Post by alon on Apr 15, 2023 6:31:07 GMT -8
This Week’s Readings:
Parashah- Exodus 34:27-36:38
Haftara- Jeremiah 31:31-40
D’rash: I want to depart from the usual here and focus on the haftara instead of the parashah; and one of the most important and yet misunderstood prophecies in all scripture: Jeremiah 31:31-34. But before we get into this, we need to take a good look at another important topic: covenants.They play a fundamental role in seeing how the storyline fits together. For example, the covenant with Abraham plays a central role in much of the Bible.
He was promised offspring, land, and blessing by Boreh Yisroel, Creator Of Israel (Is 43:15). The promise to Abraham finds its culmination in HaMoshiach Yeshua as the true son of Abraham, as it says: “Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.” Gal 3:16. The promise of offspring was fulfilled from the time of Avraham through Moshe and on even to today. The promise of land was fulfilled partially from the time of Yehoshua (Joshua) to that of Melech Shlomo (King Solomon). All the land will be granted in the olam haba (world to come). And whenever they obeyed the covenant, his descendants were blessed in many ways.
Even from the rime of Adam there is good reason to believe there was a covenant in place. The elements of a covenant were present at creation, for blessing was promised for obedience and cursing for disobedience: “The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for [when] you eat of it you shall surely die.” Genesis 2:15-17
But exactly what is a “covenant?” A good working definition is: A binding agreement between two or more parties; a compact; a divine promise establishing or modifying God's relationship to humanity or to a particular group. It is a relationship in which two parties choose to make binding promises to each other.
Covenants are distinguished from contracts due to the relationship aspect into which people voluntarily enter. The definition is rather broad because there are many different kinds of covenants in Scripture. Marriage, for instance, when a man and woman choose to enter into a permanent relationship, including promises made one to another.
Covenants do not always presuppose an existing relationship; often the covenant even inaugurates said relationship. The Gibeonite covenant shows that this is to be the case, for Israel didn’t have any relations with the Gibeonites before entering into a covenant with them :
Joshua 9:3-15 (reacted) But when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, they … took worn-out sacks for their donkeys, and wineskins, worn-out and torn and mended, with … worn-out clothes. And all their provisions were dry and crumbly. And they went to Joshua in the camp at Gilgal and said to him and to the men of Israel, “We have come from a distant country, so now make a covenant with us.” … And Joshua said to them, “Who are you? And where do you come from?” They said to him, “From a very distant country your servants have come, because of the name of the Lord your God … our elders and all the inhabitants of our country said to us, ‘Take provisions in your hand for the journey and go to meet them and say to them, “We are your servants. Come now, make a covenant with us.”’ … So the men took some of their provisions, but did not ask counsel from the Lord. And Joshua made peace with them and made a covenant with them, to let them live, and the leaders of the congregation swore to them.
Typically the basics are that a covenant:
* identifies the owner
* has historical references or enumerates previous relationships
* lays out clearly the covenant terms and conditions to be fulfilled by all parties
* is supposed to be beneficial to all parties
* must be agreed to by all parties
* has a provision for a periodic reading
** or reviewing
** possibly renewing by additional clauses
** never by changing or deleting existing clauses unless agreed to by all parties
* must have a witness
* will stipulate blessings and curses for obedience and/or disobedience are given
Also, some say that all covenants are enacted with blood and a sacrifice, but this isn’t always true. Take the covenant between Jonathan and David: “Then Jonathan made a covenant with David, because he loved him as his own soul. And Jonathan stripped himself of the robe that was on him and gave it to David, and his armor, and even his sword and his bow and his belt.” 1 Sam 18:3-4. No blood or sacrifice was involved. True Dovid had just killed Goliath, however this was done in battle. Furthermore it cold not be called a sacrifice because human sacrifice is proscribed.
However not all covenants were alike in the ancient world. In some, a person with more authority covenanted with those having less authority and power, as in a kings relationship with his subjects. In this case a Suzerainty Treaty was made:
suzerain- a king; or a nation that controls international affairs of another nation while allowing it domestic sovereignty; a feudal lord to whom fealty was due.
vassal- a subordinate or dependent person or state. Someone who entered into a personal relationship with another for provision and/or protection, or the ability to earn a living.
