Judgement, Kingdom of God and Torah
Meditation 21
Why is a judgement of war decreed over this nation and those around about?
"Thus he looked for justice but behold, bloodshed; for righteousness, but behold a cry of distress"
Yahwah looks across the nations for these two qualities in the nations. He looks especially at Israel for Israel is his vineyard. It would be his special possession among the nations, if the people had listened to his voice and kept his covenant which was the 10 words spoken from Sinai. As we can see he is looking firstly for justice. But what does he see, bloodshed.
What is the significance of bloodshed?
When the scripture talks about bloodshed as opposed to justice it is talking about the sheeding of bllod without cause. This blood then makes the land unclean and cries out for justice. It will not stop crying out for justice, first against the culprit who shed it and then against his seed and also against the nations where it was shed. Until the righteous blood shed without cause is avenged the whole nation is without Yahwah’s peace. The nfirst exaple of the blood crying out for vengeance is the blood of Abel. He was more righteous that his brother Cain, but Cain shed is blood. He shed it where no one could know it, secretly. However Yahwah heard the blood crying out for justice. The land, and that generation lost any peace they had because blood had been shed and unavenged. The land was then unclean. So to deal with that situation Cain was judged by Yahwah as each man will be on judgement day.
Yahwah "Where is Abel your brother?"
Cain I do not know. Am I my brothers keeper?
Yahwah What have you done?
Cain (silence)
Yahwah The voice of your brothers blood is crying to me from the ground.
So we see Cain was given an opportunity to confess and even perhaps repent. Instead he refused to take responsibility, for his action. He may have thought he had gotten away with murder, but the blood sppoke. The blood had a voice and it spoke out of the ground. This will be the same for every murderer throughout history. From Abel to Zechariah and beyond. All the blood shed without cause or all the blood of war shed in peacetime, perhaps in riots, or the murders of the Mafia or gang warfare, or the Arabs killing Jews or the Jew killing Arabs all cause the ground to become louder and louder. Imagine the number of killings withiout cause in all the places where Christian villages are being slaughtered wholesale in Indonesia, Sudan, Somalia, all of this creates more and more of a din. In Israel all the blood shed during Arab riots and any bloodshed by an unstable Jew all of this will cause a din in the ears of heaven. Peace is removed from the atmosphere around each city and Messiah’s, peace returns to him because there is no man of peace in the town. We must be aware that innocent blood doesn’t quieten itself until it is satisfied with justice. Let us see the approaches justice can take to cleanse the land and allow peace an opportunity to enter and stop a just blood bath having to occur.
How did God judge Cain for shedding innocent blood?
First we see that Yahwah gave Cain an opportunity for confession and repentance. This is what is done to all mankind by the spreading of the Gospel of the Messiah Yeshua. Every man is given an opportunity by God to answer the questions "Where is your brother ? This question does not indicate that we have acted criminally to our brother. However since we know we have Yahwah gives us a chance to volunteer the information. Here he does not even ask us directly about our wrongdoing. If we are sorry for our wrong. At this point we might confess to God and beg his mercy and forgiveness. This could even be seen as our conscience
The Torah of God and the Kingdom of God
The New Covenant comes as a fulfilment of the prophecy of Yahwah through Jeremiah. The prophecy states : "I will put my Torah within them, and on their heart I will write it; and I will be their God, and they shall be my people". So clearly under the New Covenant the status of the Torah changes. It is a Torah written by God on the heart of Israel and Judah and it is a Torah "put with in them.
So we could fairly ask the question, if this event is planned to take place after Jeremiah’s time, what is the relation of Israel and Judah with the Torah, before this New Covenant compare that with the relationship with the Torah of God after this New Covenant.
Well we can see where the Torah of God was at the time of Yeshua son of Nun. For it says in Joshua 24 "So Yehoshua made a covenant with the people that day. And made for them a Chuq and a Mishpat in Shechem. And Yehoshua wrote these things in the Book of the Torah of God"
So here we have another covenant linked with the Torah of God. Only this time the writer is Yehoshua and the medium is not the heart of the Israelites but some medium external to the people. So we see the relation between the Torah of God and the people is different to that under the New Covenant.
Now the New Covenant was made after the proclamation of the Kingdom of Heaven, by Yeshua the Nazarene and his disciples. Of this Kingdom it is said "Unless a man is born from above he can not see the Kingdom of God and it is also said by Mashiach that unless a man is born of water and Spirit he can not enter the Kingdom of God. So the Kingdom of God like the Torah under the New Covenant is Spiritual.
