It’s a great time to learn again the true bridge to maturity: the simplicity of salvation, the simple gospel that led us to Torah, is still the simple gospel that unifies those that may find themselves still divided at this time. Perhaps for us “Happy Hanukkah” types, deciding to respond to a “Merry Christmas” isn’t all that complicated after all.

My Choice Your Decision

What did Messiah do concerning a fig tree? He cursed it in Matt 21:19, and Mark 11:14. Why? Because it didn’t have any fruit, and only leaves, even though it was not the season for figs.

We can take a hint of what this means from the first mention of the word for “fig” in the bible. After they sinned, Adam and Eve covered themselves up with fig leaves in Gen 3:7. They covered themselves up with their own works, but had no fruits of obedience to the Messiah who is called the Promised Seed of Gen 3:15.

It is written “fruit with Seed in it” shall be “food for you” in Gen 1:29. Food reminds us of the Messiah, and that we are to be bearing fruits of obedience to the Messiah, the living Torah.

Yeshua cursed the leaf-bearing and fruitless fig tree because “he was hungry” and “didn’t find any figs on it.” This was an allusion to the Genesis account of the fig tree leaves that Adam and Eve covered themselves with. There was no fruit of obedience to the Messiah (no fruit with seed in it) then in Genesis, and as now in Matt and Mark when he cursed it – even though it wasn’t the season for figs in both cases. The season for figs is when we are resurrected and no one will sin, so now, before we die, is when it is not the season for figs. It is then I realized how truly reliant we are upon the Messiah to produce fruit in us, and how much he desires to see fruits of obedience to him. This requires us to know the Messiah, to study about him, and to submit to him as we continue to mature in his identity.

To study about the Messiah and not obey him, is the reason the Messiah cursed the fruitless, leaf-only fig tree – even though it was out of season.

1

And these are the ordinances: The preceding verse says “…My altar, so that your nakedness shall not be exposed upon it” (Ex 20:23) refers to “and they knew they were naked” (Gen 3:7) and “Who told you that you are naked” (Gen 3:10). הַמִּשְׁפָּטִים meaning both “the ordinances” and “the judgments,” refers to the ordinances HaShem gave to Adam and Eve beginning with “To the woman he said” (Gen 3:16), and the judgment for failing these ordinances, which happens at the end of this Age. הַמִּשְׁפָּטִים is given to Adam and the Messiah, since the previous portion concluded with “An altar of earth you shall make for Me” (Ex 20:21), אֲדָמָה refers to Adam, but also has the feminine ending, referring to the seed of the woman, the King Messiah, who is called an “altar of earth” which is “Wherever I allow My name to be mentioned” which is a reference to the Beit El that Jacob anointed (Gen 28:18-22, 31:13), which again, is King Messiah.

that you shall set before them: This is an instruction to Moses, and thus also to King Messiah to set these the ordinances before them (Adam and Eve, and thus all mankind, but also for Moses, and Messiah himself), and also set before them again, this time as the judgments at the End of the Age. The following instructions (Ex 21:2-6) are mentioned again, but with different wording (Deut 15:12-18), which alludes to differences of one set being the ordinances given to Adam and Eve, and oen set being the judgements rendered at the End of the Age.

2

Should you buy: This is an instruction to King Messiah, who redeems us for the price set for slaves, which is thirty silver shekels (see also 21:32).

a Hebrew slave: Adam and Eve were bought as slaves to righteousness, and King Messiah is also a slave to righteousness in the same way. All mankind are slaves to righteousness, since all are from Adam.

he shall work: עִבְרִ Mankind is to serve and keep Torah (Targum Pseudo-Jonathan on Gen 2:15).

[for] six years, and in the seventh [year], he shall go out: six thousand years of Torah, the seventh being the Messianic Kingdom. The Torah gives us the timeframe for the judgments הַמִּשְׁפָּטִים as being the seventh year, the End of the Age and the beginning of the Messianic Age. The six years/day and seventh year/day is repeated throughout this portion.

to freedom: freedom from this world (the first six thousand years), to the World to Come.

without charge.: the debt of your sale as a slave to Torah is paid in full, either by yourself, or by Messiah.

3

If he comes [in] alone, he shall go out alone: If a man enters and goes through this world without Messiah, he shall leave this world (and enter the World to Come) without Messiah. Also Messiah comes in (to this world as the Promised Seed) and leaves alone (to the World to Come), just like Moses who was hidden three months when he was born (Ex 2:2), and went out of Egypt alone (Ex 2:14), and who dies and his body is not found (Deut 34:6). Messiah too is hidden for a time when he is born, and leaves this World alone, and his body is not found.

if he is a married man: this is King Messiah.

his wife shall go out with him.: when Messiah comes back as King, to this World, his wife will be with him, and they will enter the World to Come together.

4

If his master gives him a wife: HaShem gave Adam a wife, after he came to this World (he was created) alone. This refers to “It is not good that man is alone” (Gen 2:18).

and she bears him sons or daughters: Eve bore וְיָלְדָה “sons and daughters” בָּנִים וּבָנֺת to Adam (Gen 5:4).

sons or daughters: בָנִים אוֹ בָנוֹת Sons or daughters. Sons refers to those without Messiah. Daughters refers to those with Messiah.

the woman and her children: הָאִשָּׁה this refers to Eve, the “mother of all the living.” וִילָדֶיהָ this refers to her redeemed children, who are all those with the Messiah.

shall belong to her master: this refers to King Messiah, her master who is called her “husband” who she desires. (Gen 3:16).

and he shall go out alone.: The man without Messiah goes out of this World without Messiah at all.

5

But if the slave says, “I love my master, my wife, and my children. I will not go free,”: This is one who realizes their condition that they are truly a slave that is alone in this world. No one is without a master. Even idolaters have a master. One chooses to love either another god, or HaShem. At the End of the Age one will be found to either love another god, and its bride, and its students; or love HaShem, his bride Israel, and her students.

6

his master shall bring him to the judges: literally הָאֱ־לֹהִים the judges, but at the End of the Age, G-d himself. Our master, either HaSatan (the Adversary), or the Messiah, will bring us before G-d for הַמִּשְׁפָּטִים the judgements.

and he shall bring him to the door or to the doorpost: אוֹ or. The judgment הָאֱ־לֹהִים renders is an either or, not both. The man whose master is not Messiah, is brought to הַדֶּלֶת hadelet, the door. This refers to the first use of the letter ד dalet, which is found as וַיַּבְדֵּל va’yavdil, and separted, which is from “and G-d separated between the light and between the darkness” (Gen 1:4). The man without Messiah as their master is separated from the light, and cast into the darkness. The man whose master is Messiah, is brought to הַמְּזוּזָה the mezuzah, the doorpost.  Where the Shema (Deut 6:4), “love HaShem your G-d” is written (Deut 6:5), the reward being the meritorious righteousness (Deut 6:25) that leads to eternal life in the Land (Deut 6:18), which is the World to Come (Deut 7:1).

shall bore his ear with an awl: אָזְנוֹ ear. Refers to your responsibility to the Shema. If one does not listen (and thus do) the Shema in this World, then in the World to Come one will be separated to the darkness by it. If their master is not Messiah they will lack the righteousness of Messiah to the Shema that is necessary to inherit the World to Come. If their master is Messiah, then his righteousness to the Shema is their righteousness, and thus they will enter the World to Come with the Shema in their ears so that they may do it without sin in submission to King Messiah forever. בַּמַּרְצֵעַ with [an] awl. one pierces his Master, who ultimately will be the Messiah, as it written “every knee will bow” (Is 45:23).  If one is with Messiah, then they are brought to the mezuzah and pierced to them with בַּמַּרְצֵעַ (an) awl which stands for
Genesis 1:1  ברא (create)
Genesis 1:2 מים (waters)
Genesis 1:1 ראשית (firstfruit)
Genesis 1:26 צלמ (image)
Genesis 1:2 על-פני (over the face)
based on the first usage of the letter for a word in the Torah. The piercing is of one’s ear to the mezuzah, which includes the Shema – their ability to keep it is because now they are re-created through the waters (death) in the image of the firstfruit (Messiah), and it is over the face of the mezuzah, the Shema, that this is done.

and he shall serve him forever.: The one without Messiah shall “serve” Messiah forever in the darkness (where there is weeping and gnashing of teeth). The one with Messiah shall “serve” Messiah לְעֹלָם forever in the World to Come.

7

Now if a man sells his daughter as a maidservant:

she shall not go free as the slaves go free.:

8

If she is displeasing to her master: The maidservant sins. This is Eve, representing all those who have sinned.

who did not designate her [for himself]: Eve was Adam’s wife, who at the time was created perfect, without sin.

then he shall enable her to be redeemed: When Eve sins (does what is displeasing to HaShem), HaShem shall enable her (and all who sin) to be redeemed. The Torah is instructing HaShem, Eve’s Master, to provide for her redemption – that is, to provide the Messiah (Gen 3:15).

he shall not rule over her to sell her to another person, when he betrays her.: The phrase “rule over her” refers to “and he will rule over you” (Gen 3:16), concerning Eve’s (and the sinner’s) desire for her husband, who is Messiah.

to sell her to another person, when he betrays her.: HaShem may not hand over Eve (or any sinner) to HaSatan, at the time of her (or their) sin.

9

And if he designates her for his son, he shall deal with her according to the law of the daughters [of Israel].: The son of the Master, is Messiah.

