his brother Esav, whom he had previously taken his birthright and blessing.

Laban’s people informed him three-days into Ya’achov’s flight that he’d departed Laban’s home, which prompted Laban’s pursuit of him (31:21-27). Laban caught up with Ya’achov seven days later, but not before Yah warned had warned him of his behavior towards Ya’achov (31:24). So then, at their meeting, we find two-tricksters coming to terms with their respective hijinks. It’s quite a scene to behold to say the least.

Laban Confronts Ya’achov

Laban proceeds to tell Ya’achov of his encounter with Yehovah, whom he described as the “El of your father” (31:29). This I found interesting, but not surprising. All along there was this false sense that maybe Laban feared the Elohim of Avraham and Yitschaq. But we find in 31:19 that while Laban was away back at the ranch, shearing his sheep, that Rachel stole her father’s idols. And so, we find clearly spelled out here in this section of our Reading that Yah will deal directly with those who are not His; who are not in covenant with Him. And He does so in accordance with His Will and Plan. Yet, we have no indication that Laban even honored the El of Avraham and Yitschaq. But Laban certainly recognized and respected Yah enough to heed Yah’s warning that he, Laban, not harm Ya’achov.

Evidence of a Pantheon of Gods in Ya’achov’s Day

And this just cements further in my mind the reality of the pantheon of gods that the ancients recognized back in their day. The spiritual side of life was just as real to them as the physical side. And they lived their lives within the framework of that reality. Today, as it relates to us, the vast majority of folks in this world are insensitive to the realities spirit realm, including denominationalists. Most of them have absolutely no thought as to the entities that populate the spirit realm, much less acknowledge and fear the El of Avraham, Yitschaq, and Ya’achov. Which in and of itself is a very dangerous place to be found in. For when one is oblivious as to the realities of the spirit realm, he or she is effectively subject to the whims and controls of the spirit realm. In particular, the whims and control of the bad side of the spirit realm. Of this, Rav Shaul wrote:

(1) And you were dead in the trespasses and sins (2) in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience, (3) among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind (Ephesians 2).

Furthermore, this passage reveals to us that Yah will directly intercede in the affairs of those who seek to harm His covenant-people. Today, such encounters may not be evident to those affected. But Yah will do what He needs to in order to protect His chosen ones and further His will and purpose in the earth. Let us not be blind to that truth.

Laban Seeks to Gain an Upper Hand Against Ya’achov

So, knowing that Yehovah had restricted him from dealing harshly with Ya’achov regarding his abrupt departure from his home, Laban chooses to deal with Ya’achov from the perspective of the idols that he believed Ya’achov had stolen from him. We know, however, that it was Rachel who stole those idols. (31:30). And so it was under this pretense that Laban invaded the privacy of Ya’achov’s camp, searching for the stolen idols. But to no avail did Laban find the idols. And it is as a result of his failure to prove the accusations Laban leveled at Ya’achov that Ya’achov berated his uncle’s intrusive and malicious behavior toward someone who had served him and his household for twenty-years (31:38).

Ya’achov Justifies Himself Before Laban

Despite Ya’achov being a trickster or fraudster in his own right, Ya’achov regaled his 20-years of service to Laban’s house. And during those 20-years, Ya’achov rightly asserted to Laban that he served him with honor and honesty and truth, despite Ya’achov himself being abused and mistreated by Laban (Gen. 29; 31:41). All virtues consistent with the ideals of one who is in covenant with the Most High El (31:38-42).

Yah’s Covenant-Will-Plan Always Prevails

Stymied by the hand he’d been dealt by Ya’achov’s Yah-ordained situation–Ya’achov being blessed with family and material wealth that originated from Laban starting 20-years prior–Laban invites Ya’achov, his son-in-law, to enter into a covenant with him (31:44). And that covenant would serve as a sign of peace between he and Ya’achov. And so, in memorial of this event, Laban and Ya’achov gathered stones and erected a mound and ate a covenant meal at the place they vowed the covenant. The name of the place Ya’achov called “Galeed” and “Mizpah” (31:48-49). And these two swore peace towards one another to the names of their respective elohim (31:53). I find it interesting and telling that Laban swore to the God of Avraham and the god of Nahor, Avraham’s father, and the gods of their fathers. Again, evidence of the pantheon of gods that were worshiped by the ancients of that day.

And true to Ya’achov’s upbringing, he offered a sacrifice to commemorate the covenant between he and Laban (31:54). And the next morning, Laban blessed his grandson and kissed his daughters, and departed.

Also, Ya’achov broke camp and departed Galeed, arriving next at a place with angelic activity (32:1-2).

