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Todays Message Where Law Meets Grace
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You can mail your Tithe and Offerings toHouse
of IsraelP O Box 49744Charlotte, NC 28277
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Todays Message Where Law Meets Grace
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Jn 115 John testifies concerning him. He cries
out, saying, This was he of whom I said, He who
comes after me has surpassed me because he was
before me. Jn 116 From the fullness of his
grace we have all received one blessing after
another.
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Jn 117 For the law was given through Moses
grace and truth came through Yeshua Messiah.
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In this Series Where Law Meets Graceteaching I
intend to show the correlation between the Law
and Grace and answer the following questions
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1. Have the Law been done away with?2. Are
believers no longer under the Law?3. Has Grace
replaced the Law?4. Where did under Grace Not
the Law Come From?5. Should believers keep the
Law? Etc.
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You will understand terms like
DispensationalistProgressive RevelationTheology
Replacement TheologyKingdom/Dominion Now
TheologyMessiahian Reconstructionism
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You will understand how the following terms have
infected the Messiahian Faith and be able to
recognize these terms CalvinismReformed
TheologyCovenant TheologyEvangelical Age of
Grace
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You will know the difference between
aPost-tribulational PremillennialismPre-tribulat
ional (dispensational) PremillennialismPostmillen
nialismAmillennialism
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You will begin to understand why there is so many
Messiahian Denominationsand why there is so
much division and confusion among churches and
denominations
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You will understand the purpose Yawheh gave us
His Law and what the Law was intended to do for
His people
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Before we can talk about the law or grace we must
first identify the Lawgiver
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According to scripture Yahweh is the only true
lawgiverLAWGIVER (Heb. mehoqeq, Isa 3322 Gr.
nomothetes, James 412).
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Isa 3322 For Yahweh is our judge,Yahweh is our
lawgiver,Yahweh is our kingit is he who will
save us.
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Jas 412 There is only one Lawgiver and Judge,
the one who is able to save and destroy
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Yahweh is the only absolute lawgiver.
Instrumentally, Moses bears this description
(John 117 719).
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Jn 117 For the law was given through Moses
grace and truth came through Yeshua Messiah.
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Jn 719 Has not Moses given you the law? Yet not
one of you keeps the law. Why are you trying to
kill me?
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As we can see Scripture Declares the Almighty
Yahweh as the absolute lawgiver.Moses received
the Law from Yahweh and gave it to the Israelites
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Yahweh Gave His people His Law in order to
establish a TheocracyTHEOCRACY (Gr.
theokratia). A government in which Yahweh
himself is the ruler.
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The best and perhaps the only illustration of a
Theocracy among nations is Israel from the time
that Yahweh redeemed them from the power of the
pharaoh by drying the Red Sea (Exod 1513
195-6) and gave them his law at Mt. Sinai, until
the time when Samuel acceded to their demand for
a king (1 Sam 85).
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During this period Yahweh ruled through Moses
(Exod 19-Deut 34), Joshua (Josh 1-24), and
"judges." From the human standpoint, the power
was largely in the hands of the priests, who
acted on the basis of laws passed by Yahweh, in
which were united all the powers of the
state--legislative, executive, and judicial.
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What is this Law Moses received from Yahweh and
gave to the Israelites?
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LAW I. The Terms of Scripture. Of Hebrew words,
the one most often used, torah, may refer to 1.
human instruction (Prov 18), to 2. divine
instruction (Isa 110), to 3. a regulation (Lev
77), to the 4. law of Moses (1 Kings 23), or
5. to custom (2 Sam 719).
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Other words that may be so translated include
dath, hoq, mitswah, and mishpat.
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The common Greek word nomos is occasionally used
of law(s) in the most general sense (Rom 327) of
1. a principle that governs one's actions (723),
of the 2. Pentateuch (Gal 310), and of the 3.
other portions of Holy Scripture (as John 1034
1 Cor 1421), 4. but most often for the Mosaic
Law (Acts 155).
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English synonyms include commandment, direction,
judgment, ordinance, precept, statute, and
testimony.
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Law II. The Moral Law. It is plain from the
Decalogue (Exod 203-17 Deut 57-21) that
morality is not to be derived from human
standards and the verdict of society but from
Yahweh. The Ten Commandments declare the broad
principles of Yahweh's moral law.
