Those who make Torah the goal, miss the Goal of Torah (Ref. Rom. 10:4).
Introduction:
By way of introduction, we must remind ourselves that the first century Messiah following Jewish recipients of this book continue to work out their faith in the shadow of the yet to be silenced temple and its decaying sacrificial system (the Book to the Hebrews being written prior to the destruction of the temple as evidenced by the present tense verbs used concerning the sacrificial practices of the Levites). At the time (approx. 60 C.E.) both the observant Messiah following Jews of the diaspora and those in the land (Roman occupied Israel) are yet to fully understand how Messiah has revealed the original heavenly temple, proving the earthly copy to be a passing picture of a greater atonement.
The writer of the Book to the Hebrews, inspired by the Holy Spirit, uses the words of Jeremiah (31:31-34) to show that the Torah written on the hearts (inner being) of those redeemed by the New Covenant (a better covenant), is that part of Torah that is everlasting, while those parts of Torah concerning the temporal sacrificial system and the physical earthly tent of meeting are “decaying, becoming old, soon to disappear/be destroyed” (v.13). Becoming, meaning not yet obsolete. As we have already understood, the Torah remains as an indictment against sin until the end of the age, following which only the eternal parts of Torah remain. This is affirmed by the teaching of the King Messiah Yeshua.
Those who manipulate or mis-qualify the meaning of nomos[G]/Torah[H] in the present chapter do so in a desperate attempt to hold on to those parts of Torah which the text clearly says are, “decaying, becoming old, soon to disappear/be destroyed”. In doing so they deceive themselves and their hearers, turning the gaze of Messiah followers away from Yeshua and toward the misuse of Torah, making the written Instruction an object of idolatry.
Torah is good and the mitzvot (commandments) holy (Rom. 7:12), but the misuse of it is wickedness (Gal. 3:10-11).
“So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV
“For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP)
“10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation)
Those under curse seek to keep Torah, while those set free from curse in Messiah are kept by “the Torah of the Spirit of life in Messiah Yeshua.”
The former covenant made weak by our sin, nonetheless points to the goal Yeshua and a better covenant that cannot be weakened by sin because the outworking of it is entirely reliant on Yeshua, Who was tempted and put on trial in every way that we are but remained sinless (Heb. 4:15), and Who, having conquered death is now seated in the right hand of God the Father ministering as our Great all existing, and everlasting High Priest.
As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 7 being:
27 Who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever.
BOOK TO THE HEBREWS Chapter 8 (Author’s translation)
1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:40] 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] 9 Not like, according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed.
HEBREWS 8 (line upon line)
1 Now (de[G]) concerning the things we have spoken (lego[G]) of (epi[G]) this is the sum, the primary principal, goal (kephalaion[G], sof davar hakol nishma[H]): we have (echo[G], yesh lanu[H]) such a high priest (archiereus[G], Kohen gadol[H]), Who sits (kathizō[G]) among, in, at (en[G]) the right (dexios[G], hakavod[H]) hand of the throne (thronos[G]) of the Majesty, Royal Glory (megalōsunē[G], hag’dulah[H]) in the heavens (ho ouranos[G], bashamayiym[H]), 2 a minister, servant (leitourgos[G], meshareit[H]) in the sanctuary, holy of holies (hagion[G], bakodesh[H]) and in the true, original (alēthinos[G], emet[H]) tent of meeting (skēnē[G], uv’mishkan[H]), which the Lord (Ho Kurios[G], YHVH[H]) pitched, fastened together (pēgnumi[G]), not (ou[G], ve’lo[H]) humanity, man, mankind, a man (anthrōpos[G], adam[H]).
1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens,
“Now concerning the things we have spoken of this is the goal” This refers to all the former things alluded to including Yeshua’s superiority to Moses, the Torah, the Levitical priesthood, and Melkiy Tzedek. All of the temporary things that have been expounded on are signs pointing to the goal (Rom. 10:4).
“we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, in the heavens” The Hebrew euphemism “hag’dulah[H]” describes YHVH. (Psalms 110:1; Heb. 1:3, 13; 10:11-14). There are many thrones (Col. 1:16), but only one “throne of the Majesty”.
The book of the Acts of the Shlichiym (Sent Ones, Apostles) records Yeshua standing at the right hand of God at the point of the Jewish martyr Stephen’s death (Acts 7:55-56). This does not mean that Yeshua is always standing (positionally speaking), rather it indicates His continued concern for and participation in the lives of His followers. Yeshua understood Stephen’s faithfulness unto death, stood to honour Stephen and subsequently (transcendently) met Stephen in Gan Eden (the bosom of Abraham/Paradise). The resurrected King Messiah is transcendent and unbound by time and space, everlasting just as He was from the beginning.
2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man.
“a minister, servant in the sanctuary, holy of holies” The Greek text uses the plural form for “holy” and thus, conveys the heavenly holy of holies that is the original for the temporary shadow of the earthly holy of holies into which the Levitical high priest would enter once a year during Yom Kippur (the Day of Atonement).
“in the true, original tent of meeting,” The Mishkan (Tent of Meeting) which Moses was instructed to erect (Exodus 25-31, 35-39), was a copy of the true, authentic, original heavenly Mishkan. Therefore, for the Messiah following Jew of the first century to place his focus on the temporary copy (at that time being the second temple, still in use) is for him to miss the point of that sanctuary (holy signpost) entirely. The Messiah follower is admonished to look to Yeshua and the heavenly Mishkan (Rev. 15:5) which the earthly sanctuary points to. Some seven hundred years prior Isaiah the prophet had a vision of the heavenly temple and prophesied it to Israel (Isaiah 6).
Sadly, the orthodox Jewish focus on rebuilding the temple today, though in line with fulfilment of prophecy regarding the latter days, is nonetheless a practice of focusing on that which is passing away. Either knowingly or unwittingly those Jews today who place their hope in the re-establishment of the temple and sacrificial practices, are in fact hoping in vain. Messiah Yeshua is the means of our redemption and not the temporary blood of animals which were always a sign of the greater atonement of HaShem in Messiah.
“For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV
“which the Lord pitched, fastened together, not humanity.” The temporary Mishkan erected in the desert long before there was a temple in Jerusalem, was a visual and kinetic reminder of God’s desire to dwell with His people in perpetuity. Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)]),"
The emphasis here is on the fact that God is the One Who has created and established all things, and He alone is able to save. It is God Who pitched the heavenly Mishkan and God Who instructed Moses to build a copy as a sign pointing to it and its redemptive purpose. Human beings cannot claim to have constructed the holy place, nor can any human being claim to have the ability to save himself. This is especially important when addressing those first century Jewish followers of Yeshua who were returning their focus to the keeping of Torah (Instruction) rather than focusing on Yeshua the King Messiah and allowing God’s Spirit to outwork the Torah (Instruction) of Yeshua in them.
While this is addressed to the Messiah following Jews of the first century, it is nonetheless a teaching applicable to all who believe. The Gospel imperative is self-evident. It is God Who saves through Yeshua and not human beings who save themselves. We receive Yeshua’s finished work and in doing so we acknowledge that our salvation is entirely reliant upon Him. Any gospel that teaches good works as the means of either faith or salvation is in direct contradiction to the Scriptures which teach that good works are the fruit of faith (being in Him precedes doing of Him).
“7 in order that in the coming ages He might show the incomparable riches of His grace, practical love, unmerited favour, expressed in His kindness to us in Messiah Yeshua. 8 For it is by grace, practical love, unmerited favour, that you have been saved, through faith, trust, belief—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” -Ephessians 2:7-9 (Author’s translation)
3 For every (pas[G]) high priest (archiereus[G], Kohen gadol[H]) individually and collectively, is appointed (kathistēmi[G]) to offer gifts, both freewill offerings (dōron[G]) and sacrifices (thusia[G]); so it is necessary that this one (Yeshua) also have something to bring, offer (prospherō[G]). 4 Now if He were on earth, in the land (epi ge[G], ba’aretz[H]), He would not be a priest (hiereus[G], kohein[H]) at all, since there are those who offer the gifts according to the Torah (ho nomos[G]);
3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer.