10

If he takes another [wife] for himself, he shall not diminish her sustenance, her clothing, or her marital relations: The Messiah is responsible for giving her food, which is the Torah; her clothing, which is his merit to eternal life; and her marital relations, which is his wedding to her, in order that she may be his wife and leave with him from this World, to the World to Come.

11

And if he does not do these three things for her, she shall go free without charge, without [payment of] money.: If the one without Messiah refuses, and therefore the Messiah does not give him the Torah, his merit, and his betrothal, that one will leave this World without the Messiah, and will have his debt discharged by his death, his judgment being his separation into the darkness.

12

One who strikes a man so that he dies shall surely be put to death.: One who displeases the Master, who is HaShem (by any sin), is guilty of murdering the Messiah.

13

But one who did not stalk [him], but G-d brought [it] about into his hand, I will make a place for you to which he shall flee.: The one with Messiah, however, is judged by HaShem as one who did not intentionally kill Messiah, but rather since they have received his redemption, which HaShem mandated was to be his death (see “he shall enable her to be redeemed” above), then it is as if Messiah’s death was that which “G-d brought about into his hand.” The result for this person, is that he flees (with the resurrected Messiah) to “a place” prepared by HaShem, that is, the World to Come.

14

But if a man plots deliberately against his friend to slay him with cunning, [even] from My altar you shall take him to die.: The one without Messiah is now guilty of the murder of the Messiah, since he thought he could enter the World to Come on his (not the Messiah’s) merit alone. Since his merit is not enough to bring him into the World to Come because he is without the Messiah, he now stands ready to take full responsibility for going through this World alone, without the Messiah. This one stands as one not having (done) the Torah, nor does he have Messiah’s righteous merit, nor does he “know” Messiah as their husband, and is thus cast into the darkness at haMishpatim, the Judgements הַמִּשְׁפָּטִים, which is at the End of the Age (after six thousand years of this World).

Matthew 11:13
παντες #G3956 γαρ #G1063{FOR ALL} οι #G3588{THE} προφηται #G4396{PROPHETS} και #G2532{AND} ο #G3588{THE} νομος #G3551{LAW} εως #G2193{UNTIL} ιωαννου #G2491{JOHN} προεφητευσαν #G4395 #G5656{PROPHESIED.}

προεφητευσαν #G4395 #G5656{PROPHESIED.}

If one realizes that prophecy is simply the speaking of G-d to man through men, then it’s not the Law that ceases, but rather G-d’s prophecy, and specifically only that which John prophesied concerning the Kingdom of G-d – the Messiah. In short, the need for prophecy concerning who the Messiah is what ceases because the Messiah (the Kingdom of G-d) has now come.

Interestingly enough, if one were to take this verse to mean that the Law and Prophets and the Writings were until John, then that could be taken as an unequivocal statement from Messiah Yeshua himself that the TaNaKh is a closed canon – thus nullifying the Latter Writings of the talmidim of Yeshua as being scripture. But we know this is not what he means, since it is prophecy concerning himself is what he is talking about.

The key to understanding the vision is knowing the difference between the Hebrew concepts of tamai (unclean) and tahor (clean), and the Greek concepts of akathartos (unclean) and koinos (impure) which are used to further clarify the Hebrew concept of tamei (unclean). G-d can not contradict his Word. G-d does not say to Peter that that which is akathartos (unclean) is able to be made clean by G-d, but rather G-d only says that that which is koinos (impure) is able to be made clean by G-d. Koinos (impure) can only refer to something that was originally clean before becoming contaminated by contact with something that is unclean. When we understand that G-d is realigning Peter’s false paradigm of Gentiles as somehow being akathartos (unclean without hope of being made clean) to rather instead of G-d’s paradigm that they are koinos (originally created clean but became impure through defilement with unclean things and thus can be made clean again), we can see then why Peter acquiesced and was willing to go with the three Gentiles that immediately knocked on his door. This is why Peter concludes that he is never to call any man, no matter how much they’ve been defiled by idolatry (which is unclean itself and therefore makes clean things impure) unclean (like idolatary). But rather to see all men as koinos (impure, defiled with contact by things unclean such as idolatry) who can then be made clean again by faith in Messiah.

To help explain this, let me present to you what I think I’ve discovered as a connection between parasha Tazria (Leviticus 12-13), Babylonian Talmud Bava Metzia 86a, and Acts 10.

Acts 10:9-19
9 About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray.
10 He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance.
11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. ”
12 It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air.
13 Then a voice told him, “Get up, Peter. Kill and eat.”
14 “Surely not, Lord!” Peter replied. “I have never eaten anything impure or unclean.”
15 The voice spoke to him a second time, “Do not call anything impure that G-d has made clean.”
16 This happened three times, and immediately the sheet was taken back to heaven.
17 While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon’s house was and stopped at the gate.
18 They called out, asking if Simon who was known as Peter was staying there.
19 While Peter was still thinking about the vision, the Spirit said to him, “Simon, three men are looking for you.
20 So get up and go downstairs. Do not hesitate to go with them, for I have sent them.”

Summary of Parasha Tazria
“The Parshah of Tazria continues the discussion of the laws of Tumah v’Taharah, ritual impurity and purity.

Tzaraat (“leprosy”) is a supra-natural plague, which also can afflict garments. If white or pink patches appear on a person’s skin (dark red or green in garments), a Kohen is summoned. Judging by various signs, such as an increase in size of the afflicted area after a seven-day quarantine, the Kohen pronounces it tameh (impure) or tahor (pure).

A person afflicted with tzaraat must dwell alone outside of the camp (or city) until he is healed. The afflicted area in a garment is removed; if the tzaraat spreads or recurs, the entire garment must be burned.”

Talmud, Bava Metzia 86a
“It was debated in the Academy of Heaven: If the white patch precedes the white hair, it is impure; if the white hair precedes the white patch, it is pure; but what if there is doubt (as to which came first)?

The Holy One, Blessed be He, said: It is pure.

The entire Academy of Heaven said: It is impure.

Said they: Who shall decide it for us? Rabbah bar Nachmeini. For Rabbah bar Nachmeini had declared: I am singular[ly knowledgeable] in the laws of tzaraat… They dispatched a messenger [to bring him to heaven]… Said [Rabbah]: Tahor! Tahor! (Pure, pure).”

Lubavitcher Rebbe
“The “Academy of Heaven” is an allusion to the filling light, while “the Holy One” (kedushah, holiness, means transcendence) connotes the “encompassing” light of G-d. So regarding the case in which there is doubt as to whether the white hair came before or after the white patch, the “Academy of Heaven” is inclined to declare this a case of tzaraat. For this is the divine perspective on man that recognizes man’s selfishness. If tzaraat is a possibility, we must suspect that it has indeed occurred.

“The Holy One,” however, sees man as an essentially selfless being. From the standpoint of the “encompassing” light, tzaraat is an anomaly. If there is clear and conclusive evidence that a person has indulged his escapist desires to such an extreme, the laws of tzaraat apply. But where there is doubt, this divine perspective is inclined to declare him pure.”

“Rabbah bar Nachmeini was “singular in the laws of tzaraat.” He was a human being, but a human being who had so thoroughly devoted himself to G-d’s Torah that he had uncovered its singular core–uncovered the divine vision of reality as it relates to the very essence of G-d rather than to either the “filling” or the “encompassing” elements of His light.

When Rabbah bar Nachmeini pondered the laws of human selfishness and selflessness, he saw man as G-d Himself sees him: as a creation utterly devoted to the will of its Creator. A creation who, even if touched by the possibility of a shov-deficiency malady, is invariably declared: Pure! Pure!“

The issue in Acts 10 is not a debate between unclean and clean, but between unclean and impure. Two Greek words are used “koinos,” and “akathartos,” impure, and unclean. The difference between the two is that koinos means ritually impure, and akathartos refers to the Hebrew word tamai, a concept of intrinsic uncleanness. Tamai is contrasted to tahor, another Hebrew word that means clean, pure. Some of the animals listed in the vision, such as reptiles, are called in the previous Torah portion of Shemini, “tamai.” Other animals considered “tamai” (or if we want to stick with the Greek Septuagint’s translation of tamai, “akathartos”) are the pig, vulture, bat, and others. They are contrasted from animals that are “tahor” or clean, such as animals that have a split hoof and chew the cud, such as sheep, and cattle – which are acceptable for sacrifice. It is important to note that nothing that G-d declares is originally tamai (and thus intrinsically unclean)can be made tahor (ritually pure).

It will help to keep the following guide in mind when reading Acts 10:

- The Hebrew has only one word for unclean: tamai. The Greek translation splits this out into two concepts: akathartos (instrinsically “unclean”) and koinos (“common” or “impure” ritually unclean due to contact with that which is akathartos).

- The Hebrew has only one word for clean: tahor.

G-d’s command to Peter to “rise up, kill, and eat” is a reference in Greek to the Hebrew concept of sacrifice, the Greek says “thusia kai phago.” To “rise” is to make aliyah – to “go up” as in “go up to the mountain of the Lord,” or go up to Jerusalem” and make sacrifice. And we know from previous scripture that G-d only accepts the sacrifice from “tahor” animals, and not “tamai.” For example, G-d isn’t going to accept the sacrifice of a pig anytime soon, no matter how “holy” man could try to make it. A pig is still a pig.

So why did Peter object? Because had he sacrificed a tahor animal (sheep for example), and if any of the other animals which were tamai (such as a pig, or vulture) were to touch it, it would render the tahor animal as tamai - the slaughtered sheep carcass would no longer be clean, but ritually unclean – or impure. We find an example of this concept in Gen 15:11 “Then birds of prey came down on the carcasses, but Abram drove them away.”

