Beth Elohim messianic Synagogue
Parashah #29: Acharei Mot (After the death)
#30: K’doshim (Holy people) Vayikra (Leviticus) 16:1-20:27
Both parashot are read together in regular years
Haftarot: Yechezk’el (Ezekiel) 22:1-16 & Yechezk’el 20:2-20
B’rit Chadashah: Romans 3:19-28 & 1 Peter: 13-21
Expounding on the event of Nadav and Avihu’s sudden death discussed in previous parashot is indicated to better understand the sharp contrast between Aharon’s reaction to the death of Nadav and Avihu compared to the collective grief of the nation. In parashah Shemini (10:6), when the tragedy is recorded, the Torah reads “Rather, let your kinsmen- the whole house of Israel-mourn, because of the destruction Adonai brought about with his fire.” However, we read in 10:3 that “Aharon was silent.”
If public mourning and tears is the appropriate reaction to grief, why was Aharon silent?
Tragedy of any sort cannot be fully understood until it happens to us personally. We may grieve with others and support them through their time of sadness and/or loss, but we cannot know how they feel as we often state to the affected individual or family although we may state “I know just how you feel.” Individual circumstances, belief systems, values, and life experiences contribute to our responses to traumatic life events, whether expected or without warning. The sudden death of Nadav and Avihu who were in the recently designated priestly line died in way that was overwhelming and personal to Aharon. I submit he was in shock when he witnessed this event. The time for weeping would come later, in seclusion. Aharon would need time to comprehend all that had just occurred without compromising his role as the Cohen Gadol (High Priest). Even in our most profound grief, we must keep our priorities straight. Glorifying G-d is always the priority and is our purpose in life.
The passing of Nadav and Avihu was and is a great lesson in spirituality and how we are to express our love for G-d. The people would have to analyze what happened, the fact that it happened to two of Aharon’s sons in the priestly line, and why it happened so that the lessons learned would have the greatest impact on the living. So it is today. G-d’s Torah is rich with spiritual lessons we would do well to analyze and integrate into our lives to prevent the ultimate death, that of our souls that is the assured destiny for those who choose to ignore G-d’s instructions, His Torah. As I mentioned in past teachings and in an article on the website rabdavis.org, blasphemy against the Holy Spirit which is deliberate rebellion against G-d’s Torah is the unforgivable sin (Matt. 12:31-2).
In keeping with the theme of worshiping G-d according to His instructions we read of the atonement “type” that Yahshua later fulfilled as the sacrificial Lamb and the specific process Aharon was to follow within the sacrificial paradigm of atonement. Aharon as the High Priest (a parallel to YHVH’s role) chose two male goats; one for a sin offering and the other was to be presented alive to Adonai to be used for “making atonement over it by sending it away into the desert for ‘Az’azel” (Lev. 16:9-10. The goats were placed before Adonai at the entrance to the tent of meeting. Aharon cast lots for the two goats, one lot for Adonai, and the other for ‘Az’azel which is translated as several characters within Jewish writings. In the Book of Enoch, Az’azel is portrayed as one of the chief Grigori or fallen angels who cohabitated with women. In the extracanonical book of the Apocalypse of Abraham ‘Az’azel is associated with the serpent and hell (Chap. 23:7). He is identified as the spirit of Esau embodying heathenism in the Zohar, which is a kabbalistic interpretation of the parashot.
In reality, Yahshua was both the scapegoat, taking on the burden for the sins of man, and the perfect Olah offering, totally consecrated to G-d. He became sin for us, to atone for our uncleanliness and transgressions we committed before coming to the knowledge of Yahshua. Just as Aharon made atonement in the Holy Place with the blood of the goat for the sin offering for the sins of the people of Israel and because of their transgressions (Lev. 16:16), Yahshua made atonement before the Father with His blood because of our sins and transgressions. Like the scapegoat, Yahshua was sent outside the camp (Jerusalem) as an outcast to be crucified which was not a Jewish form of capital punishment, on Golgotha (Skull; Aramaic). This place was so named because the shape of the hill is like a skull. Golgotha is located outside of Jerusalem’s northern wall which is significant in that Lucifer (HaSatan)planned to make his kingdom in the North Isaiah 14;12-17 and the Holy of Holies was located on the northwest side of the tabernacle.