Practical Messianic Halachah

From a practical, Messianic, halachic sense, I find this Reading to be illustrative of the lifestyle and behavior that we who are in covenant with the Almighty are called to. Each of come into covenant with Yah with a ton of personal baggage that Yah has to strip away in order to make of us any true value to Him in His work and plan and will in the earth. In Ya’achov’s case, Yah had to humble Ya’achov. And it took 20-years to humble him. In that 20-years, Yah blessed him materially and family-wise. Most importantly, Father Yah officially declared to him that He was chosen to perpetuate the covenant that He’d made with his father Avraham and Yitschaq.

In our respective walks in Messiah, we are similarly called to a process of humbling. That humbling is what we could refer to as the sanctification process. The sanctification process may take a lifetime in which to be completed. But it is a process that each of us must go through in order to enter the Kingdom of Yah an to receive Yah’s eternal blessings. Because of Yeshua’s sacrifice and intercessory ministry in the heavenly mishkan, we can now answer Yah’s call to enter into covenant with Him and to have a true and substantive relationship with Him. His Holy Spirit (i.e., His Ruach HaKodesh) will humble us and over time, inscribe Yah’s Words–His Torah–upon the fleshly tables of our hearts, so that we will walk in Yah’s Ways without reservation or inhibition. We learn to love Yah and His Ways. And we see the world around us, as Yah sees it. And we effectively image Yehovah, Creator of the Universe, in view of the pantheon of gods that rule over this earth and that enslave the hearts and souls of humanity. Yah be praised and receive the glory and honor He so justly deserves!

Shabbat Shalom. Shavu’atov. Take care beloved.

The Exceeding Kingdom Qualifying Righteousness That Takes us from Passover to Tabernacles-Part 1

by | Apr 29, 2022 | Podcasts

by Rod Thomas | The Messianic Torah Observer

The Exceeding Kingdom Qualifying Righteousness That Takes Us from Passover to Tabernacles-Part 1

 

One of the many things about Passover (aka Pesach) and the Days of Unleavened Bread (aka Chag HaMatzah) that we must be mindful of as we progress through the Biblical Calendar Year is that these Feasts, which are embedded in the Creator’s Calendar, are emblematic of “mile-markers” or “sign-posts” (if you will) along a rocky, difficult and narrow pathway that begins with our leaving Babylon (I.e., Egypt; the world) and on to the Kingdom of Yah.

 

 

So, if Passover and the Days Unleavened Bread serves as a starting point for this fantastic, grand life journey that the Creator has called each of us to, then the Feast of Tabernacles (aka Sukkot) would represent our ultimate goal and destination that we all aspire to, which is the Kingdom of Yah.

 

I would dare say that the Feast of Tabernacles is just about everyone’s favorite Feast. Why? Because Tabernacles is fun. Everything about it is fun. It’s a happy time. And it tends to be the highlight of every true believer’s biblical calendar year. And it should be because Father designed it to be. It’s a joyous celebration.

 

Beloved, there’s no shame in admitting that we love Sukkot/Tabernacles more than we love Passover/Unleavened Bread.

 

Why? Because Pesach and the Days of Unleavened Bread is generally a somber time, with only glimmers of joy and hope sprinkled throughout the week. We’re encouraged to reflect on our sins and the sacrifice of our Master Yeshua Messiah to address those sins. We’re led to reflect on the solemness of the bread and wine ceremony and the story of the difficult exodus of Yah’s people out of Egypt. So, reflectively, these are not what we would call fun and happy days.

 

Consequently, we solemnly and meditatively enter Pesach and the Days of Unleavened Bread (emblematic of our redemption, the atonement, and the challenging sanctification process we all must go through in our respective walks with Messiah) with an anticipatory, yet excited eye towards Sukkot (emblematic of our receiving and being and reigning with our Master Yeshua Messiah in the Kingdom of Yah for a 1,000-years).

 

But it is that process of getting to Sukkot that proves to be challenging for the would-be child of the Most High: This getting from—this passing through Pesach to Sukkot. And so, we go through these set-apart days with Sukkot (the Kingdom) in our sights, and minds. And so, in essence, it becomes that Sukkot becomes the joy of our Pesach/Days of Unleavened Bread observances each year.

 

The blessing of Pesach and Days of Unleavened Bread is that it reminds us of the narrow gate and extremely difficult road ahead of us as we journey towards the Kingdom. For these days show us that we must meet certain criteria–certain standards if we are to make it into the Kingdom.

 

And one of the most critical standards or criteria that each of us must meet to receive Father’s Kingdom is that of operating in (walking in; living in) “righteousness.”

 

Now, we discussed what Righteousness is in several TMTO postings. But I would humbly direct you to our post entitled “The Righteousness of God Revealed from Faith-to-Faith: It’s True Meaning and Reality for God’s People” for a more detailed discussion on the topic of righteousness, especially if you’ve not had the opportunity to read or listen to that post.

