Nazarene Space

the law is ended when you accept Christ as your savior as you leave the law and enter in under grace

BIBLICAL VERSES ON ETERNAL SALVATION

Some verses of the Bible, which assure believers in Jesus of eternal salvation,
include the following: "If we are faithless, He remains faithful: for He cannot
deny Himself" (II Tim 2:13) Paul says in Col 1:13,14 & 2:13, That Jesus took
all (not 99% ) of our sins out of the way by way of the cross. "He who
believes in Him (our Savior, Jesus) is not judged: he who does not believe has
been judged already...." (John 3:18) Jesus clarifies this with His very own
words in the strongest possible way: "Verily, Verily,I say unto you, He that
heareth my word, and believes on Him that sent Me, hath everlasting life, and
shall not come into condemnation: but is passed from death unto life" (John 5:24)
"If any man's work abide which he hath built thereupon, he shall receive a reward.
If any man's work shall be burned, he shall suffer loss: but he himself shall be
saved: yet so as by fire" (1 Cor 3:14,15) For He delivered us from the domain of
darkness, and transfered us to the kingdom of His beloved Son, in whom we have
redemption, the forgiveness of sins.... And when you were dead in your
transgressions and the uncircumcision of your flesh. He made you alive together
with Him, having forgiven us ALL our transgression..."

Jesus is called the "source of eternal salvation (Heb 5:9) We are reminded in the
Bible that despite our sins and faithlessness: "If we are faithless,
He remains faithful: for He cannot deny Himself (II Tim 2:6)

WHAT OF THAT SCARY VERSES IN MATTHEW ABOUT ENDURING UNTIL THE END?

Zola Levitt, a precious Jewish Christian, who has written over forty books on
the Bible, has insightfully noted of Jesus' words: "But he that shall endure unto
the end, the same shall be saved" (Matt 24:13) "Some have utilized this remark to
indicate that a certain level of purity must be maintained on the part of the
saints in order to preserve their own salvation throughout the times of these evil
signs. But again if we'll apply the rule of the King of the Jews instructing his
subjects, we will see that the verse applies appropriately to unredeemed Israel.
Those Jews who endure entirely until the return of the Lord--who simply survive
in whatever spiritual condition--will be those who "look upon Him whom they have
pierced (Zech 12:10) and "mourn for Him as for an only Son' (Zech 12:10) The net
result of this atonement on the part of surviving Israel is found in Paul's
exaltation in Romans 11:26: "And so all Israel shall be saved: as it is written,
There shall come out of Zion the deliverer, and shall turn away ungodliness from
Jacob'"

It is clear from the context of these words that our Lord is speaking of a
dispensation within the Great Tribulation, which the twenty-fourth chapter of
Matthew addresses. Read the Chapter again and you will see it in no way speaks
of blood-bought believers "enduring in their purity or behavior or else."
as some would have us believe!

For those who may have doubts about the bibical truth of eternal security,
we recommend you read Pastor Charles Stanley, PH.D's book "ETERNAL SECURITY"
published by Thomas Nelson Publishers,

Eternal Security for True Believers." which is a sixty-four page book available
through Conspircy, Inc 1-800-726-7432.

Hal Lindsey has two very good audio tapes and a book entitled AMAZING GRACE
covering this subject available through Hal Lindsey Ministries at 1:800-TITUS-35 

 

The law abolished Eph 2:11-20
Wherefore remember, that ye being in time past Gentiles in the flesh---without Christ, being aliens from the
commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God
in the world: But now in Christ Jesus ye who--- were far off are made nigh by the blood of Christ. For He
is our peace, who hath made both {Jew and Gentile} one---Having ABOLISHED---the law of commandments--- for
to make in himself of twain {Jew and Gentile} one new man, so making peace, And that he might reconcile both unto
God in one body by the cross...Now therefore ye are no more strangers and foreigners, but fellowcitizens with
the saints, and of the household of God: And are built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner stone.


"For sin shall not have dominion over you: for ye are not under the law, but under grace." Romans 6:14.

Christians are ”dead to the law." Romans 7:4.

"If ye be led by the Spirit, ye are not under the law" Galatians 5:18.

Christians are "delivered from the law." Romans 7:6.

"Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster “ [the law]. Galatians 3:24-25.


For Christians, the Law is "that which is done away." II Corinthians 3:11.


For Christians, the Law is "that which is abolished." II Corinthians 3:13.


For Christians, Jesus, on the Cross, was "blotting out the handwriting
of ordinances that was against us." Colossians 2:14.


For Christians, the Law is taken "out of the way" and nailed "to his cross."
Colossians 2:14.


"When God speaks of a new [covenant or agreement], He makes the first one obsolete (out of use). And what is obsolete (out of use and annulled because of age) is ripe for disappearance and to be dispensed with altogether."
Hebrews 8:13, The Amplified Version


"And after that he said, Lo, I come to do thy will, O God. Thus he put an end to the first in order to establish the second

 

Rom 10:4 Christ is the end of the LAW, so that there may be righteousness for everyone who believes"

I realize those of you that swallow this sites belief we are still under Torah are in effect in the same boat as all unbelievers of the Old Testament and now also for unbelievers.

As even under the law in the Old Testament those that Believed a future Redeemer was coming to pay their sin debt were actually not under the law because they believed God and looked forward to His coming redemption as we of the New Tewstament look back on the completed sacrifice of our Lord and Savior we both are and they were under grace, in truth the law was for the Jews but basicily for those that really didn't believe in a coming redeemer.

My Friends don't bind your self to the Torah/the Law,  either you are a believer and accept God's grace, or you deny God's grace and choose the law/Torah and as such you will be held accountable to fulfill the "WHOLE LAW" as Jesus did, and which NO HUMAN CAN. God offers everyone who believes in the Messiah a full salvation, by the way, Salvation means to be save from a disaster, if you could lose your salvation you then were not really ever saved from a desaster, thus the word Salvation assures us Salvation is eternal not here today and gone upon our next sin as our lost Catholic as duped into believing.

This site has lost its way, the bible was given to us by God and tracing and comparing scriptures with the oldest in existence our current editions are 99% perfect and the 1%  does not involve doctrine, The only conspiracy involved with Scripture and soforth was done by the Jewish Rabbi's themselves shortly after The destruction of Jerusalem, and this was done to separate Jews and Gentiles and so they could identify Jewish believers within their congregation and so they could expell them.

