12. The Promise

Shomer Mitzvot - Exegeting Galatians - The Harvest

12. The Promise

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12. The Promise

A “Christian” attempt at disproving the validity of the important covenantal sign of circumcision has caused much strife and division among the body of believing Jews and Gentiles. The matter is made clear when we understand that HaShem never meant for this sign to secure the promises for the believer! This was to be the sign that he was connected via covenant to a larger family. Is it valid for the Jews today? Yes! In this way, we forever identify physically and spiritually with the unending covenant made with our father Avraham. Is it practical for non-Jewish believers? Unfortunately at this juncture in history, it is not. Until the Church gets right its view of the Torah and the trappings of legalism, it is somewhat discouraged by Messianic Jewish rabbis. I am not saying that Gentiles cannot undergo this ritual. I am delighted to encounter those few Gentiles who truly understand it’s meaning enough to “go under the knife.” Is it necessary for the salvation of an individual? No! It never was!

What makes Avraham such a great role model of faith is that, not only did he trust in the Word of HaShem, but the LORD saw into his future and predicted that his offspring would also be taught how to trust in the Almighty. Let’s look at Genesis 18:17-19,

“ADONAI said, “Should I hide from Avraham what I am about to do, inasmuch as Avraham is sure to become a great and strong nation, and all the nations of the earth will be blessed by him? For I have made myself known to him, so that he will give orders to his children and to his household after him to keep the way of ADONAI and to do what is right and just, so that ADONAI may bring about for Avraham what he has promised him.” (Emphasis, mine)

This is a fantastic statement from the mouth of the One who sees every human possibility! Would that we might have HaShem pronounce this blessing over our families today! What must we do? The divine tandem-like actions spoken of here must not be taken too lightly. Firstly, God promises to be faithful to make himself known to us. We like faithful Avraham are then enabled and subsequently covenant-bound to obey the Teachings of our Heavenly Father. Finally, such Teachings are uniquely designed to bring about a righteous behavior in our lives, aligning our lives to be the object of God’s righteous promises! To be sure, the syntax of the above p’sukim (verses) is hinting at that very reality (note the running continuity suggested by the connecting phrases “so that” in the quote above)! Furthermore, we must, like faithful Avraham, trust in the LORD against all unbelievable odds, to perform in our lives, the promise that he has given us through Yeshua our Messiah! What is that promise?

“Furthermore, we know that God causes everything to work together for the good of those who love God and are called in accordance with his purpose; because those whom he knew in advance, he also determined in advance would be conformed to the pattern of his Son, so that he might be the firstborn among many brothers; and those whom he thus determined in advance, he also called; and those whom he called, he also caused to be considered righteous; and those whom he caused to be considered righteous he also glorified!” (Romans 8:28-30)

We usually stop at the first verse, but reading further informs us of our true identity in Messiah: righteous heirs according to trusting faithfulness, causing us to be called, as faithful Avraham was called, “righteous”!

In closing, we affirm with perfect faith that genuine and lasting covenant status is granted to the individual who eventually exercises genuine faith in the Promised Word of HaShem—namely, the Messiah Yeshua. Such status is offered freely to both Jew and Gentile. Jewish people with natural lineage tracing back to Ya’akov are in fact born with a “corporate covenant status” given freely by God and based on his promises made to Avraham. However, this does not automatically grant them the status of right standing in a positional sense. There is no such thing as “involuntary corporate righteousness” in the Torah of HaShem. For the native-born Jewish person, the proper sequence for the covenants is demonstrated when such an individual “graduates” from [mere] corporate faith and belonging towards personal faith in God. To be sure, it is only when God does his monergistic work of opening the eyes of the blind and drawing the individual into his covenant of faith that the person attains genuine and lasting covenant status—the kind of covenant status that is worthy of a place in the ‘Olam Haba (Age to Come).

What place hath the Torah in the life of such an individual? The Torah comes alongside of the Promise (covenant status) and acts as a guarantor that the individual will also achieve behavioral righteousness, thus placing him or her on a direct collision course with the blessings of HaShem! Far from frustrating the grace of God, Torah compliments the grace of God!

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