The Kingdom of God has a number of secrets which are revealed only to the lovers of Mashiach, those who are willing to do his Mitzvoth.
These secrets of the Kingdom of God are called mysteries (sod(ot) 70+406) and the Mashiach said to his disciples "To you it is granted to know the secrets of the Kingdom of heaven, but to them it has not been granted"
To those who were not granted permission to know the secrets everything came in parables. So the permission for the disciples was to have explanations of the parables. However in the New Covenant we do not have recorded the explanations of all the parables. Now the Mashiach goes on to explain that "For whoever has, to him shall more be given, and he shall have an abundance, but whoever does not have, even what he has shall be taken away from him".
In the context it appears that the things possessed is the permission to know. The knowledge given of some parables appears to help to give understanding of others for of one parable the Mashiach said to his disciples regarding the parables of the sower "Do you not understand this parable? And how will you understand all the parables?
So we see this parable would appear to be the most basic of the parables and to contain with in it basic principles to help us to understand the other parables.
Torah of God.
The Rabbis teach that the Torah can be expounded on four levels. These are Peshat, the simplest level of meaning, Remaz, where the Torah makes allusions to other things, Derash, which is understanding which comes through investigation and Sod, secrets or mysteries. As we can see the Kingdom of God was being reveled to the disciples as the deepest of four level, the level of secrets. The Rabbis consider that the secrets of the Torah are contained in the Oral Torah "the structure and way of study are not given to everybody" It is contained in a system they call the Kabalah. This word is siad to be linked to two roots. The first is to receive and the second is to make correspondences. This second meaning fits with the development of the understanding of the secrets of the Kingdom of God.
We can know some of the secrets because the gospels tell us the explanation of some of the parables. However the Apostles Paul show us that to understand secrets of the Kingdom we need the Spirit of Wisdom, revelation and understanding. Then with the method of corespondences we can begin to understand on this deep level of the Kingdom of God. Because the Kingdom is Spiritual most of the teaching is on this deep level. For this level is Spirit even as the Kingdom and the Torah of God are spiritual.
Principles for understanding secrets (Sodot) of the Kingdom of Heaven"
Nothing is hidden(satom 506), except to be revealed(igaleh 48). So by the spirit of revelation we can get knowledge of hidden things. To receive this Spirit we need to pray. Mashiach said the Spirit of truth willlead us into all truth. In some senses dreams and visions come under this category of revelation.
Nor has anything been secret(nelam 190), but that it should come forth (galoy 49).
Explanation of parables by the Mashaich openly in the text of the gospels
Comparisons of images in different parables. For examples the use of seeds as the word of God in different parables
Prayer for the interpretation of dreams, visions, pictures and tongues. We have the examples of Daniel and Joseph, to see this principle at work. They both maintain that interpretation belongs to God.
We do speak a wisdom among those who are mature, a wisdom, however not of this age, nor of the rulers of this age, who are passing away, but we speak God’s wisdom in a secret (sod 70), the hidden (hanistarah (720) which God predestined before the ages to our glory;…which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of Glory. So we see the wisdom needs to be understood. We can ask how are we to understand this wisdom? the Apostle answers "For to us God revealed ..in the Spirit.
Now we have received not the spirit of this world but the Spirit who is from God. That we might know the things freely given to us by God. Which things we speak not in words taught by human wisdom, but in those taught by the Spirit. To judge of one thing in connection with another or comparing spiritual with spiritual
The Spirit searches all things even the depths of God …Even so no one knows the thoughts of God except the Spirit of god
(9) Here is wisdom, let him who has understanding compute the number of the beast, for it is a man’s number.
The Positive Torah relations to the Kingdom of God
1 and 2 Thessalonians, the Torah is not mentioned.
He who effectually worked for Peter with the gospel of the circumcision, efeectually worked for me also to the goim. And recognizing the grace that had been given to me Yacov and Cephas and John who were reputed to be pillars , gave to me and barnabus the right hands of fellowhip, that we might go to the Goim, and they to the circumcision.
If you being a Jew, live like the Goim and not like the Jews, how is it that you compel the Goim to live like Jews?
