Seeing the Law Under a Microscope

Studying from the Jewish Roots perspective has been equated to viewing the Bible with a different set of glasses. I am now beginning to think that a microscope might be the better analogy. A microscope is sometimes needed to see the subtle differences in scripture that are important to the Jewish reader and should be important to us. The need for a microscope also explains that the view to the conventional Christian on some subjects is not just out of focus, but almost invisible.

"See, I will send you the prophet Elijah before that great and dreadful day of the LORD comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse." (Mal 4:5-6)

The coming of Elijah before the "dreadful day of the LORD comes" is foretold by the prophet Malachi. This prophecy had a partial fulfillment through John the Baptist (Matt 11:14), but another "Elijah is coming and will restore all things" (Matt 17:11). The prophecy of Elijah in Malachi contained a two-part promise. He will turn…

(1) the hearts of the fathers to their children, and
(2) the hearts of the children to their fathers.

When the promise of John was given, the angel Gabriel said to Zechariah…

"It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord." (Luke 1:17)

If you closely examine the words of Gabriel, you will see that it includes only the first part of the Malachi promise, "to turn the hearts of the fathers to the children". Jewish thought holds every word in the text as inspired, each letter of every word as inspired, the order of words as inspired, and even the absence of words as inspired. The word of GOD is perfect. That is why, "I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished" (Matt 5:18). So what is significant about the absence of the second promise in the words of Gabriel?

It is significance, we say, that when Yeshua reads the prophecy of Isaiah in His hometown synagogue only the first part of the prophecy is read "He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor" (Luke 4:18-19). What immediately follows in the original prophecy is not read by Yeshua, "and the day of vengeance of our God" (Isa 61:2). Only the first portion of the prophecy is read because Yeshua only fulfilled that portion during His first appearing (Luke 4:21). The balance awaits the second appearing of Yeshua. In a similar manner, it appears significant that Gabriel speaks only the first part of the prophecy in reference to John.

This leaves the second part of the original Malachi prophecy "the hearts of the children to their fathers" to be fulfilled by a future Elijah, but to what does this prophecy refer? In Jewish thought the phrase, "the hearts of the children to their fathers", is viewed in a broader context than simply each child turning to his paternal father. The phrase is seen as referring to the nation of Israel when, at a future time, each person will return to the love and teaching of the patriarchs Abraham, Isaac, and Jacob, and Moses. With Moses will come the law to fulfill the prophecy spoken by Isaiah and Micah, "The law will go out from Zion, the word of the LORD from Jerusalem" (Isa 2:3). This is all part of the broader promise given to the entire world…

In the last days the mountain of the LORD's temple will be established as chief among the mountains; it will be raised above the hills, and peoples will stream to it. Many nations will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths." (Mic 4:1-2)(Isa 2:3-4)

There are many questions to ask, but a number of reasons to believe that the law will be restored. Yeshua prophesized that this future Elijah, "will restore all things" (Matt 17:11). This restoration is essential because it prepares the way for the return of Yeshua, whom "heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time" (Acts 3:21). Although the "restoration of all things" is a broad term subject to debate, at the very least, it appears to include a return to the law. Although trusting solely in the law for salvation brought a curse (Gal 3:10), the law itself "is holy, righteous and good" (Rom 7:12).

Moses is seen as a type of Yeshua in scripture. Teresa has pointed out to me that the two descendings of Moses off Mount Sinai are a picture of the two appearings of Yeshua. The first time Moses came down off Mount Sinai he brought the law, but smashed the tablets because of the people’s rebellion. The second time Moses came down, he re-instituted the Sabbath, restored the law and began construction of the temple. This becomes the pattern for Yeshua who will also build a temple as foretold by the prophets (Zech 6:12-13), restore the temple services (Zech 14:16), re-institute the Sabbath (Heb 4:9), and "rule them (the nations) with an iron scepter" (Rev 19:15)(Psa 2:9). The basis for that rule resides in the law.

The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. (Gen 49:10)