 As good source of information on this, is within the book The Jewish Conspiracy, by Phillip Moore this book is about 1200 pages and is loaded with pictures, was mostly written in Israel and a great read

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Comment by fred on June 22, 2011 at 10:07am

then you don't believe the bible, as all i did was quote God's word,

if you don't believe God whom will you believe?   Timm?

either follow God's word, or you follow some Quack and his socalled word

 

Christ is the end of the law, so that there may be righteousness for everyone that believes Rom 10:4

Why do you suppose the gospel is called the GOOD NEWS

IF THE LAW WAS STILL IN EFFECT FOR BELIEVERS WHY WOULD THE GOSPEL BE GOOD NEWS?

Comment by fred on June 26, 2011 at 9:56pm

Fact #1 under the Law you are lost, why because no one can live the law perfectly.

Fact #2 Jesus can and paid all mankinds sin debt not 99% but 100%.

Fact #3 under the law there is no salvation

Fact #4 you are either completely under the law or your 100% under Grace via your belief in Jesus

Fact #5 when you accept Jesus, God then does a search of you as he knows every deed/works you will do in your complete life AS God know the beginning and right to the end, in Theory you could rape and whatever but as a believer why would you?Heb 4:12 and John 11:25,26, While trying to live the law is commendable if you faith is solely in Jesus as your Messiah, if your works (trying not to sin) are your key to earning salvation, your salvation is worthless you can not earn your salvation via any works, as God sees your works as filthy Rags.

But I can see it is useless to quote scripture as all I see are closed minds and everyone working for there salvation.

Working to do Good deeds for God/Jesus will being rewards

Working to justify yourself before God by doing the Torah/law being God's wrath

when we stand before Jesus at our death, at the Beama Judgement for the saved

all your Good works that you performed for Jesus  and those that you performed  to just obey the law or to gain salvation will go into the fire, those that you did solely for Jesus /God will reap reward,

those that performed works to obey the law and to gain salvation, all these works will burned up along with your bad works

Sin is any evil work that breaks the 10 commandments

the first 5 being directly against God and the last 5 are evil works against your fellow man

ZIf when Icame yo God and profewssed my belief in Jesus as my saviour.

He then examines me and the rest of my life but I believew if my faith is sincere He will save me

Just as he saved those Jews that looked upon that Brass Snake in belief were saved physically from dying by snake bite. So are we saved by our look of faith

You all remind me of the Pharsees and other Religious leaders in Jesus time always looking to find fault but never yeilding down humbly in belief always trying to find fault with the true believers, Well you know what Jesus thought of those religious leaders , vipers, deadmen, come to mind as some of the things he called them

Comment by James Trimm on June 26, 2011 at 11:27pm

>Paul says in Col 1:13,14 & 2:13, That Jesus took all (not 99% )
>of our sins out of the way by way of the cross.

13 And has delivered us from the dominion of darkness, and brought us into the Kingdom
of His beloved Son,
14 By whom we have redemption and remission of sins;
(Col. 1:13-14 HRV)

From my book Understanding Paul http://www.lulu.com/nazarene

You may have been told that you are saved, the Scriptures actually
teach that salvation is a process which we "work out" (Phil. 2:12)
with two primary phases. The first of these phases takes place now,
but the second phase does not take place until the resurrection.

In the book of Romans, Paul lays out the two phases of salvation as
follows:

But Elohim commends his love toward us,
in that, while we were yet sinners, Messiah died for us.
Much more then, being now justified by his blood,
we shall be saved from wrath through him.
For if, when we were enemies,
we were reconciled to Elohim by the death of his Son,
much more, being reconciled, we shall be saved by his life.

The first phase of salvation is "justification" or "reconciliation".
This is the present phase of Salvation, as Paul writes elsewhere:

(For he said, I have heard thee in a time accepted,
and in the day of salvation have I succored you:
behold, now is the accepted time; behold,
now is the day of salvation.)
(2Cor. 6:2)

Who has saved us, and called us with a holy calling,
not according to our works,
but according to his own purpose and grace,
which was given us in Messiah Yeshua before the world began,
(2Tim. 1:9)

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 Ruach HaKodesh;
(Titus 3:5)

The second stage of salvation comes in the future, as the Scriptures
state repeatedly:

For whosoever shall call upon the name of YHWH shall be saved.
(Rom. 10:13)

So Messiah was once offered to bear the sins of many;
and unto them that look for him
shall he appear the second time without sin unto salvation.
(Heb. 9:28)

Are they not all ministering spirits,
sent forth to minister for them
who shall be heirs of salvation?
(Heb. 1:14)

So how does this two phase process work?

How often are we asked "are you saved"? or who often do we hear of
"the plan of salvation" yet the amazing truth is that the vast
majority of people who ask us if we are "saved" or approach us with a
"plan of salvation" even know what salvation is or how to get "saved".
This booklet will explain to you, from the Scriptures themselves,
what salvation really is and how you can be "saved".

When someone asks "are you saved"? the natural question is "saved from
what?" "Saved" is a verb that begs for a direct object. Yet many who
ask you "are you saved" cannot actually tell you what they mean. What
do you need to be saved from? The Scriptures, however, give us a clear
answer to this question. At the time of Messiah's birth, his mother
Miriam (Mary), following instructions from YHWH, names Messiah
"Yeshua" (the Hebrew word for "salvation"). Matthew writes of this event:

And behold she will bear a son, and you will call his name
Yeshua; for he will save his people from all their sins.
(Matt. 1:21)

Here is the answer to our question. Messiah came to save us from all
of our sins. Thus Yochanan (John) spoke of Messiah saying:

And on the day that followed, Yochanan saw Yeshua, who was walking
toward him, and said, Behold, the lamb of Eloah who takes away the sin
of the world.
(Jn. 1:29)

Messiah came to save us from our sins, to take away the sins of the
world. That is what "Salvation" is and what we need to be "saved"
from. Moreove this is not a "New Testament" idea, this is an idea
drawn right out of the Tanak ("Old Testament"):

Behold, YHWH's hand is not shortened, that it cannot
save, neither His ear heavy, that it cannot hear;
But your iniquities have separated between you and
your Elohim, and your sins have hid His face from
you, that he will not hear.
(Isaiah 59:1-2)

Man needs to be saved from sin.

Now lets take a moment to examine these words "save" and "salvation".
These English words have a lot of baggage attached to them, a lot of
theology that has been read into them over the last few centuries,
instead of reading theology out of the words. As a result, it can be
helpful to translate this same Hebrew word "YESHUA" with other English
words that convey its meaning. Other words are "deliver/deliverance"
or "rescue". There are two Aramaic words that are used for
"salvation" in the Aramaic "New Testament", one of these is CHAI
meaning "life, to vivify" and the other is P'RAK which comes from a
root meaning "to separate" and invokes the image of one being
"rescued" by being "separated" from a threat. In this case we need to
be separated from "sin".