Those who claim that “Torah[H]” or “nomos[G]” in and of itself, simply means the specific instructions given to the priests must explain why the text reads “ho nomos[G]” (The Torah), “katorah[H]” (because of, according to The Torah). The instruction the priests follow is part of the Torah. Therefore, when the writer later refers to the Torah as “growing old, passing away”, he is not referring only to those aspects related to the priesthood, but to all of the temporal aspects of Torah. To say otherwise is to misunderstand the text both linguistically and contextually. As I have stated previously, this does not negate the eternal aspects of Torah, rather it means that our explanation of Torah must be qualified to meet the reality of its application. A myopic singular definition of Torah only serves to show how great our lack of understanding is, both as Jews and “Messianics”.
As High Priest Yeshua ministers as the original reconciler reflected in the temporal earthly priesthood but offering a better sacrifice (Himself).
4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah;
“Now if He were on earth, in the land,” At the time of the writing of this work Yeshua had ascended to the right hand of the Father (position of authority). He was not on earth, in the Roman occupied land of Israel. Also, when He was on earth He was not of Leviy and therefore not able to minister before the earthly altar. Simply put, the writer is saying, “If Yeshua were here right now (approx. 60 C.E.) He wouldn’t be offering Torah prescribed gifts because the Levitical priests (albeit some were apostate at that time) are offering those sacrifices and gifts as we speak…”
Those who claim an original date of writing post destruction of the temple (70 C.E.) are left with an untenable argument based on the present tense reference to those who continue to offer the prescribed gifts and sacrifices of the Torah. Meaning, the temple sacrifices were still being performed by the Levitical priesthood (albeit partly apostate) at the time of the writing of this work.
As I explained in my commentary on Hebrews chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek.
Also, as stated in my commentary on Hebrews 7:
The writer of the Book to the Hebrews is not at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place).
Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising.
We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood:
“And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV
5 who serve (latreuō[G]) an imitation, copy, pattern, warning (hupodeigma[G]) and shadow, shade (skia[G]) of the heavenly things (epouranios[G]), just as Moshe[H] (drawn out one, resurrected one) was warned (chrēmatizō[G]) when he was about to make (epiteleō[G]) the Tent of Meeting (skēnē[G], hamishkan[H]); for, “See, heed, perceive (horaō[G], re’eih[H]),” He says, “that you make (va’aseih[H]) all things, individually and collectively (pas[G], kol[H]) by the pattern, shape, print, manner, fashion, figure (tupos[G]) which was shown (deiknuō[G], mare’eh[H]) to you on the mountain (ho oros[G], bahar[H]).” [Exodus 25:40]
5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:9, 40]
“who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things,” The writer stresses the point that the Levitical priests served, and at that time continued to serve at a sanctuary that was a copy reflecting the true heavenly Sanctuary. Reverent awe and respect for the holiness of the original is the reason Moses was commanded to be careful to precisely render that which God had instructed him to erect as a temporal sign pointing to the original. It was important that the Mishkan (Tent of Meeting) and the sacrificial practices point to the heavenly fullness of God’s redemptive purpose in reconciling humanity to Himself in Messiah Yeshua.
6 Yet now (nuni[G]) He has obtained (tugchanō[G]) a more excellent (diaphoros[G]) ministry, service (leitourgia[G]) to the extent that He is also the mediator, go between, reconciler (mesitēs[G]) of a better (kreittōn[G]) covenant (diathēkē[G], habriyt[H]), which has been enacted, made law, established (nomotheteō[G]) on better (kreittōn[G]) promises (epaggelia[G]). 7 For if that first (prōtos[G], harishonah[H]) covenant had been free of grounds for fault, defect, blame (amemptos[G]) no place (topos[G], makom[H]) would have been sought for a second (deuteros[G]).
6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises.
The emphasis here is on qualifying the differences and not promoting the latter at the expense of the former.
As explained, Messiah’s ministry does not supersede in the sense of doing away with the former, but is superior. It is crucial that the reader understand the continuity of Torah and new covenant in a way that does not do away with or alienate the former things that point to it. Some of those former things remain eternally while others are passing away. Overly simplistic interpretation of these verses has led to numerous false theological constructs at both extremes of the ecclesiastical debate (an unnecessary debate at that).
We note that Messiah’s reconciliation through “a better covenant” has been made Torah (law, instruction), established on better promises, oaths which God vowed against His Own soul (Heb. 6:13).
Yeshua’s mediation of the new covenant is better because it does what the temporary blood of animals could not. It is better because it is established on the oaths of God and not reliant on the ability of human beings to keep godly instruction.
Those Messianic Jewish commentators who claim that the Torah of the new covenant spoken of in Jeremiah 31:31-34 is identical to that of Moses are in grave error. How can a Torah that indicts sin be established eternally (the new covenant is an everlasting covenant [Heb. 13:20])? If as the writer of the Book to the Hebrews says the former covenant is aging “old, decaying” and “soon to pass away” [v.13] (which is not a mistranslation as some falsely claim), how can it be eternal? Messianic Jewish zealots who follow the rabbinical misteaching that Torah (the books of Moses) is eternal in its entirety are with heart-breaking irony, submitting the Torah of the Spirit of Life to the false doctrines of men (Rom. 8:2).
As I have said previously, there is no need for an indictment against sin in a world (olam haba, world to come, eternal life) devoid of sin. Therefore, the Torah of Messiah that is eternal will not (following the judgment) include those parts of the Torah of Moses which are now passing away “old, decaying” (v.13).
Those who claim to be “Shomeir Torah” keeper of Torah, must consider these questions:
1.How are you keeping the mitzvot concerning the sacrificial system?
2.Are you bringing animals for blood atonement concerning your every sinful thought?
3.If you were able to do these things, are you certain that having atoned for every sin with the blood of animals, you will not have a sinful thought at any given point prior to death and therefore be separated from God’s holiness regardless of all your efforts?
If one answers “I’m not able to” or, “no” to any of the above (the only possible answers of a human being speaking truthfully), then for that person to claim to be “Shomeir Torah” a keeper of Torah, is to lie (thus, breaking the command and proving that they are not Shomeir Torah).
7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second.
This does not mean that the Torah (which Rav Shaul calls good and its mitzvot righteous and holy Romans 7:12) is at fault, but that fault was found in humanity’s inability to satisfy the requirements of Torah. This is qualified in the following verse.
In both the Greek and Hebrew texts the word “place” is used in reference to the second and better covenant. This is important to the Jewish audience of this work. HaMakom (the Place), is a Hebrew euphemism describing the Temple Mount. The writer is alluding to the fact that the new, better covenant was always intended to be made, not on the temple mount but in that heavenly place (makom) for which the temple mount is an earthly shadow. Therefore, because the temporal sacrificial system of Torah would never fully atone for sin, and because fault was found in humanity’s inability to satisfy the requirements of Torah, another “place” makom (the heavenly holy of holies) was sought upon which to offer the eternal blood atonement of God Himself manifest as Imanu-El (with us God), the King Messiah Yeshua (our Great High Priest).
With relation to HaMakom (the place), our forefather Jacob was given the revelation of Yeshua’s work of reconciliation in “HaMakum” the place, while his head lay on “HaEven” the stone (foundation, stone, location of the binding of Isaac, location of King David’s angelic revelation, and so on). Thus, long before the establishment of the temple, Jacob saw that in order for humanity to be reconciled to God (Jacob’s stairway, stairway from and to the heavens) there was need for atonement to be made in another “place” by a descendant of Jacob, that place being in the heavenlies, and that descendant being Yeshua the King Messiah, our Great High Priest.