But we must ask ourselves, if Yahshua was crucified on a hill, how did the people read the inscription on the label that was above His head? The gospel of John gives us a reason to believe that Yahshua was crucified by the road at the base of the hill rather than on top of it. This would certainly be more of an insult to be at ground level. John said that “This title then read many of the Jews for the place where Yahshua was crucified was nigh to (near) the city (John 19:20). In addition, Matthew 27:39 and Mark 15:29-30 document that (“they that passed by”) “reviled” (or “derided”, “hurled abuse”, “blasphemed”, depending on the translation) Him… The fact that people were passing by indicates that the location of His crucifixion was near a frequently traveled road, rather than on a remote hilltop.
Next Aharon presented the live goat. He laid both his hands on its head and confessed over it all the transgressions and crimes and sins of the people of Israel, placed them on the head of the goat, and then sent the goat away into the desert with a man appointed for that purpose. The goat bore all the transgressions away to some isolated place, and the goat was let go in the desert (Lev. 16:21-22). Likewise, Yahshua took all of our sins and transgressions up to the point of our reconciliation unto Him and placed them as far from the east is from the west, never to be remembered. Psalm 103:12 reads. “He has removed our sins from us as far as the east is from the west.”
Moving on to Lev. 16:27 we read that “the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, is to be carried outside the camp; there they are to burn up completely their hides, meat and dung.” Yahshua gave His all as He was taken outside the city, as a lamb unto the slaughter (Isaiah 53:7).
Rabbinical Jews hold a different view as we would expect of those who do not yet know Messiah Yahshua and the connection between the Tanakh and the B’rit Chadashah. The two male goats are often interpreted as representing the sets of twins in Genesis; Cain and Abel; Isaac and Ismael; Jacob and Esau. However, to subscribe to this view negates the depth of the scripture which is replete with parallels to Yahshua HaMashiach and His role in the history of Israel and man. The scapegoat sent into the desert cannot represent the “evil” twin/brother in any of these pairs as man cannot take away the sin of the world. Neither could man (the “good” twin/brother) have been sufficient as the perfect Olah offering required by G-d for the expiation of sin.
The concept of atonement expands into the discussion on the permanent regulation of Yom Kippur. In fact, the command that this time of year be observed as a holy convocation is mentioned three times from verses 29-34. Lev. 16:29 provides the purpose and instruction regarding this time of year; It is to be a permanent regulation for you that on the tenth day of the seventh month you are to deny yourselves and not do any kind of work, both the citizen and the foreigner living with you. For on this day, atonement will be made for you to purify you; you will be clean before Adonai from all your sins. It is a Shabbat of complete rest for you, and you are to deny yourselves. This is a permanent regulation.” We see that G-d declares this time of year and it’s observance a permanent regulation three times. He also directs us to deny ourselves twice. What does it mean to deny ourselves? The rabbis provide a plethora of rabbinic prohibitions such as abstaining from intimacy, bathing, anointing ourselves with perfume or oil, wearing of leather shoes, and other prohibitions. These directives do not contradict Torah, so they are neither mandated nor prohibited at Beit Elohim Messianic Synagogue. The most agreed upon directive is fasting, which we as Messianic Jews follow. When we deny ourselves physical sustenance, we are better able to focus on the spiritual sustenance provided by G-d. For as Yahshua said, “Man does not live on bread alone, but from every word that proceedeth from the mouth of G-d” (Matthew 4:4; Luke 4:4). Of course, we do not do any kind of work on this day. Our focus is on atonement and forgiveness of sin that can only be imparted through Yahshua’s sacrifice.