Now that we know that "sin" is what Messiah came to deliver (save) us
from, we must understand just what "sin" is. Simply put, sin is
falling short of observing tht Torah. As the Tanak says:

And if any one sin, and do any of the things which YHWH has commanded
not to be done, though he know it not, yet is he guilty, and shall
bear his iniquity.
(Lev. 5:17)

But Yahu took no heed to walk in the Torah of YHWH, the Elohim of
Yisra'el, with all his heart; he departed not from the sins of
Yarov'am, with which he made Yisra'el to sin.
(2Kings 10:31)

With my whole heart have I sought You; O let me not err from Your
commandments.
Your word have I laid up in my heart, that I might not sin against You.
(Ps. 119:10-11)

Perhaps the clearest definition of "sin" is given in the "New
Testament" itself:

Whoever commits sin transgresses also the Torah,
for sin is the transgression of the Torah.
(1Jn. 3:4)

So simply put, "sin" may be defined as "transgression of the Torah".
Messiah, then, came to rescue (save) us from transgression of the
Torah (Mt. 1:21) and to "take away Torah transgression" (Jn. 1:29).

This is exactly what Scriptural "salvation" is all about, don't trust
a thing that I say, look these Scriptures up for yourself! Elohim
wants to rescue you from transgressing the Torah by taking away Torah
transgression!

But there us a serious problem in being rescued from Torah
transgression. The problem is that sin is bred into us. As the
Psalmist writes:

Behold, I was shapen in iniquity;
and in sin did my mother conceive me.
(Ps. 51:5)

While in Christian culture, a baby is viewed as the picture of
innocence, in Jewish (and Scriptural) understanding a baby is the
picture of evil. Now you may be culturally shocked at this concept,
but allow me to explain. A baby is born only caring about itself and
its own needs, it does not have the capacity to care about others.
This is the very definition of evil. Ever since the fall of Adam, we
have been born with this sinful nature, as Paul writes:

12: Wherefore, as by one man sin entered into the world, and death by
sin;
and so death passed upon all men, for that all have sinned:
13: (For until the Torah sin was in the world: but sin is not imputed
when there is no law.
14: Nevertheless death reigned from Adam to Moshe, even over them that
had not sinned after the similitude of Adam's transgression, who is
the figure of him that was to come.
15: But not as the offence, so also is the free gift. For if through
the offence of one many be dead, much more the grace of Elohim, and
the gift by grace, which is by one man, Yeshua the Messiah, has
abounded unto many.
16: And not as it was by one that sinned, so is the gift: for the
judgment was by one to condemnation, but the free gift is of many
offences unto justification.
17: For if by one man's offence death reigned by one; much more they
which receive abundance of grace and of the gift of righteousness
shall reign in life by one, Yeshua the Messiah.)
18: Therefore as by the offence of one judgment came upon all men to
condemnation; even so by the righteousness of one the free gift came
upon all men unto justification of life.
19: For as by one man's disobedience many were made sinners, so by the
obedience of one shall many be made righteous.
20: Moreover the Torah entered, that the offence might abound. But
where sin abounded, grace did much more abound:
21: That as sin has reigned unto death, even so might grace reign
through righteousness unto eternal life by Jesus Christ our Lord.
(Rom. 5:12-21)

This inclination to do evil is called the Yetzer Ra (evil
inclination). The inclination to do good (Yetzer Tov), by contrast,
develops in time as one grows older. The result is that there are two
natures within man, each struggling for control. Paul writes:

14 For we know that the Torah is of the spirit,
but I am of the flesh and I am sold to sin.
22 For I rejoice in the Torah of Eloah in the inward son of man.
(Romans 7:14, 22 HRV)

Because of this, we are not weary, for even if our
outer man is corrupted, yet that which [is] inside
is renewed day by day.
(2Cor. 4:16 HRV)

for the flesh desires a thing which is opposed to
the Spirit and the Spirit desires a thing that is
opposed to the flesh and the two of these are
opposed to each other, that you do not do the thing
which you desire.
(Gal. 5:17 HRV)

The process of salvation begins with justification, but since
"salvation" ultimately is the doing away with the sin nature, the
second phase of salvation involves the death of Yetzer Ra
("inclination to do evil"). When we die, our Yetzer Ra will die with
us, but in the resurrection only our Yetzer Tov will be resurrected
with us. Through the death and resurrection of Messiah, we die and
are resurrected with him. Through our covenant relationship with
Messiah, we are his joint heirs. Thus when our Yetzer Ra dies and
only our Yetzer Tov is resurrected, Messiah will have truly rescued us
from sin and we shall experience the final phase of salvation:
inheritance.

Rom. 7:1-7 taken from my translation from the Aramaic:

1. Or do you not know, my brothers, (for I speak to
learned ones of the Torah), that the Torah has
authority over a man as long as he is alive,
2. As a woman who is bound by the Torah to her
husband as long as he is alive. But if her husband
dies, she is freed by the Torah from her husband.
3. And if while her husband is alive she has intercourse with
another man, she becomes an adulteress. But if her husband
dies, she is freed by the Torah; and she is not an adulteress if
she marries another.


Paul takes an illustration from Jewish Law. A woman is bound to her
husband as long as he is alive. She cannot marry another as long as
he lives (unless he divorces her; she has no right to divorce) until
her death.

4. And now, my brothers, you also are dead to the Torah in the body
of the Messiah that you might be [married] to another who arose from
the place of the dead, that you might bear fruit to Eloah.

As far as the Torah is concerned we die with Messiah and are freed
from our former husband (sin) thus allowing us to be brides to Messiah.

5. For while we were in the flesh, the passions of sins that are in
the Torah were working in our members, so that we would bear fruit
unto death.
6. But now we are brought to an end by the Torah, and we are dead to
that which was holding us, that we should serve from now on in the
renewal of the spirit and not in the oldness of the writing.

The Torah allows us to be brides either to YHWH or to sin. When we
are freed from sin we can become brides to Messiah,

7. What therefore are we saying? Is the Torah sin? Absolutely not!
But I did not learn sin except by the hand of the Torah. For I had
not known covetousness except that the Torah said, Do not covet.