For further study regarding HaMakom (the place) please see my commentary on Genesis 28:
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/god-is-in-this-place-genesis-28
8 For in finding fault (memphomai[G]) with the people, He says, “Behold, now, pay attention (idou[G], hineih[H]) days (hēmera[G], yamiym[H]) are coming (erchomai[G]), says the Lord (Ho Kurios[G], YHVH[H]), When I will bring about, make, fully fill, bring to its goal (sunteleō[G]) a new covenant (kainos diathēkē[G], briyt chadashah[H]) With the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) and the house (oikos[G], beiyt[H]) of Y’hudah[H] (praise), [Jeremiah 31:31]
8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31]
This begins the writers exposition of Jeremiah 31:31-34
Some Jewish commentators claim that the context of Jeremiah’s prophecy denotes a return to Torah observance following the Babylonian exile, and while this may have happened in part through Ezra and Nehemiah, it did not happen to the extent prophesied by Jeremiah. In fact quite the opposite, the returning Jews did not continue in their initial devotion to Torah observance, and subsequently Israel once again fell short of God’s moral standard. Therefore, given our history as a people and the cyclical nature of Hebrew prophecy (multiple fulfilments), it is at best delusional and at worst desperate to claim that Jeremiah’s prophecy was fulfilled following the Babylonian exile, it certainly was not. In fact, Jeremiah’s prophecy is being outworked in the hearts of all who turn to God through Yeshua by faith through grace, perpetually first in the Jew and also continually for the nations. The ultimate expression of this prophecy finding its fullness in the now and yet fully manifest Kingdom of God (Olam Haba).
“For in finding fault with the people” The grounds for fault with the first covenant was the fault of the people and not any fault of the Torah or the participation of God in that covenant. We must remember that a covenant is entered into by two parties. This is why in the previous verse the more general Greek word amemptos[G] is used, while in the present case the middle voice memphomai[G] points directly at the ones in whom fault was found with regard to their inability to keep the former covenant.
“When I will bring to its goal a new covenant” Like the pattern for the Priesthood of Yeshua, the new covenant precedes the Mosaic covenant, or why is the new covenant being brought to its goal?
“With the house of Yisrael[H] and the house of Y’hudah[H]” We note that the new covenant, like the former covenant, is made with chosen, ethnic, religious, empirical Israel (descendants of Jacob), with all Israel and in the house of Judah through the King Messiah, the Greater Son of David. This covenant is accessible to all through the Jew Yeshua, however, it is made with Israel (the descendants of Jacob) and with Judah (both ethnic designations reflecting the continued redemptive purposes of God regarding His chosen people).
9 Not (ou[G], lo[H]) like, according to (kata[G]) the covenant (ho diathēkē[G], khabriyt[H]) which I made with their fathers (patēr[G], avotam[H]) On the day (hēmera[G], bayom[H]) I took them by the hand (cheir[G], veyadam[H]) To lead (exagō[G]) them out of the land (ho ge[G], me’eretz[H]) of Egypt (Aiguptos[G], Mitzrayim[H]); For they did not continue (emmenō[G]) in My (mou[G], et[H]) covenant (diathēkē[G], be’riytiy[H]), And I did not regard them (ameleo[G]) [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord (Ho Kurios[G], YHVH[H]). [Jeremiah 31:32]
9 Not like, according to the covenant which I made with their fathers On the day I took them by the hand To lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32]
The Mosaic covenant gives grounds for finding fault in those who were tasked with obeying it because it is an indictment against sin that is impossible for a human being devoid of God’s strength, to keep. The new covenant which the former covenant points to is different because it is reliant on God’s strength of will and not on the weak will of human beings. This is why the LORD qualifies Israel’s inability to keep the former covenant by saying “they did not continue in My covenant.”
The differences in the Septuagint and Masoretic texts need not be contentious. If the Septuagint (which predates the Masoretic text) is the better rendering then it is consistent with God turning His face away from those who wilfully reject Him (Isaiah 59:2). On the other hand, if the Masoretic text is the better reading, then the allusion is to the broken heart of God as spurned Husband. Both understandings are consistent with one another. Therefore, it is a false choice that asks as to choose between the two. They are convergent and true, inspired by the Holy Spirit, to Whom all language submits.
10 For this is the covenant (ho diathēkē[G], habriyt[H]) which I will make with the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) After those days (hēmera[G], yamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): I will put My instructions (nomos[G], toratiy[H]) into their minds, understanding, inward parts, (dianoia[G], bekirbam[H]) And write, inscribe (epigraphō[G], ekh’tavenah[H]) them on their hearts, core being, inner person (kardia[G], lebam[H]). And I will be their God (Theos[G], Elohiym[H]), And they shall be to Me a people (laos[G], liy le’am[H]). [Jeremiah 31:33]
10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33]
“This covenant which I will make with the house of Israel” Having promised to make the new covenant with the house of Israel and the house of Judah, which is how Israel as a whole went into Babylonian captivity (as a divided people), God now confirms the reunification of all the tribes subsequent to the exile. The new covenant will be made at some point following the return of all the tribes to the land of Israel. This of course happened in the first century C.E. when Yeshua initiated the new covenant through His sacrificial death and resurrection, being that with few exceptions (and then symbolically) a covenant (related to cutting) is made through blood.
The Hebrew text of Jeremiah 31:33 does not say, “I will put My Torah” in the sense of the entire Torah of Moses but, “I will put toratiy my instructions”. If Jeremiah had intended us to understand “the Torah” (Books of Moses) as a whole he would have written “Ha Torah sheliy” or simply “Ha Torah”. This is significant because the instructions of God written on the core being of the one who receives the new covenant are everlasting (Heb. 13:20) but the Torah of Moses in its entirety is not.
“Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Yeshua, that great Shepherd of the sheep,” -Hebrews 13:20 (Author’s translation)
To say otherwise (as many “Messianics” are so fond of) is to misrepresent the text of both Jeremiah and the Book to the Hebrews, and the very nature of the Gospel itself (it is Good News because it solves the problem of the bad news). Even if Jeremiah 31:31-34 teaches that the new covenant puts the entire Torah of Moses on the inner being of believers, it must teach it with the knowledge that only those parts of Torah that are eternal will remain following the judgement.
Once again, properly understanding Torah (a feminine word meaning instruction) requires us to properly qualify its use, contextualise its use and confirm its intended meaning in light of the wealth of Scripture. A myopic Torah of Moses view of the word Torah and its implications shows a tragic disregard toward both its ancient Biblical and modern rabbinical usage.
Torah can mean:
a. Books of Moses
b. A specific instruction or set of instructions within the Books of Moses
c. The entire Hebrew Bible d. All Jewish teaching including Mishnah, Gemara, Talmud, Zohar, Shulchan Arukh. And with regard to the New Testament, Torah (nomos[G]) is qualified using words like “spirit”, “sin and death” and so on.
“the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2]
In Messiah through one sacrifice we have been made perfect (outside of time and space: the eternal aspects of Torah) and are being made holy (within time and space until the judgement: the temporary passing instructions of the Torah indictment against sin) [Heb.10:14]. Ultimately the Torah of the Spirit of life points us to a return to knowing only good, just as Adam and Eve did prior to taking and eating the knowledge of good and evil. One who knows only good need not be instructed to do good, because good is inherent in that one’s nature and is the fruit of every action. Therefore, all parts of the Torah of Moses that concern indictment against sin or admonishment to good deeds will be redundant in the Olam Haba (world to come: a world devoid of sin), and as the text of this chapter goes on to say, “the first covenant is old, decaying” (v.13). Thus, the Torah of the Spirit of Life in Messiah Yeshua carries the eternal aspects of the Torah of Moses (authored by Yeshua) but does not carry the indictment against sin included in the Torah of Moses beyond the judgement seat of Messiah in God.
