IF I TOUCH HIS CLOTHES . . . I WILL BE HEALED
I can relate to the woman of Mark 5:24-34. Remember her? The one who had been hemorrhaging for 12 years, who had spent her life savings on physicians and suffered under the care of many. Instead of improving this woman grew worse, she was weak and sick and desperate on that fateful day. The day she found herself among a frenzied crowd of people, pressing in on Yeshua, swarming around him as he made his way to the house of man whose little daughter was near death.
In her desperation she ignored the crowd, came up behind Yeshua, touched his robe and was instantly healed. She had heard of Yeshua. She was convinced that a grasp of his tzitzit, the knotted strings that hung from his prayer shawl (tallit), the very symbol of God’s commandments and instructions, would make all the difference. And it did.
Suddenly this pitiful creature was the object of the master’s attention. Frightened and trembling she fell before him and told him the whole truth. “Daughter” he said to her, “your trust has healed you. Go in peace, and be healed of your disease.”
I am this woman in a spiritual sense. I do not have a hemorrhage, I have not spent years and money on doctors. But I know what it is like to be pitiful, weak and desperate. After spending 17 years in evangelical circles, devoting my life to church ministries and volunteer work for the “cause of Christ”, I found myself empty and dissapointed. I had spent the majority of my existence following “many physicians” and “under the care of many”. I had made my way from one doctrinal perspective to the next, from mainline orthodoxy, to Arminianism, to Calvinism, to somewhere in-between. Amidst all the zeal and knowledge of church teachings and doctrine I had somehow gotten worse instead of better.
In 2004 I was in the midst of turning my back on God, when an unusual person crossed my path. This person was “Torah observant”, they believed in Jesus but lived by the laws of the Old Testament. They worshipped on Saturday and celebrated the Jewish Holidays (Biblical Feasts). In a time of weakness God used this person to introduce me to the tzitzit of Messiah, the ancient instructions of the Torah as the path of holy living and blessing. The truth that Jesus is the “living Torah”.
At first I was resistant. I thought this person eccentric and odd. Circumstances forced them to gradually walk out of my life. But the tzitzit was still there, for the taking, if I was willing to humble myself, and grasp it. In August of 2004 I did just that. I felt a great sense of sadness to lose my Torah observant friend. I was overwhelmed and disgusted with the way I had turned my back on God. I cried out to God, confessing the whole truth of my situation, and I grabbed hold of the tzitzit of Messiah. I began to worship on the Sabbath and to study the scriptures from a Hebraic perspective.
It is my desire to continue grasping the Mashiach, to study his ways and follow his examples. The challenges are still there. Like the hemorrhaging woman I am surrounded by people who are pressing in all around Yeshua. People who I know and love, who desire to get close to him and to follow him apart from the tzizit, apart from God’s basic instructions for holy living. Like the hemorrhaging woman my journey is a matter of trust and leaving the past behind.
That is what this blog is all about. A record of my grasping and holding to the Mashiach in order to “go in peace” and “be healed”.
10 Comments
October 20, 2006 at 3:33 pm
I really appreciate the analogy. May you grasp firmly all your days.
October 22, 2008 at 6:16 pm
I’d be interested in how your desire to follow Jesus by being Torah observant contrasts with the Judaizers. I’m not looking for a fight. If I was invited to a Sukkot celebration, I wouldn’t have a problem shaking a lulav or two. I’m asking as one follower of Christ to another.
And I’d like to hear more about this:
“It seems weird, but in actuality I think it will be an awesome opportunity to point out that Easter is not the Passover and has nothing to do with the Passover and perhaps do a little teaching regarding the Moedim.”
http://graspingmashiach.wordpress.com/2007/02/20/a-laughing-matter/
October 22, 2008 at 9:56 pm
Jose,
Before I answer your question about Torah observance vs. Judaizers, I would like to make sure we are on the same page regarding definitions as this term is bantered about with different shades of meaning. So, what do you understand the term Judaizer to mean?