Paul is concerned that his reader might misunderstand him and think
that the Torah is sin and that therefore misunderstand his
illustration as teaching that our previous bridegroom was the Torah
which we are freed from in order to be bound to Messiah. Absolutely
not! Paul says. Sin was our first love and former husband from whom
the Torah frees us, but THE TORAH IS NOT SIN (it simply recognizes
that we are married either to sin or Messiah) and since the TORAH IS
NOT SIN then the Torah is NOT our former husband and we are NOT freed
from Torah to be joined to Messiah. In fact the Torah is the
instrument that allows us to be married to the Messiah. Without the
Torah there is no marriage at all.

Salvation is a process. We receive justification and reconciliation
now, but the completion of the process will ultimately involve our
death and resurrection, only then will our salvation be complete.

13 And you who were dead by your sins, and by the uncircumcision of the flesh,
14 He has blotted out, by His commandments, the handwriting of our debts which were
against us, and He took from the midst and fastened it on His gallows.
(Col. 2:13-14 HRV)

Col. 2:16-17

Let no man therefore judge you
in meat, or in drink,
or in respect of a holyday, or of the new moon,
or of the sabbath days:
Which are a shadow of things to come;
but the body is of Christ.
Col. 2:16-17 KJV

There are three issues we must look at here:

First the passage speaks not only of "meat" but of "drink" so it cannot be speaking about the kosher laws which deal with food not drink.  Paul's opponent here has differing views regarding "meat"; "drink"; "holydays"; "new moons" and "sabbaths".  Clearly his opponent here are the Essene influence within the movement which later re-emerged as the Ebionites.  These Essene-Proto-Ebionites were vegetarians, they all took the Nazarite Vow (and thus abstained from wine) and they used a Solar Calendar.  Thus they differed with Paul on issues of "meat"; "drink"; "holydays"; "new moons" and "sabbaths". SO Paul is not speaking here about the validity of Torah, but of his opponents positions on these issues.

Secondly there is the "shadow" issue.  Now we know that Passover was a shadow which Messiah fulfilled, yet rather than abolish the observance of Passover as a result, Paul says "therefore let us keep the feast" (1Cor. 5:7-8).  In fact these observances have always been "shadows of things to come" even when Moses was stoning people to death for violating the Sabbath.  We should ask ourselves this:  When Moses was stoning people to death for violating Sabbath why did they not timidly lift a finger and say "Excuse me Moses, but the Sabbath is just a shadow..."?  Clearly then the fact that it is a "shadow" does not mean that it should not be observed, in fact the scripture indicates that the fact that it is a shadow is all the more reason to observe it.  (Note especially that in Paul's day these things were still shadows of things to come. 

Lastly we must once again look at the KJV's use of italic here.  Remember the italics in the KJV indicate words that are not really there in the Greek, but which the KJV has added to the text.  This is supposed to be to help the text make sense in English, but in some cases like this one the italics have been used to completely and radically change the meaning of the text.  If we remove the italicized word "is" from the phrase "body is of Christ" we see the familiar phrase "body of Christ" which appears over and over in the New Testament.  Why would one disrupt the common phrase "body of Christ" by inserting the word "is"?  If we reread the KJV without this word something interesting happens:

Let no man therefore judge you
in meat, or in drink,
or in respect of a holyday, or of the new moon,
or of the sabbath days:
Which are a shadow of things to come;
but the body of Christ.
Col. 2:16-17 KJV

Suddenly the passage is no longer contesting "shadow" with "body" it is contrasting "man" with the "body of Christ" or "body of Messiah"!


>"He who believes in Him (our Savior, Jesus) is not judged:
>he who does not believe has been judged already...." (John 3:18)


From my Hebraic Roots Commentary on Yochanan (John)
http://www.lulu.com/nazarene

3:18  He who believes in him is not judged, and he who does not believe is already condemned because he does not believe in the name of the only begotten son of Eloah.

Here Yeshua clearly breaks all of mankind into two categories.  Those who “believe” and are “not judged” and those who “do not believe” and are “condemned already”.  The Aramaic word for “believe” here is M'HAIMNA the Aramaic equivalent of Hebrew EMUNAH .   Emunah refers to belief in the sense of trusting faith.  Torah is the “way of EMUNAH” as the Pslamist writes:

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

“believe in him” from verse 16 becomes “believe in the name of the only begotten” in verse 18.  This is an idiomatic way to say “believe in the reputation and teaching” of Messiah. 

3:19  And this is the judgment, because the light has come to the world, and men loved darkness more than that light, for their deeds are evil.
3:20  For everyone who does a hateful thing hates the light and does not come to the light lest his deeds be reproved.

This verse clarifies the two categories laid out in verse 18.  Those who “believe” are “not judged” but those who “do not believe” are “condemned already”.  These who “do not believe” love darkness more than light, hate the light, and do not come to the light lest their evil deeds be reproved.  Note that the key word here is “deeds”.  What is the light and what is the darkness?  The answer to this question is to be found in the Tanak:

    For the commandment is a lamp;
    and the Torah is light…
    (Prov. 6:23)

    Your word is a lamp to my feet,
    and a light to my path.
    (Ps. 119:105)

    To the Torah and to the testimony;
    if they speak not according to this word,
    it is because there is no light in them.
    (Isaiah 8:20)

    …for a Torah shall proceed from Me,
    and I will make my judgment to rest
    for a light of the people.
    (Isaiah 51:4)

For a more detailed discussion on the meanings of “light” and “darkness” see Yochanan 8:12.  Elsewhere Yochanan speaks of those who “walk in darkness” (Jn. 8:12; 12:35; 1Jn. 1:6; 2:11).  These who “do not believe” love darkness more than Torah, they hate the Torah, and do not come to the Torah lest their evil deeds be reproved. 

3:21  But he who does truth comes to the light that his works may be known that they are done in Eloah

“he who does truth”  This familiar phrase also appears in the Dead Sea Scrolls in the
Manual of Discipline in which members of the Qumran community were instructed to
“do truth” (Col.  1,5; col. 5, 3)

Who is “he who does truth”?  What is “truth”?  How is it that “truth” is something that one “does”?  The Torah is truth; all of the commandments are truth (Ps. 119:142, 151).  See more detailed information on truth in comments to Jn. 8:31-32.  Note that “truth” here is something that one does.  He who does truth comes to the light of Torah so that his works may be known that they are of Eloah. 

From Yochanan 3:16-21 we may construct the following chart that will help us to understand the meaning of Yochanan 3:16:

 

 
“believe in him”
“do not believe” 
“not judged”
“already condemned”
“does truth”; “comes to the light that his works may be known”
“loved darkness more than light” “their deeds are evil” “does not come to the light lest their deeds be reproved”
 
We can see that those who “believe in him” in John 3:16 are those who believe in him as the incarnate Torah and who accept the Torah which he taught. This is made clear in verse 36 in which it is clear that “believe in him” means “obey the son”.   They accept the Torah of truth and walk by its light.  They are set apart from Torah rejecters who reject the light of Torah.