Those who make Torah the goal, miss the Goal of Torah (Rom. 10:4).
11 And they will not teach (ve’lo yelamdu[H]), each one his neighbour (plēsion[G], rei’eihu[H]), And each one his brother (adelphos[G], achiyv[H]), saying, ‘Know, understand, learn, comprehend (ginōskō[G], de’u[H]) the Lord (Ho Kurios[G], YHVH[H]),’ For they will all, individually and collectively (pas[G], kolam[H]) know, see, perceive (eidō[G], yedu[H]) Me, From the least (mikros[G], lemiktanam[H]) to the greatest (megas[G], gedolam[H]) of them. [Jeremiah 31:34a]
11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a]
This refers to those who enter into the new covenant, and, in context, refers to the redemption of the entire remnant of ethnic-religious Israel (the descendants of Jacob) [Romans 11:25-32]. The order of the giving of the new covenant is important. It is given to the house of Israel and Judah, to all Jews through the Jew Yeshua and the nations have access to it only through the Jew Yeshua.
It follows that if the Torah (Instruction) of God is written on the centre of our being in Messiah Yeshua, that we will have no need of exterior Torah instruction from other new covenant receiving human beings in order to know what is right and wrong, or how we should outwork our faith in Him (Halakhah).
This makes the ludicrous arguments entered into by so called “Messianic” over which parts of Torah should be kept and by whom and which festivals are obligatory and which aren’t, and whether it’s evil to worship God on Sunday or should all believers keep the Shabbat, and do Gentiles have to keep kosher and bla, bla, bla… utterly foolish spiritual masturbation! The text itself is an indictment against such nonsense, it says “And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’!!!!!”
On the other hand, this does not apply to non-believers who have either not yet heard or have wilfully rejected the new covenant. The context denotes those who have had past tense, the new covenant Torah written on the centre of their being.
12 For I will be merciful, forgiving (hileōs[G], eslach[H]) toward their unrighteousness, iniquity, perversion (adikia[G], la’avonam[H]), And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34] 13 When He said, “new covenant, (kainos[G], briyt chadashah[H])” He has indicated that the first is old, decaying (palaioō[G]). Now (de[G]) whatever is decaying (palaioō[G]) and growing old (gēraskō[G]) is about to (eggus[G], karuv[H]) disappear, pass away, be destroyed (aphanismos[G], kitzah[H]).
12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34]
Because the blood of animals could not perpetually atone for sin, the sins of Israel were always before God (brought to mind). With regard to the new covenant however, the blood of the King Messiah Yeshua the Son of God atones for sin once for all eternity. Therefore, what God has utterly removed He no longer brings to mind, and this, in Messiah, means we are perpetually right with God in perfect love relationship.
13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, pass away, be destroyed.
Many “Messianics” try to manipulate this text, jumping through semantic hoops they seek to make the text say what it does not. They do what the Scripture warns against, changing the meaning of words to reflect their opposites, teaching the doctrines of men as if they were the Torah of God. All in a desperate attempt to defend a Torah that needs no defence and pursue a shadow that is “old, decaying” and “about to disappear”.
As the Scripture clearly teaches and as I have consistently affirmed, the Torah of Moses, authored by Yeshua in God, serves as an indictment against sin in the present age: it is a sign pointing to its Goal, Yeshua, the King Messiah and Great High Priest of Israel and all peoples. Those parts of it that address the fallen world will cease at the judgement according to the words of Yeshua Himself:
“18 Amen, amen, in truth, in truth, I tell you, until heaven and earth pass away, not the smallest letter or mark shall by no means pass away from the Torah until all things come to pass.” -Matthew 5:18 TLV
The key to understanding this correctly is the word “until”, which means that these things will happen and the Torah (that part of it which indicts against sin) will pass away (just as the Book to the Hebrews teaches).
Heaven and earth will pass away, and all things will come to pass (Isa. 34:4; Matt. 24:35; Luke 21:33; Rev. 6:14; 20:11; 21:1). Therefore, Yeshua is saying that the Torah indictment against sin will remain only until the judgement, after which, in the sinless world to come, there will be no need for it.
Ironically many use this same verse to promote a focus on law keeping, when what it actually teaches is that…
“10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation)
In Messiah we are set free from the curse of the indictment. Rather than seeking to earn God’s love through Torah observance we are gifted the new covenant in Messiah’s blood which brings us into the eternal security of God’s love through God’s redemptive work. Thus, Messiah in us outworks His Torah. We no longer seek vainly to do for God, rather we walk in Messiah and our doing comes from God.
For further study and deeper understanding please read my book Do Less, Be More:
https://www.amazon.com/Do-Less-Be-More-Verses-ebook/dp/B07J2NFDQ7/ref=sr_1_1?dchild=1&keywords=Do+Less+Be+More+Yaakov+Ben+Yehoshua&qid=1628215161&sr=8-1
Copyright 2021 Yaakov Brown
By way of introduction, we must remind ourselves that the first century Messiah following Jewish recipients of this book continue to work out their faith in the shadow of the yet to be silenced temple and its decaying sacrificial system (the Book to the Hebrews being written prior to the destruction of the temple as evidenced by the present tense verbs used concerning the sacrificial practices of the Levites). At the time (approx. 60 C.E.) both the observant Messiah following Jews of the diaspora and those in the land (Roman occupied Israel) are yet to fully understand how Messiah has revealed the original heavenly temple, proving the earthly copy to be a passing picture of a greater atonement.
The writer of the Book to the Hebrews, inspired by the Holy Spirit, uses the words of Jeremiah (31:31-34) to show that the Torah written on the hearts (inner being) of those redeemed by the New Covenant (a better covenant), is that part of Torah that is everlasting, while those parts of Torah concerning the temporal sacrificial system and the physical earthly tent of meeting are “decaying, becoming old, soon to disappear/be destroyed” (v.13). Becoming, meaning not yet obsolete. As we have already understood, the Torah remains as an indictment against sin until the end of the age, following which only the eternal parts of Torah remain. This is affirmed by the teaching of the King Messiah Yeshua.
Those who manipulate or mis-qualify the meaning of nomos[G]/Torah[H] in the present chapter do so in a desperate attempt to hold on to those parts of Torah which the text clearly says are, “decaying, becoming old, soon to disappear/be destroyed”. In doing so they deceive themselves and their hearers, turning the gaze of Messiah followers away from Yeshua and toward the misuse of Torah, making the written Instruction an object of idolatry.
Torah is good and the mitzvot (commandments) holy (Rom. 7:12), but the misuse of it is wickedness (Gal. 3:10-11).
“So then, the Torah is holy, and the commandment is holy and righteous and good.” -Romans 7:12 TLV
“For Messiah is the goal of the Torah, the means of righteousness for all who believe.” -Romans 10:4 (YBYP)
“10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation)
Those under curse seek to keep Torah, while those set free from curse in Messiah are kept by “the Torah of the Spirit of life in Messiah Yeshua.”
The former covenant made weak by our sin, nonetheless points to the goal Yeshua and a better covenant that cannot be weakened by sin because the outworking of it is entirely reliant on Yeshua, Who was tempted and put on trial in every way that we are but remained sinless (Heb. 4:15), and Who, having conquered death is now seated in the right hand of God the Father ministering as our Great all existing, and everlasting High Priest.
