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The Shabbat is not Incumbent on Gentile Christians

22/5/2019

 
“Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to ADONAI your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV)

Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews):

“So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days ADONAI made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV)

We note that the Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations.

When Yeshua said:

“the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28)

The only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17).

To the contrary, He is making a drash (comparative rabbinical teaching) on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general.

If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the literal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text.

In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, (who did not yet exist at the time Yeshua spoke), rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women).

All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when:

“‘it will come to pass,
that from one New Moon to another,
and from one Shabbat to another,
all flesh will come to bow down before Me,’
says ADONAI.” -Isaiah 66:23 (TLV)

The prophet Isaiah is clearly prophesying a time yet future (it will come), and is not, as some suggest, inferring that all nations should keep the Shabbat in the present age.

This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians.

When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognised as the Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28.

Those who teach that Gentile Christians must keep the Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians” and so called “Messianic Gentiles” are literally practicing the “Replacement Theology” they claim to detest.

I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them.

I am a Jew and a follower of Yeshua the King Messiah, Who has set us free for freedom, that we might not return again to bondage.

This is not to say that Gentile Christians can’t choose to keep the Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians.

-YAAKOV BEN YEHOSHUA
Spiritual Leader
Beth Melekh Messiah following Jewish community

17 Iyar 5779
(22 May 2019)

Copyright 2019 Yaakov Brown

ISAIAH 25: Death Swallowed up in Victory

24/3/2018

 
The covering that is wrapped tightly around all the tribes (all of humanity) is the root of sin and it’s fruit of death. And the veil is the lie of disbelief and self-worship which has been woven by the father of lies. These have bound humanity to the fear of death from the first sin of Adam and Eve.
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Introduction:
 
Chapters 24-27 are referred to by some as the Apocalypse of Isaiah, and for good reason. Those familiar with the wider canon of Scripture see many correlations between Isaiah 24-27 and other apocalyptic writings in both the Tanakh (OT) and the Brit Ha-Chadashah (NT).
 
Chapter 24 deals with the final judgement of all humanity and creation. It is the beginning of the culmination of the prophetic destiny of each of the nations who surround Israel, to whom Isaiah has prophesied in chapters 13-23. Ultimately, Israel’s enemies fall that Israel might rise.
 
The present chapter is therefore, a hymn/song of praise to HaShem for His deliverance, not only from physical oppression but also from the fear of death, which has bound, even suffocated Israel and all of humanity.
 
This chapter, like those before it, addresses both temporal maters and eternal realities.
 
The following are both the prophetic words of Isaiah and the yet future words of redeemed Israel.
 
Text:
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Isa 25:1  HaShem (YHVH: Mercy), You are Elohay my God (Judge); I will exalt You, I will odeh cast, throw confession, and praise, Your name; for You have asiyta fashioned pele wonderful things,  advice, eitzot counsel from distant ones, in emunah faithfulness, trust, omen support, agreement, faithfulness, truth.
 
Having seen the wonders (peliym) of God’s deliverance, redeemed Israel offers praise to HaShem (Mercy) her Elohiym God-Judge, from the foundation of confession.
 
The one who acknowledges that HaShem is his Judge (God) is free to throw both confession and praise toward God.
 
The distant ones through whom God affirmed His counsel to Israel are acknowledged and His faithfulness, fidelity, support and trust are named as both attributes and experienced realities. Redeemed Israel gratefully recognizes the perfect character of her God.
 
Isa 25:2  For You have samta appointed, placed meiyr anguish (a city) lagal as a wave (heap), kiryah a fortified city to be a ruin, a palace of zariym strangers, foreigners, meiyr anguished (a city); leolam perpetually never rebuilt.
 
The city that is the subject of this verse may be Rome (which saw its ruin) or Babylon, however, these words will be visited on any and all cities that resist God’s people and His Messiah. In a figurative sense, the city in question is ultimately representative of the seat of Satan’s power on earth. Just as death entered through humanities accepting of Satan’s wicked counsel, so death will exit forever through the utter annihilation of Satan and his seat of temporal authority.
 
Isa 25:3  Therefore shall a people of strength glorify You; a city of goyim nations be terrified and in awe of You.
 
This verse speaks of the repentance of strong people who have been brought low by the judgements of God and as a result, the collected nations making up this greater people are in awe of the God of Israel.
 
Isa 25:4  For You have been a maoz stronghold, refuge ladal to the poor, weak, a maoz stronghold, refuge to the needy in his distress, a refuge from the storm, a shade from the heat, when ruach a wind, spirit of the terrible ones was as a storm against the wall.
 
