Faith...Faithful...Faithfulness (One Last Pass)

I keep having additional thoughts related to faith and faithfulness as we pass through Hebrews 11 in our morning bible study.  (Forgive me for revisiting the subject again.)  Dan Lancaster pointed out in one of his lessons that the Greek word for faith has some ambiguity that permits it to be translated as "faith" or "faithfulness".  Lancaster speculated that Paul used this ambiguity to his advantage when communicating to a society that focused on the mind over the heart. 

 

Sometimes I find it interesting to compare the usage of similar biblical concepts in the Hebrew text and the Greek text.  Since God is unchanging (Mal 3:6), “the same yesterday and today and forever” (Heb 13:8), we expect the fundamental principles related to obedience and worship of God to be unchanging.  This principle both provides the believer with a solid foundation from the beginning of scripture and offers a way to test the validity of new insights into scripture.  When we find a difference between a biblical principle in the Hebrew text compared to the Greek text, we should stop, take note, and ask why the difference appears to exist.

One place we find a difference is in the way “faith” and “faithfulness” are presented in the Hebrew and Greek texts.  The following tables presents the different frequencies faith related words are found in sections of the New American Standard translation.

	Use of the word…	Hebrew Text	Gospel and Acts	Pauline Epistles	Hebrews Epistle	Other Epistles
	Faith	4	41	136	31	23
	Faithful	29	9	17	6	3
	Faithfully	14	0	0	0	1
	Faithfulness	38	1	2	0	0
	Unfaithful(ness)	38	0	0	0	0

While the New Testament appears to focus primarily on “faith”, the Old Testament emphasis is on “faithfulness”, or “unfaithfulness” when a person fails to remain “faithful”.  From the Hebrew text we read, “The LORD will repay each man for his righteousness and his faithfulness,” (1 Sam 26:23).  The most frequently quoted passages in the New Testament include: “Faith comes from hearing and hearing the word of God” (Rom 10:17), “Faith is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1), and “The righteous man shall live be faith,” (Rom 1:17).

One simple and reasonable explanation for the difference between the “faithfulness” of the Old Testament and “faith” in the New Testament focuses on the different audiences of the prophets and the apostles.  A largely Hebraic audience, “entrusted with the oracles of God” (Rom 3:2), and already possessing a knowledge of God, did not need to come to “faith” in God, but to return to God through repentance and acts of faithfulness.  However, the New Testament Gentile audience did not possess the same understanding, but were largely devoid of any knowledge of God, “having no hope and without God in the world,” (Eph 2:12).  First century Gentiles needed to first believe and profess faith in the one true God before they could move on toward the calling of faithfulness.  After Gentile believers came to “faith” in Jesus Christ, they were then expected to progress toward a life of “faithfulness”, as it is written, “The fruit of the Spirit is love, joy, peace, patience kindness, goodness, faithfulness, gentle ness, self-control,” (Gal 5:22).

Unfortunately, the focus on “faith” in the New Testament has been largely preached to the detriment of “faithfulness.”  As a result, believers do not often “press on to maturity,” (Heb 6:1).  Although “faith” and “faithfulness” are closely linked, they become somewhat separated as they pass from Hebrew through Greek and into the English language.  Faithfulness implies a lifestyle lived in obedience to God, “I have chosen the faithful way, I have place Your ordinances before me,” (Psalms 119:30).  On the other hand, “faith” is more often viewed as an intellectual position, “I have faith in Jesus” or “Have you put your faith in Jesus?”  When we speak of “faith” in the Greek text, we should also understand that “faithfulness” is implied.