In other words, the clean animal sacrifice would be made koinos - impure, because it would come in contact with akathartos - unclean animals. Thus for Peter to “eat” of such a ritually impure sacrifice, would make Peter tamai/koinos, a condition that Peter reiterates back to G-d that he has never eaten anything akathartos (unclean, like a pig) or koinos (common/ie ritually impure, like a sheep carcass being defiled by a vulture).

Yet G-d himself responds to Peter: regarding that which he just commanded him to “rise, kill, and eat” (ie the sheep carcass), to not call anything (the sheep sacrifice) koinos - ritually impure (because it came in contact with unclean animals), which G-d has made clean (G-d made the ritually impure, pure again). In other words, a sheep for example, though originally clean, could come into contact with a animal that is akathartos – such a vulture, and would thus be made impure; but G-d was saying the He is able to make that which is ritually impure, pure again. Contrary to the common (no pun intended) understanding of this vision, G-d is not telling Peter to “not call anything unclean (like a pig) that which G-d has made clean” – implying that G-d can make intrinsically unclean “akathartos” animals somehow “clean”; but rather is telling Peter that the impurity of the koinos sheep, can be made clean again, because the sheep is still a sheep! In other words, the sheep is koinos because it was not akathartos to begin with, even when it became defiled with akathartos animals, and as such, G-d is able to make koinos animals clean again! G-d made this vision happen three times. Peter was pondering what this mean, when three Gentiles knocked on his door.

This totally changed Peter’s paradigm concerning the Gentiles. For it was standard belief in Jewish circles that Gentiles were intrinsically unclean, ie akathartos, and thus without hope of eternal life, because akathartos/instrinsically unclean creatures (like a pig, vulture, or bat) can never be made clean! Thus the reason for the belief of Jewish conversion of the Gentiles – to change their stripes so to to speak, so they could be made “clean,” and thus have eternal life.

But G-d was telling Peter that the three Gentiles knocking on his door are NOT TO BE CONSIDERED AKATHARTOS/UNCLEAN, but rather likened to “clean animals ” which came in contact with unclean “akathartos” animals (paganism) and thus were only made koinos/impure and not made “akathartos” unclean! Not only that, but G-d can make that which is koinos, pure/clean again, and this forever changed Peter’s approach to the Gentiles who were coming to faith. The Gentiles didn’t need to be “made Jewish” by human hands, and thus change their stripes and become “Jewish” to be saved, but rather like Jews already, need to be given the Spirit of G-d, ie “born again” by faith in Yeshua:

Acts 11:17 So if G-d gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose G-d?”

Just as in the Talmudic midrash above on Parasah Tazria, and the response of Rabbah bar Nachmeini, G-d views all mankind as pure, clean creatures that when they become defiled, is a malady that can be taken care of because they are themselves intrinsically, created, clean! Once clean they are thus able to commune with G-d (typified by being able to enter the Tabernacle with their uncleanness removed). Conversion to “change the stripes” of a Gentile to a Jew isn’t necessary (because Gentiles are like Jews, created in the image of G-d, clean, pure, but became defiled with paganism, and need to be made clean). That this conclusion can be drawn from rabbinic literature is astounding, which many times teaches the opposite.

Following the perspective of the Torah to immerse items that were previously tahor, but made tamai due to contamination with that which was tamai, Peter asks the obvious question ” who are we to forbid immersion (Acts 10:47)” – and thus the Gentiles, like the articles of clothing, in Parasha Tazria, were immersed in recognition that they were no longer tamai… koinos/ritually impure.

Matthew 5:22
But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, “Raca,” is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.

I find it interesting that this parallels a section in Parasha Mishpatim:

Exodus 21:
15. And one who strikes his father or his mother shall surely be put to death.
16. And whoever kidnaps a man, and he is found in his possession, shall surely be put to death.
17. And one who curses his father or his mother shall surely be put to death.

According to Rashi:

[G-d] interrupts the subject [of discussing sins against parents] and writes, “and whoever kidnaps a man” between [the verses] “one who strikes his father or his mother” and “one who curses his father or his mother.” It appears to me that that is [the underlying reason for] the controversy [found in Sanh. 85], that one Tannaic master believes that we are comparing striking [someone] to cursing [i.e., just as one is liable only if one curses a person who keeps the commandments as befits a Jew (see Exod. 22:27), so too is one liable only for striking a person who keeps the commandments, but not for striking a Cuthite], and the other master believes that we do not compare cursing to striking [and thus one would be liable for striking a Cuthite even though he does not keep the commandments]. -[Rashi, referring to Sanh. 85b]

Since Yeshua says “brother,” I would assume he falls on the side of the first Tannaitic master, who says that cursing another who keeps the commandments (this one is a brother) is equal to striking a person who keeps the commandments – and thus to curse a “brother” is a liable offense answerable to the Sanhedrin, since it is equal to striking them. Yeshua takes this application further by explaining different kinds of curses:

We see that calling a “brother” “Raca,” ie “empty-headed,” is a lesser charge of competence, and is still a liability that the Sanhedrin would be responsible for determining, but to call a “brother” a “Fool,” ie “hopeless,” (see Proverbs for a definition of a fool) is to curse someone to the point that they are unable to take on a status of one who obeys the commandments of G-d in the eyes of one calling them such – ie they declare that such a person is not a believer and is hopelessly unable to become one – and thus by implication and application is reasoned as not a “brother,” and not capable of being a “brother”, in the eyes of one calling them a “fool.”

Yeshua equates the severity of this to murder, which preceded his argument:

Matt 5:21″You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ “

Which interestingly enough proceeds after Ex 21:17:

Ex 21:18 And if men quarrel, and one strikes the other with a stone or with a fist,

which explains each progressive result of severity of striking someone, ultimately leading in death:

Ex 21:23. But if there is a fatality, you shall give a life for a life,

and then explains the lesser “liable” punishments:

24. an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot,
25. a burn for a burn, a wound for a wound, a bruise for a bruise.

This indicates then that Yeshua understands the Torah’s ruling on cursing one’s brother is a liability equal to the curse being made. To call someone “raca” is a lesser offense, probably equatable to “a bruise for a bruise.” Thus to call a fellow believer a “fool” in the eyes of Torah, and of the Messiah, is to essentially be equated with taking someone’s (eternal) life, which will then be also demanded of yours.

Anticipating this, Yeshua then teaches:

Matt 5:23-24
23 “Therefore, if you are offering your gift at the altar and there remember that your brother has something against you,
24 leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.

First it’s interesting to note that he says “remember that your brother,” when calling someone “fool” by my studies seems to indicate that you no longer consider someone capable of being a “brother” – to seek reconciliation requires that one re-consider their judgment of hopeless of the individual. It is not we who judge someone’s hopelessness when it comes to the gospel, it is HaShem’s.

Seeing as how Parasha (Torah portion) “Mishpatim” (Judgements) is immediately followed by the description of the Tabernacle in Parasha Terumah, I think highlights what Yeshua meant when he mentions immediately after his warning, that before “offering your gift at the altar” that one should “first go and be reconciled to your brother, and then come” back to the altar.

Interestingly enough, in case we missed it, and refuse to heed Yeshua’s words on this matter, Ex 21:14, which preceeds the cursing and striking of a mother and father, says, “But if a man plots deliberately against his friend to slay him with cunning, [even] from My altar you shall take him to die.”

If we think of the “altar” as a reference to meeting G-d, who is our Judge, then the rest of Yeshua’s teaching on the matter finally makes more sense too:

Matt 5:25-26
25 “Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison.
26 I tell you the truth, you will not get out until you have paid the last penny.

Galatians 1

1Paul, an apostle—sent not from men nor by man, but by Messiah Yeshua and G-d the Father, who raised him from the dead— 2and all the brothers with me,
To the called-out assemblies in Galatia:

3Unmerited favor, and peace to you from G-d our Father and the Master, Messiah Yeshua, 4who gave himself for our sins to rescue us from the present evil age, according to the will of our G-d and Father, 5to whom be glory for ever and ever. Amen.

6I am astonished that you are so quickly deserting the one (G-d) who called you by the unmerited favor of Messiah and are turning to a different way to eternal life (one that alone requires personal merit)— 7which is really no way to eternal life at all. Evidently some people are throwing you into confusion and are trying to pervert the way to eternal life offered through Messiah. 8But even if we or an angel from heaven should preach a way to eternal life other than the one we preached to you, let him be eternally condemned! 9As we have already said, so now I say again: If anybody is preaching to you a way to eternal life other than what you accepted, let him be eternally condemned (and I’m speaking to the one doing this among you)!

10Am I now trying to win the approval of men (just like the one doing this to you), or of G-d? Or am I trying to please men (like those who promote this other way to eternal life)? If I were still trying to please men, I would not be a servant of Messiah (who provides the only way to eternal life).

11I want you to know, brothers, that the way to eternal life I preached is not something that man made up. 12I did not receive it from any man (so one couldn’t say it’s not of G-d), nor was I taught it (so one couldn’t say I could never find it on my own); rather, I received it by revelation from Messiah Yeshua (who himself stopped me in a vision on the road to Damascus, prompting me to entirely re-investigate this matter concerning the way to eternal life I now preach to you).