There seems to have been three purposes for the legislation G-d commanded for the observance of the Day of Atonement. Although G-d dwelt in the sanctuary, the priests were not without sin. Every year they were reminded that they needed to be cleansed just like every other object in the sanctuary.
The nation Israel also had to repent every year, through the high priest who had to go into the Holy of Holies on behalf of the nation. He had to identify with the nation at this very intimate level and conduct a personal search of his heart.
The third purpose was to call for individual repentance and to seek the face of G-d. The Day of Atonement emphasized in this parashah should inform us of its importance and necessity for salvation. The fact that the priests were required to go through a ritual cleansing and had to be found to be ceremonially worthy, reminded them (and us) that they (and we) need to seek forgiveness for our own sins before acting on behalf of anyone else.
Chapter 17 focuses on the issue of life in the blood, and the prohibition of eating blood. This is the source of the teaching that we are not to eat meat with any trace of blood in it. Chapter 17:10-12 states “When someone from the community of Israel or one of the foreigners living with you eats any kind of blood, I will set myself against that person who eats blood and cut him off from his people. For the life of the creature is in the blood and I have given it to you on the altar to make atonement for yourselves; for it is the blood that makes atonement because of the life.” This command is repeated in verse 13. We are not to make light of the atoning blood of Yahshua’s sacrifice. Blood represents life everlasting in the spiritual since. We cannot obtain this life by consuming blood. Eating blood contradicts Matthew 4:4 and Luke 4:4 in that man does not live by bread (physical sustenance) alone. It is the word of G-d, Torah, and Yahshua that sustains us.
The parashah ends with G-d emphasizing obedience to His laws and rulings. This repeats Lev. 17:4, “You are to obey my rulings and laws and live accordingly: I am Adonai your G-d. You are to observe my laws and rulings; if a person does them, he will have life through them; I am Adonai.”
Haftarah: Ezekiel 22: 1-16
In this passage G-d metaphorically told the people that His patience had run out. Accountability for continued rebelliousness was now at hand. Everything G-d commanded the people not to do, they did. They profaned the Shabbats, dishonored parents, wronged orphans and widows, treated the holy things with contempt, gossiped to the point of inciting bloodshed, committed incest, charged interest on loans, had sex with immediate members of their families, took their women during their menses, and forgot G-d completely before the nations who looked on Israel with scorn and laughter. This is the point where G-d decided to scatter Israel among the Goyim (nations) and disperse them throughout the countries. Through the process of isolation G-d would remove their defilement and cause them to know the full ridicule of the nations.
This experience in secular history bares the truth of G-d’s words. Israel has been persecuted more than any other people and continues to be ridiculed and hated today. G-d reminds us in Matthew 23:37-39; “Yerushalayim! Yerushalayim! You kill the prophets! You stone those who are sent to you! How often I wanted to gather your children, just as a hen gathers her chickens under her wings, but you refused! Look! G-d is abandoning your house to you, leaving it desolate. For I tell you, from now on, you will not see me again until you say, ‘Blessed is he who comes in the name of Adonai’ We will not know the true peace of G-d and see Yahshua until we say, “Baruch ha ba b’Shem Adonai.” May it be so soon and in our lifetimes.
We have been kept alive for this time for a reason; to make His Name known among the nations. This is done in the way He instructed so long ago: “How blessed are you when people insult you and persecute you and tell you all kinds of vicious lies about you because you follow me! Rejoice, be glad because your reward in heaven is great-they persecuted the prophets before you in the same way. You are the salt for the Land. But if salt becomes tasteless, how can it be made salty again? It is no longer good for anything except being thrown out for people to trample on. You are the light for the world. A town built on a hill cannot be hidden. Likewise, when people light a lamp, they don’t cover it with a bowl but put it on a lampstand, so that it shines for everyone in the house. In the same way, let your light shine before people, so that they may see the good things you do and praise your Father in heaven” (Matthew 5:11-16).