As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 7 being:
27 Who does not need to offer sacrifices daily, like those high priests, first for His own sins [missing the mark set by God’s holiness] and then for the sins of the people, because He did this once for all when He offered up His soul. 28 For the Torah[H] appoints men as high priests who are infirm, weak, but the word, essence, substance of the oath, which came after the Torah[H], appoints a Son, who has been made consecrated forever.
BOOK TO THE HEBREWS Chapter 8 (Author’s translation)
1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens, 2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man. 3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer. 4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah; 5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:40] 6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises. 7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second. 8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31] 9 Not like, according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32] 10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33] 11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a] 12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34 LXX] 13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, be destroyed.
HEBREWS 8 (line upon line)
1 Now (de[G]) concerning the things we have spoken (lego[G]) of (epi[G]) this is the sum, the primary principal, goal (kephalaion[G], sof davar hakol nishma[H]): we have (echo[G], yesh lanu[H]) such a high priest (archiereus[G], Kohen gadol[H]), Who sits (kathizō[G]) among, in, at (en[G]) the right (dexios[G], hakavod[H]) hand of the throne (thronos[G]) of the Majesty, Royal Glory (megalōsunē[G], hag’dulah[H]) in the heavens (ho ouranos[G], bashamayiym[H]), 2 a minister, servant (leitourgos[G], meshareit[H]) in the sanctuary, holy of holies (hagion[G], bakodesh[H]) and in the true, original (alēthinos[G], emet[H]) tent of meeting (skēnē[G], uv’mishkan[H]), which the Lord (Ho Kurios[G], YHVH[H]) pitched, fastened together (pēgnumi[G]), not (ou[G], ve’lo[H]) humanity, man, mankind, a man (anthrōpos[G], adam[H]).
1 Now concerning the things we have spoken of this is the sum, the primary principal, goal: we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, Royal Glory in the heavens,
“Now concerning the things we have spoken of this is the goal” This refers to all the former things alluded to including Yeshua’s superiority to Moses, the Torah, the Levitical priesthood, and Melkiy Tzedek. All of the temporary things that have been expounded on are signs pointing to the goal (Rom. 10:4).
“we have such a high priest, Who sits among, in, at the right hand of the throne of the Majesty, in the heavens” The Hebrew euphemism “hag’dulah[H]” describes YHVH. (Psalms 110:1; Heb. 1:3, 13; 10:11-14). There are many thrones (Col. 1:16), but only one “throne of the Majesty”.
The book of the Acts of the Shlichiym (Sent Ones, Apostles) records Yeshua standing at the right hand of God at the point of the Jewish martyr Stephen’s death (Acts 7:55-56). This does not mean that Yeshua is always standing (positionally speaking), rather it indicates His continued concern for and participation in the lives of His followers. Yeshua understood Stephen’s faithfulness unto death, stood to honour Stephen and subsequently (transcendently) met Stephen in Gan Eden (the bosom of Abraham/Paradise). The resurrected King Messiah is transcendent and unbound by time and space, everlasting just as He was from the beginning.
2 a minister, servant in the sanctuary, holy of holies and in the true, original tent of meeting, which the Lord pitched, fastened together, not humanity, man, mankind, a man.
“a minister, servant in the sanctuary, holy of holies” The Greek text uses the plural form for “holy” and thus, conveys the heavenly holy of holies that is the original for the temporary shadow of the earthly holy of holies into which the Levitical high priest would enter once a year during Yom Kippur (the Day of Atonement).
“in the true, original tent of meeting,” The Mishkan (Tent of Meeting) which Moses was instructed to erect (Exodus 25-31, 35-39), was a copy of the true, authentic, original heavenly Mishkan. Therefore, for the Messiah following Jew of the first century to place his focus on the temporary copy (at that time being the second temple, still in use) is for him to miss the point of that sanctuary (holy signpost) entirely. The Messiah follower is admonished to look to Yeshua and the heavenly Mishkan (Rev. 15:5) which the earthly sanctuary points to. Some seven hundred years prior Isaiah the prophet had a vision of the heavenly temple and prophesied it to Israel (Isaiah 6).
Sadly, the orthodox Jewish focus on rebuilding the temple today, though in line with fulfilment of prophecy regarding the latter days, is nonetheless a practice of focusing on that which is passing away. Either knowingly or unwittingly those Jews today who place their hope in the re-establishment of the temple and sacrificial practices, are in fact hoping in vain. Messiah Yeshua is the means of our redemption and not the temporary blood of animals which were always a sign of the greater atonement of HaShem in Messiah.
“For by one sacrifice he has made perfect forever those who are being made holy.” -Hebrews 10:14 NIV
“which the Lord pitched, fastened together, not humanity.” The temporary Mishkan erected in the desert long before there was a temple in Jerusalem, was a visual and kinetic reminder of God’s desire to dwell with His people in perpetuity. Mishkan (Tent of meeting) being related to both shakhen (neighbour) and Sh'khinah (Talmudic Hebrew describing the manifest feminine presence of God [related to Hak’vod HaShem, the manifest Glory of God)]),"
The emphasis here is on the fact that God is the One Who has created and established all things, and He alone is able to save. It is God Who pitched the heavenly Mishkan and God Who instructed Moses to build a copy as a sign pointing to it and its redemptive purpose. Human beings cannot claim to have constructed the holy place, nor can any human being claim to have the ability to save himself. This is especially important when addressing those first century Jewish followers of Yeshua who were returning their focus to the keeping of Torah (Instruction) rather than focusing on Yeshua the King Messiah and allowing God’s Spirit to outwork the Torah (Instruction) of Yeshua in them.
While this is addressed to the Messiah following Jews of the first century, it is nonetheless a teaching applicable to all who believe. The Gospel imperative is self-evident. It is God Who saves through Yeshua and not human beings who save themselves. We receive Yeshua’s finished work and in doing so we acknowledge that our salvation is entirely reliant upon Him. Any gospel that teaches good works as the means of either faith or salvation is in direct contradiction to the Scriptures which teach that good works are the fruit of faith (being in Him precedes doing of Him).
“7 in order that in the coming ages He might show the incomparable riches of His grace, practical love, unmerited favour, expressed in His kindness to us in Messiah Yeshua. 8 For it is by grace, practical love, unmerited favour, that you have been saved, through faith, trust, belief—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” -Ephessians 2:7-9 (Author’s translation)
3 For every (pas[G]) high priest (archiereus[G], Kohen gadol[H]) individually and collectively, is appointed (kathistēmi[G]) to offer gifts, both freewill offerings (dōron[G]) and sacrifices (thusia[G]); so it is necessary that this one (Yeshua) also have something to bring, offer (prospherō[G]). 4 Now if He were on earth, in the land (epi ge[G], ba’aretz[H]), He would not be a priest (hiereus[G], kohein[H]) at all, since there are those who offer the gifts according to the Torah (ho nomos[G]);
3 For every high priest individually and collectively, is appointed to offer gifts, both freewill offerings and sacrifices; so it is necessary that this one (Yeshua) also have something to bring, offer.
Those who claim that “Torah[H]” or “nomos[G]” in and of itself, simply means the specific instructions given to the priests must explain why the text reads “ho nomos[G]” (The Torah), “katorah[H]” (because of, according to The Torah). The instruction the priests follow is part of the Torah. Therefore, when the writer later refers to the Torah as “growing old, passing away”, he is not referring only to those aspects related to the priesthood, but to all of the temporal aspects of Torah. To say otherwise is to misunderstand the text both linguistically and contextually. As I have stated previously, this does not negate the eternal aspects of Torah, rather it means that our explanation of Torah must be qualified to meet the reality of its application. A myopic singular definition of Torah only serves to show how great our lack of understanding is, both as Jews and “Messianics”.
As High Priest Yeshua ministers as the original reconciler reflected in the temporal earthly priesthood but offering a better sacrifice (Himself).