13For you have heard of my previous (belief and walk in another) way of (eternal) life, in Judaism (in which I clung to a different means to eternal life through Jewish identity alone), how intensely I persecuted the called-out assembly of G-d and tried to destroy it (since I sincerely believed the Way was leading all other Jews astray from the only means to salvation, which I believed was through Jewish identity alone). 14I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers (which included the teaching that birth or conversion into Judaism is the only means to eternal life for anyone). 15But when G-d, who set me apart from birth and called me by his unmerited favor, was pleased 16to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man (so that my desire to truly know the truth for myself could not be corrupted by others), 17nor did I go up to Jerusalem to see those who were apostles before I was (so that I could study on my own and so be able to authenticate separately what it is they preach, if in fact what they preach was correct), but I went immediately into Arabia and later returned to Damascus (in order to study and understand this way to eternal life).

18Then after three years (of extensive studying through a three year Torah reading cycle, looking for answers to understanding the way to eternal life), I went up to Jerusalem to get acquainted with Peter and stayed with him fifteen days (to confirm with him all that I discovered). 19I saw none of the other apostles—only James, the Lord’s brother (because I wanted to go to no one else other than the one who was the leader of the sect who knew Yeshua from childhood, so I could also confirm with him what I learned concerning the way to eternal life through Yeshua). 20I assure you before G-d that what I am writing you is no lie (-I really did discover this way to eternal life through my own studies, without any input from the Jerusalem leaders, and separately arrived at the same conclusions they had already known). 21Later I went to Syria and Cilicia (to begin preaching what I learned on my own, and what was confirmed to me by Peter, and James). 22I was personally unknown to the called-out assemblies of Judea that are in Messiah. 23They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24And they praised G-d because of me.

Galatians 2

1Fourteen years later (of preaching the way to eternal life through Messiah Yeshua) I went up again to Jerusalem, this time with Barnabas (as a witness to my ministry and what we taught, in order to give an account of to the leaders in Jerusalem then). I took Titus along also (who is a Gentile turning to G-d). 2I went in response to a revelation (that it would be prudent to give an account of my teaching and my ministry) and set before them the way to eternal life that I preach among the Gentiles. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain (even though I already confirmed what I learned on my own with James more than fourteen years ago). 3Yet not even Titus, who was with me, was compelled to go through conversion to Judaism (in order to fellowship with the Jerusalem leaders), even though he was a Greek (and not yet recognized as a Jewish convert by the Jewish conversion process). 4This matter arose (which required me to give an account to the Jerusalem leadership) because some false brothers had infiltrated our ranks to spy on the freedom (from our old natures which relied on the world for our identity, which) we have in Messiah Yeshua and to make us slaves (again to our old natures and the world the world gives us). 5We did not give in to them for a moment, so that the truth of the way to eternal life (, which allows Jews and Gentiles to freely fellowship together because we all are immersed in the same identity of Messiah Yeshua, and therefore take on his identity and thus the right of fellowship with one another,) might remain with you (and not be taken away which would make it easy for you to be led astray by the false way to eternal life through Jewish identity alone which those false brothers wanted us to give in to).

6As for those who seemed to be important (such as James, Peter, and John)—whatever they were makes no difference to me; G-d does not judge by external appearance—those men added nothing (new or different) to my message (which I had been preaching for the past 14 years). 7On the contrary, they saw that I had been entrusted with the task of preaching the gospel to the Gentiles, just as Peter had been to the Jews. 8For G-d, who was at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an apostle to the Gentiles. 9James, Peter and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship when they recognized the unmerited favor given to me. They agreed that we should go to the Gentiles, and they to the Jews. 10All they asked (in what may have been seen as an addition to our mission) was that we should continue to remember the poor, the very thing I was eager to do.

11When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. 12Before certain men (of the party of the Pharisees who still didn’t understand that eternal life is given by identity in Messiah Yeshua alone, and who said they) came from James, Peter used to eat with the (G-d-fearing, Torah-keeping, but still unconverted) Gentiles (who are believers in Messiah Yeshua, as we). But when they (of the party of the Pharisees, who tow the line that Gentiles are intrinsically unclean, are “sinners,” and thus believe it is not permitted for a Jew to associate with Gentiles) arrived, Peter began to draw back and separate himself from the (G-d-fearing, Torah-keeping) Gentiles (who are believers in Messiah Yeshua, just as we are,) because he was afraid of those who belonged to the Jewish conversion-first-before-fellowship group. 13The other Jews joined him in his hypocrisy (in that by their actions they now preached that it was now no longer ok to fellowship with unconverted believing Gentiles, even though this is contrary to the truth of the identity we all share in being clothed in Yeshua as believers), so that by their hypocrisy even Barnabas was led astray.

14When I saw that they were not acting in line with the truth of the way to eternal life (that declares those immersed in Yeshua as identified in him, making even the believing Gentiles a people that Jews can fellowship with), I said to Peter in front of them all, “You are a Jew, yet you live like a (believing) Gentile (who themselves live by being immersed in Messiah Yeshua, and who themselves fellowship with other believing Gentiles) and not like a Jew (who according to the traditions of our fathers are not allowed to associate with Gentiles period). How is it, then, that you force (believing) Gentiles to follow Jewish customs (which require that Gentiles become first converted to Judaism before they can have fellowship with other Jews, which would also have them force their Gentile friends and family to follow suit too, in spite of what we all share as our identity as believers immersed in the identity of Messiah)?

15″We (, me and you Peter, apostles of the Way,) who are Jews by birth and not (counted as) ‘Gentile sinners’ by (greater Judaism because of our identity as Jews) 16know (without a doubt) that a man (Jew or Gentile) is not deserving of eternal life by observing the Torah (of conversion to Jewish identity, or being born Jewish), but by trusting obedience in Messiah Yeshua. So we, too, (as a result of what we know of the way to eternal life, and know without doubt) have put our trusting obedience in (identifying with) Messiah Yeshua that we may be deserving of eternal life by our trusting obedience in Messiah and not by observing the Torah (of conversion to Jewish identity, or being born Jewish), because no one will be deserving of eternal life by observing the Torah (of conversion to Jewish identity, or being born Jewish, since Jewish identity through birth or conversion isn’t what merits us to eternal life).

17″If, while we seek to be deserving of eternal life (by identifying ourselves) in Messiah, it becomes evident that we ourselves are (in fact) sinners (who still sin), does that mean that Messiah (, who we are identified in,) promotes sin? Absolutely not! (Yet, by promoting that we should not fellowship with so-called “Gentile sinners,” before they take on Jewish identity through Jewish conversion, even if they, like us, are believers identified in Messiah Yeshua; by our rejection of them as “sinners,” we therefore make out the Messiah both they and we identify with, to in fact promote sin, since we count them as “Gentile sinners!” To make my point clear: ) 18If I rebuild (my sinful nature, which was a slave to the world, but was) what I destroyed (by coming to a trusting obedience to Messiah Yeshuah, by immersing in his identity), I prove that I am a Torah-breaker (for I simply rebuilt what I was before: a Torah-breaker). 19(We know this would be so if I did so,) for through the Torah I (, my sinful, Torah-breaking nature,) died to the Torah so that I might live (in the identity of Messiah Yeshua, who himself is the perfect Torah-keeper,) for G-d. 20I (, my sinful, Torah-breaking nature,) have been crucified with Messiah and I(, my sinful, Torah-breaking nature,) no longer live, but Messiah (the perfect Torah-keeper) lives in me(, as well as the Gentiles). The life I live (now, as a result,) in the body, I live by a trusting obedience in the Son of G-d, who loved me and gave himself for me (even though I didn’t deserve it). 21I do not set aside the unmerited favor of G-d, for if (the) righteousness (that merits to eternal life) could be gained through the Torah (of conversion to Jewish identity, or being born Jewish), Messiah died for nothing (for his death would have not been for our merit, which we would already have had through being born Jewish, or converted to Jewish identity)!”

Galatians 3

1You foolish Galatians (who I have heard you have been duped by this false way to eternal life)! Who (in the congregation) has bewitched you? Before your very eyes Messiah Yeshua was clearly portrayed (by me and other witnesses) as crucified. 2(If you don’t respond to anything I’ve written thus far,) I would like to learn just one thing from you: Did you receive the Spirit by observing the Torah (of conversion to Jewish identity, or being born Jewish), or by believing what you heard (me and others teach you concerning Messiah Yeshua)? 3Are you so foolish? After beginning (your way to eternal life) with the Spirit (as Gentiles first having faith in Messiah Yeshua), are you now trying to attain your goal (of eternal life) by human effort (through Jewish conversion)? 4Have you suffered so much (persecution as followers of the way to eternal life) for nothing—if it really was for nothing? 5Does G-d give you his Spirit and work miracles among you (thus confirming you have eternal life) because you observe the Torah (of conversion to Jewish identity), or because you believe what you heard (concerning Messiah Yeshua and the way to eternal life he offers through being identified in him)?

6(To make my point clear to you: ) Consider Abraham: “He believed G-d (as you do), and it was credited to him as righteousness (, the very righteousness which merits to eternal life, which you seek to gain by being converted to Jewish identity).” 7Understand, then, that those who believe (like Abraham) are children of Abraham (thus giving you an identity as his descendants). 8The Scripture foresaw that G-d would have the Gentiles deserve eternal life by (such) a trusting obedience (as Abraham had), and announced the gospel in advance to Abraham: “All nations will be blessed through you.” 9So those who have a trusting obedience (in Messiah) are blessed along with Abraham, the man of trusting obedience.