B’rit Chadashah: Romans 3:19-28
This passage addresses the fact that legalistic observance of Torah commands avails us nothing. Let’s get our premise clear. Sha’ul (Paul) was talking about rabbinical law, the Oral Torah. He clarifies it as he speaks of legalism without the spirit of obedience and love. He points out that the Torah shows us how sinful we are, lest anyone boast of his perceived righteousness in and of himself. Torah is a sort of “ground zero” that brings us all down to the level of sinners that we are and will remain unless we trust in Yahshua’s faithfulness continually and follow His Torah (Rom. 3:21-22). Verse 24 informs us that we are granted the status of “being considered righteous before Him, through the act redeeming us from our enslavement to sin that Yahshua accomplished. This means that He freed us from the death indictment we inherited through original sin. This does not mean that we are “saved.” Yahshua’s sacrifice spiritually takes us through the Sea of Reeds and gives us a new beginning as we emerge into the desert that represents a clean slate. How can we say this with confidence? Let’s look at Rom. 3:25; “G-d put Yahshua forward as the covering for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated G-d’s righteousness; because, in his forbearance, he had passed over [ with neither punishment or remission] the sins people had committed in the past; and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yahshua’s faithfulness. So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legal observance of rules? No, rather a Torah that has to do with trusting. Therefore, we hold the view that a person comes to be considered righteous by G-d on the ground of trusting which has nothing to do with legalistic observance of Torah commands.”
Again, we see that the Torah of G-d was not abrogated with His crucifixion. Sha’ul (Paul) was talking about Jews who held the position that legalistic observance of rabbinical law made one righteous in the sight of G-d. Remember that the majority of Jews were not convinced about Yahshua being the Messiah, let alone resurrected. The word trust is not some abstract cognitive concept as most people who speak English as a first language believe. Rather, it is an action verb that means “to follow” or “commit to” something or someone. Therefore, what we have in this passage is a lesson that G-d’s Torah is not dead. If we are to be considered righteous, we must actively commit ourselves (trust) in the faithfulness of Yahshua’s sacrifice and His ability to forgive us of our sins. If you have any doubt about the meaning of trust, G-d provides plenty of examples in Hebrews chapter 11. You will always see the word trust associated with obedient action. There is no way around this truth. If we want to have life, and have it abundantly, we must return to our parashah in Lev. 18:5: “You are to observe my laws and rulings; if a person does them, he will have life through them; I am Adonai.”
Parashah #30: K’doshim (Holy people) Vayikra (Leviticus) 16:1-20:27
We are reminded of our task; “You people are to be holy because I, Adonai your G-d am holy.” What an awesome responsibility. But to whom much is given, much is required. G-d in His mercy and unmerited kindness explains just how we are to accomplish a state of holiness as a people set apart for G-d’s service. The actual meaning of the Hebrew word kodesh is “separated” as in “refined.” When we refine something, we separate the substance we desire from extraneous substances that are mixed with it (See Matt. 13:36-43). So too, things that are kodesh are the ordinary events of life: remaining in the world but not of the world; separated from the undesirable elements (secular society and all the distractions of a secular lifestyle/Egypt), that would dilute or weaken a holy lifestyle. The doctrine of kodesh declares that we should not isolate ourselves from the world and everyday events; rather we need to refine them. Kodesh tells us: don’t eschew business and live on a mountaintop; separate all dishonesty and ambiguity from your dealings.
