Nazarene Space

A misunderstanding common in the church today is the concept that
Torah and Grace are mutually exclucive ideas. For exmple one author writes:

A believer can not be under law and
under grace at the same time.
(God's Plan of the Ages; Louis T. Tallbot; 1970; p. 83)

Now let us be noble Bereans to see if this is true. Let us ask ourselves:
"How were people saved in 'Old Testament' times? Were they saved by works
or by grace?

The fact is that often when Paul speaks of how we are saved by
grace through faith he often cites the Tanak to prove his point. Two of
his favorite proof texts for this concept are from the Tanak:

And he believed in YHWH;
and he counted it to him as righteousness.
(Gen. 15:6 = Rom. 4:3, 22; Gal. 3:6)

...the just shall live by his faith.
(Hab. 2:4 = Rom. 1:17; Gal. 3:11)

So Paul is arguing from the Tanak that one is saved by faith alone appart
from works. In fact the real truth is that men of the "Old Testament"
times were just as under grace as we are today:

But Noah found grace in the eyes of YHWH.
(Gen. 6:8) have also found grace in my sight....
...for you have found grace in my sight...
(Ex. 33:12, 17)

...and now I have found grace in your sight...
(Judges 6:17)

The people... found grace in the wilderness...
(Jer. 31:2)

Thus as noble Bereans we learn from the Tanak that people in "Old
Testament" times were saved by grace through faith. They could not have
earned their salvation any more than we could today, as Paul writes:

Knowing that a man is not justified by works
of the law, but by the faith of Yeshua the Nessiah,
even we have believed in Yeshua the Messiah,
that we might be justified by the faith of Messiah,
and not by works of the law; and by the works
of the law shall no flesh be saved.
(Gal. 2:16)

In fact the "New Testament" contains more commandments than the "Old
Testament". The New Testament contains1050 commandments [as deliniated in
Dake's Annotated Reference Bible; By Finnis Jennings Dake; N.T. pp.313-316]
while the "Old Testament" Mosaic Law contains only 613 (b.Makkot 23b; see
Appendix). Thus faith and grace are in the "Old Testament" and law and
works can be found in the New Testament. People in Old Testament times
were saved by grace through faith just like people in New Testament times.
Now many anomians will agree to this fact on the surface, but lets follow
this thought through to its fullest conclusion. Lets go beyond the surface
and really think this through. If what we have shown to be true is true,
then the people in the wilderness in the days of Moses were saved by grace
through faith. Now lets look at the full impact of that statement. That
means that people were under grace, and saved by faith alone and not by
works, when Moses was stoning people to death for violating the Torah!
Obviously then being saved by grace through faith in no way affects Torah

So if grace and faith do not negate the observance of Torah, then what is
the true nature of faith and grace? What is faith? What is grace? Let us
once again turn to the scriptures for answers.

Now part of the reason that many people have come to think that there is
more "grace" in the New Testament than in the Old Testament is a
translation bias in the KJV and many other english versions.

There are two words for "grace" in the Hebrew Tanak. The first word is
CHEN (Strong's 2580/2581) which means "grace or charm". The other word is
CHESED (Strong's 2616/2617 ) which carries the meaning of "grace, mercy or
undue favor."

These two words closely parallel the meanings of the two Greek words used
for grace in the Greek Bible. These are CHARIS (Strong's 5485/5463) which
means "grace or charm" and ELEOS (Strong's 1651/1653) meaning "grace, mercy
or undue favor."

Obviously Hebrew CHEN = Greek CHARIS and Hebrew CHESED = Greek ELEOS. Now
the KJV tends to translate CHEN/CHARIS as "grace" but tends to translate
CHESED/ELEOS as "mercy". Now when we think of "grace" in biblical terms
we are ussually thinking of the concept of CHESED/ELEOS "undue favor".

Now if we follow with the KJV translation scheme then it appears that there
is much more grace in the New Testament than the Tanak, since CHEN only
appears 70 times in the Tanak while CHARIS appears 233 times in the New
Testament. But remember, the concept of "undue favor" is actually
CHESED/ELEOS. CHESED appears 251 times in the Tanak, while ELEOS appears
only 50 times in the New Testament. If anything there is far more "grace"
in the Tanak than in the New Testament.

Now let us turn to the Tanak to get a better understanding of what grace
really is. According to the Scriptures there is a close connection between
"grace" and the "fear of YHWH":

For as high as the heavens are above the earth,
so great is his grace (CHESED)
toward those who fear him.
(Psalm 103:11)

Oh let those who fear YHWH say,
"His grace (CHESED) is everlasting.
(Psalm 118:4)

By grace (CHESED) and truth
iniquity is atoned for,
and by the fear of YHWH
one keeps away from evil.
(Proverbs 16:6)

And the fear of YHWH, according to the Tanak, includes Torah observance:

...that he may learn the fear of YHWH his God,
to keep all the words of this Torah
and these statutes, to do them:
(Deut. 17:19)

...that they may hear, and that they may learn,
and fear YHWH your God,
and observe to do all the words of this Torah.
(Deut. 31:12)

Therefore there is clealy no conflict between grace and Torah. In fact the
Torah is closely connected to grace.