10All who rely on observing the Torah (of conversion to Jewish identity, or being born Jewish,) are (still) under a curse (by the Torah), for it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” (As mentioned above, they continue to identify as Torah-breakers, because they have rejected, and chosen not identify in Messiah Yeshua for eternal life.) 11Clearly no one is deserving of eternal life before G-d by the Torah (of conversion to Jewish identity, or being born Jewish), because, “The righteous will live by a trusting obedience.” 12The Torah (of conversion to Jewish identity, or being born Jewish) is not based on a trusting obedience; on the contrary, “The man who keeps the Torah (which includes a conversion to Jewish identity) will live in accordance to the Torah (because he already has eternal life!).” 13Christ redeemed us from the curse of the Torah by becoming a curse (of the Torah) for us, for it is written: “Cursed is everyone who is hung on a tree.” 14He made an exchange for us (from the curse of the Torah) in order that the blessing given to Abraham might come to the Gentiles through Messiah Yeshua, so that by our trusting obedience we might receive the promise of the Spirit (which you obviously received by such means).

15Brothers, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case (concerning the giving of the Torah which contains the instructions for Jewish conversion – it does not, and should not nullify the covenant of the promised Spirit to Abraham which was given before the Torah was written). 16The promises (of the Land, the Spirit, and eternal life) were spoken to Abraham and to his seed. The Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Messiah (since it refers back to the promised “Seed” given as a promise to Eve). 17What I mean is this: The Torah, (the covenant) introduced 430 years (after the promises given to Abraham), does not set aside the covenant previously established by G-d (to Abraham) and thus do away with the promise (of the “seed” and the “blessing” of eternal life which follows, which G-d gave to Abraham). 18For if the inheritance (of the promise of the “seed” and the “blessing” of eternal life which follows, which G-d gave to Abraham) depends on the Torah (of conversion to Jewish identity, or being born Jewish), then it (eternal life, which is your goal) no longer depends on a promise (which came before the giving of the Torah at Sinai); but G-d in his unmerited favor gave it to Abraham through a promise (that came before the giving of the Torah at Sinai).

19(If the promise of eternal life was given before the giving of the Torah at Sinai) what, then, was the purpose of the Torah (which includes instructions in conversion to Jewish identity, or defines being born Jewish) (towards those after the promise of eternal life was given to Abraham)? It was added (after the promise of eternal life) because of transgressions (which are accounted to those who will not receive the promise of eternal life) until the Seed to whom the promise (to Abraham) referred had come(to them who repent and finally receive the promise of eternal life by the “Seed” who himself came through the identity of the Jewish people). The Torah (of conversion to Jewish identity, or being born Jewish) was put into effect through angels by a mediator (Moses). 20A mediator, (like Moses, who in this case is Messiah) however, does not represent just one party (who is G-d, for Messiah also represents us); but G-d is one.

21Is the Torah (of conversion to Jewish identity, or being born Jewish), therefore, opposed to the promises of G-d (given to Abraham such as the Land, the Seed, and eternal life)? Absolutely not (in any way shape or form)! For if a Torah (of conversion to Jewish identity, or being born Jewish) had been given that could impart life, then righteousness would certainly have come by the Torah (of conversion to Jewish identity, or being born Jewish). 22But the Scripture declares that the whole world is a prisoner of sin (not just “Gentile sinners”), so that what was promised (to Abraham, which is the promise of eternal life), being given through a trusting obedience in (identifying in) Messiah Yeshua (whose righteousness we identify with as our merit to eternal life), might be given to those who believe.

23Before this trusting obedience came, we (all of us who now believe in Messiah Yeshua) were held prisoners by the Torah (which includes instructions in conversion to Jewish identity, or defines being born Jewish), locked up (, our fate sealed to an eternal condemnation by the curse contained in the Torah) until a trusting obedience (to Messiah Yeshua) should be revealed (in us). 24So the Torah (which includes instructions in conversion to Jewish identity, or defines being born Jewish) was put in charge to lead us to (the) Messiah (which the Torah reveals to us) that we might be deserving of eternal life by a trusting obedience (in Messiah). 25Now that a trusting obedience has come (to us who believe), we (who believe in Messiah Yeshua) are no longer under the supervision of (condemnation by the curse of) the Torah (which includes instructions in conversion to Jewish identity, or defines being born Jewish) (, for you have been brought by the Torah, to Messiah, who is the goal of the Torah for all who believe).

26You are (therefore) all sons of G-d (, just as Yeshua is the Son of G-d,) through (your) trusting obedience in Messiah Yeshua, 27for all of you who were immersed into Messiah have clothed yourselves with Messiah (and that is all who we should see when we come together in fellowship with one another). 28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Messiah Yeshua(, taking on, and clothing yourselves in his identity). 29If you belong to Messiah, then you are Abraham’s seed (since Messiah is Abraham’s seed), and heirs (to the Land, to the Seed, and to eternal life) according to the promise (of the promised “Seed,” the Messiah, that G-d promised Abraham).

Galatians 4

1What I am saying is that as long as the heir (you who are in Messiah) is a child (for you are considered as children, not deserving anything, when you do not have Messiah), he is no different from a slave (like the rest of the world is a slave to the world), although he owns the whole estate (since he is in fact destined to receive eternal life). 2He (, the child-when you did not have Messiah-) is subject to guardians and trustees until the time set by his father(, who is G-d). 3So also, when we were children (destined to receive eternal life, but not knowing the Messiah), we were in slavery under the basic principles of the world(, subject to the desires of our flesh and condemned by the Torah as a result since we had no other identity except ourselves and our own merit). 4But when the time had fully come (when we first believed in Messiah), G-d sent his Son, born of a woman (and not of Adam), born under (the curse of the) Torah (of conversion to Jewish identity or being born Jewish) (since as a Jew, and as the Messiah, he is therefore expected to keep it perfectly and have no sin, and does so for our sake), 5to redeem those (also) under (the curse of the) Torah (of conversion to Jewish identity, or being born Jewish) (wherein which we do fail by not keeping it perfectly, and are thus cursed if we cling to our identity in the sinful nature in order to merit eternal life), that we might receive the full rights of sons (because we have clothed ourselves in his identity: that of a perfectly Torah-observant Jewish man who is also the Son of G-d). 6Because you are sons (because of Yeshua’s identity as G-d’s Son), G-d sent the Spirit of his Son into our hearts (as evidenced by what we saw in you when we preached this way to eternal life to you), the (same) Spirit who calls out, “Abba, Father.” 7So you are no longer a slave (nor a child who is no different than a slave, subject to the curse of the Torah), but a son (because Yeshua is the Son of G-d, and we have his identity); and since you are a son, G-d has made you also an heir (to eternal life, just as Yeshua is the first of all of us who identity with him, to rise to eternal life).

8Formerly, when you did not know G-d, you were slaves to those who by nature are not gods. 9But now that you know G-d—or rather are known by G-d (by his unmerited favor upon you to know Messiah Yeshua)—how is it that you are turning back to (those who by nature are not gods, your sinful nature, the world, which are) those weak and miserable principles (which demand you identify with the world instead of Messiah)? Do you wish to be enslaved by those who are not gods(, your fleshly desires, and the condemnation that goes with it,) all over again? 10You are observing special days and months and seasons and years! (Great! You should be doing those things! But) 11I fear for you, that somehow I have wasted my efforts on you (since it seems you are so easily duped into accepting a conversion to Jewish identity as a means to meriting eternal life. It is only through our identity in Messiah Yeshua that we have eternal life, and not by this false teaching that eternal life is gained by converting to a Jewish identity, or being born Jewish!)

12I plead with you, brothers, become like me (who gave up my hope in my Jewish identity for eternal life, and instead accepted Messiah Yeshua’s identity as my hope for eternal life), for I became like you(, you who were humbled too, and realized that you can only cling to identity in Messiah Yeshua for the hope of eternal life). You have done me no wrong(, only wrong to yourselves if you go through with a conversion to Jewish identity as your hope for eternal life). 13As you know, it was because of an illness that I first preached the way to eternal life to you. 14Even though my illness was a trial to you, you did not treat me with contempt or scorn (as some of you are now being led to do so by those promoting this false teaching). Instead, you welcomed me as if I were an angel of G-d, as if I were Messiah Yeshua himself(, which is the point I am making that that is how we should see one another). 15What has happened to all your joy (and the freedom of fellowship that you had with one another)? I can testify that, if you could have done so, you (Gentiles) would have torn out your eyes and given them to me (a Jew). 16Have I now become your enemy by telling you the truth?

17Those people (who are pushing the package deal of conversion-to-Jewish-identity-for-sake-of-eternal-life line) are zealous to win you over, but for no good. What they want is to alienate you from us (who are preaching the message of the way to eternal life for you, through Messiah Yeshua), so that you may be zealous for them (and their teachings, which on top of alienating you from eternal life, also include the teaching to alienate yourselves as converted Jews from any and all Gentiles, no matter if they are fellow believers in Messiah). 18It is fine to be zealous(, for we too are zealous of these things such as keeping the Torah out of love for Messiah and others, and converting to a Jewish identity), provided the purpose is good, and (I desire) to (see you) be so always and not just when I am with you. 19My dear children, for whom I am again (due to this false teaching) in the pains of childbirth until Messiah is formed in you (as your lone hope and identity for meriting eternal life), 20how I wish I could be with you now and change my tone (with which I have been writing this letter in), because I am perplexed about you (and don’t know why you have been duped by this teaching concerning conversion to Jewish identity for the purpose of gaining eternal life)!

21Tell me, you who want to be under (the curse of the) Torah, (and return to your former state of Torah-breakers without hope,) are you not aware of what the Torah says? 22For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. 23His son by the slave woman was born in the ordinary way (through the act of man); but his son by the free woman was born as the result of a promise (which G-d gave to him).