Interestingly, G-d separates one command in the group of commands that foster holiness as a way of life and not a temporary state of being from all the others that tend to be grouped together. Let’s examine this phenomenon. Verse 20:6-8 reads “The person who turns to spirit-mediums and sorcerers to go fornicating after them- I will set myself against him and cut him off from his people. Then, verse 7 repeats the first verse in the parashah adding the first three words with significant import; “Therefore, consecrate yourselves- you people must be holy, because I am Adonai you G-d. Observe my regulations, and obey them; I am Adonai, who sets you apart to be holy.” command; “Rather, you people are to be holy for me; because I, Adonai am holy; and I have set you apart from the other peoples, so that you can belong to me.” Note this time that He modifies the command by telling us that we have been set apart; apart from the other peoples, so that we can belong to Him. Looking at this concept of holy from the Kabalistic based Zohar, we find much information concerning how to live a holy life before G-d. There is a distinction between seeking the truth of G-d’s Torah without guile, and the arrogant approach to simply acquiring knowledge that is often observed in people who want knowledge for knowledge’s sake and self-aggrandizement.
“It is the honor of Elohim to conceal a thing.” (Proverbs 25:2)
Those who seek to acquire Holy knowledge from G-d’s Torah for other than honorable reasons, typically do not keep G-d’s mitzvot or spend time and effort in the act of listening or reading; internalizing and acting on that which is read or heard. Therefore, G-d often withholds wisdom and/or knowledge from above.
The Ruach HaKodesh does not dwell where the spirit is filled with the forces of ego and self-aggrandizement characterized by immodest behavior. These forces are called “chitzonim”, or “external forces”, because they are far from the inner core of holiness in a person and in the universe. The Zohar informs us that G-d limited or withdrew part of His essence to make room for his creation. The more His Light withheld or withdrawn, the more space there is for evil and the Dark One (HaSatan) to accomplish havoc. By expressing the animal soul part of humanity without the discipline and love of Torah, people open themselves up for secular humanistic concepts of self- gratification, self- aggrandizement, and the perception that they are deities in and of themselves. Wisdom and knowledge from above become distant and elusive because of their free will choice to rebel against anything that may take effort; obedience, and surrender of oneself. Proverbs 3:35 address these people; “Fools bring about shame.” These are the uneducated people who choose to remain ignorant of G-d’s Torah. Yet, these people will be some of the first to call on the name of the L-rd to save them and show mercy. The plea remains self-centered. How can people claim to be the descendants of Abraham, Jews, true believers, lovers of G-d if they never took the time to learn the “House rules?” G-d is the only true Judge in these and every other matter. He will meter out His mercy, justice, and truth as He will.
There is a qualifier of sorts to the concept of Torah ignorance. The Israelites agreed to do and hear the commands of G-d before they really knew what they were. A person who is uneducated in Torah but tries to find out from the learned Torah teacher the proper conduct in any situation, is considered worthy. Indeed, an optimal learning experience is one where the individual humbly prays and seeks the truth of G-d’s Torah either while studying alone, or after receiving a teaching from a learned one and then exploring it for all its meaning. To simply sit and listen to a Torah teacher, then walk out the door without any further study will account the individual no benefit.
Then Adonai adds a command that would seem to fit in better with the one dealing with sorcerers and mediums in Lev. 20:6 as written above. However, instead of addressing what will happen if we turn to mediums and sorcerers, this command adds another dimension. Lev. 20:27 reads “A man or woman who is a spirit-medium or sorcerer must be put to death; they are to stone them to death; their blood be on them.” Why is this command separate from verse 20:6 when they are both related to spirit-mediums and sorcerers? There must be significance to this odd placement of these two commands, which begs exploration.
First, let us define spirit-medium and sorcerer. Medium—One possessed by (Lev. 20:22) or consulting (Deut. 18:11) a ghost or spirit of the dead, especially for information about the future. Acting as a medium was punishable by stoning. In G-d’s economy, sincerity does not automatically garner salvation; especially as G-d adamantly forbids such behavior. HaSatan’s distractive ability lies in the fact that those who practice sorcery or promote themselves as mediums who can connect the spirit world with the physical often claim that a “spirit” informs them of everything. The information they provide the living seems astonishing and could not have been attained by natural means. This begs the most important question at the heart of the whole matter–from exactly what “spirit” do these people obtain such information? It is definitely not the spirit of G-d. Our spirit determines the ultimate destination of our soul. Those who have the spirit of G-d will enjoy a soul that spends an eternity with G-d. Those who have the spirit of HaSatan will end up in Hell as determined by Yahshua at the Great White Throne Judgment.