Regarding your other comment. Easter is not Passover because Passover is one of the appointed times (moedim) specifically given by G-d in Leviticus 23. The appointed times are dates that G-d desires to meet with His people and are referred to in scripture as “G-d’s feast days”. Easter is not one of the moedim, because it is not a date or celebration given by G-d. Easter is the celebration of the resurrection of Jesus Christ that is determined by an ecclesiastical calendar system rather than by the lunar calendar system and specific dating as found in scripture. For this reason Easter is always on a Sunday, while Passover is celebrated on Nissan 15 regardless of the day of the week upon which it falls.
Easter is also not Passover, for Passover is a celebration of redemption. It is the celebration of remembering G-d’s deliverance of the Children of Israel from Egypt which included placing the blood of the Paschal lamb on the lintel of the homes in order that the plague of the firstborn would “passover” them. Passover for believers is also the rememberance of Jesus sacrifice (death on the cross) for our redemption, Jesus as our Passover lamb. This rememberance is encompassed in the unleavened bread and wine elements of the seder meal. Many Torah observant beleivers understand Yeshua’s last supper with his disciples to have been a seder meal (though there are some differences of opinion based on accounts in the gospel of John).
Easter, on the other hand is not a celebration of redemption per se, but the celebration of Jesus resurrection from the dead. Interestingly, the resurrection of Yeshua is symbolized and encompassed in the details of the Feast of Firstfruits (another of the spring moedim found in Leviticus 23) as in 1 Corinthians 15:20 Paul tells us “But now is Christ risen from the dead, and become the firstfruits of them that slept. ” Other verses in which Paul uses the metaphor of firstfruits to refer to the resurrection from the dead include Romans 8:23 and 1 Corinthians 15:23.
October 29, 2008 at 12:57 pm
Easter isn’t Passover. Of course, what you wrote makes sense. It didn’t occur to me that there’d be confusion, but there are people who think the King James Version of the Bible was good enough for Jesus and so it’s good enough for us.
As far as what I meant by Judaizer… I think I just wanted to hear you articulate how you observe the Law and still believe our salvation (and ongoing saving that happens) is by God’s grace alone. I’m not saying it isn’t possible; I just wanted to hear your personal take on it.
And also how do you determine what parts of the Torah to keep.
October 29, 2008 at 6:28 pm
Jose,
I’m assuming you were being “tongue in cheek” with your remark regarding the KJV. Certainly Yeshua did not “use” the KJV for when “scripture” or “G-d’s commandments/words” etc. is referred to in the Apostolic Scriptures it always is in reference to the Old Testament (Tanakh) for the New Testament was not yet canonized. Yes, the KJV does use the word Easter (Acts 12:4) but unfortunately this is an obvious translation bias for the underlying Greek word is “pascha” which is used in the Septuagint (Greek version of Old Testament translated by rabbinic scholars between the third and first centuries BC) to translate “pesach” (Hebrew “Passover”).
Torah observance is all about true Biblical faith. Unfortunately Orthodox Christianity defines faith as being conviction or intellectual/emotional consent to a creed or truth, thereby limiting faith to a spiritual reality. To put it simply, standard Christian doctrine is that we are saved by what we “believe” (creed) not by what we do (deed). However the word translated faith (and occasionally “belief”) in the Apostolic Scriptures is the Greek “pistis”. “Pistis” is used in the Septuagint to translate the Hebrew “emunah” (faithfulness/steadfastness) and occasionally “emet” (truth/faithfulness/reliability). In the Tanakh (Old Testament) faith or belief is never understood as being disconnected from deed or being a “spiritual” reality that is devoid of deed.
James of course, is most vocal in this regard stating that “faith without works is dead” and that one shows their faith by “what they do” (James 2:17-18). Paul also tells us to “work out” our salvation with “fear and trembling” (Philippians 2:12). If my actions and obedience play no part in my salvation, because salvation is an ongoing process that G-d performs by His “grace”, then what is Paul speaking of here?
Most importantly Yeshua upheld the importance of obeying the Torah by stating that until heaven and earth pass away not “one jot or tittle” (iota or dot) will pass from the law (Matthew 5:18). Yeshua also taught that anyone who breaks even the “least” of the commandments and teaches others to do the same will be “least in the Kingdom of Heaven”. On the other hand, those who observe the commandments and teach others to do so will be “great in the Kingdom of Heaven” (Matthew 5:19).