24These things may be taken figuratively, for the women represent two covenants. One covenant is from Mount Sinai (representing the result of breaking the covenant, which is the curse of the Torah) and bears children who are to be slaves (to sin): This is Hagar. 25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem (which continues to break the covenant and is still without hope for eternal life since it chooses not to place its hope for eternal life in the identity of the Messiah, but rather in itself), because she is (still) in slavery (to the sinful nature) with her children (who like all children of slaves, are destined to be slaves, in this case, they are slaves to the curse of the Torah until Messiah is formed in them). 26But the (other covenant is also from Mount Sinai representing the result of the One, the Messiah, who keeps the covenant perfectly, and merits eternal life, and bears children who are to be free of the curse of the Torah. This is Sarah. Now Sarah stands for the promise given to Abraham that came before the giving of the Torah at Mt. Sinai and corresponds to the future city of) Jerusalem that is above (and) is free (from the condemnation of the curse of the Torah which is the current condition of the present city of Jerusalem), and she(, Sarah, the Jerusalem that is above,) is our mother (and is who we also identify with if we in fact identify with the Messiah who keeps the Torah perfectly and by whose merit we have eternal life). 27For it is written:
“Be glad, O barren woman (Sarah),
who bears no children (in a natural way, but instead relies on a promise);
break forth and cry aloud,
you who have no labor pains;
because more are the children of the desolate woman (Sarah)
than of her (Hagar) who has a husband (who gives birth to slave children through Hagar. Sarah has more children because her identity blesses all nations with eternal life, whereas Hagar has less children because her identity curses those who choose to identify with her reliance on her own identity for meriting eternal life, which is the identity of a slave to sin, and the identity of one condemned under the curse of the Torah, even though Abraham, of whom the promise came, and later the Torah was added to for the purpose of revealing who his “Seed,” is, is the husband of both Sarah and Hagar, and thus the father of both sons from each woman.)

28Now you, brothers (believing Gentiles), like Isaac, are children of promise (and thus like Isaac, are identified with him, because you have identified with Messiah Yeshua). 29At that time the son born in the ordinary way (those who place their hope for eternal life in conversion to Jewish identity, or being born Jewish) persecuted the son born by the power of the Spirit (those who place their hope for eternal life in Yeshua’s identity). It is the same now. 30But what does the Scripture say? “Get rid of the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son.” (For those who rely on their Jewish identity in order to merit righteousness to eternal life, and therefore do not rely on the identity of Messiah Yeshua whose righteousness merits to eternal life, will themselves not inherit eternal life.) 31Therefore, brothers, we are not children of the slave woman (whose children are condemned by the curse of the Torah, because they place their hope for eternal life in their own Jewish identity which does nothing to change their charge by the Torah to them as those who are Torah-breakers), but of the free woman (whose children are free from the curse of the Torah because we have placed our hope for eternal life in the identity of Messiah Yeshua, the perfect Jewish Torah-keeper whose merit extends to us and by whom we are declared as righteous, and thus deserving of the inheritance of the blessing of eternal life).

Galatians 5

1It is for freedom (from our sinful natures, and the curse of the Torah) that Messiah has set us free. Stand firm, then, and do not let yourselves be burdened again (as you were before you Gentiles were believers in Messiah) by a yoke of slavery (to your old sinful natures and thus fall under the curse of the Torah).

2Mark my words! I, Paul, tell you that if you let yourselves be converted to a Jewish identity (for the purpose of meriting eternal life by that identity), Messiah will be of no value to you at all. 3Again I declare to every man who lets himself be converted to a Jewish identity (for the purpose of meriting eternal life by that identity) that he is obligated to obey the whole Torah (of conversion to a Jewish identity, or those born Jewish and who rely on that identity as their hope for eternal life, rather than in the identity of the Messiah,) (which also identifies such a man as one who has rebuilt what he destroyed when he first came to Messiah, and is thus then serving the sinful nature of the old condemned man who is under the curse of the Torah; and who then is required that he also alienate himself from all Gentiles, including Gentiles who believe in Messiah Yeshua). 4You who are trying to deserve eternal life by Torah (of conversion to Jewish identity, or born Jewish) have been alienated from Messiah; you have fallen away from unmerited favor (and have embraced the lie that your own identity as a Jew is your merit for righteousness that leads to eternal life). 5But by a trusting obedience we eagerly await through the Spirit the righteousness for which we (as those identified in Messiah Yeshua) hope. 6For in (the identity of) Messiah Yeshua neither Jewish identity nor Gentile identity has any value. The only thing that counts (towards eternal life) is a trusting obedience expressing itself through love (as described by the Torah which contains instructions in conversion to Jewish identity, and being born Jewish).

7You were running a good race (towards eternal life). Who cut in on you (towards that goal of eternal life by presenting you a false way to eternal life through Jewish identity) and (thus) kept you from obeying the truth (of the way to eternal life as being identified in Messiah Yeshua)? 8That kind of persuasion does not come from the One (G-d) who calls you. 9″A little yeast works through the whole batch of dough.” (This single lie has worked its way through the entire congregation!) 10I am (sadly) confident in the Lord that you will take no other view (than to go through with Jewish conversion for the sake of meriting eternal life). The one who is throwing you into confusion will pay the penalty (of breaking Torah), whoever he may be (among you). 11Brothers, if I am still preaching conversion to Jewish identity as the way to eternal life, why am I still being persecuted? In that case (if the way to eternal life is through Jewish identity, then) the offense of the cross (which offends the sinful, natural self,) has been abolished(, and made of no effect in condemning all of us Torah-breakers, since it would have no effect in setting us free from the curse of the Torah, which is death). 12As for those agitators, I wish they would go the whole way and emasculate themselves (for then at least as eunuchs they wouldn’t be able to draw near to the service of the Temple, and perhaps be forced to realize that their work for a new identity for the purpose of meriting eternal life, didn’t give them anything at all in regards to actually getting closer to redemption, let alone to eternal life)!

13You, my brothers, were called (by G-d) to be free. But do not use your freedom (from the curse of the Torah) to indulge the sinful nature (which you have put to death by taking on the identity of Messiah as your clothing); rather, serve one another in love (as Messiah Yeshua, the perfect Torah-keeper lives through you). 14(In fact,) the entire Torah is summed up in a single command: “Love your neighbor as yourself.” (There is not a single commandment that is not an act of loving your neighbor as yourself.) 15If you keep on biting and devouring each other (by submitting to your sinful natures), watch out or you will be destroyed by each other (and be duped into forsaking the Messiah, such as you have been over this false way to eternal life through Jewish identity, being promoted by someone among you).

16So I say, live by the Spirit, and you will not gratify the desires of the sinful nature (and fall to the temptation to take on Jewish identity for the purpose of meriting eternal life). 17For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want (but are forced to serve one or the other). 18But if you are led by the Spirit, you are not under (the curse of the) Torah.

19The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of G-d(, for this is the result of following the sinful nature, which some of you want to do when you give up believing that your identity in Messiah Yeshua is what merits you to eternal life, and believe instead that Jewish identity is what merits you to eternal life).

22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness and self-control. Against such things there is no Torah. 24Those who belong to Messiah Yeshua have crucified the sinful nature with its passions and desires. 25Since (our sinful natures are dead and) we (thus) live by the Spirit, let us keep in step with the Spirit (and not follow after our sinful natures who are at odds with the way to eternal life through identity in Messiah Yeshua). 26Let us not become conceited (by claiming we are Jewish with a pedigree to boast of,), provoking (one another to jealousy to be Jewish as we) and envying each other(, when some haven’t converted to Jewish identity yet, when in fact, it is Messiah Yeshua that we should see as our most important identity, and to see him in everyone of us who are believers in Messiah, as by that alone should we have reason to relate to one another).

Galatians 6

1Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. 2Carry each other’s burdens (of keeping the Torah), and in this way you will fulfill the Torah of Messiah (whose burden is truly light). 3If anyone thinks he is something when he is nothing, (if anyone thinks he has merited righteousness that leads to eternal life because he’s Jewish, when he hasn’t merited anything from his sinful nature that can rightly be called righteousness at all) he deceives himself. 4Each one should test his own actions (according to the Torah, and to the fruits of the Spirit I mentioned above). Then he can take pride in himself (in his trusting obedient identity in Messiah Yeshua), without comparing himself to somebody else (who also is identified in Messiah Yeshua), 5for each one should carry his own load (of keeping the Torah, not being conceited, since our load is already carried by Messiah Yeshua).

6Anyone who receives instruction in the word (that he is currently studying) must share all good things with his instructor (which helps keep him accountable, and from going astray).

7Do not be deceived (and be not duped into the alternate way to eternal life proposed by those promoting Jewish conversion for that purpose): G-d cannot be mocked (into accepting one’s merit to eternal life based on their Jewish identity alone). A man reaps what he sows. 8The one who sows to please his sinful nature (by converting to Jewish identity for the purpose of using that as merit to obtain eternal life), from that (sinful) nature will reap destruction; the one who sows to please the Spirit (by a trusting obedience to Messiah Yeshua’s identity to merit them to eternal life), from the Spirit (who gives life) will reap eternal life. 9Let us not become weary in doing good (works as defined by the Torah), for at the proper time we will reap a harvest (in the World to Come) if we do not give up (and fall prey to heresies that remove us from a trusting obedience in Messiah Yeshua). 10Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers(, and not reject any fellowship with them because they are considered “Gentile sinners”).