Sorcerers or necromancers, who professed to call up the dead to answer questions, were said to have a “familiar spirit” (Deut. 18:11; 2 Kings 21:6; 2 Chr. 33:6; Lev. 19:31; 20:6; Isa. 8:19; 29:4). In Hebrew, the word is ‘ob meaning a “leather bottle;” for sorcerers were regarded as vessels containing the inspiring demon. The Hebrew word was equivalent to the python of the Greeks and was used to denote both the person and the spirit which possessed him/her (Lev. 20:27; 1 Sam. 28:8); compare to Acts 16:16).
The word “familiar” is from the Latin familiaris, meaning a “household servant,” and was intended to express the idea that sorcerers had spirits as their servants, ready to obey their commands A perfect example of what happens should we decide such practices are “ok” and choose to follow our own minds is illustrated in 1 Samuel 28; the narrative of Saul and the spirit-medium. I encourage you to read this in detail to supplement this teaching and gain more insight into G-d’s consistency in all things. Now, back to our original inquiry.
When we look at the Hebrew translation of Lev. 20:27 we find an interesting word that is not included in the English. The Hebrew translation of this verse is:
Now man or also if a woman he is among them medium or spiritist to die they must die with the stone they must stone them bloods of them on them.” The “he is” is none other than YHVH/Yahshua. It is written Y-H-V-H. Comparing this to the first command against spiritism and sorcery in Chapter 20:6 we read directly from the Hebrew: “and the person who she turns to the mediums and to the spiritists to prostitute after them also I will set [alef-tav] (untranslated in Hebrew) faces of me against the person the that and I will cut him from among people of him.” This is interesting for a couple of reasons. First it says, “and the person who she turns” and secondly the “Alef-Tav” is inserted in this command, untranslated in the Hebrew, but defined as Yahshua in the Book of Revelation chapter 22 and Genesis 1:1. The presence of the Alef-Tav in Genesis 1:1 can only be seen in the Hebrew. These “details” help us to understand why the two scriptures concerning mediums and sorcerers are separated in the parashah. The Chumash does not address the first of these statements.
The Sages explain the second occurrence to mean that the chapter ends with this sin because it symbolizes the difference between Israel and the nations. According to the Sages, “If Israel serves G-d properly, it will deserve to have prophets and have no need for these magical ways of foretelling the future.” Although this is a nice thought, we do not deserve to have anything, including prophets. G-d provided the prophets for his glory, to warn Israel in many cases, and to foretell future events as directed by G-d, good and bad. However, the Sages were correct in saying that Israel does not need the idolatrous practices of the nations to lead and guide them; Israel being all true believers according to the Seven-fold Witness in Revelation. We are to look to G-d for all our needs and our guidance. He alone is the One we are to follow; not a “knock-off” brand (translation, amplification, etc.) of His Torah (instructions).
Another supporting scripture regarding what will happen to those who distract others from G-d’s Torah is described in the parable of the wheat and tares in Matthew 13:36-43. Thus, we see instructions that apply to the community and individuals regarding the use of spiritists and sorcerers in the first scripture through YHVH (Lev. 20:6), and an extension of the command through Yahshua in Lev. 20:27.