The next word we need to examine is "faith". The Hebrew word is EMUNAH.
EMUNAH can mean "belief, faith or trust" and is best translated "trusting
faithfulness". When we speak of "faith" in YHWH we are not merely speaking
about "belief" but "trusting faithfulness".
If someone were to ask you if you are faithful to your spouce, you would
not reply by saying "Yes, I believe my spouse exists." That is because it
is clealy not an issue of what you believe but in whether you are faithful.
Ingagine a man who stays out late at night everynight comitting adultry
with various women. Each night he comes home to his wife and tells her how
much he loves her, and insists that since he believs in her existance that
he therefore is faithful to her. Is this man faithful to his wife?
Absolutely not!
This understanding is confirmed to us in the Scriptures as follows:

Remove the false way from me,
and graciously grant me your Torah.
I have chosen the way of faith;
I have placed your ordinances before me.
(Psalm 119:29-30)

Now I want to make it clear that we are not saying that one earns ones
salvation by keeping Torah. At times I have been asked "Do I have to keep
Torah to be saved?". I reply by saying "Of course not.... do you have to
get cleaned up to take a bath?"

You may ask, "Well if we don't keep the Torah for salvation, then why do we
keep the Torah?" First of all, keeping the Torah SHOWS our faith (Titus
3:5-8; 1Jn. 2:3-7; James 2:14-26). Secondly there are rewards for keeping
the Torah (Titus 3:8). The Psalms tell us that it "restores the soul" (Ps.
19:7). Yeshua promises that those who keep the Torah and teach others to do
so will be called first in the Kingdom of Heaven (Mt. 5:19). Additionally,
Jews who keep the Mosaic Torah are given a long list of other promises
(Deut. 28).

Now if the Torah is good and everlasting then it stands to reason that it
should be observed. Paul tells us that we should not use grace as an excuse
to sin (Rom. 6:1-2, 15) and that the only way to know sin is through the
Torah (Rom. 7:7). Yeshua tells us that if we love him we will keep his
commandments (Jn. 14:15, 21, 23-25; 15:10). The fact that we are saved by
faith is all the more reason that we should keep the Torah, as the
Scriptures tell us:

..not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing
of regeneration and renewing of the Holy Spirit, whom
he poured out on us abundantly through Yeshua the Messiah
our Savior, that having been justified by his grace we should
become heirs according to the hope of eternal life. This is a
faithful saying, and I want you to affirm constantly, that
those who have believed in God should be careful to maintain
good works. These things are good and profitable to men.
(Titus 3:5-8)

And by this we know that we know him, if we keep his
commandments. He who says, "I know him," and does not
keep his commandments, is a liar, and the truth is not in
him. But whoever keeps his word, truly the love of God is
perfected in him. By this we know that we are in Him. He
who says he abides in him ought himself to walk just as he

walked. Brothers, I write no new commandment to you,
but an old commandment which you have had from the
beginning. The old commandment is the word which you
heard from the beginning.
(1Jn. 2:3-7)

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Views: 390

Comment by Brian Forbes on September 29, 2010 at 3:46pm
Mt. 19:
16 And behold, one came near, and said to Him, Good Rabbi, and what good thing shall
I do, that I may acquire the life of the world to come?
17 And He said to him: Why ask you me concerning what is good? There is none good
but one: there is a good, and that is El. And if you desire to enter into the life of the world
to come: keep the commandments of El.
18 And he said to Him, And which? And Yeshua answered and said: you shall not
murder, you shall not commit adultery, you shall not steal, you shall not bear false
witness against your neighbor,
19 Honor your father and your mother, and you shall love your neighbor as


Why did he say that keeping the commandments would give the guy life in the next world?
Comment by James Trimm on September 29, 2010 at 3:53pm
From my Hebraic Roots Commentary to Matthew

19:16-17 If you desire to enter the life of the world to come, keep the commandments of El -

Similarly the Mishna records a like saying by Hillel the Great:

[Hillel] would say, “…[If] he has gotten teachings of Torah,
he has gotten for himself life eternal.
(m.Avot 2:7)

Yeshua says “keep” (Hebrew: SHOMER) the commandments, not “observe the commandments.” Although we are to observe the commandments, we do not earn eternal life by observing the commandments. The Hebrew word: SHOMER means “keep” or “guard”. It is accepting the Torah which bring everlasting life. This is because the Messiah is the Torah incarnate, the Torah is the substance of who the Messiah is (see notes to Jn. 1:1). Accepting the Torah is accepting Messiah and accepting Messiah is accepting the Torah. Moreover the Torah requires the acceptance of Messiah (Deut. 18:18) so true acceptance of Torah includes recognition of Yeshua as the Messiah.