11See what large letters I use as I write to you with my own hand!

12Those who want to make a good impression (to greater Judaism) outwardly(, for their own egos and deceived sinful natures) are trying to compel you to go through Jewish conversion for the purpose of meriting eternal life. The only reason they do this is to avoid being persecuted for the cross of Messiah (which is an offense to those placing their hope of eternal life in the merit of their Jewish identity alone). 13(Let me reiterate: ) Not even those who are Jewish obey the Torah, yet they want you to be made Jewish through conversion for the purpose of meriting eternal life (so) that they may boast about your flesh(, in order to feel justified in their teaching). 14May I never (need to) boast (about anyone to justify what I believe) except (boast) in the cross of our Master, Messiah Yeshua, through which the world has been crucified to me, and I to the world. 15Neither Jewish identity nor non-Jewish identity means anything (when it comes to deserving eternal life); what counts is a new creation (born about by the Spirit, through a trusting obedience in Messiah Yeshua and his merit which through the promise G-d made to Abraham, merits you to the blessing of eternal life). 16Peace and mercy to all who follow this rule, even to the Israel of G-d.

17Finally, let no one cause me trouble (because of this letter, saying I do not know what I am talking about), for I bear on my body the marks (of persecution) of (which) Yeshua (said those who follow him would also bear as he).

18The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

Question, why does Paul preface this, speaking to Romans if in fact he is making the case that they aren’t to bother with the law at all? Since Paul says this, it is very clear then that one can not understand what Paul is saying in Romans without first knowing and understanding the Torah!

Romans 7:1-6
1 Do you not know, brothers—for I am speaking to men who know the law—that the law has authority over a man only as long as he lives?
² For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage.
³ So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man.
⁴ So, my brothers, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit to G-d.
⁵ For when we were controlled by the sinful nature, the sinful passions aroused by the law were at work in our bodies, so that we bore fruit for death.
⁶ But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.

One should ask this very obvious question: if Paul is writing to “men who know the Torah,” then how can anyone understand what he writes in Romans without first knowing the Torah? At best such a person would only see very dimly what he’s talking about, and at worst their conclusions could wind up contradicting the very Torah he is teaching from. Do you see the danger in removing the foundation of truth from the teaching and practice of the believers of G-d in Christ? Romans 7 is my favorite passage of all of Paul’s writings. Let’s go on:

When comparing the analogy Paul gives with the explanation Paul gives, in Romans 7, ask yourself these questions when doing the comparison:

1. Who dies.

Paul’s Analogy: The first husband.
Paul’s Explanation: “my brothers, you also died to the law”

2. Who remains?

Paul’s Analogy: the wife.
Paul’s Explanation: “the law” (for you, the first husband, died to it, remember?)

3. Who lives to the wife after the first husband dies?

Paul’s Analogy: the second husband.
Paul’s Explanation: “you belong… to him who was raised from the dead”

4. How many wives are mentioned in the analogy?

Answer: One.

5. If the second husband marries the same wife which the first husband died to, then who is this wife, which the second husband is married to?

Paul’s Analogy: the wife.
Paul’s Explanation: “the law,” is also called “him who was raised from the dead”

To stay consistent with the analogy to the explanation, one can only conclude that Paul is saying that the wife is the Torah that condemned the sinner, and is the same wife, then called the Messiah, that the regenerated saint belongs to!

And is this not so? Is not the standard Jesus lives (the Torah) the very standard that condemns sinners, but is also the very standard which he kept perfectly for the sake of the justification of saints who trust in him? Is not the Torah the full and complete description of the perfect Messiah? Is it not written that Jesus is the “Word of G-d made flesh?” and elsewhere it is written that G-d’s Word is living, which the Messiah can rightly be called the Living Torah?

So then, when our sinful natures (first husband) die to the Torah (the wife), which is the Messiah, it is our new natures (second husband) that is alive to the Torah, which is the Messiah (the wife), by what he did.

Notice then that Paul is teaching that the Torah’s relationship with sinners functions to condemn them to death, but when one becomes a saint, that relationship changes to where now the Torah, which is the Messiah living in us, functions to have us live in the Spirit by what he did, and not what we do. What’s this? When we live in the Spirit we keep the Torah? But this is precisely what Paul says next:

Romans 7:14
“We know that the law is spiritual.”

The Torah is spiritual? Of course. It is only lived by those who are spiritual. It condemns all those who live in the flesh.

And in classic rabbinic teaching, after giving the analogy, and the explanation, he then launches in the application of just exactly how we, the first husband with the sinful nature, dies to the wife, the Torah, the Messiah, and then how we, the second husband with the new nature lives, to the Torah, the Messiah, and concludes in Romans 7:24-25:

“Who will rescue me from this body of death? Thanks be to G-d—through Jesus Christ our Lord! So then (because I am saved from this body of death by Jesus Christ), I myself in my mind am a slave to G-d’s law, but in the sinful nature a slave to the law of sin.”

Notice the difference. In his mind, now as a saint, he is a slave to the Torah; but in the sinful nature he is a slave to sin. It follows his entire application, explanation, and analogy. We miss this totally when we don’t let Paul speak for himself and insert our own anti-Torah bias in the text. This is Romans 7.

“For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”

That “for” is explaining the reasoning behind only the four prohibitions. In short – and I will go into detail in this later – it was expected that formerly pagan converts needed to do something with which to be able to participate in the community of Israel. This minimum list was all that was needed to be placed upon the new believers from the nations at the start of their “turning” to the Messiah, “for” or “because” it was expected that once they were in the door, they would hear “Moses …preached in every city from the earliest times and is read in the synagogues on every Sabbath.” In other words, it was expected that no further burden was necessary to be placed upon newly believing converts from the nations in order to begin integrating them into Jewish community. This was the answer to the charge that the believers from the nations needed to be “circumcised” ie go through the ritual of Jewish conversion before participating in “Moses.”

In short conclusion, the believers from the nations were expected to learn and do “Moses” because they were to be recognized, at least in Messianic communities, as fully co-equal participants and citizens of Israel and the Torah, with no initial entry cost or behavioral burden other than four immediate requirements which were all a direct response to their former life as idol-worshiping pagans and the practices associated with a pagan lifestyle. All four prohibitions are solidly rooted in clear Torah commandments, and engaging in such activities is contrary to Jewish community participation requirements. The expectation was that the converts would learn “Moses,” implying that there was a lot more to be done by a new believer from the nations than just these four prohibitions (After all, “love G-d” and “don’t murder” aren’t listed as one of the four, but certainly everyone agrees that at least new believers are expected to observe such). By going to the synagogues to learn “Moses,” the new believer was free to integrate more into the community and engage in a change of lifestyle – just as many do to this very day. After all, one doesn’t become 100% Torah observant overnight – especially if it’s something totally foreign to them.

G-d shows us mercy as we are “being transformed into (Messiah’s) likeness with ever-increasing glory” (2 Corinthians 3:18). An oak tree does not sprout overnight. Neither can we expect those foreign to a Torah lifestyle to immediately pick up what many (including ourselves) have taken years to learn and apply to our lives. The Jerusalem Council recognized this, and this is what seemed agreeable also to the Spirit of G-d, who extended them the same mercy when the new believers from the nations were given the Spirit of G-d by the evidence of the Spirit upon them. This proof was recalled in the deliberations in Acts 15, along with scriptural texts proving that this was not an unknown concept to the scriptures.

Below is a paper written that examines the matter for fully:

INTRODUCTION

One of the largest riffs between Messianic Jews and Gentile Christians is the nearly 2,000 year old argument about the Torah and its relationship to believers in Yeshua of Nazareth. The central matter is “What exactly did the Jerusalem Council in Acts 15 really decide regarding the Torah?” The key scriptures to be investigated are Acts 15:19-21. This paper is akin to an archaeological dig, set in Jerusalem, where a great artifact has been discovered. The desire of the archaeologists is to preserve what has been left behind, protect the integrity of the find for future learners, and interpret the meaning by examining the object and its surroundings. Through analysis of the historical and literary context, translation, and exposition through observation and interpretation, this paper will deliver an application for believers concerning the Torah’s true place in the lives of those who belong to Messiah.

CONTEXT OF THE PASSAGE

Literary Context

It has been established from patristic tradition that the author of Acts is Luke. The date of this scripture varies from the early 60s, perhaps earlier, but certainly before 70 C.E. Acts is Luke’s sequel to The Gospel of Luke and both documents are addressed to a Theophilus. Luke’s preference for sequence and order remains true throughout Acts. While the first section of Acts is focused on Peter, Luke turns his attention in 12:25-16:5 to Paul and his encounters with various Gentiles which contains the base section for this paper.

The book of Acts is unique in that it introduces over four hundred words that are not found anywhere else in the New Testament. Furthermore, sixty of these words only appear in Luke’s Gospel, which also introduces 250 words not found anywhere else in the New Testament (Elwell and Yarbrough, p. 212). Suppose, in the archeology analogy, a worker discovers an oil lamp that is completely different from any other previously found. It can be easily dated but its shape and style give no clue as to what class of person may have used it, whether it was commissioned as a gift or mass produced; even the interpretation that it was truly an oil lamp should be investigated because it could be a work of art. This is the dilemma of many of the passages in the New Testament and Luke’s uncommon vocabulary suggests that scholars should take a closer look into his writings.

Historical Context

The entire book of Acts tells of the spread of the Gospel to far places. This means that the same salvation that had come to the Jews had also come to the Gentiles. The areas the Good News spread were not the “melting pot” of cultures that America enjoys today. Distinct lines between Jew and Gentile had been drawn.