 

The focus on faith over faithfulness is also impacted by translational considerations as the principle passes from the Hebrew language through Greek and into English.  This is not unique.  For example, the original Hebrew word for repentance is “teshuvah,” which literally means “to turn around,” as in, “Repent, then and turn to God, so that your sins may be wiped out,” (Acts 3:19).  True repentance is also accompanied by deeds, as John the Baptist spoke, “Therefore bear fruit in keeping with repentance,” (Matt 3:8).  Unfortunately, the Greek word used for repentance in the New Testament is “metanoeo,” and is understood to mean, “changing a person’s mind.”  As a result, modern repentance has often been reduced to an expression of sorrow for our actions, when restitution or other acts for a wrong may also be required.

The Greek word used for faith, “pistis” (Strongs-4102), is somewhat ambiguous, because it can be translated as either “faith” (Rom 1:16), or “faithfulness,” (Rom 3:3).  The specific translation is dependent on the context, although the primary translation in the New Testament is “faith”.  It appears that Paul used this ambiguity in “pistis” from the Septuagint (the Greek translation of the Old Testament) to his advantage.  Paul spoke of “faith” to a largely Greek audience that elevated the intellect above the physical action, (Acts 17:21).  By comparison the Hebrew believer focused on the heart as the motivating force behind action, as it is written, “Doing the will of God from the heart,” (Eph 6:6).  For this reason, the original call to action in the Hebrew text is often morphed into contemplations of the mind as the text passed through the Greek language into the English, i.e., “faithfulness” (action) becomes “faith” (thought or profession of the mind). 

“Pistis” can mean faith in the New Testament, such as in, “Faith is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1).  However, many times “pistis” would be better understood as “faithfulness”, such as “Without faithfulness it is impossible to please Him, for he who comes to God must believe that He is and that He is the rewarder of those who seek Him,” (Heb 11:6).  “Faithfulness” is more appropriate in this verse because both belief and action are referenced.  A key component that must be incorporated into any faith is the action of seeking God, as Paul wrote of man, “That they would seek God, if perhaps they might grope for Him and find Him,” (Acts 17:27). 

There are numerous other examples in the New Testament were “faith” can (and should) be translated as “faithfulness”.  For example, the frequent New Testament phrase “faith in Christ Jesus” (Gal 2:16, 3:22, 3:26, 5:6) can also be translated “faith of Jesus” or “faithfulness of Jesus.”  According to Dwight Pryor, the literal Greek reads “faith(fulness) Jesus Christ”, which leads the conjunctive word and emphasis open to interpretation.  More often than not, the emphasis should not be on man, but on Jesus Who is called “A faithful high priest in things pertaining to God,” (Heb 2:17).  Therefore, an equally valid translation can read, “For you are all sons of God through the faithfulness of Christ Jesus” (Gal 3:26)

The often quoted passage of Paul, “The righteous one shall live by faith” (Rom 1:16-17), originates from the prophet Habakkuk, “The righteous will live by his faith,” (Hab 2:4).  The Hebrew word “emunah” occurs over 30 times in the Hebrew text and is only translated as “faith” this one time in Habakkuk 2:4.  At other times, it is translated as “faithfulness” (25 times) and faithfully (8 times).  Therefore, it would be more accurate to translate the passage as “The righteous one shall live by faithfulness.”  Unfortunately, it appears that the English translators back translated Habakkuk based on their interpretation of Paul, rather than be consistent with how “emunah” is translated elsewhere in the Hebrew text.

In the chapter of faith (Hebrews 11), all the examples provided by the author demonstrate faithfulness by their actions, such as: Abel offered to God a better sacrifice than Cain (Heb 11:4), Noah warned about things not seen built an ark (Heb 11:7), Abraham obeyed by going to a place to receive a reward (Heb 11:8), Abraham “lived as an alien in the land of promise…for he was looking for the city which has foundation, whose architect and builder is God,” (Heb 11:9-10), Abraham “Offered us Isaac, and he who had received the promises was offering up his only begotten,” (Heb 11:17), etc.  The chapter on faith concludes by describing the faithfulness of other individuals:

“What more shall  I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouth of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight…And all these, having gained approval through their faith, did not receive what was promised,” (Heb 11:32-39)

Although “faith” is required of all believers, our faith must lead to a daily walk of “faithfulness”, as it is written, “If you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you?” (Luke 16:11).  To the unfaithful (Num 5:6), Jesus warns, “Depart from Me, you who practice lawlessness,” (Matt 7:23).