 

Nevertheless, regarding righteousness, our Master Yeshua told His disciples that if they had any thought of entering the Kingdom of Heaven, their righteousness had to exceed/surpass that of the Scribes and Pharisees. Master told His inner core Prushim/Disciples:

 

17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. (Mat 5:17-20 ESV)

 

Knowing that the Scribes and Pharisees had less than a stellar spiritual reputation back in Yeshua’s day, one must ask what Yeshua could have possibly meant by such an outrageous pronouncement?

 

Attention:

 

The natural inclination would be to think that our Master was being melodramatic in making this pronouncement. That He was exercising hyperbole; over the top talk that was designed to jar His disciples into straightening up and flying right. Into being good little disciples. And so, in essence, He didn’t really mean what He was saying outright to them concerning the realities associated with their righteousness.

 

But what if that which Yeshua was saying here is NOT hyperbole? Not dramatics. Not superfluous talk. But rather, that He was expressing a very real concern about His disciples making it into the Kingdom—getting from Pesach to Sukkot? And so, what are we to make of this rather shocking pronouncement?

 

 

Satisfaction

 

If we truly hold to that adage and belief that our Master was in every sense of the phrase, the “walking-talking Word of Yah/Torah in human form,” then Yeshua’s understanding of the righteousness that was necessary for one to enter the Kingdom—to transition from Pesach to Tabernacles–would be the same as that of His Father.

 

Visualization:

 

Let’s Define What Kingdom Qualifying Righteousness Is

 

The Greek understanding of “righteousness” (in the context of Matthew 5:20) carries an overall meaning of one being found or existing in an acceptable position with the Creator; being in right standing with Yah; being approved of Yah. Which, in a broad sense, naturally appeals to most denominationalist. For this definition tends towards upholding and fostering a “lawless” life that consists solely of the Creator’s imputed righteousness that comes as a result of his or her simply reciting the sinner’s prayer and having some semblance of faith in the cross of Jesus Christ.

 

But is this the exceeding righteousness that Yeshua is addressing here in Matthew 5:20? Because quite frankly, that’s what millions of folks around the world recognize righteousness as.

 

As sound as the Greek definition for righteousness may be, it is absent Father’s more substantive understanding of the word and does not define completely the righteousness that the Child of Yah must possess and operate in if they are to make it to Sukkot (aka the Kingdom).

 

The Hebrew word for our English term righteousness is “tsed-aw-kaw,” the root of which is “tzad-deek.” And the meaning that we draw from “tzed-aw-kaw” and “tzad-deek” is that of one who walks a straight path. The word points to one whose walk is straight; that has no bends or curves to it; that is true and without flaw.

 

 

So, if we apply the Hebraic understanding of “righteousness” to Matthew 5:20, we are forced to recognize, not just that form of Godliness, or rather righteousness that is given to the one who answers the call to come out of Egypt/Babylon (aka Pesach our starting point leading us to Sukkot); that righteousness that is ignited because one believes–one trusts Yah—Father’s imputed righteousness, but also that righteousness that flows from walking and operating in the Creator’s ways. We’re talking about uncompromising obedience to Father’s Word–His Torah–His instructions in righteousness.

 

Therefore, it stands to reason that those righteous garments that one receives as a result of their repentance, confessing unto Father their sins, and trusting faith in the Person and Ministry of Yeshua to take them out of Babylon–out of Egypt—out of the world; to begin that long, difficult, narrow-gate and rocky path journey from Pesach to Tabernacles; well, that righteousness compels him or her keep those garments of righteousness spotless by operating–living–walking in a life of obedience. In other words, to walk, as the Prophet Jeremiah prophesied, “by the rivers of waters in a straight way where we will not stumble” (Jeremiah 31:9).

 

So then, what was Yeshua’s issue with the Scribes and Pharisees in terms of the righteousness they possessed? Clearly, they didn’t believe Him and the things He taught. Beyond these things, Yeshua in fact referred to them as hypocrites; blind guides; a brood of vipers.

So, what righteousness did the scribes and pharisees possess that was worth mentioning by Yeshua?

 

Yeshua recognized that His nemeses, the Scribes and Pharisees, walked in an exceptional degree or level of righteousness that few in His day could ever match. Turns out that the Scribes and Pharisees lived quite disciplined lifestyles, despite many of them being hypocrites, blind and outright jerks. Regardless, they lived extremely disciplined lives. They DID in fact possess a righteousness. But it was a FORM of righteousness. Obviously not the type of Exceedingly Qualifying Kingdom Righteousness that Yahoshua requires of His disciples.