1 We are Jews by nature, and not sinners from among the Goim
Nevertheless knowing that a man is not rendered just or innocent by works of a Torah
but through faith in Mashiach Yeshua. (Yeshua said "You shall die in your sins; for unless you believe I am, you shall die in your sins"
Even we have believed in Mashiach, that we may be rendered just or innocent by faith in Mashiach,
and not by works of a torah;
since be works of a torah shall no flesh be rendered just or innocent. ( Yeshua said "Did not Moses give you the Torah? But none of you carries out the Torah
But if , while seeking to be rendered just or innocent in Mashiach, we ourselves have also been found sinners,
is Mashiach then a minister of sin? May it never be!
For if I rebuild what I have once destroyed, I prove my self to be a transgressor
For through a torah I died to torah, that I might live to God. (Comment; Ps 32 states How blessed is he whose transgression is forgiven, whose sin is covered" Ezek 18 "the soul that sins shall die" Jeremiah 31 "Every one will die for his own iniquity…Behold days are coming when I will make a new covenant…I will forgive their iniquity and their sin I will remember no more" So in the new our sins are both punished and forgiven and we die but we live and the secret is reconciled in Mashiach. Any one who sins under torah, is sentenced to death, however in Mashiach the death sentence is reversed and the immersion in the mikveh bring forgiveness and the new life is in Mashiach.)
I do not nullify the grace of God; for if tzedekah is through a torah then Mashiach died needlessly.
(comment Isaiah 53 states "In his knowledge my Tzadik shall make many Tzadiks, as he will bear their iniquities" "He himself bore the sin of many and interceded for transgressors"
Did you receive the Spirit by works of a torah or by hearing with emunah? Are you so foolish? Having begun with the Spirit are you now ended with the flesh?
(Yeshua comments Truly I say to you among those born of women there has not arisen greater than John the immerser, yet he who is least in the kingdom of heaven is greater than he" "Whoever annuls one of the least of these mitzvoth, and so teaches others, shall be called least in the kingdom of heaven" God comments on Cornelius who is uncircumcised "Your prayer has been heard and your deeds of tzedekah have been remembered before God." Peter :I most certainly understand the God is not one to show partiality but in every nation the man who fears him and does what is right is welcome to him."
The issue is not Torah or no Torah , the issue is, is a man rendered just or innocent by works of the Torah or by hearing the word of God and believing? Both deeds of the Torah and being rendered just or innocent by faith are taught on the authority of the Torah. So it imperative that when we say Torah we know what we are talking about. Today’s Judaism renders the Chumash, Genesis through Dueteronomy as torah. But Paul is not speaking of this when he says Torah. However Paul draws his understanding the way to become just from the Torah (Genesis to Duetoronomy).
The Spiritual reasoning goes:
Does he then , who provides you with the Spirit and works miracles among you, do it by the works of the Torah or by hearing of faith? We can comment. He is saying (I) The promise of the spirit was made to Joel and prayed for by Moses. The Spirit is a great gift from God and very precious. Taking the reciever on to a high level of righteousness. Indeed it is a guarantee of the future inheritance in the Kingdom of God. Now the question is did God give the Spirit to the Galatian churches because the people were doing works required by the Torah or because they heard the word of God preached and believed it or listened to God’s voice ? (Cornelius received the Spirit on hearing the word of the gospel preached). The answer is clear. However many works of the Torah they had done before did not bring the Spirit on to them. It was because they heard the Word of God preached and believed. In other words God responded to the faith of the hearing.
Even so Abraham believed God and it was granted unto him as righteousness.
Now the fact that Paul quotes this straight out of Bereshit means that he is quoting what Jewish tradition now says is the Torah. (I) By quoting this passage as example he is giving full authority to the Torah, as it is understood in Jewish tradition today. He is quoting the five books of Moses which the Jews read through in 54 Sedra’s every year. He is quoting Sedra Leq leqa. This in itself points to the fact that he is not rejecting the Torah as it is understood today. However by citing it as his example he is accepting its authority, in the Kingdom of God.
(II)From the Torah he points out that it was Abraham’s faith which was reckoned to him for Tzedekah. Abraham believed God’s word. (iii) Following this through we can say if we believe God’s word as Abraham did, as said Mashiach "If you were children of Abraham you would do the deeds of Abraham." (
And the scripture (Today Chumash), foreseeing that God would render just or innocent the Goim by faith (emunah) preached the good news to Abraham before hand saying "All nations shall be blessed in you". So here we have the good news of the blessing of the Goim. In contrast to Noah, Abaham is chosen as the vessel. Noah may have a covenant and 7 mitzvoth but it is in Abraham son of Shem, that Yahwah will bless the goim. Again he quotes the Chumash. Again he uses the orthodox Torah as his authority.
Why is a judgement of war decreed over this nation and those around about?