 

Have a blessed week - Scott

Ten Reasons Why...Early Jewish Believers Remained Faithful to the Commandments (Part 2)

(Continued From Part 1)
 

6)   The discussion in Paul’s epistles is commonly framed as a debate between “salvation by faith” verses “salvation by works”.  When placed in historical context, we understand that the debate centered around the need to become Jewish in order to obtain salvation.  Historically, a Gentile became a Jew by becoming a proselyte through a set of actions, commonly referred to in scripture as “works of the Law” (Rom 3:20).  Specific works included: circumcision (Gen 17:10-12), the keeping of Kosher laws, the wearing of tiztzits, and the keeping of the Sabbath (Ex 31:16-17).  The position that salvation came solely on the basis of a Jewish linage was opposed often in the New Testament.  First by John the Baptist, “Do not suppose that you can say to yourselves, ‘We have Abraham for our father.’ For I say to you that from these stones God is able to raise up children to Abraham” (Matt 3:9).  Then by Jesus, “They answered and said to Him, ‘Abraham is our father.’  Jesus said to them, ‘If you are Abraham’s children, do the deeds of Abraham,” (John 8:39).  Finally by Paul who wrote, “Therefore, be sure that it is those who are of faith who are sons of Abraham,” (Gal 3:7).  The belief that being Jewish was sufficient for salvation, drove many Gentiles to become proselytes and to be circumcised.  Paul’s letters criticized these believers because they did not subsequently feel obligated to the greater commandments.  This lead to Paul’s warning, “I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law,” (Gal 5:3).  Paul’s overriding position was this, “Circumcision is nothing, and uncircumcision is nothing, what matters is keeping the commandments of God,” (1 Cor 7:19).   

7)  The Law remains the unchanging standard that is placed on the heart of the believer in the New Covenant, (Heb: 8:10)(Jer 31:34).  This is a shocking revelation to most believers and is not evident in the Book of Hebrews because of our translation.  The passage recorded in Hebrews (Heb 8:8-12) is a direct quotation from the prophet Jeremiah (Jer 31:31-34).  The Hebrew word used is Jeremiah is “Torah”, i.e., Law, not “laws.”  To be true to the original, the passage should be rendered, “I will put My Law into their minds and I will write it on their hearts,” (Heb 8:10).  In the New Testament, the Greek word “namos” is translated as “law” 193 times, but only as “laws”, in this passage and Hebrews 10:16.  God does not change (Mal 3:6)(Heb 13:8), nor does the Law of God change, which the Hebrew author calls “unalterable” (Heb 2:2), and further warns, “Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses,” (Heb 10:28).  After all, “The Law of the Lord is perfect, restoring the soul,” (Psa 19:7). 

8)   The Sabbath is the sign of the covenant between God and the people of Israel at Mount Sinai.  The covenant is said to exist as “a perpetual covenant” and the Sabbath to remain as “a sign between Me and the sons of Israel forever,” (Ex 31:16-17).  This verbiage is common for other aspects of the Law such as Aaronic priesthood “a perpetual statue” (Ex 27:21), the “perpetual incense before the LORD” (Ex 30:8), the celebration of the Jewish feasts as “a perpetual statute” (Lev 23:14, 23:21, 23:31, 23:41, 23:41), and the Levites obligation for the operation of the tabernacle “a perpetual statue” (Num 18:23).  History has shown that the Law can exist without the temple, but the temple cannot exist without the Law, which governs the operation of the temple.  The operation of the “the earthly sanctuary” is governed by “regulations of diving worship” (Heb 9:1), “imposed until a time of reformation” (Heb 9:10).  “Reformation” is generally understood as the time when the existing heavens and earth will be “reformed”.  Although the earthly temple does not currently exist, its future return is spoken of in prophecy (Ezek 40), alluded to by Paul (2 Thess 2:4), and seen in the vision of John, (Rev 11:1).  Further, the continuation of the Levitical priesthood is as sure as the promises of a Son on David's throne, "Thus says the LORD, 'If you can break My covenant for the day and My covenant for the night, so that day and night will not be at their appointed time, then My covenant may also be broken with David my servant that he shall not have a son to reign on his throne, and with the Levitical priests, My ministers,'" (Jer 33:20-21) 

