Beth Elohim Messianic Synagogue
Parashah#44: D’varim (Words) Deuteronomy 1:1-3:22
Haftarah: Yesha’yahu (Isaiah) 1:1-27
B’rit Chadashah: John 15:1-11; Hebrews 3:7-4:11
Recently I was asked to discuss the erroneous doctrine of the trinity with a Christian woman who was studying the subject. As I shared the truth that the concept of a trinity (not capitalized because it is an errant teaching) is not biblically supported, a young man who was listening to the conversation, stated he is a pagan and believes in Poseidon who is revered as the god of the sea, earthquakes, and horses as just one of the Greek gods he chooses to follow. I informed him that I am not his judge and that my G-d will address his and my beliefs and lives when He returns to earth. The young man told me that there are so many translations of the Bible that none of them can be determined to be true, therefore he chooses to believe in the Greek gods.
The logic or lack of that the young man expressed is not uncommon. Many people who profess to believe and follow YHVH/Yahshua and His Torah are moral relativists who have been taught to pick and choose which of G-d’s instructions they will follow. By default, this position is hypocritical at best and extremely dangerous in the context of their soul’s final destination. To subscribe to this paradigm means that G-d is not consistent, He is a liar, and that one will be saved even though they follow what is right in their own eyes. Belief in this statement as only one of many examples of the result of anti-Torah behaviors is addressed throughout G-d’s Torah (Prov. 12:15; Deut. 12:8; 2 Pet. 3;1-18; Prov. 3:7). This real-life introduction presents a perfect opportunity to start this commentary with reference to the Dead Sea Scrolls as they relate to our parashah and G-d’s Torah in general.
The book of Deuteronomy provides the very foundation of our faith, the Shema (Deuteronomy 6:4-11) which those who embrace this command consider it a binding contract to which we pledge our commitment to G-d’s Torah. By reciting the Shema before we retire and when we arise, we start and end our days and nights with a reminder of our commitment which establishes our spiritual and physical priorities in the correct order.
This parashah begins at the time when the Israelites stand poised to enter the promised land. They were encamped on the plains of Moab. On the eve of Moshe’s death and the next chapter of Israel’s destiny that will leave them without Moshe as their leader, he delivers three speeches grouped together, reminding them of their history, expounding on their laws, and instructing them on the importance of loyalty to G-d.
The foundation for faith and trust in the G-d of Israel, the book of Deuteronomy was one of the most popular at Qumran. This book is second only to the Psalms in terms of the number of scrolls that were located in the desert of Judea. None of the 33 scrolls found are complete, but at least a part of every chapter is represented. Why is this important? Let’s go back to the introduction to this commentary where the pagan individual voiced a reason for not accepting that the G-d of Israel as the One True G-d is at least in part because of multiple translations of the Bible of which none are “correct.” Although many of the words in G-d’s Torah have been mis- transliterated, mistranslated, omitted and/or otherwise “watered down,” the concepts are unchanging and applicable to all mankind. The list identifying the location of the scrolls found revealed that three of the scrolls were found at sites further to the south of Qumran including Masada, Nahal Hever which is an intermittent stream in the Judean desert that flows through the West Bank and Israel, and at Murabba’at which is a ravine in the West Bank 18 km (11.18 miles) from Qumran. The significance of the list of the locations of the scrolls is significant for several reasons, two discussed in this commentary. The first is that one Greek copy of Deuteronomy was used and/or stored at Qumran, which means that at least some of the people living there spoke Greek as well as Hebrew or Aramaic. Secondly, one of the manuscripts were written in paleo-Hebrew script rather than the square script used for most of the other scrolls. But when the transliteration of the paleo-Hebrew and translation from Hebrew to English was made, it became clear that the traditional Hebrew Bible- the Masoretic text- is confirmed or supported in most cases. The Masoretic text is the standard version of the Hebrew Bible finalized by Jewish scribes called Masoretes between the 7th and 10th centuries C.E. This version has the added vowel points and accents. Although some of the readings support different textual traditions, the concepts remain consistent.