"Thus he looked for justice but behold, bloodshed; for righteousness, but behold a cry of distress"
Yahwah looks across the nations for these two qualities in the nations. He looks especially at Israel for Israel is his vineyard. It would be his special possession among the nations, if the people had listened to his voice and kept his covenant which was the 10 words spoken from Sinai. As we can see he is looking firstly for justice. But what does he see, bloodshed.
What is the significance of bloodshed?
When the scripture talks about bloodshed as opposed to justice it is talking about the sheeding of bllod without cause. This blood then makes the land unclean and cries out for justice. It will not stop crying out for justice, first against the culprit who shed it and then against his seed and also against the nations where it was shed. Until the righteous blood shed without cause is avenged the whole nation is without Yahwah’s peace. The nfirst exaple of the blood crying out for vengeance is the blood of Abel. He was more righteous that his brother Cain, but Cain shed is blood. He shed it where no one could know it, secretly. However Yahwah heard the blood crying out for justice. The land, and that generation lost any peace they had because blood had been shed and unavenged. The land was then unclean. So to deal with that situation Cain was judged by Yahwah as each man will be on judgement day.
Yahwah "Where is Abel your brother?"
Cain I do not know. Am I my brothers keeper?
Yahwah What have you done?
Cain (silence)
Yahwah The voice of your brothers blood is crying to me from the ground.
So we see Cain was given an opportunity to confess and even perhaps repent. Instead he refused to take responsibility, for his action. He may have thought he had gotten away with murder, but the blood sppoke. The blood had a voice and it spoke out of the ground. This will be the same for every murderer throughout history. From Abel to Zechariah and beyond. All the blood shed without cause or all the blood of war shed in peacetime, perhaps in riots, or the murders of the Mafia or gang warfare, or the Arabs killing Jews or the Jew killing Arabs all cause the ground to become louder and louder. Imagine the number of killings withiout cause in all the places where Christian villages are being slaughtered wholesale in Indonesia, Sudan, Somalia, all of this creates more and more of a din. In Israel all the blood shed during Arab riots and any bloodshed by an unstable Jew all of this will cause a din in the ears of heaven. Peace is removed from the atmosphere around each city and Messiah’s, peace returns to him because there is no man of peace in the town. We must be aware that innocent blood doesn’t quieten itself until it is satisfied with justice. Let us see the approaches justice can take to cleanse the land and allow peace an opportunity to enter and stop a just blood bath having to occur.
How did God judge Cain for shedding innocent blood?
First we see that Yahwah gave Cain an opportunity for confession and repentance. This is what is done to all mankind by the spreading of the Gospel of the Messiah Yeshua. Every man is given an opportunity by God to answer the questions "Where is your brother ? This question does not indicate that we have acted criminally to our brother. However since we know we have Yahwah gives us a chance to volunteer the information. Here he does not even ask us directly about our wrongdoing. If we are sorry for our wrong. At this point we might confess to God and beg his mercy and forgiveness. This could even be seen as our conscience
The Torah of God and the Kingdom of God
The New Covenant comes as a fulfilment of the prophecy of Yahwah through Jeremiah. The prophecy states : "I will put my Torah within them, and on their heart I will write it; and I will be their God, and they shall be my people". So clearly under the New Covenant the status of the Torah changes. It is a Torah written by God on the heart of Israel and Judah and it is a Torah "put with in them.
So we could fairly ask the question, if this event is planned to take place after Jeremiah’s time, what is the relation of Israel and Judah with the Torah, before this New Covenant compare that with the relationship with the Torah of God after this New Covenant.
Well we can see where the Torah of God was at the time of Yeshua son of Nun. For it says in Joshua 24 "So Yehoshua made a covenant with the people that day. And made for them a Chuq and a Mishpat in Shechem. And Yehoshua wrote these things in the Book of the Torah of God"
So here we have another covenant linked with the Torah of God. Only this time the writer is Yehoshua and the medium is not the heart of the Israelites but some medium external to the people. So we see the relation between the Torah of God and the people is different to that under the New Covenant.
Now the New Covenant was made after the proclamation of the Kingdom of Heaven, by Yeshua the Nazarene and his disciples. Of this Kingdom it is said "Unless a man is born from above he can not see the Kingdom of God and it is also said by Mashiach that unless a man is born of water and Spirit he can not enter the Kingdom of God. So the Kingdom of God like the Torah under the New Covenant is Spiritual.
The Kingdom of God has a number of secrets which are revealed only to the lovers of Mashiach, those who are willing to do his Mitzvoth.