9)   When asked by an expert in the Law, “What must I do to inherit eternal life?” Jesus replied, “What is written in the Law?...Do this and you will live,” (Luke 10:25-28).  In reference to the Law, Jesus said, “Until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished,” (Matt 5:18).  As long as death remains (1 Cor 15:26), we understand that all is not accomplished and the Law remains in effect.  The giving of the Spirit was not a substitute for the commandments, but as a helper (John 14:16), to enable believers to walk in obedience to the commandments, as it is written, “Walk by the Spirit, and you will not carry out the desire of the flesh,” (Gal 5:16). This is the manner by which Jesus walked, (Acts 1:2), and we are to walk, (1 John 2:6).  Ezekiel prophesized of the Spirit Who was to be poured out on mankind by saying, “I will put My Spirit within you and cause you to walk in My statues, and you will be careful to observe My ordinances,” (Ezek 36:27)(Ezek 11:19-20).  Sometimes believers talk in terms of Jesus “fulfilling” the Law.  However, the Law is not like a prophecy that receives fulfillment.  The biblical terms “fulfill” and “abolish” are rabbinic terms.  To “fulfill” simply means to correctly demonstrate observance of the Law, while “abolish” means to improperly demonstrate observance of the Law.  The latter will keep the listener from properly observing the law, effectively abolishing the law.  The position of Jesus, “Do not think that I came to abolish the Law or the Prophets” (Matt 5:17).  Therefore, Jesus warned, “Whoever then annuls one of the least of these commandments and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven,” (Matt 5:19).

10) Regardless of how we interpret Paul’s letters, his words do not have the authority to supersede the position of Jesus, “Until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished,” (Matt 5:18).  Therefore, contrary to popular belief, Paul held that the Law was applicable to the Jewish believer (not Gentile), and he walked in obedience to the commandments in his own life.  This is demonstrated by both the actions and the testimony of Paul.  According to the Law, Paul carried out a Nazarite vow (Acts 18:18, 21:23), participated in worship at the temple (Acts 21:23-26), presented offerings at Jerusalem (which almost universally means sacrifices)(Acts 24:17), and timed his travels to Jerusalem to coincide with the Jewish festivals, (Acts 12, 20:16).  With respect to the Law, Paul said that he was, “blameless” (Col 3:6), a term that implies total obedience, (Luke 1:6).  James had Paul complete a Nazarite vow, which Paul began on his own (Acts 18:18), to show others, "that you (Paul)...also walk orderly, keeping the Law,” (Acts 21:24).  When Paul stood before Felix at Caesarea, he stated that “According to the Way…I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets,” (Acts 24:14).  When Paul arrived in Rome, he told the Jews, “I have done nothing against our people or against the customs of our ancestors,” (Acts 28:17).  The word “customs” is even more encompassing than just the Law.  It implies that Paul also subjected himself to the broader rabbinical interpretations on how the Law was to be specifically implemented.  Either Paul (and James) were untruthful to the brethren in Jerusalem, at Colossian, Felix at Caesarea, and the Jews at Rome, (in which case we can discount much of Paul’s writings), or Paul remained faithful to the obligations of the commandments as a Jewish believer in Jesus as the Messiah.  Remember, it was Paul who called the Law, “holy, righteous, and good” (Rom 7:12), “a law of righteousness” (Rom 9:31), because there is “the righteousness…that comes from the Law,” (Phil 3:9).  It was Paul’s own “rule” that, “Each person should remain in the situation they were in when God called them,” (1 Cor 7:17-20). 