Covenant partners obligate themselves by oaths and promises. They often call curses upon themselves or the curses are imposed by the more powerful entity for disobedience. Therefore virtually all covenants have both conditional and unconditional elements. Clearly we see conditions in the Sinaitic Covenant (with Israel at Sinai), as well as with Avraham and his descendants. However there are exceptions- Genesis 15:8-21 where Adonai gives Avraham a “Covenant of Grant” (also called a ‘Royal Grant’), which is a covenant made without stipulations or curses. It is given by a suzerain to a vassal for past performance. But let’s look at the first covenant YHVH-Yireh, God Who Sees/God Will See To It, (Genesis 22:14) made with Avram:
- Genesis 12:1-3 Now the Lord said to Abram, “Go from your country [land] and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”
It’s interesting to note the promises of יהוה (YHVH) here to Avraham encompass the scope of YHVH Elohe Yeshuathi, Lord God of My Salvation’s (Ps 88:1) redemptive covenant. Note that the covenant is unilateral- Elohei Olam, Everlasting God
(Is 40:28) called Avram and offered this covenant. The requirement for obedience is implied, and the curses are given for Avram’s protection: “I will bless those who bless you and the one cursing you I will curse.” They were not to incite loyalty or obedience.
Some believe all covenants are redemptive, however this isn’t borne out in scripture. The covenant with Noach (Noah) isn’t redemptive. The Noahchide Covenant is a covenant of preservation, a new beginning for mankind; the continuance of our life on earth. Despite the depth of their depravity and wickedness, humans are still made in God’s image, and El Rachun, the God of Compassion (Deu 4:31) continues to bless us. The sign of the covenant- a bow in the clouds- is testament that Go’el Yisroel, Redeemer of Israel (Is 49:7) will preserve the world and man until redemption is accomplished.
Speaking of the rainbow, “Sometimes the covenant is accompanied by an external sign or token to remind the parties of their obligations.” Encyclopedia Britannica.
- Genesis 9:13 I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth.
As we can see here, covenants often were accompanied by signs. A suzerain would erect his statue at common entrances to a land so everyone knew whose protection the land was under, and vassals were reminded to whom their allegiance (and taxes) were due! Politics and religion were one and the same in the ancient Near-East. So covenants had a religious element which involved a ceremonial component; generally a sacrifice or other rituals.
- כָּרַ֧ת בְּרִיתְ berit karat- cut a covenant
Covenants were often literally “cut” as animals were sacrificed and meals prepared in order to “seal the deal.”
Now we get to the nitty-gritty; the “Renewed Covenant.” The so called “New Testament” is not the “‘New’ Covenant!” This is a very common fallacy: “the promise of universal blessing is fully and finally fulfilled in Jesus Christ.” While that may be true, it does not mean we are in the “New Covenant” period. The “New Testament” is simply a collection of scriptures telling how the gospel brings about the final renewal of the covenant:
Luke, John)
Acts of the Apostles Historical narratives about the apostolic community (Acts)
Epistles Personal communications from apostles to believing community
(letters to the assemblies - letters to individual believers)
Revelation Apocalyptic vision of end times (Revelation)
The prophet Yirmeyahu (Jeremiah) declared that in the future the LORD would establish a “New” (sic) Covenant with both the house of Yisroel (Israel) and the house of Yehudah (Judah). Unlike previously, this covenant would be characterized by Ohr Yisroel, Light Of Israel’s (Is 10:17) Torah being written on the hearts of the Hebrew people:
- Jeremiah 31:31-34 “Behold, the days are coming, declares the Lord, when I will make a new [renewed] covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”
This prophecy deals with the restoration of the Jewish people after the Babylonian exile. I also believe it is partially fulfilled in the coming of HaMoshiach Yeshua who more completely explained Torah. But it is primarily an end times prophecy when His Torah is written on our innermost being and there will be no more sin. As we can see here, to “write it on their hearts” is a Hebrew idiom for memorization; thorough knowing and understanding. We are nowhere near this now.