Different kinds of opposition to the Gospel (and to Paul) are themes in Acts. While Paul was preaching that salvation was a free gift of G-d not to be earned, many Jews rejected Yeshua and His ultimate sin-sacrifice. Many theologians and pastors teach that because of this, Paul became an apostle to the Gentiles because of this rejection of Yeshua. However, the book of Acts and Paul’s own letters indicate that Paul was commissioned as an apostle to the Gentiles and that he continually attended synagogue services every Shabbat (Sabbath) where he offered the Gospel of Messiah Yeshua faithfully to the Jews (Cornu and Shulam, p. xxxv).

As Luke was writing Acts, Jewish believers in Messiah were still worshiping and fellowshipping among non-believing Jews both in the Temple and in synagogues throughout Israel and abroad. In fact, Jews and Gentiles who believed in Yeshua were called Nazarene Jews–”Christianity” was actually considered a sect of Judaism (Lancaster, p. 14). However, the Gospel was sent out from Jerusalem at a time when the Jewish people were already on guard from assimilation into pagan cultures due to the Hellenization of the area.

Bible scholar and teacher Daniel Lancaster identifies three classes of people Paul generally spoke to within the synagogues: Jews, proselytes, and G-d-fearing Gentiles (Lancaster, p. 17-18). As the message of the Gospel spread, the number of G-d-fearing Gentiles increased and they began flocking to the synagogues to learn more. Lancaster notes that to Evangelical Christians, having a crowded, mixed audience would be a G-d-send; but to the non-believing Jews, the potential of a Gentile majority in the synagogues was considered a threat to Jewish identity. What was this threat exactly? Lancaster summarizes, “They were jealous that the message of the Gospel was compromising the particularity of their theology. The message of the Gospel was throwing the doors of Judaism wide open to the Gentile world” (Ibid., p. 19).

As a final note towards the historical context of Acts 15:19-21, the information above corresponds to the stated reason the council convened in acts 15:1-2, “Some men came down from Judea and {began} teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’ And when Paul and Barnabas had great dissension and debate with them, {the brethren} determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.”

STRUCTURAL ANALYSIS AND TRANSLATION

The point of the passage in Acts 15:19-21 is to establish a halakhah (a Hebrew term meaning “a way of walking” or rule of faith) regarding the inclusion of the Gentiles. Luke is careful to record all of the arguments–should Gentiles turning to G-d be circumcised (a ritual of conversion) and accept the yoke of Torah upon themselves in order to establish salvation? Note that the context demands verses 19-21 be interpreted as to what, specifically, Gentiles should do upon being saved in order to be accepted into a Jewish community that has placed its faith in Yeshua the Messiah.

The key words in this passage are epistrephousin “turning,” Moses gar “for Moses,” and anaginoskomenos “being read.” epistrephousin is in the Present Active Participle Masculine Plural Dative form. It means “to turn about,” or “to turn around,” and “to revert.” What is significant to this passage is its Present Tense, Active, Participle form. The Present Tense used here is descriptive of an action currently happening. Another feature of this verb is its Participle form. It appears as an Attributive Participle modifying the pronoun tois, “those.” An acceptable translation of this verse could be, “Wherefore I judge not to trouble those while they are turning from the Gentiles back to G-d.” This passage therefore should not be read as “those who have already turned back to G-d.”

The “For Moses” phrase in verse 21 is a conjunction that connects the four prohibitions in verse 20. It provides the reason, explanation, and justification for these prohibitions.

Finally the word anaginoskomenos in the Present Passive Participle Masculine Singular Nominative form is translated “being read” which modifies the noun “Moses” and speaks specifically of the Torah. This is significant here. Daniel Lancaster states that the word is typically used to signify public readings of the Torah in synagogue on the Sabbath (Lancaster, p. 815).

OBSERVATION AND INTERPRETAION

As a response to the men coming from Judea claiming that salvation comes from being circumcised (verse 1), the Apostles and elders, in light of what G-d was doing with the Gentiles according to Paul and Barnabas (verse 12), decided to stop troubling the Gentiles with the yoke of Torah which has nothing to do with salvation. In contrast, the Jerusalem Council decided to write to these G-d-fearing Gentiles and prohibit four things: idols, fornication, things strangled, and blood. Why these four prohibitions? Dr. David Stern comments, “The requirements…were primarily practical social requirements for fellowship between Jewish and Gentile believers. A Gentile who did not immediately observe all four prohibitions would so offend his Jewish brothers in the faith that a spirit of community would never be able to develop (Stern, p. 278).” These changes in the Gentiles’ behavior were necessary in order to gain acceptance into the Jewish congregations so that they could, eventually, learn the Torah and live it out.

The four prohibitions were not to become the only Torah standards by which all Christians everywhere would be bound for all time. This is evident in the conjunction “For Moses” of verse 21. Since the context of this verse pertains to the public readings of the Torah in the synagogues on every Sabbath, the Jerusalem Council thought it good to immediately bind the Gentiles “turning” to G-d with the understanding that they would be attending synagogues with the Jews on Shabbat. Why would the Council want this? The answer is obvious–so that the G-d-fearing Gentiles, now grafted in to Israel, could learn the Torah, do the Torah, and live righteously as empowered by the indwelling of the Holy Spirit. This is apparent in Paul’s writing in 2 Timothy 3:16-17, “All scripture [is] given by inspiration of G-d, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of G-d may be perfect, thoroughly equipped for every good work.”

APPLICATION/CONCLUSION

Tim Hegg, M.Div., Th.M., gives a parallel summary, “The vision of the prophets is that the nations would come to Jerusalem to celebrate the feast of Sukkot (Feast of Tabernacles), the mo’ed (appointed time) that consummates the festival cycle (Zechariah 14:16ff). They would worship the G-d of Israel, sitting together in the sukkah (booth or tabernacle). This is not some perfunctory duty, for the nations have come to seek Israel’s covenant G-d, grasping the hem of a Jewish person as an entreaty to learn of Israel’s G-d and enter the covenant. The point of this prophecy is that the Gentiles should ‘go with’ the Jew to learn and to worship, not find their own separate worship and identity” (Hegg, p. 63).

There are not two Torahs–one for the Jew and one for the Gentile. There are not two ways of salvation. Only under one name is a person saved–Yeshua our Messiah. Since He is the same yesterday, today, and forever, His ways nor His halakhah change. The beloved apostle says in 1 John 2:5-6, “By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.” The Word of G-d became flesh and walked among us as a Rabbi and a Torah-keeping Jew. He ascended into heaven as a Torah-keeping Jew and He will return to earth as a Torah-keeping Jew (May it be speedily, in our day!). The picture of the Messianic reign in Zechariah, among other prophets, implies that Jews and Gentile alike will be in Israel living as “one new man” who make up all of Israel and are entitled to all of the blessings and wealth of the land but who are also subject to the King’s rules–the Torah.

During the last two thousand years, the Christian church has looked at scripture with ignorance and often times through anti-Semitic lenses. Christians have missed the point of Acts 15:19-21. These verses come to teach all who want to draw close to the G-d of Abraham, Isaac, and Jacob that salvation is wrought through faith in Yeshua alone and further instruction comes by associating with believing Jews who can continue to instruct them, as Paul, James, Peter, John, and others did, in the ways of righteousness–the royal Torah of G-d. Modern Christians ought to delicately but purposefully clear away the rubble and debris of xenophobia, anti-Semitism, ethnocentrism, and Replacement Theology from artifacts like Acts 15 and other passages like them who seem to abrogate or destroy the Torah, and seek to understand and interpret these “scriptural finds” within their proper setting–Judaism.

Believers should also consider our Master’s warning in Matthew 5:17-19, “Do not think that I came to abolish the Torah or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Torah until all is accomplished. Whoever then annuls one of the least of these commandments, and teaches others {to do} the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches {them,} he shall be called great in the kingdom of heaven.” With these words in mind how could Christians ever accuse Paul, Peter, or the Jerusalem Council of doing away with the Torah? For by Yeshua’s own mouth they would be condemned to being the least in the kingdom of heaven–a position for which not one of the twelve disciples or Paul would jockey. Why should modern day disciples settle for less? It is time the Christian church mature past the days of Acts 15 and seek to establish bonds with the Jewish people with a sincere heart to learn from them and to petition G-d as did king David in Psalm 119:18, “Open my eyes, that I may behold wonderful things from Your Torah.”

WORKS CITED
Brook, James A., and Carlton L. Winbery. Syntax of New Testament Greek. Lanham, MD: University Press of America, 1979.
Cornu, Hilary Le and Joseph Shulam. A Commentary on The Jewish Roots of Acts. Jerusalem: Academon, 2003.
Elwell, Walter, A. and Robert W. Yarbrough. Encountering the New Testament. Grand Rapids: Baker Academic, 2005.
Hegg, Tim. It Is Often Said. Littleton, CO: First Fruits of Zion, 2006.
Lancaster, D. Thomas. The Mystery of the Gospel. Littleton, CO: First Fruits of Zion, 2003.
——. Thomas. Restoration. Littleton, CO: First Fruits of Zion, 2005.
Lancaster, Daniel. Torah Club Volume Two: Shadows of the Messiah. Littleton, CO: First Fruits of Zion, 2005.
Martin, Ralph P. New Testament Foundations Volume 2. Eugene, OR: Wipf and Stock, 1994.
Stern, David H. Jewish New Testament Commentary. Clarksville, MD: Jewish New Testament Publications, 1992.