Comments are appreciated - Scott

 

Ten Reasons Why...Early Jewish Believers Remained Faithful to the Commandments (Part 1)

It is absolutely certain to me, though not to others, that early church Jews who believed in Jesus as the Messiah continued to keep the commandments.  Since this is not a widely accepted view, I decided to summarize my position by listing ten reasons why Jewish believers in the early church continued to keep the commandments contained in the Law of Moses. 

1)     “My gospel” (Rom 2:16), was Paul’s unique revelation that access to the covenant promises of Abraham was possible for Gentiles through the Messiah, apart from a personal connection to the lineage of the Jewish people.  So controversial was Paul’s position, even among the majority of the Church, that Paul initially feared that he “might be running, or had run, in vain,” (Gal 2:2).  For this reason Luke, the author of Acts, was compelled to provide a detailed record on the debate and the determination of the Jerusalem Council for the understanding of future generations, (Acts 15:1-35).  At the conclusion of this meeting, James determined that Gentiles would only be required to “abstain from things contaminated by idols and from fornication and from what is strangled and from blood,” (Acts 15:20).  Since the decision only impacted Gentiles, the letter from the apostles and elders was only addressed to Gentiles, to “the brethren in Antioch and Syria and Cilica who are from the Gentiles,” (Acts 15:23).  If Paul had intended to modify the requirements of worship for Jewish believers, than Luke, a close companion of Paul on his missionary journeys, certainly would have incorporated that understanding into the Book of Acts.  We can find no reference in Acts indicating that Jewish believers were released from the greater obligation to the Law. 

 

2)     Over ten years later, around 58 A.D., Paul returned to Jerusalem to find Jewish believers unchanged in their commitment, “all zealous for the Law,” (Acts 21:20).  Ten years was a sufficient time to contemplate and discuss the matter, yet no change had occurred to the position of Jewish believers.  The actions of Jewish believers remained consistent with their actions prior to the decision of the elders in Acts chapter fifteen.  For this reason, James requested that Paul participate with four men in the conclusion of their Nazarite vow so that “all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law,” (Acts 21:24).  Further, James reiterated the previous decision, “Concerning the Gentiles who have believed, we wrote, having decided that they should abstain from meat sacrifice to idols and from blood and from what is strangled and from fornication,” (Acts 21:25).  If there is any doubt, the position of James, the brother of Jesus, should be seen as having authority over Paul based on the hierarchy of the early church, to which Paul submitted himself. 

 

3)     Nowhere in the Gospel accounts, nor the Book of Acts, nor any of the epistles, are Jewish believers specifically directed to forsake the Law of Moses.  Any warning in the epistles against encumbering a believer under the greater burden of the commandments is directed solely toward Gentile believers coming into the faith, warning them against becoming Jewish proselytes.  According to Paul’s gospel, both Jew and Gentile are saved through the Messiah, “in Christ,” as Paul wrote, “You are all sons of God through faith in Christ Jesus…There is neither Jew nor Greek, there is neither slave nor free male nor female; for you are all one in Christ Jesus,” (Gal 3:26-28).  Paul’s words do not preclude physical differences or differences in obligation, because a slave is not the same as free, nor is a male the same as a female.  Just as a husband and wife can become “one” (Matt 19:5), while still maintaining their individuality, so also, Jewish believers and Gentile believers can be united “in Christ Jesus,” while at the same time unique in their lifestyles preserving their individual callings.  “Unity” does not mean “uniformity” in all aspects of worship. 