The Book of Deuteronomy held such importance to the community at Qumran because of its emphasis on G-d’s “covenant” with Israel. This term is used 26 times. There are several references to the Community of the New (or Renewed) Covenant found in the writings that indicate the Qumran community perceived themselves in a covenant relationship with G-d.
Another reason for the importance of Deuteronomy to Qumran is the prominent place it affords to the Law and its interpretation. G-d’s Law was significant to the people of Qumran just as it is in the life of a true believer today. G-d’s Law/Torah/Instructions have not changed.
An additional narrative in Scripture that reiterate the truth of G-d’s Word and his unchanging Being is found in Deut. 3:1-11. In this narrative the Israelites faced what would seem to be an insurmountable problem in the well-trained army of Og, the king of Bashan. The Israelites would not have stood a chance of victory without G-d’s intervention. G-d fought for His people. Hermeneutically, we find this truth of G-d’s provision, protection, and consistent intervention in our lives throughout G-d’s Torah. A few examples include (Deut. 3:16; Deut. 31:6,8; Heb. 13:5; Josh.1:5; Gen. 28:115; Is.41:10; Matt. 28:20;1 Chr. 28:20; John 14:18.)
G-d is sovereign, and he always keeps his promises. True believers in the G-d of Israel must not be taken in by the paradigm of moral relativism that teaches that there is no objective, absolute or universal truths that govern our morality. For example, a moral relativist may agree that pork is forbidden, but that applies to Jews only. In other words, morality is determined by one’s culture, location, and belief system. This paradigm parallels secular humanism which is another paradigm completely contrary to G-d’s Torah. Deuteronomy 2:14-15 provides an example of the results of disobedience to G-d’s absolute standards/commands/instructions. Israel did not have to spend 40 years in the wilderness on their way to the Promised Land. G-d sentenced them to 40 years of testing and refinement of their stiff-necked rebellion against his commands for right living and their breaking the agreement made in Exodus 19:8 and 24:3-8. If G-d’s absolutes/instructions/law/Torah were invalidated or never existed, no one would ever be tested or punished. Again, everyone would do what is right in their own eyes as we are witnessing today. It is logical on the most basic level of understanding that those who choose to rebel against G-d’s instructions in these current times will also be tested and judged according to their works/deeds. This is Biblical! (Rev. 22:7,10-14; 18-19).
Haftarah: Yesha’yahu (Isaiah) 1:1-27
This is the third and last of the “prophecies of destruction,” that are read during the three weeks between the Fast of the Seventeenth of Tammuz and the Fast of the Ninth of Av. This haftarah is read the Shabbat before the Ninth of Av, the day of the first and second Temples were destroyed. This is the most fitting haftarah for the occasion. The vision Isaiah had clearly illustrated what was expected of B’nai Israel, and the low level to which they had fallen. In order to save the nation from itself, both the Temple and the state were destroyed. The haftarah concludes by giving us the formula for deliverance: “Zion will be redeemed by justice… (1:27). This is an excellent narrative to teach us that G-d sometimes removes things from this earth, knowing that if the situation or the life were to continue, a greater harm would result. We must trust that G-d’s will is perfect, even when the storms of our lives seem overwhelming. Remember, “He who watches Israel (true believers) neither slumbers nor sleeps” (Psalm 121:4). Also refer to Rom. 5:4; 8:28, and James 1:2-4.
B’rit Chadashah: Yochanan (John) 15:1-11; Messianic Jews (Hebrews) 3:7-4:11
John 15:1-2 reads “I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.” Notice the reference to “fruit” and “pruning.” Fruit is that which grows naturally out of a plant or situation. In this context it refers to character qualities given to believers. The Greek word prune literally means “cleans.” Accordingly, in the aforementioned verse it means to cleanse from sin. Previously we learned that G-d chastises those He loves, and this process is necessary to produce perseverance and more trust unto salvation. Some of us will but most will not (Matt. 7:14-15,21; 22:14). These who do not are “cut off.” In verse 2 we read this term of being “cut off” in the context that if we do not bear fruit we shall be “cut off.” Daniel who wrote of the Messiah being “cut off” meaning executed may also help to explain “cut off.” So it is with people who do not honor the Sabbath and who reject G-d’s Torah (Rev. 22). These passages further define what “cut-off” means in the sense that an unfruitful person will be “cast into the fire and burned” (a reference to Hell elsewhere in Scripture).