The poor, weak, needy, distressed and vulnerable among God’s people acknowledge that He has been their refuge and fortress, even when a terrible spirit came like a storm against them. The faithfulness of God is a strong theme in this chapter.
 
Isa 25:5  Cechorev As cutting heat betzayon in the parched land You will bring down, humble the shaon noise, roar, din of zariym strangers, foreigners; as the Cechorev cutting heat betzeil in the shadow of av a thick darkness (cloud), a song of ariytziym terrible ones will ya’aneh testify.
 
The Hebrew phrase “betzayon” shares its root (tziyah) with the name “Tziyon” (Zion), which means “parched land”. Thus, given the context of this passage and the pursuant clause regarding the mountain of HaShem in verse 6, we understand that the land of Israel is being referred to here.
 
This verse seems to be speaking specifically of those foreign enemies of Israel who have lived as a thorn in Israel’s side, within the land of Israel. The cutting heat is in the “parched land”, an allusion to the Land of Zion (Parched land). This is a poetic play on words that illuminates a remez (hint) at the location of these events. The cutting heat of the dark clouds may be a description of literal lightening that will strike down with precision the enemies of Israel.
 
Ironically the song of the terrible ones will testify against them. They will be cut down in the heat that emanates from the thick darkness that overshadows them.
 
Isa 25:6  Ve-asah And HaShem (YHVH: Mercy) Tzevaot Who goes out warring (of hosts) will fashion all ha-amiym the peoples, tribes, ba’har hazeh on this mountain,  a feast of shemaniym oils (fat), mishteih wines on the shemariym lees, dregs, and both shemaniym oils (fat) and wines, will be wiped clean of dregs, well refined.
 
“This mountain” refers to the Temple Mount, Mount Zion.
 
God will war against evil and those among the nations who repent will be fashioned anew in His Holy Mountain (Tziyon, the Temple Mount). He will take the sin (dregs) affected oil and wine and remove the sin (dregs) from them so that both blood (wine) and spirit (oil) will be made pure through the saving work of Messiah Yeshua (Jesus). Thus the nations will feast with the chosen people of God (ethno-religious Israel) on the Holy Mountain according to Isaiah’s previous prophecy (Isa. 2:2-4).

Isa 25:7  U-vila And He will swallow up Ba-har in this mountain the face of the covering that is wrapped tightly upon col all ha-amiym the peoples, tribes, ve’hamaseichah and the veil (cast image) that hansuchah is woven al over col-ha-goyim all the nations.
 
The covering which HaShem will swallow up is illuminated in the following verse. This is a Hebrew literary device that acts to both cement the readers understanding and firmly establish the action being described.
 
The covering that is wrapped tightly around all the tribes (all of humanity) is the root of sin and it’s fruit of death. And the veil is the lie of disbelief and self-worship which has been woven by the father of lies. These have bound humanity to the fear of death from the first sin of Adam and Eve.
 
“Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives. For assuredly He does not give help to angels, but He gives help to the descendant of Abraham.” -Hebrews 2:14-16 (NASB)
 
Hashem will swallow up all this death and disbelief in His Holy Mountain. Silencing them forever.
 
Isa 25:8  Bila He has swallowed up ha-mavet the death la-netzach for perpetuity; and the Adonay Lord HaShem (YHVH: Mercy) will machah will blot out, wipe away tears from upon all faces; and the reproach of amu His people will be turned aside from upon all ha-aretz the land/earth: for HaShem (YHVH: Mercy) dibeir speaks, declares.
 
This text was written down some 700 years before the birth of Messiah. How then is it possible that HaShem had already swallowed up death? It is possible because the resurrected Messiah transcends time and space. Once again, through the prophet Isaiah, HaShem speaks into time and space that which has already occurred outside of the limitations of time and space.
 
The Hebrew says “ha-mavet” the death, because it refers to the root of all death and not just the temporal nature of death. Rav shaul quotes the opening clause of this verse in reference to the eternal nature of the future resurrected and imperishable bodies of believers.
 
“For this perishable must put on the imperishable, and this mortal must put on immortality. But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, ‘Death is swallowed up in victory. O Death where is your victory? O death, where is your sting?’” - 1 Corinthians 15:53-55 (NASB)
 
“Wipe away tears from all faces” is a figurative way of saying that there will be no more tears resulting from sin and death. This does not negate tears of joy.
 
“They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat;  for the Lamb in the centre of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.” -Revelation 7:16-17
 
‘And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.”’ -Revelation 21:3-5
 
It’s important to note that the sign that will accompany these things will be the removal of all reproach (bad mouthing, criticism, political bias, abuse, persecution, hatred) from Israel (ethno-religious), and her land. Thus “ha-aretz”, in all the land, in all the earth.
 