 

4)     Gentile believers were first called “Christians” at Antioch, (Acts 11:26), but Jewish believers were separately, and earlier, known as “the Way” (Acts 9:2), reflecting the words of Jesus, “I am the Way, and the truth, and the life; no one comes to the Father but through Me,” (John 14:6).  The name “Christians”, first applied to Gentiles believers at Antioch, but not Jewish believers.  Jewish believers continued to be called “the Way” ten years later when Paul spoke to Jews in Jerusalem, (Acts 22:4).  When Paul stood before Felix at Caesara, he admitted that “According to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets,” (Acts 24:14, 24:22).  The fact that two separate and unique names co-existed for believers indicates that a difference of obligation remained between the two groups.  When twelve Jewish disciples of John the Baptist became believers in Ephesus, they were referred to as “the Way” (Acts 19:9, 19:23), despite the fact that these believers lived in a Gentile area, where Gentile believers were called “Christians” since the days of Paul’s first trip to Antioch, (Acts 11:26). 

 

5)     Unknown to most believers, Paul wrote, “This…rule I lay down in all the churches.  Was a man already circumcised when he was called?  He should not become uncircumcised.  Circumcision is nothing and uncircumcision is nothing.  Keeping God’s commands is what counts.  Each person should remain in the situation they were in when God called them,” (1 Cor 7:17-20, NIV).  Why remain as called, because “the body is not made up of one part, but of many…(whether Jews or Greeks, slave or free),” (1 Cor 12:13-14).  This statement of Paul appears to be straight forward.  A believer who was called as a Jew, should remain a Jew, and a believer called when a Gentile, should remain as a Gentile.  A person remains Jewish by living a lifestyle of obedience to the commandments.  This understanding best explains why Paul circumcised the Jewish Timothy (Acts 16:3), but did not circumcise the Gentile Titus, (Gal 2:3).  To say that Paul was just being all things to all people, runs contrary to Paul’s own directive, “I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law,” (Gal 5:3).  If believers were to become either all Jewish or Gentile, than the argument would be for the former since Gentiles are grafted into the Jewish vine, (Rom 11:17).  If all believers are to become as Gentile, to what purpose does Paul speak when he wrote, “What advantage has the Jew? Or what is the value of circumcision?  Much in every way.  To begin with, the Jews were entrusted with the oracles of God,” (Rom 3:1-2). 

 

It was a blessing to see everyone last week in Midland. - Scott

 

Why The Law - A Simple Explaination

If the Law was unable to make an individual “perfect” (Heb 10:1), what was the purpose of the Law?  To quote Paul’s rhetorical question and answer,

“Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the Seed would come to whom the promise had been made.” (Gal 3:19)

According to Paul, the Law was added to restrain "transgressions", i.e., willful sins, “until the seed would come to whom the promise had been made.”  Prior to this restraint, the world became exceedingly wicked (Gen 6:5), in the first ten generations after creation.  In addition to scripture, this understanding is reflected by the increasing age of the fathers at the birth of their righteous sons. 

Adam	Seth	Enosh	Kenan	Mahalalel	Jared	Enoch	Methuselah	Lamech	Noah
Age -130	Age –105	Age - 90	Age - 70	Age – 65	Age - 162	Age - 65	Age – 187	Age - 182	Age - 502
Lived 930	Lived 912	Lived 905	Lived 910	Lived 895	Lived 962	Lived 365*	Lived 969	Lived 777	Lived 950

Absent the flood, the descendants of Noah would have died prior to producing righteous sons.  The world would have become completely wicked (violent), either destroyed by God or mankind itself.  Although the flood removed the wicked from the earth, it did not solve the “evil inclination”, frequently referred to as “the flesh” (Matt 14:38)(1 Pet 3:18), that remained in the hearts of Noah’s descendants.  For this reason, the pattern prior to the flood was repeated in the ten generations after the flood from Shem to Abraham. 