4 Now if He were on earth, in the land, He would not be a priest at all, since there are those who offer the gifts according to the Torah;
“Now if He were on earth, in the land,” At the time of the writing of this work Yeshua had ascended to the right hand of the Father (position of authority). He was not on earth, in the Roman occupied land of Israel. Also, when He was on earth He was not of Leviy and therefore not able to minister before the earthly altar. Simply put, the writer is saying, “If Yeshua were here right now (approx. 60 C.E.) He wouldn’t be offering Torah prescribed gifts because the Levitical priests (albeit some were apostate at that time) are offering those sacrifices and gifts as we speak…”
Those who claim an original date of writing post destruction of the temple (70 C.E.) are left with an untenable argument based on the present tense reference to those who continue to offer the prescribed gifts and sacrifices of the Torah. Meaning, the temple sacrifices were still being performed by the Levitical priesthood (albeit partly apostate) at the time of the writing of this work.
As I explained in my commentary on Hebrews chapter 5 the Aaronic priesthood was conferred onto Yeshua by Yochanan the Immerser. Another way of saying this is that through the immersion of Yeshua the priesthood of Aaron is translated into the priesthood of Yeshua, which is like that of Melkiy Tzedek.
Also, as stated in my commentary on Hebrews 7:
The writer of the Book to the Hebrews is not at any point suggesting that because Messiah Yeshua’s priesthood is in the order or type of that of Melkiy Tzedek (the mortal priest and king of Salem), that the priesthood of Aaron is redundant (this is clearly not the case given that the very acts of Messiah’s life and sacrificial practice, along with the function of intercession before God in the heavenly holy of holies as Kohen Gadol, reflect the Levitical priesthood which unlike Melkiy Tzedek’s priesthood, had the Mishkan [Tent of Meeting] and the Temple as shadows of the heavenlies, in which to approach God according to the order of the universe as He has set it in place).
Therefore, Messiah’s Priesthood is reflected in both the priesthood of Melkiy Tzedek and the priesthood of Aaron (Levitical), and, without the sacrificial death of Messiah, foreshadowed in the Pesach of Israel and the Yom Kippur sacrifice of the Aaronic priesthood, there would be no possibility of another priest like Melkiy Tzedek arising.
We note that there is a convergent nature to the priesthood of Yeshua. He unifies the two priesthoods of Melkiy Tzedek and Aaron, which are both in fact everlasting in Him. Given that Pinchas the grandson of Aaron was promised an everlasting priesthood:
“And he (Pinchas) shall have it (the priesthood), and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” -Numbers 25:13 KJV
5 who serve (latreuō[G]) an imitation, copy, pattern, warning (hupodeigma[G]) and shadow, shade (skia[G]) of the heavenly things (epouranios[G]), just as Moshe[H] (drawn out one, resurrected one) was warned (chrēmatizō[G]) when he was about to make (epiteleō[G]) the Tent of Meeting (skēnē[G], hamishkan[H]); for, “See, heed, perceive (horaō[G], re’eih[H]),” He says, “that you make (va’aseih[H]) all things, individually and collectively (pas[G], kol[H]) by the pattern, shape, print, manner, fashion, figure (tupos[G]) which was shown (deiknuō[G], mare’eh[H]) to you on the mountain (ho oros[G], bahar[H]).” [Exodus 25:40]
5 who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things, just as Moshe[H] (drawn out one, resurrected one) was warned when he was about to make the Tent of Meeting; for, “See, heed, perceive,” He says, “that you make all things, individually and collectively by the pattern, shape, print, manner, fashion, figure which was shown to you on the mountain.” [Exodus 25:9, 40]
“who serve an imitation, copy, pattern, warning and shadow, shade of the heavenly things,” The writer stresses the point that the Levitical priests served, and at that time continued to serve at a sanctuary that was a copy reflecting the true heavenly Sanctuary. Reverent awe and respect for the holiness of the original is the reason Moses was commanded to be careful to precisely render that which God had instructed him to erect as a temporal sign pointing to the original. It was important that the Mishkan (Tent of Meeting) and the sacrificial practices point to the heavenly fullness of God’s redemptive purpose in reconciling humanity to Himself in Messiah Yeshua.
6 Yet now (nuni[G]) He has obtained (tugchanō[G]) a more excellent (diaphoros[G]) ministry, service (leitourgia[G]) to the extent that He is also the mediator, go between, reconciler (mesitēs[G]) of a better (kreittōn[G]) covenant (diathēkē[G], habriyt[H]), which has been enacted, made law, established (nomotheteō[G]) on better (kreittōn[G]) promises (epaggelia[G]). 7 For if that first (prōtos[G], harishonah[H]) covenant had been free of grounds for fault, defect, blame (amemptos[G]) no place (topos[G], makom[H]) would have been sought for a second (deuteros[G]).
6 Yet now He has obtained a more excellent ministry, service to the extent that He is also the mediator, go between, reconciler of a better covenant, which has been enacted, made law, established on better promises.
The emphasis here is on qualifying the differences and not promoting the latter at the expense of the former.
As explained, Messiah’s ministry does not supersede in the sense of doing away with the former, but is superior. It is crucial that the reader understand the continuity of Torah and new covenant in a way that does not do away with or alienate the former things that point to it. Some of those former things remain eternally while others are passing away. Overly simplistic interpretation of these verses has led to numerous false theological constructs at both extremes of the ecclesiastical debate (an unnecessary debate at that).
We note that Messiah’s reconciliation through “a better covenant” has been made Torah (law, instruction), established on better promises, oaths which God vowed against His Own soul (Heb. 6:13).
Yeshua’s mediation of the new covenant is better because it does what the temporary blood of animals could not. It is better because it is established on the oaths of God and not reliant on the ability of human beings to keep godly instruction.
Those Messianic Jewish commentators who claim that the Torah of the new covenant spoken of in Jeremiah 31:31-34 is identical to that of Moses are in grave error. How can a Torah that indicts sin be established eternally (the new covenant is an everlasting covenant [Heb. 13:20])? If as the writer of the Book to the Hebrews says the former covenant is aging “old, decaying” and “soon to pass away” [v.13] (which is not a mistranslation as some falsely claim), how can it be eternal? Messianic Jewish zealots who follow the rabbinical misteaching that Torah (the books of Moses) is eternal in its entirety are with heart-breaking irony, submitting the Torah of the Spirit of Life to the false doctrines of men (Rom. 8:2).
As I have said previously, there is no need for an indictment against sin in a world (olam haba, world to come, eternal life) devoid of sin. Therefore, the Torah of Messiah that is eternal will not (following the judgment) include those parts of the Torah of Moses which are now passing away “old, decaying” (v.13).
Those who claim to be “Shomeir Torah” keeper of Torah, must consider these questions:
1.How are you keeping the mitzvot concerning the sacrificial system?
2.Are you bringing animals for blood atonement concerning your every sinful thought?
3.If you were able to do these things, are you certain that having atoned for every sin with the blood of animals, you will not have a sinful thought at any given point prior to death and therefore be separated from God’s holiness regardless of all your efforts?
If one answers “I’m not able to” or, “no” to any of the above (the only possible answers of a human being speaking truthfully), then for that person to claim to be “Shomeir Torah” a keeper of Torah, is to lie (thus, breaking the command and proving that they are not Shomeir Torah).
7 For if that first covenant had been free of grounds for fault, defect, blame no place would have been sought for a second.
This does not mean that the Torah (which Rav Shaul calls good and its mitzvot righteous and holy Romans 7:12) is at fault, but that fault was found in humanity’s inability to satisfy the requirements of Torah. This is qualified in the following verse.