I would add that actually the term "observe" can be a translation of "SHOMER" I should say that Messiah says KEEP the commandments, not DO the commandments.
Comment by Brian Forbes on September 29, 2010 at 5:23pm
That was an awesome answer. I'm sure you'll have no trouble with this one from the HRV:

Ro: 5:
19 For likewise, because of the disobedience of one son of man,1478 many became sinners, so also, because of the obedience of one, many become righteous ones.
20 But the entrance that was toward the Torah, was because that sin might have proliferated: and where sin proliferates, there, grace abounds.1479

Could you elaborate on verse 20? It seems like you're saying something different than the common translations that because Torah came, sin abounded so that grace may abound all the more.
Comment by Brian Forbes on September 29, 2010 at 5:46pm
Could you also elaborate on this:
Romans 6:14 And sin will not rule over you, for you are not, T'cheit Namosa, but under favor.

What is T'cheit Namosa?
Comment by James Trimm on September 29, 2010 at 7:16pm
Much of the confusion about Paul's teachings on the Torah involves two scripture phrases, which appear in the New Testament only in Paul's writings (in Rom. Gal. & 1Cor.). These two phrases are "works of the law" and "under the law", each of which appears 10 times in the Scriptures.

The first of these phrases, "works of the law", is best understood through its usage in Gal. 2:16. Here Paul writes:

knowing that a man is not justified by works of the law but by faith in Yeshua the Messiah,
even we have believed in Messiah Yeshua,
that we might be justified by faith in Messiah
and not by the works of the law;
for by the works of the law no flesh shall be justified.

Paul uses this phrase to describe a false method of justification which is diametrically opposed to "faith in the Messiah". To Paul "works of the law" is not an obsolete Old Testament system, but a heresy that has never been true.

The term "works of the Torah" has shown up as a technical theological term used in a document in the Dead Sea Scrolls called MMT which says:

Now we have written to you some of the
works of the law, those which we determined
would be beneficial for you...
And it will be reckoned to you as righteousness,
in that you have done what is right and good before Him...
(4QMMT (4Q394-399) Section C lines 26b-31)

The second of these phrases is "under the law". This phrase may best be understood from its usage in Rom. 6:14, "For sin shall not have dominion over you, for you are not under the law but under grace." Paul, therefore, sees "under grace" and "under the law" as diametrically opposed, one cannot be both. The truth is that since we have always been under grace (see Gen. 6:8; Ex. 33:12, 17; Judges 6:17f; Jer. 31:2) we have never been "under the law". This is because the Torah was created for man, man was not created for the Torah (see Mk. 2:27). "Under the law" then, is not an obsolete Old Testament system, but a false teaching, which was never true.

There can be no doubt that Paul sees "works of the law" and "under the law" as categorically bad, yet Paul calls the Torah itself "holy, just and good" (Rom. 7:12), certainly Paul does not use these phrases to refer to the Torah itself.
Comment by Mr Alexander Ross on September 30, 2010 at 9:30am
I have been wondering myself if I had a limited view of faith. It seems all too easy to exclude works from faith as if the two are completely incompatable. I need to exercise faith so that it stays fresh like the manna in the desert.
I wonder what the jewish interpretation of faith is?
Comment by Brian Forbes on September 30, 2010 at 10:44am
I'm glad you haven't buried your talent, Dr. Trimm. You are a very smart guy.
Comment by Brian Forbes on October 5, 2010 at 1:34pm
I have another question.
Acts 15:10 And now, why do you tempt Eloah so that you place a yoke upon the necks of the
talmidim, which neither our fathers, nor we, were able to bear?

The context and definition of the yoke is Torah. Is Torah a burden? We have it again at vs. 28.
Comment by James Trimm on October 5, 2010 at 3:45pm
Actually in context I do not think the yoke here is the Torah, I think it is salvation by works, which never worked for anyone.
Comment by Brian Forbes on October 5, 2010 at 4:24pm
That's a good point. Sill, if I translate the yoke / burden as salvation by works, I get caught up on this:
v. 19 "They should not trouble those..."

Judging by the list that follows, which is a list of 4 works, it seems like the answer is not to the question of salvation, but of works. I can be troubled to do work, but I don't see how it can be troubling to have a discussion about how salvation is by favor. The yoke being Torah seems to fit in light of being troubled. If the issue is salvation by works, the implication is that the list of 4 works, if not kept, will result in a lack of salvation.

Again, vs. 28 "a greater burden should not be placed on you, outside of those [things] that are necessary"
Are these 4 things necessary for salvation?

I really don't understand. Have you written a commentary on this chapter?


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