 

 

Comment by James Trimm on June 26, 2011 at 11:31pm

>The law abolished Eph 2:11-20

 

From my book Understanding Paul http://www.lulu.com/nazarene

 

Ephesians 2:14

 

Eph. 2:14 from the Greek reads:

 

          For he himself is our peace, who has made both one,

          and has broken down the middle wall of division           between us.

 

The word for "loosed" (broken down in most translations, but literally "loosed") here is in the Aramaic "sh'ra"  This particular Aramaic term was used in ancient Jewish literature as a technical theological term relating to halacha.  To "bind" an activity means to prohibit it, while "loosing" (sh'ra) an activity, meant that the activity was to be permitted.  This terminology appears throughout the Talmud’s (j.Ber. 5b; 6c; j.San. 28a; b. Ab.Zar. 37a; b.Ned. 62a; b.Yeb. 106a; b.Bets. 2b; 22a; b.Ber. 35a; b.Hag. 3b)

 

The word for "hedge" (middle wall in most translations) is "s'yaga" this word means hedge (compare usage of Hebrew cognate in Song. 7:3).  This is a technical term in Judaism found in the Mishna where we read "Make a hedge (Hebrew cognate of s'yaga) about the Torah." (m.Avot 1:1)  This precept meant to establish a protective barrier around the Torah to protect the Torah from trespasses.  The protective barrier consisted of commandments which were more stringent than those actually found in the Torah.  The purpose was to make it unlikely to even accidentally violate a real Torah command.

        Now seeing these two halachic terms connected together one should immediately notice that the text should read "loosed the hedge" i.e. that Yeshua permitted certain acts that another School of halacha had bound

(forbidden).

 

        Now there were various schools of halacha in the first century. One such precept did not allow Jews to enter the home of a Gentile (see Acts 10:28). (the custom was probably of Essene origin.  Peter (Kefa) who held to the custom, had been a student of John the Baptist who had been

closely associated with the Qumran community.  The Essenes were also intolerant of outsiders)  Paul opposed this hedge and taught that Yeshua had "loosed" this "hedge."  The “hedge” or “wall” which is loosed in Eph. 2:14 is not the Torah, but hyper-purity regulations of the Essenes which created separation between Jews and Gentiles.

 

 

Ephesians 2:15

 

Having abolished in his flesh the enmity,

even the law of commandments contained in ordinances;

for to make in himself of twain

one new man, so making peace;

Eph. 2:15 KJV

 

Notice that in the KJV the words "even" and "contained" have been added in an attempt to give the Greek version of the passage some meaning.  Without these words the Greek is simply difficult to make sense of.  The Aramaic text of this passage is very clear however.  In the Aramaic the passive verb “is abolished” is singular and cannot have two subjects.  As a result only “enmity”  is abolished.  “by His flesh is conducted to “and the torah”.  The next phrase is a dalet clause which can be translated many ways "of, which, that, who or because"  I have translated here “because” as in Dan. 3:29,4:9, 6:3, 23, and 7:11.  Therefore, it is by His flesh and the torah statute of “love thy neighbor” (for instance) that abolishes enmity. Thus the verse is better translated:

 

And enmity (by his flesh and also the Torah,

because of commandments in his commands) is abolished,

that [from] the two of them he might create in himself

one new man, and he made peace.

Eph. 2:15 from Aramaic

Comment by James Trimm on June 26, 2011 at 11:34pm

>"For sin shall not have dominion over you: for ye are not under the law, but under grace." Romans 6:14.

 

From my book Understanding Paul http://www.lulu.com/nazarene

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 James Trimm on June 26, 2011 at 11:42pm

>Christians are ”dead to the law." Romans 7:4.

>Christians are "delivered from the law." Romans 7:6

 

From my Hebraic Roots Commentary to Romans http://www.lulu.com/nazarene

 

7:4  And now, my brothers, you also are dead to the Torah in the body of the Messiah that you might be [married] to another who arose from the place of the dead, that you might bear fruit to Eloah.

 

As far as the Torah is concerned we have died with Messiah

and are freed from our former husband (sin) thus allowing

us to be brides to Messiah. 

 

7:5  For while we were in the flesh, the passions of sins that are in the Torah were working in our members, so that we would bear fruit unto death.

7:6  But now we are brought to an end by the Torah, and we are dead to that which was holding us, that we should serve from now on  in the renewal of the spirit and not in the oldness of the writing.

 

The Torah allows us to be brides either to YHWH or to sin.

Since the Torah now regards us as freed from sin we can

become brides to Messiah.

 

7:7  What therefore are we saying?  Is the Torah sin?  Absolutely not!  But I did not learn sin except by the hand of the Torah.  For I had not known covetousness except that the Torah said, Do not covet.

 

Paul is concerned that his reader might misunderstand him and think that the Torah is sin and that therefore misunderstand his illustration as teaching that our previous bridegroom was the Torah which we are freed from in order to be bound to Messiah.  Absolutely not! Paul says.  Sin was our first love and former husband from whom the Torah regards us as being freed, but THE TORAH IS NOT SIN (it simply recognizes that we are married either to sin or Messiah) and since the TORAH IS NOT SIN then the Torah is NOT our former husband and we are NOT freed from Torah to be joined to Messiah.  In fact the Torah is the instrument that allows us to be married to either sin or Messiah.  Without the Torah there is no marriage at all.

 

7:14  For we know that the Torah is of the Spirit: but I am of the flesh, and I am sold to sin.

 

This verse is the key to understanding of all of Romans 7-8.  In Romans 7-8 Paul contrasts the Torah with what he calls "the law of sin."  It becomes clear when we compare Rom. 7:14 with 8:4-5, 9 that the "Torah" is "of the spirit" but what Paul calls "the law of sin" is of the flesh.  The "law of sin" is NOT the Torah.