In both the Greek and Hebrew texts the word “place” is used in reference to the second and better covenant. This is important to the Jewish audience of this work. HaMakom (the Place), is a Hebrew euphemism describing the Temple Mount. The writer is alluding to the fact that the new, better covenant was always intended to be made, not on the temple mount but in that heavenly place (makom) for which the temple mount is an earthly shadow. Therefore, because the temporal sacrificial system of Torah would never fully atone for sin, and because fault was found in humanity’s inability to satisfy the requirements of Torah, another “place” makom (the heavenly holy of holies) was sought upon which to offer the eternal blood atonement of God Himself manifest as Imanu-El (with us God), the King Messiah Yeshua (our Great High Priest).
With relation to HaMakom (the place), our forefather Jacob was given the revelation of Yeshua’s work of reconciliation in “HaMakum” the place, while his head lay on “HaEven” the stone (foundation, stone, location of the binding of Isaac, location of King David’s angelic revelation, and so on). Thus, long before the establishment of the temple, Jacob saw that in order for humanity to be reconciled to God (Jacob’s stairway, stairway from and to the heavens) there was need for atonement to be made in another “place” by a descendant of Jacob, that place being in the heavenlies, and that descendant being Yeshua the King Messiah, our Great High Priest.
For further study regarding HaMakom (the place) please see my commentary on Genesis 28:
https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/god-is-in-this-place-genesis-28
8 For in finding fault (memphomai[G]) with the people, He says, “Behold, now, pay attention (idou[G], hineih[H]) days (hēmera[G], yamiym[H]) are coming (erchomai[G]), says the Lord (Ho Kurios[G], YHVH[H]), When I will bring about, make, fully fill, bring to its goal (sunteleō[G]) a new covenant (kainos diathēkē[G], briyt chadashah[H]) With the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) and the house (oikos[G], beiyt[H]) of Y’hudah[H] (praise), [Jeremiah 31:31]
8 For in finding fault with the people, He says, “Behold, now, pay attention days are coming, says the Lord, When I will bring about, make, fully fill, bring to its goal a new covenant With the house of Yisrael[H] and the house of Y’hudah[H], [Jeremiah 31:31]
This begins the writers exposition of Jeremiah 31:31-34
Some Jewish commentators claim that the context of Jeremiah’s prophecy denotes a return to Torah observance following the Babylonian exile, and while this may have happened in part through Ezra and Nehemiah, it did not happen to the extent prophesied by Jeremiah. In fact quite the opposite, the returning Jews did not continue in their initial devotion to Torah observance, and subsequently Israel once again fell short of God’s moral standard. Therefore, given our history as a people and the cyclical nature of Hebrew prophecy (multiple fulfilments), it is at best delusional and at worst desperate to claim that Jeremiah’s prophecy was fulfilled following the Babylonian exile, it certainly was not. In fact, Jeremiah’s prophecy is being outworked in the hearts of all who turn to God through Yeshua by faith through grace, perpetually first in the Jew and also continually for the nations. The ultimate expression of this prophecy finding its fullness in the now and yet fully manifest Kingdom of God (Olam Haba).
“For in finding fault with the people” The grounds for fault with the first covenant was the fault of the people and not any fault of the Torah or the participation of God in that covenant. We must remember that a covenant is entered into by two parties. This is why in the previous verse the more general Greek word amemptos[G] is used, while in the present case the middle voice memphomai[G] points directly at the ones in whom fault was found with regard to their inability to keep the former covenant.
“When I will bring to its goal a new covenant” Like the pattern for the Priesthood of Yeshua, the new covenant precedes the Mosaic covenant, or why is the new covenant being brought to its goal?
“With the house of Yisrael[H] and the house of Y’hudah[H]” We note that the new covenant, like the former covenant, is made with chosen, ethnic, religious, empirical Israel (descendants of Jacob), with all Israel and in the house of Judah through the King Messiah, the Greater Son of David. This covenant is accessible to all through the Jew Yeshua, however, it is made with Israel (the descendants of Jacob) and with Judah (both ethnic designations reflecting the continued redemptive purposes of God regarding His chosen people).
9 Not (ou[G], lo[H]) like, according to (kata[G]) the covenant (ho diathēkē[G], khabriyt[H]) which I made with their fathers (patēr[G], avotam[H]) On the day (hēmera[G], bayom[H]) I took them by the hand (cheir[G], veyadam[H]) To lead (exagō[G]) them out of the land (ho ge[G], me’eretz[H]) of Egypt (Aiguptos[G], Mitzrayim[H]); For they did not continue (emmenō[G]) in My (mou[G], et[H]) covenant (diathēkē[G], be’riytiy[H]), And I did not regard them (ameleo[G]) [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord (Ho Kurios[G], YHVH[H]). [Jeremiah 31:32]
9 Not like, according to the covenant which I made with their fathers On the day I took them by the hand To lead them out of the land of Egypt; For they did not continue in My covenant, And I did not regard them [alt. Hebrew Masoretic text reads “I was their Husband”], says the Lord. [Jeremiah 31:32]
The Mosaic covenant gives grounds for finding fault in those who were tasked with obeying it because it is an indictment against sin that is impossible for a human being devoid of God’s strength, to keep. The new covenant which the former covenant points to is different because it is reliant on God’s strength of will and not on the weak will of human beings. This is why the LORD qualifies Israel’s inability to keep the former covenant by saying “they did not continue in My covenant.”
The differences in the Septuagint and Masoretic texts need not be contentious. If the Septuagint (which predates the Masoretic text) is the better rendering then it is consistent with God turning His face away from those who wilfully reject Him (Isaiah 59:2). On the other hand, if the Masoretic text is the better reading, then the allusion is to the broken heart of God as spurned Husband. Both understandings are consistent with one another. Therefore, it is a false choice that asks as to choose between the two. They are convergent and true, inspired by the Holy Spirit, to Whom all language submits.
10 For this is the covenant (ho diathēkē[G], habriyt[H]) which I will make with the house (oikos[G], beiyt[H]) of Yisrael[H] (overcomes in God) After those days (hēmera[G], yamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): I will put My instructions (nomos[G], toratiy[H]) into their minds, understanding, inward parts, (dianoia[G], bekirbam[H]) And write, inscribe (epigraphō[G], ekh’tavenah[H]) them on their hearts, core being, inner person (kardia[G], lebam[H]). And I will be their God (Theos[G], Elohiym[H]), And they shall be to Me a people (laos[G], liy le’am[H]). [Jeremiah 31:33]
10 For this is the covenant which I will make with the house of Yisrael[H] (overcomes in God) After those days, declares the Lord: I will put My instructions into their minds, understanding, inward parts, And write, inscribe them on their hearts, core being, inner person. And I will be their God, And they shall be to Me a people. [Jeremiah 31:33]
“This covenant which I will make with the house of Israel” Having promised to make the new covenant with the house of Israel and the house of Judah, which is how Israel as a whole went into Babylonian captivity (as a divided people), God now confirms the reunification of all the tribes subsequent to the exile. The new covenant will be made at some point following the return of all the tribes to the land of Israel. This of course happened in the first century C.E. when Yeshua initiated the new covenant through His sacrificial death and resurrection, being that with few exceptions (and then symbolically) a covenant (related to cutting) is made through blood.
The Hebrew text of Jeremiah 31:33 does not say, “I will put My Torah” in the sense of the entire Torah of Moses but, “I will put toratiy my instructions”. If Jeremiah had intended us to understand “the Torah” (Books of Moses) as a whole he would have written “Ha Torah sheliy” or simply “Ha Torah”. This is significant because the instructions of God written on the core being of the one who receives the new covenant are everlasting (Heb. 13:20) but the Torah of Moses in its entirety is not.
“Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Yeshua, that great Shepherd of the sheep,” -Hebrews 13:20 (Author’s translation)
To say otherwise (as many “Messianics” are so fond of) is to misrepresent the text of both Jeremiah and the Book to the Hebrews, and the very nature of the Gospel itself (it is Good News because it solves the problem of the bad news). Even if Jeremiah 31:31-34 teaches that the new covenant puts the entire Torah of Moses on the inner being of believers, it must teach it with the knowledge that only those parts of Torah that are eternal will remain following the judgement.
Once again, properly understanding Torah (a feminine word meaning instruction) requires us to properly qualify its use, contextualise its use and confirm its intended meaning in light of the wealth of Scripture. A myopic Torah of Moses view of the word Torah and its implications shows a tragic disregard toward both its ancient Biblical and modern rabbinical usage.
Torah can mean:
a. Books of Moses
b. A specific instruction or set of instructions within the Books of Moses
c. The entire Hebrew Bible d. All Jewish teaching including Mishnah, Gemara, Talmud, Zohar, Shulchan Arukh. And with regard to the New Testament, Torah (nomos[G]) is qualified using words like “spirit”, “sin and death” and so on.
“the Torah of the Spirit of life has set you free in Messiah Yeshua from the Torah of sin and death.” [Rav Shaul's letter to the Roman Believers 8:2]
In Messiah through one sacrifice we have been made perfect (outside of time and space: the eternal aspects of Torah) and are being made holy (within time and space until the judgement: the temporary passing instructions of the Torah indictment against sin) [Heb.10:14]. Ultimately the Torah of the Spirit of life points us to a return to knowing only good, just as Adam and Eve did prior to taking and eating the knowledge of good and evil. One who knows only good need not be instructed to do good, because good is inherent in that one’s nature and is the fruit of every action. Therefore, all parts of the Torah of Moses that concern indictment against sin or admonishment to good deeds will be redundant in the Olam Haba (world to come: a world devoid of sin), and as the text of this chapter goes on to say, “the first covenant is old, decaying” (v.13). Thus, the Torah of the Spirit of Life in Messiah Yeshua carries the eternal aspects of the Torah of Moses (authored by Yeshua) but does not carry the indictment against sin included in the Torah of Moses beyond the judgement seat of Messiah in God.
Those who make Torah the goal, miss the Goal of Torah (Rom. 10:4).
11 And they will not teach (ve’lo yelamdu[H]), each one his neighbour (plēsion[G], rei’eihu[H]), And each one his brother (adelphos[G], achiyv[H]), saying, ‘Know, understand, learn, comprehend (ginōskō[G], de’u[H]) the Lord (Ho Kurios[G], YHVH[H]),’ For they will all, individually and collectively (pas[G], kolam[H]) know, see, perceive (eidō[G], yedu[H]) Me, From the least (mikros[G], lemiktanam[H]) to the greatest (megas[G], gedolam[H]) of them. [Jeremiah 31:34a]
11 And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’ For they will all, individually and collectively know, see, perceive Me, From the least to the greatest of them. [Jeremiah 31:34a]
This refers to those who enter into the new covenant, and, in context, refers to the redemption of the entire remnant of ethnic-religious Israel (the descendants of Jacob) [Romans 11:25-32]. The order of the giving of the new covenant is important. It is given to the house of Israel and Judah, to all Jews through the Jew Yeshua and the nations have access to it only through the Jew Yeshua.
It follows that if the Torah (Instruction) of God is written on the centre of our being in Messiah Yeshua, that we will have no need of exterior Torah instruction from other new covenant receiving human beings in order to know what is right and wrong, or how we should outwork our faith in Him (Halakhah).
This makes the ludicrous arguments entered into by so called “Messianic” over which parts of Torah should be kept and by whom and which festivals are obligatory and which aren’t, and whether it’s evil to worship God on Sunday or should all believers keep the Shabbat, and do Gentiles have to keep kosher and bla, bla, bla… utterly foolish spiritual masturbation! The text itself is an indictment against such nonsense, it says “And they will not teach, each one his neighbour, And each one his brother, saying, ‘Know, understand, learn, comprehend the Lord,’!!!!!”
On the other hand, this does not apply to non-believers who have either not yet heard or have wilfully rejected the new covenant. The context denotes those who have had past tense, the new covenant Torah written on the centre of their being.
12 For I will be merciful, forgiving (hileōs[G], eslach[H]) toward their unrighteousness, iniquity, perversion (adikia[G], la’avonam[H]), And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34] 13 When He said, “new covenant, (kainos[G], briyt chadashah[H])” He has indicated that the first is old, decaying (palaioō[G]). Now (de[G]) whatever is decaying (palaioō[G]) and growing old (gēraskō[G]) is about to (eggus[G], karuv[H]) disappear, pass away, be destroyed (aphanismos[G], kitzah[H]).
12 For I will be merciful, forgiving toward their unrighteousness, iniquity, perversion, And their sins [missing the mark set by God’s holiness], and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34]
Because the blood of animals could not perpetually atone for sin, the sins of Israel were always before God (brought to mind). With regard to the new covenant however, the blood of the King Messiah Yeshua the Son of God atones for sin once for all eternity. Therefore, what God has utterly removed He no longer brings to mind, and this, in Messiah, means we are perpetually right with God in perfect love relationship.
13 When He said, “new covenant,” He has indicated that the first is old, decaying. Now whatever is decaying and growing old is about to disappear, pass away, be destroyed.
Many “Messianics” try to manipulate this text, jumping through semantic hoops they seek to make the text say what it does not. They do what the Scripture warns against, changing the meaning of words to reflect their opposites, teaching the doctrines of men as if they were the Torah of God. All in a desperate attempt to defend a Torah that needs no defence and pursue a shadow that is “old, decaying” and “about to disappear”.
As the Scripture clearly teaches and as I have consistently affirmed, the Torah of Moses, authored by Yeshua in God, serves as an indictment against sin in the present age: it is a sign pointing to its Goal, Yeshua, the King Messiah and Great High Priest of Israel and all peoples. Those parts of it that address the fallen world will cease at the judgement according to the words of Yeshua Himself:
“18 Amen, amen, in truth, in truth, I tell you, until heaven and earth pass away, not the smallest letter or mark shall by no means pass away from the Torah until all things come to pass.” -Matthew 5:18 TLV
The key to understanding this correctly is the word “until”, which means that these things will happen and the Torah (that part of it which indicts against sin) will pass away (just as the Book to the Hebrews teaches).
Heaven and earth will pass away, and all things will come to pass (Isa. 34:4; Matt. 24:35; Luke 21:33; Rev. 6:14; 20:11; 21:1). Therefore, Yeshua is saying that the Torah indictment against sin will remain only until the judgement, after which, in the sinless world to come, there will be no need for it.
Ironically many use this same verse to promote a focus on law keeping, when what it actually teaches is that…
“10 …all who rely on the works of Torah instruction are under a curse—for the Scriptures say, “Cursed is everyone who does not keep doing everything written in the scroll of the Torah.” 11 It is plain to see that no one is justified before God by Torah, for ‘the righteous shall live by faith, trust, belief.’” -Galatians 3:10-11 (Author’s translation)
In Messiah we are set free from the curse of the indictment. Rather than seeking to earn God’s love through Torah observance we are gifted the new covenant in Messiah’s blood which brings us into the eternal security of God’s love through God’s redemptive work. Thus, Messiah in us outworks His Torah. We no longer seek vainly to do for God, rather we walk in Messiah and our doing comes from God.
For further study and deeper understanding please read my book Do Less, Be More:
https://www.amazon.com/Do-Less-Be-More-Verses-ebook/dp/B07J2NFDQ7/ref=sr_1_1?dchild=1&keywords=Do+Less+Be+More+Yaakov+Ben+Yehoshua&qid=1628215161&sr=8-1
Copyright 2021 Yaakov Brown
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