The Messianic Jewish commentator Victor Buksbazen puts it beautifully:
 
“An integral part of the vision of God’s triumph over sin is the vindication of God’s people Israel, whose reproach will be removed forever. As long as the forces of evil are triumphant in this world, God’s people (ethno-religious Israel) will always be despised and put to shame.”
 
Today we see the nations of the earth criticizing, demonizing, attacking, sanctioning, persecuting and abusing the Jewish people and the modern Jewish State. This will come to an end. May it come about speedily and soon bezerat HaShem!
 
The Hebrew “DiVeiR” shares its root with “DaVaR” (Word, Essence, Speech). In fact, devoid of the nikudot (Masoretic vowel markings), it is spelled exactly the same way DVR. Davar is of course the Hebrew word used to describe Yeshua in Yochanan (John) 1:1.
 
Isa 25:9  And it will be spoken beyom in the day, ha-hu that one, hinei behold, now, Eloheiynu our God (Judge), the one we looked for, waited for, hoped in: veyoshieiynu and save, redeem us, this HaShem (YHVH: Mercy) kiveinu our hope, waiting, expectation negilah glad, exultation venishmeiachah and great rejoicing beyeshuato is in His salvation/redemption.
 
“In that day” refers to the day of Israel’s redemption.
 
“For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in;  and so all Israel will be saved; just as it is written,
‘The Deliverer will come from Zion,
He will remove ungodliness from Jacob.’
‘This is My covenant with them,
When I take away their sins.’” -Romans 11:25-27 (NASB)
 
This verse speaks of the faithful waiting of the righteous remnant within ethno-religious Israel and the faithfulness of God Who both seeded their hope and filled it with His Son, their salvation.
 
“By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure persecution with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward.” -Hebrews 11:24-26
 
The Hebrew root “yeshuah” is the basis for both “our salvation” and “His salvation”. It is because Messiah is God with us and is the Salvation of God, that He has also become our Salvation. Salvation is a redemptive action born of the Redeemer.
 
Isa 25:10  Ki-tanuach For rest, comfort from yad the hand of  HaShem (YHVH: Mercy) will be ba-har on the mountain, this one; and Moav (of his father) shall be trodden down in his place, even as straw is trodden down in the water of the dung-hill.
 
Again, in unison with the prophecy of Isaiah 2, the mountain of the Lord is identified as the place where HaShem will pour out rest and comfort. The follower of Messiah sees in this a reference to that eternal Jerusalem that will descend from the heavens to rest on the very location of Zion, the Temple Mount in Jerusalem.
 
“Moav” here is figurative of the children of Satan. Moab was the first people group following Israel’s escape from Egypt, to seek to attack and annihilate Israel. Israel were weak from slavery, vulnerable and small, and Moab sought to take advantage of Israel’s frailty and destroy her. This would subsequently have removed all possibility of a Messiah coming forth from her: thus, this attempt by Moab was an affront, not only to the physical people of Israel but also to the redemptive plan of the God of creation. Therefore, Moab has been a figure for the B’nai Adam (Children of men, rejecters of God), sons and daughters of the Adversary, Satan. This is why Moav alone is mentioned here.
 
Notice that Moav will not be trodden down on the Mountain of the Lord but “in his place”, which means, “where Moav dwells”. This is most likely to refer to Babylon and her final destruction, as spoken of in the Revelation.
 
Isa 25:11  And he shall spread forth his hands bekirbo in the inner part, the midst of it, he will spread out like a swimmer spreading forth his hands to swim; but his pride will be laid low together with the arbot deceit of his hands.
 
In this verse “He “ refers to Moab, who is the nearest subject for the actions described. Moav is said (Figuratively) to spread out his hands in the midst of watery dung and vainly attempt to swim. So full of pride, are the children of Satan, that even when their rightful end is upon them, they still reject God and prefer to swim in their own filth. However, in spite of these foolish attempts at renewed autonomy, Moav will be laid lower still and the deceitful actions of his hands will never resurface again.
 
Isa 25:12  And the high place of your fortress walls heishach he brought down to strike the soil, ground, land until it turned to dust.
 
The “High place” is a reference both to the practical elevation of a well-built fortress and the high place of pagan worship. Thus, Moav (Satan’s kingdom) will be brought down and turned to dust, both physically and spiritually.
 
Copyright 2018 Yaakov Brown


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     כתביו של יעקב
    Yaakov Brown

    Spiritual leader of Beth Melekh Community, Auckland, N.Z.

    Yaakov Brown BOOKS
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May the present peace of Messiah Yeshua reconcile you to the eternal rest of HaShem!


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