The important thing to note here is that those who break the least commandments and teach others to do the same are still part of the Kingdom of Heaven. Ultimately it is through the Mercy (chesed) of G-d alone that one comes to understanding and belief in the G-d of Abraham, Isaac and Jacob and Yeshua as Messiah resurrected from the dead. Through this belief we enter into covenant relationship with G-d. This relationship is then nourished and developed as we learn about G-d and obey him through his commandments. In this way Biblical faith is “creed” and “deed” together, hand in hand.
Determining what commandments to keep is not difficult when one remembers that the individuals of the Apostolic writings are always referring to the Old Testament regarding “commands”. Because Yeshua said that not even the smallest dot or stroke of the “law” is unimportant, in my personal life I endeavor to observe all the commands of G-d that are pertinent to me as a woman, living outside the land of Israel etc. You may have heard that the Rabbis have codified 613 commandments based on the first five books of the Bible (Torah). However, no one is able to keep all 613 commandments because all the commandments are not for everybody.
One thing to note here, when a person coming out of traditional Christianity begins to take on Torah observance the process can be very overwhelming and quite a culture shock. Observing Torah looks very Jewish and is very Jewish. I can’t caution enough that it is a process that must be done slowly and carefully as one studies and understands and incorporates various mitzvot (commandments) into their life. I personally started observing Torah by keeping the 7th day Sabbath (Saturday). Over the past four years I have incorporated more and more, gradually.
Yeshua also spoke of obedience to commands when he said “if you love me you will keep my commands” (John 14:15). John voices the same truth in 1 John 5:3 by saying “For this is the love of G-d that we keep His commandments . . “ Perhaps one of the clearest verses in the Apostolic Scriptures regarding the Biblical nature of faith encompassing both creed and deed is Revelation 14:12 which defines the “endurance of the saints” as “keeping the commandments of G-d” and “faith in Jesus”. Also Revelation 12:17 defines believers as “those who keep the commandments of G-d and hold to the testimony of Jesus”, and Revelation 22:14 explains that it is those who keep the commandments who will have the right to the Tree of Life and to enter through the gates of the “New Jerusalem”.
For more thoughts on “grace” (since the topic was brought up) you can go to the following blog where I have posted thoughts related to this topic. http://www.sperryspeaks.wordpress.com
Shalom,
Paula
October 29, 2008 at 6:39 pm
Tongue was placed firmly in my cheek regarding KJV. sorry that wasn’t clear.
Thanks for taking the time to answer my questions.
November 26, 2008 at 12:59 pm
Paula,
First, my language is spanish, so sorry because my poor english.
Second, I found Daniel’s Blog “Christians for Moses” and there I found you.
Third, you really grasp the Mashiach. “Baruj Ata, Adonay”.
Fourth, do you speak spanish? It would be wonderful!
Fifth, he he, this is not the Ten Commandments, but I enjoy to find people like you. Loving the Truth. Looking beyond ourselves. And saving The Savior, our Master, King, Brother and Friend.
Thanks for your time in your words, they are pearls, and I hope I will be not a pig eating them.
Well, I’m exhaust. It’s hard writing english (and it’s enough:)
A marrano descendant in the New World, and now a proud Cristiano Nuevo from Trujillo.
Salom ubrajá.
Pablo
November 26, 2008 at 1:30 pm
Gracias Pablo,
But no . . .I do not speak Spanish. I will tell you though, that in the past I had a brief opportunity to sit under a marrano (Messianic) rabbi for instruction. So, I’m somewhat familiar with the marrano’s and have benefitted in my learning from someone of your ethnic lineage.
Shalom,
Paula
March 26, 2009 at 6:11 pm
Paula,
I have stumbled upon your blog a few months ago and I enjoy reading your narrative on your own life and how the Torah applies to it. I grew up “evangelical” on the more conservative side of that spectrum and had always been taught that (1) Torah did not apply to us today, and (2) It’s just a bunch of stories you don’t really need to read anyway. (from reading your story above, you can probably relate) I stopped believing that a few years ago when I started studying the Hebraic roots of Christianity and was pleasantly surprised to find your blog. It’s good stuff.