Comment by James Trimm on June 26, 2011 at 11:49pm
"Wherefore the law was our schoolmaster to bring us unto Christ,
>that we might be justified by faith. But after that faith is come,
>we are no longer under a schoolmaster “ [the law]. Galatians 3:24-25.
>
>

From my book Understanding Paul at http://www.lulu.com/nazarene

Galatians 3:23-25

But before faith came, we were kept under the law,
shut up unto the faith which should afterwards be revealed.
Wherefore the law was our schoolmaster
to bring us unto Christ,
that we might be justified by faith.
But after that faith is come,
we are no longer under a schoolmaster.
(Gal. 3:23-25 KJV)

Here the Torah is described as a tutor that leads to faith.  This tutor however is not leading the world to faith.  We have always been justified by faith even in "Old Testament" times.  In fact Paul himself in Galatans derives this idea from the TANAK (Hab. 2:4 and Gen. 15:6).  The TORAH leads an individual to Messiah and faith.  This in no way implies that it should not be kept.



>"If ye be led by the Spirit, ye are not under the law" Galatians 5:18.

From my book Understanding Paul at http://www.lulu.com/nazarene

Works of the Law and Under the Law

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.




From my Hebraic Roots Commentary on Romans:

Rom. 7:14  For we know that the Torah is of the Spirit: but I am of the flesh, and I am sold to sin.

This verse is the key to understanding of all of Romans 7-8.  In Romans 7-8 Paul contrasts the Torah with what he calls "the law of sin."  It becomes clear when we compare Rom. 7:14 with 8:4-5, 9 that the "Torah" is "of the spirit" but what Paul calls "the law of sin" is of the flesh.  The "law of sin" is NOT the Torah.
Comment by James Trimm on June 26, 2011 at 11:54pm

"When God speaks of a new [covenant or agreement], He makes the first one obsolete (out of use). And what is obsolete (out of use and annulled because of age) is ripe for disappearance and to be dispensed with altogether."
Hebrews 8:13, The Amplified Version

 

From my Hebraic Roots Commentary to Hebrews at http://www.lulu.com/nazarene

 

8:13 By that which he called new, he made the first old, and that which is antiquated and old is near to corruption.
Paul argues that Jeremiah’s usage of the word "new" made the Mosaic Covenant "old." However if this in itself made the Mosaic Law obsolete then the Law was made obsolete by JERAMIAH'S use of the phrase NEW COVENANT around 600 BC!!! Obviously this is not what Paul meant. In addition, wording of this passage indicates that at the time Hebrews was written the old covenant had NOT passed away. This does not mean that Elohim has abolished or will abolish the Mosaic Covenant, but that the "old" covenent is "old" because it has been corrupted in that It has not been kept by Israel (see coments on 8:7-8a, and 8:9) thus creating the need for the New Covenant. The word for "antiquated" here in the Aramaic is e,g meanng to grow old or antiquated. This word is misunderstood in the Greek and translated with the Greek word palaioo "to make obsolete." The word for corruption here in the Aramaic means "to destroy, decay or corrupt." which the Greek translates aphanismos "to disapear or vanish." Clearly here the Aramaic reads correctly in context of the above verses. Because the Mosaic Covenant was violated by Israel a New/renewed Covenant would be needed, thus making the Mosaic Covenant "old" and "antiquated" and "near to corruption." Not because it is obsolete and vanishing, but because the Old Covenant is being corrupted by violations on the part of man. However, in keeping with the promise in Deut. 28-30 and Jer. 31:31-34, YHWH will make a "New/Renewed Covenant" to redeem Israel for having corrupted the Torah.


 

 

Comment by James Trimm on June 26, 2011 at 11:57pm

>Rom 10:4 Christ is the end of the LAW,

>so that there may be righteousness for everyone who believes"


Let us begin with Romans 10:4. This is a passage which is so
misunderstood. It appears in the KJV to say that "Christ is the end
of the law". The Aramaic word used for "end" here is SAKA. Back in
1893 when James Murdock S.T.D. (A Christian) translated the Aramaic
Peshitta into English for the first time, he translated this word as
"aim". He noted the original Aramaic word in the margin and further
defined it "end, scope, summary". This Aramaic word is used in the
Rabbinic literature to mean "number" "sum" or "total". In the
Babylonian Talmud this word is used as follows "…the SUM of pupils for
a teacher in the primary class is twenty five" (b.Bat. 21a) The root
verb for this Aramaic noun means "to calculate, count, sum up" or "to
look out for, to hope for".

With this Aramaic word, Paul is saying, not that the Messiah is the
TERMINATION of the Torah, but that Messiah is the aim, goal, scope,
summary, number, total and sum of the Torah! Paul is saying that the
Messiah *IS* the Torah. Messiah is the SUM of the Torah.

Rom 10:5 then continues with:

"For Moses thus wrote of the righteousness that is by the Torah that
`he who does these will live by them.'(Lev. 18:5)"

Remember now, Paul has just said that the Messiah is the sum of the
Torah, and now he is quoting the Torah to prove that "life" comes from
the Torah.

Then in Rom. 10:6-8 Paul continues:

"And of the righteousness that is by trust, he thus says: `Do not say
in your heart: who has ascended to heaven' (Deut. 30:12) and brought
down the Messiah? `And who has descended' to the depth of She'ol `and
brought up' (Deut. 13:13) the Messiah from among the dead? But what
does it say? `The answer is near to you, to your mouth and to your
heart,' (Deut. 30:14) which is the word of trust that we proclaim"

Now Christian commentators have taken Paul to be contrasting "the
righteousness that is by the Torah" (Rom. 10:5) with "the
righteousness that is by faith" (Rom. 10:6) to prove that Messiah is
the "end"/"termination" of the Law as stated in Rom. 10:4.

There are several problems with this interpretation.

To begin with, we have already shown that Paul's point in Rom. 10:4 is
not that Messiah is the termination of the law, but that Messiah is
the goal and sum of the Torah.

Secondly Rom. 10:5 and Rom 10:6f both quote passages from the Torah to
prove their points.

Thirdly, these commentators totally mangle the point Paul is making in
Rom. 10:6-8.

When Paul was teaching the Bereans in Acts 17, we are told that they
checked "the Scriptures" to see if what Paul said could be found
there, and Paul said they were more noble than others he had toaght,
for doing this. Now the only Scriptures they had at the time were
those of the Tanak ("Old Testament") so Paul would look to the
passages he cites from the Tanak to see that we are applying his words
accurately as they are in the Tanak.