John 15:2 and many others teach against the doctrine of “eternal security.” It also begs the question: Who shall be saved? Someone who merely professes or one who professes and is fruitful, and how do we determine what “fruitful” is in G-d’s eyes? The rest of the passage in this section answers these questions. In John 15:3 Yahshua unequivocally states “you are clean through the word I have spoken to you.” Does this mean by believing some portion of what He spoke we are automatically saved? If this were true it would contradict His warning of being fruitful and the result of being pruned if we are not fruitful. And of what word is He speaking? Yahshua taught, upheld, and lived the Torah of G-d, His Father. He is the eternal, living, manifest Word of G-d. Unfortunately, many people take this statement out of context and paste their own brand of understanding originating from their own desires instead of properly interpreting Scripture. Yahshua further emphasizes in this passage that He obeyed the Father (YHVH-Torah) and He admonishes us in verse 10 to obey His commands if we are to remain in His love. Our salvation depends on us remaining in His love. To be outside that love is to be lost. What we can understand from this portion of scripture if we correctly focus our minds and pray for understanding through the Ruach is an intricate weaving of a person’s profession and belief in Yahshua that mandates Torah obedience, and the doing of “good works.” This concept is not only staunchly taught by Yahshua’s brother James, but is supported and reinforced by Paul, contrary to what many Christians are taught. Trust and obedience necessarily leads to ‘good works’
(Hebrews 3:7-4:11) on which we will be judged (Rev.22:12).
Again in this second passage of the B’rit Chadashah we are reminded of the consistency of G-d’s Torah. In this case it is the inextricable way in which obedience is tied to salvation. There can be no salvation in the absence of obedience to YHVH’s teaching/instruction (Torah). First comes our trust in the Living Torah, Yahshua and heart-felt repentence, followed by obedience to the written Torah of YHVH Elohim as we pray, study, internalize, and act upon that which we learn.
In Christian typology the “promised Land” is a type of Heaven where believers will find ultimately rest. Think about what the previous passages reveal to us; YHVH did not allow the first generation of Israelites who rebelled against His Torah to enter the “Promised Land.” Rather, He assigned them to death in the desert. How could this generation who witnessed the miracles, signs and wonders; provision of manna and water that YHVH provided fall so far? Yet, they continued to grumble against Moshe, Aharon, and most importantly, G-d. They were condemned to death, falling short of reaching the “Promised Land.” Why? That generation was disobedient to G-d’s Torah. We may correctly and easily apply this narrative to our own generation and consider whose side we are taking. Have we sided with the Levites as in the episode of the Golden Calf, or will we be destroyed with others who take their own path in their own wisdom?
One other point of interest in the passage is found in verse 12: “Watch out brothers, so that there will not be in any one of you an evil heart lacking trust, which could lead you to apostatize from the living G-d.” The Greek word used is “apostenai” from which we get the English word “apostatize.” Here it is translated “unbelieving; to fall away.” We must ask ourselves if it is possible for “true believers” to apostatize (to go away, desert, stand apart, become apostate)? Can a person fall away permanently or just be ‘back slidden’? Or do you choose to define this doctrine in a Calvinistic way where “believer” is defined as “tautologically” in such a way that no one so defined ever falls away? This issue should prompt us to seriously investigate YHVH/Yahshua’s definition of a true believer that can be found in the seven-fold witness in the book of Revelation, John 14, and Romans 3. If you have questions about what the seven-fold witness is and where the specific verses are located, you can post questions on our website at https://rabdavis.org under the “ask the rabbi” link. Once you identify the seven verses you may want to highlight them in some way for future reference. The destination of our souls depends on our free-will choice to meet this two-fold definition: one who carries the testimony of Yahshua and guards the commands of HaShem (Rev. 1:2, Rev. 1:9; Rev. 6:9; Rev. 12:17; Rev. 14:12; Rev. 15:2-3; Rev. 20:4).
Shabbat Shalom,
Rabbi Tamah Davis-Hart