Shem	Arphaxad	Shelah	Eber	Peleg	Reu	Serug	Nahor	Terah	Abram
100	35	30	34	30	32	30	29	70	100
600	438	433	464	239	239	230	148	205	175

Although God had given man a conscious to alternately accuse or defend himself (Rom 2:15), man's conscious became hardened by the deceitfulness of sin, (Heb 3:13).  Not only could wicked man not trust his conscious to distinguish right from wrong, like a young child his accountability diminished before the Judge.  Therefore, it became necessary for God to establish His unchanging standard of righteousness, “for through the Law comes the knowledge of sin,” (Rom 3:20).  Although given to the Jewish people through Moses at Mount Sinai, the Bible implies that a form of the Law was presented to Abraham, as is written, “Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws,” (Gen 26:4-5).  The phrase “My commandments, My statutes, and My laws” is synonymous with the totality of the Law, (Lev 26:3, Deut 4:40).  According to Torah Club Volume 5,

“Traditional Jewish interpretation took this passage (Gen 26:4) to mean that Abraham, Isaac, and Jacob kept the whole Torah, despite the fact that the Torah had not yet been given.”[1]

Further, the obligation for Abraham, “Walk before Me and be blameless” (Gen 17:1), implies a standard often associated with the Law, (Luke 1:6)(Phil 3:5-6).  The Law became the standard of "righteousness" (Rom 7:12), by which the world would be preserved until the coming of the Messiah.

The Jewish sages identified three activities that preserve the world all originating from the Law.

“The world endures because of three activities: Torah study, worship of God, and deeds of loving-kindness.” (Ethics of the Fathers 1:2)[2]

The study of the Torah leads to the worship of the Creator, operation of the temple, and acts of loving-kindness.  As Paul stated, there is “the righteousness…that comes from the Law,” (Phil 3:9).   

Without giving the Law in the days of Abraham, God would have been obligated to destroy the world about every ten generations.  Without the Law, the world might not have survived until “the fullness of time” (Gal 4:4), designated by God as the time when He would send His Son into the world.  The statement of Paul, “The Law came in so that the transgression would increase” (Rom 5:20), simply indicates that once the Law was given, man became accountable for willful rebellion (Lam 3:42).  Prior to this time, “Where there is no law, there also is no violation,” (Rom 4:15).

 

Most believers hold to a position that the Law is no longer relevant because the “Seed” has already come, (Gal 3:19).  While it is true that Jesus has come, He will also return to a world that must be preserved until that day.  The same Law that preserved the world until His first coming will remain instrumental in preserving the world until the return of Jesus.  After all, this same Torah (Law) that Moses recorded is the Law that is written on the believer’s heart as part of the New Covenant, (Heb 8:10)(Jer 31:34).  For God never said there was a problem with His word, but with the people who were disobedient to the commandments, “finding fault with them” (Heb 8:8).  After all, “The Law of the Lord is perfect, restoring the soul,” (Psa 19:7).

Obedience to the Law results in blessing, as Solomon wrote, “My son, do not forget my teaching (Torah), But let your heart keep my commandments; For length of days and years of life And peace they will add to you,” (Prov 3:1-2).  Even Paul, whose words are used to argue against the continuing relevance of the Law said, “Honor your father and mother (which is the first commandment with a promise), so that it may be well with you, and that you may live long on the earth,” (Eph 6:2).  Obedience to the commandments has another very tangible benefit that is almost never appreciated by the believer.  To the degree we perform the same obligations as Jesus, Moses, the Patriarchs, the prophets, and the apostles, we come to understand that we have the potential to achieve similar levels of spiritual growth and achievement, as it is written,

“Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain and it did not rain on the earth for three years and six months.  Then he prayed again and the sky poured rain and the earth produced its fruit,” (James 5:17-18).

(Scott From Austin - Sukkot is Coming)

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[1] Torah Club Volume 5, Depths of Torah, First Fruits of Zion, 2011 Edition, page 164

[2] Jewish Wisdom, Rabbi Joseph Telushkin, 1994 Edition, page9