So lets be good Bereans and look at the portion of Torah Paul actually
quotes in Rom. 10:6-8, see what it actually says in context, and see
how Paul is using it. Paul is quoting from Deut. 30:12-14. To get
some context we will begin in verse 9 and take the quote through verse 16:

9 And YHWH your Elohim will make you over-abundant in all the work of
your hand, in the fruit of your body, and in the fruit of your cattle,
and in the fruit of your land, for good; for YHWH will again rejoice
over you for good, as He rejoiced over your fathers,
10 If you shall hearken to the voice of YHWH your Elohim, to keep His
commandments and His statutes which are written in this Book of the
Torah; if you turn unto HYWH your Elohim with all your heart, and with
all your soul.
11 For this commandment which I command you this day, it is not too
hard for you, neither is it far off.
12 It is not in heaven, that you should say: `Who shall go up for us
to heaven, and bring it unto us, and make us to hear it, that we may
do it?'
13 Neither is it beyond the sea, that you should says: `Who shall go
over the sea for us, and bring it unto us, and make us to hear it,
that we may do it?'
14 But the word if very near unto you, in your mouth, and in your
heart, that you may do it.
15 See, I have set before you this day life and good, and death and evil,
16 In that I command you this day to love YHWH your Elohim, to walk in
His ways, and to keep His commandments and His statues and His
ordinances; then you shall live and multiply, and YHWH your Elohim
shall bless you in the land where you go in to possess it.
(Deut. 30:9-16)


Now the first and most important point is that in Deut. 30:12-13 it is
the Torah that we do not have to have brought down to us, but in
Paul's citations in Rom. 10:6-7 it is the "Messiah" who does not have
to be brought down to us. Paul is applying his logic that Messiah is
the sum of the Torah from Rom. 10:4 (thus reaffirming that we are
correct in our understanding of SAKA in Rom. 10:4).

Paul here is being influenced by the Apocryphal book of Baruch which paraphrases Deut. 30:12-13 saying:

29 Who has gone up into heaven, and taken her [wisdom]
and brought her down from the clouds?
30 Who has gone over the sea, and found her,
and will buy her for pure gold?
(Baruch 3:29-30)

Then a few lines later Baruch writes:

37 Afterward she appeared upon earth and lived among men.
4:1 She is the book of the commandments of Elohim,
and the Torah that endures forever.
All who hold fast will live,
and those who forsake her fast will die.
(Baruch 3:29-30)

In Baruch that which is brought down from heaven in Deut. 30:12-13 is personified Wisdom (compare 1Cor. 1:24 ) which is identified with an incarnation of the Torah itself having come down to earth to dwell with men.

Moreover, when Paul says "the answer is near to you, to your mouth,
and to your heart, which is the word of trust that we proclaim" (Rom.
10:8) Deut. Says "But the WORD is very near unto you, in your mouth
and in your heart, that you may do it" (Deut. 30:14). So the "answer"
and the "word of trust/faith" in Rom. 10:8 is the "word" in Deut.
30:14, but in Deut. 30:14 that "word" is CLEARLY the Torah! In other
words Rom. 10:8 might be understood "the TORAH is near to you, to your
mouth, and to your heart, which is the TORAH of trust/faith that we
proclaim".

Fourth, we find that Deut. 30:15-16 parallel the meaning of Lev. 18:5
so that we can see that Paul is citing these two passages together,
not because he is contrasting them, but because they teach the same
thing!

Finally if we look back to Rom. 10:6 which is quoting Deut. 30:12 and
we look closely at the phrase Paul quotes "who shall go up for us to
heaven" in the original Hebrew of Deut. 30:12, and if we take the
first letter of each word to from a new word (this is a technique
known as "Notarikon") then we spell the Hebrew word MILAH (which can
mean "word" or "circumcision") and if we take the last letter of each
word we find the name YHWH, so hidden and imbedded in this Hebrew
phrase is the phrase "Word of YHWH". Paul's point is that both the
Messiah and the Torah are the "Word of YHWH".

Now as Romans continues we read:

(Rom. 10:9-13)

9 And if you confess with your mouth our Adon Yeshua, and you believe
in your heart that Eloah raised him from the dead, you will have life.
10 For the heart that believes in him is made righteousness, and the
mouth that confesses him has life.
11 For the scripture has said that anyone who believes in him will not
be humiliated (Is. 28:16).
12 And in this it does not discriminate, either against Jews or
against Aramaeans, for YHWH of all of them is one who is rich with all
who call on him.
13 For all who will call on the name of YHWH have life (Joel 3:5 (2:32)).

Note the progression of thought:

Point 1: The Messiah is the sum of the Torah (Rom. 10:4)

Point 2: The Torah brings life. (Rom. 10:5-8

"For Moses thus wrote of the righteousness that is by the Torah that
`he who does these will LIVE by them.'(Lev. 18:5)" (Rom. 10:5)

"…I have set before you this day LIFE and good… in that I have
commanded you this day to love YHWH your Elohim, to walk in His ways,
and to keep His commandments and His statutes and His ordinances: then
you shall LIVE…" (Deut. 30:15-16) (pointed to in that Rom. 10:6-8
quotes Deut. 30:12-14)

Point 3: The Messiah brings life (Rom. 10:9-10)

9 And if you confess with your mouth our Adon Yeshua, and you believe
in your heart that Eloah raised him from the dead, you will have LIFE.
10 For the heart that believes in him is made righteousness, and the
mouth that confesses him has LIFE.
(Rom. 10:9-10)

Point 4: The "name of YHWH" brings life (Rom. 10:13)

13 For all who will call on the name of YHWH have LIFE (Joel 3:5 (2:32)).
(Rom. 10:13)

(At this point I should add that Paul is clearly writing this letter
in Aramaic. In Aramaic "life" and "salvation" are the same ambiguous
word, but in both Hebrew and Greek "life" and "salvation" are
different words.)

Here there is a clear equivalence being made between:

The Torah and:

"The Word"

"our Adon Yeshua"

"the name of YHWH"


According to the Tanak, the Torah is the "Word of YHWH" (Is. 1:10;
2:3) and according to Yochanan Messiah is the Word of YHWH (Jn. 1:1-3,
14-18; Rev. 19:13).

Jewish tradition teaches that the entire Torah, from the first letter
to the last letter, is one of the names of YHWH.

The Targums were authoritative Aramaic paraphrases of the books of the
Tanak which were read in the synagogues along with the Hebrew of the Torah
and Haftorah readings. Often when the Targums come to passages where YHWH
is anthropomorphisised or seen, or where two or more YHWHs are
indicated by
the text, the Targums will substitute "The Word [Memra] of YHWH" for YHWH.

For example in Gen. 19:24 the Tanak has:

And YHVH rained brimstone and fire
upon Sodom and upon Gomorrah,
from YHVH, from the heavens.

The Hebrew grammar here indicates that one YHWH rains fire from another
YHWH) But Targum Jonathan substitutes "The Word of YHWH/the L-RD" for the
first of the two YHWHs as follows:

And the Word of the YHWH
caused to descend upon the peoples
of Sodom and Gommorah,
brimstone and fire from the YHWH in heaven.