Communal and individual accountability to G-d’s commands is a common thread throughout the Bible. No one will be able to blame “the other guy” for transgression of this command as G-d clearly defines the punishment as death. In the first instance, G-d himself will cut off the person who turns to spirit-mediums as He did Saul in 1 Samuel: 28. In the second instance, G-d holds the community responsible for stoning an individual who practices as a spirit-medium or sorcerer. We see that G-d will have His day with those who choose and anti-Torah lifestyle, but that He also holds us accountable to do our part to maintain our separateness as a holy nation and as a holy person. For example, it is one thing to oppose unjust treatment of children. It is another thing to support organizations that take an active role in preventing child abuse or becoming an active part of such an organization. G-d does not condone complacency in any context. We must do our part as a community of believers and as individuals. Talk is cheap; actions speak louder than words. Faith is action based on belief, and we are not to condone antinomianism. The refinement process lasts our lifetimes, and the final outcome can only be determined by G-d. But we must start our journey from out of Egypt (representing a sinful lifestyle) sometime and begin the race toward the prize if we ever hope to win (Phil. 3:14; 1 Cor. 9:24).
Haftarah: Ezekiel 20:2-20
This week’s haftorah mentions G d’s repeated enjoinders to observe the commandments, keep the Shabbat and eschew idol worship; reflective of this week’s Torah portion, which discusses many commandments, including the obligation to sanctify the Shabbat and reject idolatry.
The prophet Ezekiel transmits G d’s message, reminding the Jews how He chose them as His nation, how He took them out of Egypt and promised to take them to the Holy Land. In Egypt, G-d dispatched a prophet who exhorted the Jews to abandon their idols, yet they did not do so. He then gave them laws and statutes, including that of the observance of Shabbat as a sign between Him and His people. “But the house of Israel rebelled against Me in the wilderness; they walked not in My statutes, and they despised My ordinances, which, if a man keeps, he will live through them, and My Sabbaths they desecrated exceedingly.”
The prophet goes on to mention G d’s punishment of the Jews in the desert, namely that they did not enter the Holy Land. He then admonishes the children not to follow their fathers’ ways, but to observe the laws and to sanctify the Shabbat.
B’rit Chadashah: 1 Peter: 13-21
13:16: “Therefore, get your minds ready for work, keep yourselves under control, and fix your hopes fully on the gift you will receive when Yahshua the Messiah is revealed. As people who obey G-d, do not let yourselves be shaped by the evil desires you used to have when you were still ignorant. On the contrary, following the Holy One who called you, become holy yourselves in your entire way of life, since the Tanakh says, “You are to be holy, because I am holy.”
This scripture reflects back on our parashah as written by Peter to several Messianic believers who were living as aliens in the Diaspora. Peter speaks of the coming reward for those who have believed but have yet to physically see the Messiah, trusting in his faithfulness even unto death and his glorious resurrection. Note that verse 9 that again validates the concept of progressive salvation: “And you are receiving what your trust is aiming at, namely, your deliverance.” The verbs used in this sentence are all action verbs in the progressive tense. Receiving is a process such as running a race as previously discussed. These individuals are on their way, their wilderness experience, their race to win the prize because as we see in verse 8: “Without having seen him you love him (see John Chapter 14 for the definition and requirements of being one who loves G-d as stated by Yahshua himself). “Without seeing him now, but trusting in him, you continue to be full of joy that is glorious beyond words.” Backing up a few more verses Peter describes the refinement process that is required for all those who profess to be true believers.” Verse 5-7 reads: “Meanwhile, through trusting, you are being protected by G-d’s power for a deliverance ready to be revealed at the Last Time. Rejoice in this, even though for a little while you may have to experience grief in various trials. Even gold is tested for genuineness by fire. The purpose of these trials is so that your trust’s genuineness, which is far more valuable than perishable gold, will be judged worthy of praise, glory, and honor at the revealing of Yahshua the Messiah.” Take note once again that this genuineness is spoken of in the future tense. We have not been found to be “saved” yet. Can we work our way to heaven? No. However, we are expected to follow G-d’s commands, laws, and statutes if we want to be counted among the people set apart from the nations; a holy people, because the G-d we claim as our L-rd is holy; so says G-d. There is no other way than to trust in His faithfulness and obey out of love for our L-rd and Messiah.
Shabbat Shalom,
Rabbi Tamah Davis-Hart