The argument for our being in the “New Covenant” times usually goes something like: Matthew 26:26-30 (NKJV) And as they were eating, Jesus took bread, gave thanks for it and broke it, and gave it to the disciples and said, “Take, eat; this is My body.” Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. For this is My blood of the covenant, which is shed for many for the remission [forgiveness] of sins. [some manuscripts omit “new“covenant] But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.” And when they had sung a hymn, they went out to the Mount of Olives. “See, Jesus talked about the New Covenant!” So there it is a covenant, not a testament? Interesting. Moreover this is an intentional mistranslation; an error to support a false doctrine. The Greek term translated “new” is καινός kainos. Many so called “original” texts do not include this term, however even in the ones that do the term means more “refreshed” than “new.” So even in the Greek this would be a “renewed” covenant rather than a new one.
As Meshiachim we must ask ourselves “is the New Testament really new? Or is it the old covenant reread; better explained?” Contextually in every case it is the latter. And if Avinu, Our Father (Is 64:8) deals with men in covenants, why suddenly a “New Testament” rather than a Renewed Covenant? A ‘testament’ is a legal document, and that can be changed by government fiat, judicial ruling, or religious meddling. And this is precisely what has happened to scripture in the last (almost) two thousand years. God said “I change not” (Mal 3:6, Heb 13:8); governments (such as Constantine), judges (as in present headlines), and the “church” (always) said “We’ll change you anyhow.” And they have.
Most Messianics would agree with the above paragraph. The proofs would be far too voluminous, so I will leave it there. But all this is important to more accurately understand scripture. We need to understand that a.) it is a “Renewed Covenant,” as all covenants after the original must be (they cannot be rewritten, redacted, or removed); and b.) Jeremiah 31, not the so-called “New Testament” is where the “Renewed Covenant” is prophesied and described. Yeshua described the kingdom of heaven in more detail in Matthew 13, but the prophecy is in Yirmeyahu.
Mekorot: All scripture from the ESV unless otherwise specified; Encyclopedia Britannica; Torah Resource;
JPS Study TNK; Dr NJ Schaser of the IBC; Pastor S Lunderville; TR Sheiner; my father and others
Next Week’s Readings:
Parashah- Ex 37:1-38:20
Haftara- 1Ki 8:8-22
* Apostolic references will be given in the darashot
Parashah- Exodus 34:27-36:38
Haftara- Jeremiah 31:31-40
D’rash: I want to depart from the usual here and focus on the haftara instead of the parashah; and one of the most important and yet misunderstood prophecies in all scripture: Jeremiah 31:31-34. But before we get into this, we need to take a good look at another important topic: covenants.They play a fundamental role in seeing how the storyline fits together. For example, the covenant with Abraham plays a central role in much of the Bible.
He was promised offspring, land, and blessing by Boreh Yisroel, Creator Of Israel (Is 43:15). The promise to Abraham finds its culmination in HaMoshiach Yeshua as the true son of Abraham, as it says: “Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.” Gal 3:16. The promise of offspring was fulfilled from the time of Avraham through Moshe and on even to today. The promise of land was fulfilled partially from the time of Yehoshua (Joshua) to that of Melech Shlomo (King Solomon). All the land will be granted in the olam haba (world to come). And whenever they obeyed the covenant, his descendants were blessed in many ways.
Even from the rime of Adam there is good reason to believe there was a covenant in place. The elements of a covenant were present at creation, for blessing was promised for obedience and cursing for disobedience: “The Lord God took the man and put him in the garden of Eden to work it and keep it. And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for [when] you eat of it you shall surely die.” Genesis 2:15-17
But exactly what is a “covenant?” A good working definition is: A binding agreement between two or more parties; a compact; a divine promise establishing or modifying God's relationship to humanity or to a particular group. It is a relationship in which two parties choose to make binding promises to each other.
Covenants are distinguished from contracts due to the relationship aspect into which people voluntarily enter. The definition is rather broad because there are many different kinds of covenants in Scripture. Marriage, for instance, when a man and woman choose to enter into a permanent relationship, including promises made one to another.
