Our latest audio teaching: What is the role of the Oral Law in our understanding of the Written Law? Learn how God ordained the Jewish tradition of Oral Torah, and how the Church has applied this principle, often without even knowing it.
A brilliant and thought-provoking essay by a fellow blogger who also questions the dogmatic assumptions of the Church. Take 10 minutes and enjoy.
One could spend a thousand lifetimes on religious questions which have no answers. Such questions are worth bringing up but not even attempting to exhaust, and so I want to briefly write about two of them: morality, and intertwined problem of free will and predestination.
In all of these pages I never saw a reason to justify how morality could exist in the absence of God. But as I was finishing this book, I happened to listen to many hours of debates between atheists and believers on the existence of God, and was amazed to find the faithful all saying that if God didn’t exist, there could be no morality.
When I first began thinking about this problem years ago, my conclusion came fairly quickly: I immediately realized that what held me back from attacking or hurting someone was not fear of doing what God had told me not…
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What is the role of Torah in the life of a Gentile? Is there a precedent to Gentiles receiving Torah obligation? Why does God use the agent of a mediator in the establishment of the covenant at Sinai, and how does this relate to the ministry of the Messiah? Finally, what is the difference between irrational fear vs. the fear of the LORD?
Some teachers in the Hebrew Roots movement attempt to persuade people to abandon the Jewish reckoning of the biblical calendar and adopt an alternative calendar. They perceive their interpretation of the calendar and how to reckon the lunar year to be more biblically correct. But is it?
Source: Is the Jewish Calendar Wrong?
Our latest audio teaching in Exodus. This study covers Exodus 19:21-25
And when he had taken a cup and given thanks, he gave it to them, saying, “Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for forgiveness of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.” (Matt.26:27-29)
In Jewish law, it is a mitzvah (act of fulfilling a commandment) to recite Grace after Meals. The one who recites it fulfills the mitzvah by sharing the cup with the other meal participants after the recitation of the blessing. This cup, the cup of blessing, is also known as the “cup of salvation”, and is certainly the cup which the Lord raised in our opening passage from Matthew. Not only does this reveal that Oral Tradition was both honored and followed by the Master, but when we look at the details of this tradition, it also reveals much concerning the salvation which is accomplished for us in Christ.
The cup of blessing, or cup of salvation, is called in Hebrew the “kos shel berachah”. The person reciting the blessing is to lift the cup with both hands. He then takes the cup in his left hand, which symbolizes God’s justice, and then transfers the cup to his right hand, symbolizing God’s mercy, which is meant to indicate that God’s mercy should overcome His justice. The halacha further states that he is to lift it from the ground at least a handsbreath, which makes the cup represent the cup of salvation, as it is declared in the Psalms:
What shall I render to the LORD for all His benefits toward me? I shall lift the cup of salvation and call upon the name of the LORD. (Ps.116:12-13)
Continuing with the halacha of this mitzvah, the reciter is to focus his eyes upon the cup while reciting the blessing, so as to ensure that the ideas of God’s Attributes of Justice and Mercy will be in his mind as he recites. Finally, he is to send the cup around the table as a gift, sharing it generously, which is a symbolic act displaying the generosity of God’s mercy.
The passage in Psalm 116, in relation to the cup of salvation, is perhaps the inspiration for Peter as he quotes Joel 2 in his great sermon at the Feast of Pentecost in Acts 2:21.
Certainly, the final Passover with the Lord would have been a fresh memory for the great apostle, and a poignant reminder of the work of salvation to which the Lord alluded to at that meal. This Jewish tradition concerning the cup of salvation also gives rich insight concerning the Lord’s answer to the High Priest during his mock trial:
“If you are the Christ, tell us.” But he said to them, “If I tell you, you will not believe; and if I ask a question, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.” (Lk.22:67-69)
The right hand represents God’s Attribute of Mercy.
Seated at the right hand of the Father, our Master always represents the flowing forth of grace from the Throne of the Almighty. The Talmud states that the blessing which flows from this cup is a “boundless inheritance” for those blessed by it:
Rabbi Yohanan said: Anyone who recites a blessing over a full cup, they give him a boundless inheritance, as it is stated: “And full of the blessing of the Lord, possess the sea and the south” (Deut.33:23), indicating that one whose cup is full will receive God’s blessing and will inherit from all sides. Rabbi Yosei bar Hanina says: He merits and inherits two worlds, this world and the World to Come….And he sends it as a gift to members of his household, so that his wife will be blessed. (Talmud, Berakhot, 51a-b, Koren Steinsaltz edition)
Israel, the bride of God, and all attached to her through Messiah Yeshua, are thus partakers of the blessing of the mercies of God, through the atoning work of Christ, as represented by the cup of salvation. The Lord himself has attached this symbolic blessing to his own work of atonement, by offering his own blood for the benefit and blessing of all, that we may be with him in his Father’s kingdom.