I do have a few questions for you, and please know that I mean to be as respectful as possible.
In the New Testament one of the major questions in the formative years of the new movement based on Jesus’ death and resurrection (aka: “the church”) was the question “should Gentiles be allowed to come into the body of believers without fully converting to Judaism first?” In Acts 10 we see God intervening and showing Peter that, no, Gentiles do not have to fully covert to Judaism to be saved, receive the Holy Spirit, etc. This culminates in Acts 15 when the Apostles (and the Holy Spirit) decide to write to the Gentile believers in Antioch, Syria and Cilicia not to be burdened with anything beyond a few of the “laws of Noah.” My question, then is this (okay, several, actually):
1) Do you agree with the traditional interpretation that Gentiles do not need to convert to Judaism?
2) If you do agree with the traditional interpretation, then do you think that while Gentiles do not have to fully convert to be saved, that they should anyway?
3) I have read and heard many Hebraic-thinking Christians as well as Messianic Jews say that God’s covenant on Mt. Sinai with Israel was just that – with Israel. It was not with Gentiles and so they are not obliged to obey the Torah to “inherit eternal life” thanks to the Messiah. Obviously Sha’ul takes “Judaizers” to task and clearly defines it as wrong, but where do you draw the line? (By the way, I take “Judaizer” to mean: “Jews who wanted Gentiles to fully convert to Judaism in every way before being accepted into the body of believers in the Messiah.” Maybe you take a different view.)
I’m interested to know your thoughts on this difficult subject since you took on the “burden of Torah” as a Gentile believer in the Messiah.
Thank you, and again, I appreciate your thoughtful blog posts.
Peace to you,
James
March 26, 2009 at 10:19 pm
Hello James,
I agree with what you call “the traditional” view that Gentiles do not need to convert to Judaism in order to be “saved”. Even Abraham did not have to do this! As Paul tells us Abraham believed G-d and it was credited to him as righteousness, this was prior to the covenant of circumcision (Romans 3:30-4:3, Genesis 15). In this way even Abraham was a “Gentile” (of the nations) when righteousness was credited to him. Justification in Torah is never a result of obedience to Torah/Mitzvot. Justification is belief in the G-d of Abraham, Isaac and Jacob through which one enters into covenant with HaShem. Observance of the Mitzvot is for righteousness (sanctification), not justification (see Deuteronomy 6:24-25). Once one is in a covenant relationship with HaShem they strengthen their relationship with Him and function within this covenant by means of Torah commands and instructions.
The difficulty here is that the Hebrew root for “righteousness” (tsade,dalet,kaf) is also the root for “justice” or “justification”, though it is translated as “righteousness” in the English Bible when referring to both justification and/or righteousness. Yet, there are two “components” of righteousness presented in Torah; that which stems from belief alone (Genesis 15, justification), and that which comes through obedience to commands (Deuteronomy 6, sanctification). Both go hand in hand for once one is in covenant with HaShem one should naturally desire to draw closer to Him and to obey and please Him through the Mitzvot (in this way “faith” or “salvation” is “faithfulness”).
As for your second question I’m assuming that you asked this with the understanding that a person may not keep Torah fully unless they are a Jew because Torah was given only to Israel. Therefore in order to keep Torah fully (or take on the full yoke of Torah) one must convert to Judaism. The million dollar question here is; “who is Israel”? In Romans 9 Paul of course explains that not all which are of Israel are Israel. Although the physical descendents of Abraham (particularly through Jacob) were indeed given the adoption, the glory, the covenants, the law, the service, and the promises, yet, the “children of the flesh” are not the children of G-d, but the children of promise are counted as the seed (Romans 9:8). In this way believing Gentiles who were not considered the people of G-d (nation of Israel) are now considered the people of G-d, beloved, children of G-d (seed) (Romans 9:25-26). From this I would understand that all the benefits given to Israel of the flesh, as listed in Romans 9:4, are possessed by and realized in the children of Promise (both believing Gentiles and Jews).