Covenants do not always presuppose an existing relationship; often the covenant even inaugurates said relationship. The Gibeonite covenant shows that this is to be the case, for Israel didn’t have any relations with the Gibeonites before entering into a covenant with them :
Joshua 9:3-15 (reacted) But when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, they … took worn-out sacks for their donkeys, and wineskins, worn-out and torn and mended, with … worn-out clothes. And all their provisions were dry and crumbly. And they went to Joshua in the camp at Gilgal and said to him and to the men of Israel, “We have come from a distant country, so now make a covenant with us.” … And Joshua said to them, “Who are you? And where do you come from?” They said to him, “From a very distant country your servants have come, because of the name of the Lord your God … our elders and all the inhabitants of our country said to us, ‘Take provisions in your hand for the journey and go to meet them and say to them, “We are your servants. Come now, make a covenant with us.”’ … So the men took some of their provisions, but did not ask counsel from the Lord. And Joshua made peace with them and made a covenant with them, to let them live, and the leaders of the congregation swore to them.
Typically the basics are that a covenant:
* identifies the owner
* has historical references or enumerates previous relationships
* lays out clearly the covenant terms and conditions to be fulfilled by all parties
* is supposed to be beneficial to all parties
* must be agreed to by all parties
* has a provision for a periodic reading
** or reviewing
** possibly renewing by additional clauses
** never by changing or deleting existing clauses unless agreed to by all parties
* must have a witness
* will stipulate blessings and curses for obedience and/or disobedience are given
Also, some say that all covenants are enacted with blood and a sacrifice, but this isn’t always true. Take the covenant between Jonathan and David: “Then Jonathan made a covenant with David, because he loved him as his own soul. And Jonathan stripped himself of the robe that was on him and gave it to David, and his armor, and even his sword and his bow and his belt.” 1 Sam 18:3-4. No blood or sacrifice was involved. True Dovid had just killed Goliath, however this was done in battle. Furthermore it cold not be called a sacrifice because human sacrifice is proscribed.
However not all covenants were alike in the ancient world. In some, a person with more authority covenanted with those having less authority and power, as in a kings relationship with his subjects. In this case a Suzerainty Treaty was made:
suzerain- a king; or a nation that controls international affairs of another nation while allowing it domestic sovereignty; a feudal lord to whom fealty was due.
vassal- a subordinate or dependent person or state. Someone who entered into a personal relationship with another for provision and/or protection, or the ability to earn a living.
Covenant partners obligate themselves by oaths and promises. They often call curses upon themselves or the curses are imposed by the more powerful entity for disobedience. Therefore virtually all covenants have both conditional and unconditional elements. Clearly we see conditions in the Sinaitic Covenant (with Israel at Sinai), as well as with Avraham and his descendants. However there are exceptions- Genesis 15:8-21 where Adonai gives Avraham a “Covenant of Grant” (also called a ‘Royal Grant’), which is a covenant made without stipulations or curses. It is given by a suzerain to a vassal for past performance. But let’s look at the first covenant YHVH-Yireh, God Who Sees/God Will See To It, (Genesis 22:14) made with Avram:
- Genesis 12:1-3 Now the Lord said to Abram, “Go from your country [land] and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”
It’s interesting to note the promises of יהוה (YHVH) here to Avraham encompass the scope of YHVH Elohe Yeshuathi, Lord God of My Salvation’s (Ps 88:1) redemptive covenant. Note that the covenant is unilateral- Elohei Olam, Everlasting God
(Is 40:28) called Avram and offered this covenant. The requirement for obedience is implied, and the curses are given for Avram’s protection: “I will bless those who bless you and the one cursing you I will curse.” They were not to incite loyalty or obedience.
Some believe all covenants are redemptive, however this isn’t borne out in scripture. The covenant with Noach (Noah) isn’t redemptive. The Noahchide Covenant is a covenant of preservation, a new beginning for mankind; the continuance of our life on earth. Despite the depth of their depravity and wickedness, humans are still made in God’s image, and El Rachun, the God of Compassion (Deu 4:31) continues to bless us. The sign of the covenant- a bow in the clouds- is testament that Go’el Yisroel, Redeemer of Israel (Is 49:7) will preserve the world and man until redemption is accomplished.
Speaking of the rainbow, “Sometimes the covenant is accompanied by an external sign or token to remind the parties of their obligations.” Encyclopedia Britannica.
- Genesis 9:13 I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth.
As we can see here, covenants often were accompanied by signs. A suzerain would erect his statue at common entrances to a land so everyone knew whose protection the land was under, and vassals were reminded to whom their allegiance (and taxes) were due! Politics and religion were one and the same in the ancient Near-East. So covenants had a religious element which involved a ceremonial component; generally a sacrifice or other rituals.