These secrets of the Kingdom of God are called mysteries (sod(ot) 70+406) and the Mashiach said to his disciples "To you it is granted to know the secrets of the Kingdom of heaven, but to them it has not been granted"
To those who were not granted permission to know the secrets everything came in parables. So the permission for the disciples was to have explanations of the parables. However in the New Covenant we do not have recorded the explanations of all the parables. Now the Mashiach goes on to explain that "For whoever has, to him shall more be given, and he shall have an abundance, but whoever does not have, even what he has shall be taken away from him".
In the context it appears that the things possessed is the permission to know. The knowledge given of some parables appears to help to give understanding of others for of one parable the Mashiach said to his disciples regarding the parables of the sower "Do you not understand this parable? And how will you understand all the parables?
So we see this parable would appear to be the most basic of the parables and to contain with in it basic principles to help us to understand the other parables.
Torah of God.
The Rabbis teach that the Torah can be expounded on four levels. These are Peshat, the simplest level of meaning, Remaz, where the Torah makes allusions to other things, Derash, which is understanding which comes through investigation and Sod, secrets or mysteries. As we can see the Kingdom of God was being reveled to the disciples as the deepest of four level, the level of secrets. The Rabbis consider that the secrets of the Torah are contained in the Oral Torah "the structure and way of study are not given to everybody" It is contained in a system they call the Kabalah. This word is siad to be linked to two roots. The first is to receive and the second is to make correspondences. This second meaning fits with the development of the understanding of the secrets of the Kingdom of God.
We can know some of the secrets because the gospels tell us the explanation of some of the parables. However the Apostles Paul show us that to understand secrets of the Kingdom we need the Spirit of Wisdom, revelation and understanding. Then with the method of corespondences we can begin to understand on this deep level of the Kingdom of God. Because the Kingdom is Spiritual most of the teaching is on this deep level. For this level is Spirit even as the Kingdom and the Torah of God are spiritual.
Principles for understanding secrets (Sodot) of the Kingdom of Heaven"
Nothing is hidden(satom 506), except to be revealed(igaleh 48). So by the spirit of revelation we can get knowledge of hidden things. To receive this Spirit we need to pray. Mashiach said the Spirit of truth willlead us into all truth. In some senses dreams and visions come under this category of revelation.
Nor has anything been secret(nelam 190), but that it should come forth (galoy 49).
Explanation of parables by the Mashaich openly in the text of the gospels
Comparisons of images in different parables. For examples the use of seeds as the word of God in different parables
Prayer for the interpretation of dreams, visions, pictures and tongues. We have the examples of Daniel and Joseph, to see this principle at work. They both maintain that interpretation belongs to God.
We do speak a wisdom among those who are mature, a wisdom, however not of this age, nor of the rulers of this age, who are passing away, but we speak God’s wisdom in a secret (sod 70), the hidden (hanistarah (720) which God predestined before the ages to our glory;…which none of the rulers of this age has understood; for if they had understood it, they would not have crucified the Lord of Glory. So we see the wisdom needs to be understood. We can ask how are we to understand this wisdom? the Apostle answers "For to us God revealed ..in the Spirit.
Now we have received not the spirit of this world but the Spirit who is from God. That we might know the things freely given to us by God. Which things we speak not in words taught by human wisdom, but in those taught by the Spirit. To judge of one thing in connection with another or comparing spiritual with spiritual
The Spirit searches all things even the depths of God …Even so no one knows the thoughts of God except the Spirit of god
(9) Here is wisdom, let him who has understanding compute the number of the beast, for it is a man’s number.
The Positive Torah relations to the Kingdom of God
1 and 2 Thessalonians, the Torah is not mentioned.
He who effectually worked for Peter with the gospel of the circumcision, efeectually worked for me also to the goim. And recognizing the grace that had been given to me Yacov and Cephas and John who were reputed to be pillars , gave to me and barnabus the right hands of fellowhip, that we might go to the Goim, and they to the circumcision.
If you being a Jew, live like the Goim and not like the Jews, how is it that you compel the Goim to live like Jews?
1 We are Jews by nature, and not sinners from among the Goim
Nevertheless knowing that a man is not rendered just or innocent by works of a Torah
but through faith in Mashiach Yeshua. (Yeshua said "You shall die in your sins; for unless you believe I am, you shall die in your sins"
Even we have believed in Mashiach, that we may be rendered just or innocent by faith in Mashiach,
and not by works of a torah;
since be works of a torah shall no flesh be rendered just or innocent. ( Yeshua said "Did not Moses give you the Torah? But none of you carries out the Torah
But if , while seeking to be rendered just or innocent in Mashiach, we ourselves have also been found sinners,
is Mashiach then a minister of sin? May it never be!