In another example the Torah has:

Ex. 24:1a (YHWH is the speaker, see Ex. 20:1-2)
Now He [YHWH] said to Moses,
"come up to YHWH..."

But Targum Jonathan paraphrases the speaker in Ex. 20:1 with the
substitution "the Word [Memra] of YHWH" in place of "YHWH."

And the Word of the Lord
spoke all these glorious words...

So it would seem that one of these entities called "YHWH" in these Torah
passages was actually understood by the Targumists as being the "Word of
YHWH." It was, according to Targum Onkelos, this Word of YHWH that Abraham
trusted in:

And Abraham trusted in
the Word [Memra] of YHWH,
and He counted it to him for righteousness.
(Targum Onkelos Gen. 15:6)

Moreover Abraham prayed in the name of the Word of YHWH:

And Abraham worshipped and prayed
in the name of the Word [Memra] of YHWH,
and said, "You are YHWH who does see,
but You cannot be seen."
(Jerusalem Targum Gen. 22:14)

Note that here Abraham prays "in the name of the Word of YHWH" to the YHWH
who "cannot be seen." Here two YHWHs are very apparent. Abraham is praying
in the name of the Word of YHWH but is praying to the YHWH who cannot be
seen. This idea is reinforced elsewhere as follows:

And Hagar praised and prayed in the name of
the Word [Memra] Of YHWH
who had revealed Himself to herS
(Jerusalem Targum Gen. 16:3)

It was this Word of YHWH that Jacob also trusted in:

And Jacob vowed a vow, saying,
"If the Word [Memra] of YHWH
will be my support, and will keep me
in the way that I go, and will give me
bread to eat, and raiment to put on,
so that I come again to my father's house in peace;
then shall the Word [Memra]of YHWH
be my Elohim.
(Targum Onkelos on Gen. 28:20-21)

King David also urged Israel to trust in the Word of Yah as the Targum of
Psalm 62 reads:

Trust in the Word of Yah at all times,
O people of the house of Israel!
Pour out before Him the sighings of your heart;
Say, Elohim is our trust forever.
(Targum on Psalm 62:9)

This "Word of YHWH" was, according to Targum Jonathan, the Creator:

And the Word [Memra] of YHWH
created man in his likeness,
in the likeness of YHWH,
YHWH created,
male and female created He them.
(Targ. Jonathan Gen. 1:27)

This idea is also put forward in the Jerusalem Targum:

And the Word [Memra] of YHWH
said to Moses: "I am He who said
unto the world 'Be!' and it was:
and who in the future shall say to it 'Be!'
and it shall be." And He said:
"Thus you shall say to the children of Israel:
'I Am' has sent me to you."
(Jerusalem Targum Ex. 3:14)

The Fragmentary Targum of the Torah also expresses that the Word of YHWH
was the Creator:

The first night, when the "Word of YHWH"
was revealed to the world in order to create it,
the world was desolate and void,
and darkness spread over the face of the abyss
and the "Word of the Lord" was bright and
illuminating and He called it the first night.
(Fragmentary Targum Ex. 12:42)

That the Word of YHWH was the Creator can also be seen in the Tenach
itself:

By the Word of YHWH
were the heavens made,
And all the hosts of them
by the Spirit of His mouth.
(Ps. 33:6)

The Word was also the covenant maker. For example the Noachdic
covenant was
between the Word and all mankind:

And YHWH said to Noah,
"This is the token of the covenant
which I have established between
My Word [Memra] and between all flesh
that is upon the earth.
(Targum Onkelos Gen. 9:17)

The Word also made the Abrahamic covenant as Targum Onkelos also
paraphrases:

And I will establish my covenant
between My Word [Memra]
and between youS
(Targum Onkelos Gen. 17:7)

The Word of YHWH was also the giver of the Mosaic Covenant and the
Torah as
the Jerusalem Targum (as quoted above) makes the Torah giver "the Word of
YHWH" in Ex. 20:1. It was to the Word that Jacob turned to for salvation:

Our father Jacob said:
"My soul does not wait for salvation
such as that wrought by Gideon, the son of Joash,
for that was but temporal;
neither for a salvation like that of Samson,
which was only transitory;
but for that salvation which
You have promised to come,
through Your Word unto Your people,
the children of Israel;
for your salvation my soul hopes."
(Targum Jonathan Gen. 49:18)

That the Word of YHWH is the savior is expressed elsewhere:

But Israel shall be saved
by the Word of YHWH
with an everlasting salvationS
By the Word of YHWH
shall all the seed of Israel be justifiedS
(Targum Jonathan Is. 45:17, 25)

But I will have mercy upon the house of Judah,
and I will save them
by the Word of YHWH, their Elohim.
(Targum Jonathan Hosea 1:7)


All of this is in keeping with the argument Paul is making in Romans
chapter 10:

1. The Messiah is the sum of the Torah
2. The Torah gives life
3. The Messiah gives life/salvation
4. The name of YHWH gives life/salvation

The true teaching of Romans 10 is that Messiah is the Word of YHWH,
the living Torah incarnate, and as such is the source of
life/salvation (not apart from the Torah, but through his role as the
Torah) and is therefore the very "name of YHWH" which saves us when we
call upon it.

Comment by James Trimm on June 26, 2011 at 11:59pm

>My Friends don't bind your self to the Torah/the Law,  

>either you are a believer and accept God's grace,

>or you deny God's grace and choose the law/Torah

Another 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."
(Genesis 15:6 = Romans 4:3, 22; Galatians 3:6)

"...the just shall live by his faith."
(Habakkuk 2:4 = Romans 1:17; Galatians 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."
(Genesis 6:8)

"...you have also found grace in my sight...."
(Exodus 33:12)

"...for you have found grace in my sight..."
(Exodus 33:17)

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

"The people... found grace in the wilderness..."
(Jereremiah 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 Messiah, 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."
(Galatians 2:16)

In fact the "New Testament" contains more commandments than the "Old Testament". The New Testament contains 1050 commandments [as delineated 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 observance.

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:"
(Deuteronomy 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."
(Deuteronomy 31:12)

Therefore there is clearly 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 spouse, you would not reply by saying "Yes, I believe my spouse exists." That is because it is clearly not an issue of what you believe but in whether you are faithful. Imagine a man who stays out late at night every night committing adultery with various women. Each night he comes home to his wife and tells her how much he loves her, and insists that since he believes in her existence 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 (Deuteronomy 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."
(1 John 2:3-7)

 

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