- כָּרַ֧ת בְּרִיתְ berit karat- cut a covenant
Covenants were often literally “cut” as animals were sacrificed and meals prepared in order to “seal the deal.”
Now we get to the nitty-gritty; the “Renewed Covenant.” The so called “New Testament” is not the “‘New’ Covenant!” This is a very common fallacy: “the promise of universal blessing is fully and finally fulfilled in Jesus Christ.” While that may be true, it does not mean we are in the “New Covenant” period. The “New Testament” is simply a collection of scriptures telling how the gospel brings about the final renewal of the covenant:
The Apostolic Scriptures
Gospels Narratives and teachings of and about Yeshua (Matt, Mark, Luke, John)
Acts of the Apostles Historical narratives about the apostolic community (Acts)
Epistles Personal communications from apostles to believing community
(letters to the assemblies - letters to individual believers)
Revelation Apocalyptic vision of end times (Revelation)
The prophet Yirmeyahu (Jeremiah) declared that in the future the LORD would establish a “New” (sic) Covenant with both the house of Yisroel (Israel) and the house of Yehudah (Judah). Unlike previously, this covenant would be characterized by Ohr Yisroel, Light Of Israel’s (Is 10:17) Torah being written on the hearts of the Hebrew people:
- Jeremiah 31:31-34 “Behold, the days are coming, declares the Lord, when I will make a new [renewed] covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”
This prophecy deals with the restoration of the Jewish people after the Babylonian exile. I also believe it is partially fulfilled in the coming of HaMoshiach Yeshua who more completely explained Torah. But it is primarily an end times prophecy when His Torah is written on our innermost being and there will be no more sin. As we can see here, to “write it on their hearts” is a Hebrew idiom for memorization; thorough knowing and understanding. We are nowhere near this now.
The argument for our being in the “New Covenant” times usually goes something like: Matthew 26:26-30 (NKJV) And as they were eating, Jesus took bread, gave thanks for it and broke it, and gave it to the disciples and said, “Take, eat; this is My body.” Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. For this is My blood of the covenant, which is shed for many for the remission [forgiveness] of sins. [some manuscripts omit “new“covenant] But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.” And when they had sung a hymn, they went out to the Mount of Olives. “See, Jesus talked about the New Covenant!” So there it is a covenant, not a testament? Interesting. Moreover this is an intentional mistranslation; an error to support a false doctrine. The Greek term translated “new” is καινός kainos. Many so called “original” texts do not include this term, however even in the ones that do the term means more “refreshed” than “new.” So even in the Greek this would be a “renewed” covenant rather than a new one.
As Meshiachim we must ask ourselves “is the New Testament really new? Or is it the old covenant reread; better explained?” Contextually in every case it is the latter. And if Avinu, Our Father (Is 64:8) deals with men in covenants, why suddenly a “New Testament” rather than a Renewed Covenant? A ‘testament’ is a legal document, and that can be changed by government fiat, judicial ruling, or religious meddling. And this is precisely what has happened to scripture in the last (almost) two thousand years. God said “I change not” (Mal 3:6, Heb 13:8); governments (such as Constantine), judges (as in present headlines), and the “church” (always) said “We’ll change you anyhow.” And they have.
Most Messianics would agree with the above paragraph. The proofs would be far too voluminous, so I will leave it there. But all this is important to more accurately understand scripture. We need to understand that a.) it is a “Renewed Covenant,” as all covenants after the original must be (they cannot be rewritten, redacted, or removed); and b.) Jeremiah 31, not the so-called “New Testament” is where the “Renewed Covenant” is prophesied and described. Yeshua described the kingdom of heaven in more detail in Matthew 13, but the prophecy is in Yirmeyahu.
Mekorot: All scripture from the ESV unless otherwise specified; Encyclopedia Britannica; Torah Resource;
JPS Study TNK; Dr NJ Schaser of the IBC; Pastor S Lunderville; TR Sheiner; my father and others
Next Week’s Readings:
Parashah- Ex 37:1-38:20
Haftara- 1Ki 8:8-22
* Apostolic references will be given in the darashot