For if I rebuild what I have once destroyed, I prove my self to be a transgressor
For through a torah I died to torah, that I might live to God. (Comment; Ps 32 states How blessed is he whose transgression is forgiven, whose sin is covered" Ezek 18 "the soul that sins shall die" Jeremiah 31 "Every one will die for his own iniquity…Behold days are coming when I will make a new covenant…I will forgive their iniquity and their sin I will remember no more" So in the new our sins are both punished and forgiven and we die but we live and the secret is reconciled in Mashiach. Any one who sins under torah, is sentenced to death, however in Mashiach the death sentence is reversed and the immersion in the mikveh bring forgiveness and the new life is in Mashiach.)
I do not nullify the grace of God; for if tzedekah is through a torah then Mashiach died needlessly.
(comment Isaiah 53 states "In his knowledge my Tzadik shall make many Tzadiks, as he will bear their iniquities" "He himself bore the sin of many and interceded for transgressors"
Did you receive the Spirit by works of a torah or by hearing with emunah? Are you so foolish? Having begun with the Spirit are you now ended with the flesh?
(Yeshua comments Truly I say to you among those born of women there has not arisen greater than John the immerser, yet he who is least in the kingdom of heaven is greater than he" "Whoever annuls one of the least of these mitzvoth, and so teaches others, shall be called least in the kingdom of heaven" God comments on Cornelius who is uncircumcised "Your prayer has been heard and your deeds of tzedekah have been remembered before God." Peter :I most certainly understand the God is not one to show partiality but in every nation the man who fears him and does what is right is welcome to him."
The issue is not Torah or no Torah , the issue is, is a man rendered just or innocent by works of the Torah or by hearing the word of God and believing? Both deeds of the Torah and being rendered just or innocent by faith are taught on the authority of the Torah. So it imperative that when we say Torah we know what we are talking about. Today’s Judaism renders the Chumash, Genesis through Dueteronomy as torah. But Paul is not speaking of this when he says Torah. However Paul draws his understanding the way to become just from the Torah (Genesis to Duetoronomy).
The Spiritual reasoning goes:
Does he then , who provides you with the Spirit and works miracles among you, do it by the works of the Torah or by hearing of faith? We can comment. He is saying (I) The promise of the spirit was made to Joel and prayed for by Moses. The Spirit is a great gift from God and very precious. Taking the reciever on to a high level of righteousness. Indeed it is a guarantee of the future inheritance in the Kingdom of God. Now the question is did God give the Spirit to the Galatian churches because the people were doing works required by the Torah or because they heard the word of God preached and believed it or listened to God’s voice ? (Cornelius received the Spirit on hearing the word of the gospel preached). The answer is clear. However many works of the Torah they had done before did not bring the Spirit on to them. It was because they heard the Word of God preached and believed. In other words God responded to the faith of the hearing.
Even so Abraham believed God and it was granted unto him as righteousness.
Now the fact that Paul quotes this straight out of Bereshit means that he is quoting what Jewish tradition now says is the Torah. (I) By quoting this passage as example he is giving full authority to the Torah, as it is understood in Jewish tradition today. He is quoting the five books of Moses which the Jews read through in 54 Sedra’s every year. He is quoting Sedra Leq leqa. This in itself points to the fact that he is not rejecting the Torah as it is understood today. However by citing it as his example he is accepting its authority, in the Kingdom of God.
(II)From the Torah he points out that it was Abraham’s faith which was reckoned to him for Tzedekah. Abraham believed God’s word. (iii) Following this through we can say if we believe God’s word as Abraham did, as said Mashiach "If you were children of Abraham you would do the deeds of Abraham." (
And the scripture (Today Chumash), foreseeing that God would render just or innocent the Goim by faith (emunah) preached the good news to Abraham before hand saying "All nations shall be blessed in you". So here we have the good news of the blessing of the Goim. In contrast to Noah, Abaham is chosen as the vessel. Noah may have a covenant and 7 mitzvoth but it is in Abraham son of Shem, that Yahwah will bless the goim. Again he quotes the Chumash. Again he uses the orthodox Torah as his authority.
posted by Evangelist Edi Nachman Bsc. PGCE @ 6:28 PM
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