 

Yeshua talked about scribes and pharisees being so meticulous in walking out their religion which they described as a fence around Torah:

 

23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.  24 You blind guides, straining out a gnat and swallowing a camel! 25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. 27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness. 29 “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30 saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 Thus you witness against yourselves that you are sons of those who murdered the prophets. (Mat 23:23-31 ESV)

 

The Scribes (“grammateus” in the Greek and “sopherim” in the Hebrew) were precursors to what we would refer to today as the so-called Jewish sages. The “wise ones.” These folks were the “teachers of Torah.” They were the teachers and expositors of the Law. Luke referred to them as “doctors of the law” (Luke 5:17; Acts 5:34). The Prophet Ezra was a Scribe, albeit not corrupted as those in Yeshua’s day (Ezra 7:6; Nehemiah 8:1). But the job of the scribe was to interpret the Law/Torah and serve as officers of the Court or in Yeshua’s day, the Sanhedrin. They were the smartest kids in class, so to speak. If you had a question about anything related to how one was supposed to walk-out their religion, these were the guys you went to for the answers.

 

The Pharisees on the other hand were sort of religious politicians in addition to Torah scholars. They were birthed of the Hasmoneans. The Hasmoneans being of the Maccabees fame. These were the ones who were known for their meticulous practicing of Torah that was generally filtered through their personal sensitivities and preferences. And their obedience to Yah’s Torah often proved to be lopsided in that they essentially “majored on the minors” and “minored on the majors” (Matthew 23:23).

 

The Apostle Paul was a notable Pharisee, who described himself as a zealous “pharisee of pharisees” who persecuted the Body of Messiah (Philippians 3:5-6).

 

Nevertheless, Yeshua held these folks responsible for teaching and modeling Torah to the people. To Him and His Father, their righteousness should have been the example that the people would aspire to; would imitate. But it turns out that these folks, despite their diligence, zeal, and meticulousness in expounding and keeping the parts of the Law that worked best for them (e.g., Matthew 23:23; Luke 11:42)—picking and choosing what laws to keep–most of them, were hypocrites and corrupt. They basically did not practice what they preached.

 

The problem as it related to the righteousness of the Scribes and Pharisees as Yeshua saw it was that their disciplined lives were made up and prescribed by them, not by Abba Father. They set the rules, traditions, and laws for their way of life—their Faith, that they essentially forced upon the people. Not unlike that which the “church triumphant” has done throughout the centuries. And it was THEIR righteousness that they doubled-down upon and pushed upon the people. Consequently, they did not double-down upon the life that God originally prescribed for His people to walk in. And woe to any who would challenge them and their authority and their way of life. And Yeshua would end up paying the price for doing that very thing.

 

These were blinded by the dull brilliance of their religion that stripped away the authority, power, and sovereignty of Yah’s instructions in righteousness.

 

Paul described this human condition which would be the hallmark of the peoples of this world in the latter days:

 

2 For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 heartless, unappeasable, slanderous, without self-control, brutal, not loving good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, 5 having the appearance of godliness, but denying its power. Avoid such people. 6 For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, 7 always learning and never able to arrive at a knowledge of the truth. 8 Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith.  9 But they will not get very far, for their folly will be plain to all, as was that of those two men. 10 You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, 11 my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra– which persecutions I endured; yet from them all the Lord rescued me. (2Ti 3:2-11 ESV)

 

The scribes and pharisees effectively replaced Yah’s righteousness with a righteousness they themselves imagined and enforced. Unfortunately, their righteousness was devoid–missing the essential elements of Yah’s/Father’s heart, which consisted of love, true justice, and mercy in each of His children’s walk. Their religious traditions, laws, and rules prevented them and their followers from living righteous lives that would take them from Pesach to Sukkot-the Kingdom.

 

As in Yeshua’s day, many of God’s set-apart people look to their religious leaders and religious institutions to inform them–to describe to them–to model for them the righteousness that would get them into the Kingdom; that would essentially take them from Pesach to Sukkot. But sadly, that exceeding kingdom qualifying righteousness will not be found in these entities. It is to be found only in the Person and Ministry of Yeshua Messiah.

 

 

Action:

 

In my next post, I will describe/define for you those very elements of righteousness that WILL take us from Pesach to Sukkot (aka the Kingdom of Yah).

 

 

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

by | Dec 5, 2019 | ,

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

read more

Paul’s Bold Stand Against Anti-Torah Teachings in the Ephesian Church—Part 15 of the Paul and Hebrew Roots Series

by | Sep 19, 2019 | ,

Why did Paul insert the creation story and the fall of man into 1 Timothy? Was it, as convention erroneously teaches, the reason women must not teach and preach in the Church? The answer to this question will shock you and cause you to appreciate battle Paul faced against Gnosticism in the Ephesian Assemblies of Messiah. This is Part 15 of our Paul and Hebrew Roots Series.

read more