From what I can see in the Apostolic writings the believing Gentiles are never defined as something different or “less” than fully Israel (i.e. fully G-d’s people, or children of G-d). Ephesians 2:19, I believe, is a good example of this, in which Paul states that the believing Gentiles are no longer strangers and foreigners but fellow citizens. . . and of the household of G-d. Taking apart the various Greek words and comparing them to their LXX equivalents is very telling here. The Greek word translated “foreigners” is “paroykos” (πάροικος) which is used in the LXX for “ger toshav” (sojourning stranger). The Greek word translated “household” is “oikeios” (οἰκεῖος) which in used in the LXX for the Hebrew “sh’er” (blood relation), “dod” (beloved),”sha’arah” (kindred by blood) and “basar” (flesh). Therefore, Paul seems to be stating that Gentiles are no longer “ger toshav” (paroykos, foreigners, sojourning strangers w/Israel) but are to be considered actual blood relations and kindred of the household of G-d. Paul also plays down these ethnic distinctions in Galatians 3:28-29.
Another example can be found in Colossians 2 in which Paul admonishes the Gentile believers to not allow others to judge them for keeping the ritual/ceremonial aspects of Torah (v. 16) (meat/drink/kosher, holy days, new moons, Sabbath). It’s very interesting here that Paul legitimizes believing Gentiles as those who practice the faith of Israel by highlighting the three essential elements that are incorporated in ritual conversion for Judaism; a. Circumcision (v.11) b. Mikvah (v.12) and c. Torah observance (vv.16-17). Therefore the Gentiles are lacking nothing by not undergoing conversion to Judaism for their faith in Messiah provides the same essential elements that ritual conversion embraced. In this way they have every right and responsibility to participate fully in Torah observance (to the best of their ability).
Of course the central question always comes down to one’s interpretation of Acts 15, as you mentioned. Where do we draw the line? Are the four admonitions given here all that is expected or required of Gentile believers? In Acts 15:10 Peter refers to the Gentile believers as “disciples” (Greek “mathetes”μαθητής) which means “learners” or “pupils”. Now, if the admonitions in Acts 15 are the only Torah observance required of Gentiles and none other is expected of them or encouraged of them, would this not then effectively rob the Gentile believers of the status of disciples? In other words, if all the Gentiles need observe are the four admonitions of 15:20 then they have nothing else to “learn”. Their time as a pupil effectively ends once they understand and put into practice these most basic admonitions.
The entire motivation of the Acts 15 admonitions was not to trouble those who are “turning to G-d” among the Gentiles. Peter has already made it clear that these Gentiles had been given the Holy Spirit and their hearts had been cleansed by faith (v. 8-9). The concern here is that the full weight of Torah observance placed upon Gentiles (as suggested by “the circumcision” sect of Pharisees) would be an outlandishly difficult burden and impossibility for Gentiles who are completely ignorant of Torah observance at all. Yet, there is still a “turning to G-d” that is taking place. The Greek word translated “turning” (epistrepho ἐπιστρέφω) is transitive; it describes a time of transition and not a completed action. In order not to burden or hinder this turning to G-d the Jerusalem Council does not require the full weight of Torah observance for Gentiles, but simply four observances to “begin with” during this transition time. Otherwise, Moses is “preached” (or proclaimed, heralded) by the oral reading of the Torah in the synagogues on every Sabbath. This fits perfectly with the Gentile believer’s status as disciples, that as pupils who are in the transition of turning to G-d they will have opportunity to hear and learn additional details of Torah in synagogues in every city where they reside.
Although some Messianic sects understand that Gentiles keeping Torah will blur the distinction between Jews and Gentiles and see this as a type of “replacement theology”, my question is “who is it that is being replaced when one keeps Torah, the Jew or the Gentile?” In my opinion “Olive Tree” theology is not replacement theology but rather expansion theology in which Israel is expanded through the nations who come to faith in her G-d, in the manner of the patriarch Abraham, through means of Messiah, and are included in the covenants because of this. Instead of Israel being replaced, the Gentiles are assimilated, as they are now considered the seed of Abraham and the children of G-d in the most real sense possible (not just in a “spiritual” or ethereal sense).
Shalom,
Paula