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Rather than setting aside the moral law, the NT
reiterates its commands, develops more fully the
germinal truths contained in it, and focuses
attention on the spirit of the law as over
against merely the letter.
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The NT also emphasizes the law of love (Rom
138-10 Gal 514 James 28) and selflessness
and humility as representative of the mind of
Messiah (Phil 23-8).
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The law made humans aware of their sinfulness
(Rom 77, 13), condemned them as unrighteous
(79-11 Gal 313 James 29), and, having
removed any hope of salvation through their own
righteousness,
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brought them to the place where they would cast
themselves on the grace of Yahweh and trust only
in the righteousness and merit of the atoning
Savior, Yeshua Messiah (Gal 324).
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Paul statedRo 77 What shall we say, then? Is
the law sin? Certainly not! Indeed I would not
have known what sin was except through the law.
For I would not have known what coveting really
was if the law had not said, Do not covet.
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Messiahians are under obligation to keep the
moral law (cf. Matt 519 ff. Eph 428 53
62 Col 39 1 Peter 415) and this because of
love for the One who redeemed them (Rom 138-10
1 John 52-3).
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Law III. Social Legislation. OT laws of judicial,
civil, or political nature are to be found in the
block of legislative material known as the Book
of the Covenant (Exod 2023-2333), in the
so-called Holiness Code (Lev 17-26), and here and
there throughout most of the Book of Deuteronomy,
especially Dt 21-25.
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The family was governed by various regulations to
preserve it from corruption and dissolution.
There were many prescriptions regarding marriage
itself (Exod 21-22, 34 Lev 18, 21 Num 5, 25
Deut 7, 21-22, 24-25, 27). Within the family,
children were to honor and obey their parents
(Exod 2012 Deut 516 2118-21 2716).
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And since the family circle might include
servants, slaves, and strangers, there were laws
pertaining to them also (Exod 12, 21-22 Lev 19,
22, 24-25 Num 9, 15, 35 Deut 1, 12, 14-16,
23-24, 27).
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Crimes against society were to be punished
according to law. These might be (1) of a moral
nature, such as sexual violations or perversions
(Exod 20-22 Lev 18-20 Num 5 Deut 522-25, 27),
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(2) against individuals, either their persons
(Gen 9 Exod 20-23 Lev 19, 24 Num 35 Deut 5,
19, 21-22, 24, 27) or their property (Exod 20,
22 Lev 6, 19 Deut 5, 19, 23, 25, 27), or
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(3) against the state (Exod 20, 23 Lev 19 Deut
5, 16, 19, 27). Other regulations governed
property (Exod 21-23 Lev 6, 24-25 Num 27, 36
Deut 21-22, 25).
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Certain aspects of political organization were
outlined (Exod 22 Num 1, 3-4, 26, 33 Deut 17,
23). Specifications were made regarding the army
(Num 1-2, 10, 26, 31 Deut 7, 11, 20-21, 23-24).
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Judicial prescriptions were set forth (Exod 18,
20-21, 23 Lev 5, 19 Num 35 Deut 1, 4-5, 16-17,
19, 25, 27), and provision was made for bringing
to the people a knowledge of the law (Deut 6, 11,
27, 31 Josh 8).
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Many Israelite laws were laws of kindness. Even
the treatment of animals was subject to
regulation (Exod 23, 34 Lev 22, 25 Deut 22,
25). The general comman dment of love, whether
for friends or strangers, was invoked (Exod 23
Lev 19 Deut 10).
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The poor, unfortunate, lowly, defenseless, and
needy were to be treated humanely (Exod 21-23
Lev 19, 23, 25 Deut 14-16, 21-27).
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Basic principles of worship are outlined in the
Decalogue (Exod 203-11). Other so-called gods
were not to be worshiped (Exod 22-23, 34 Deut
5-6, 8, 11, 17, 30), apostasy was a sin (Deut
425-31 3116 cf. Lev 19, 26 Deut 27), and
such occult arts as witchcraft, sorcery, and
divination were not to be practiced (Exod 22 Lev
18-20 Deut 18).
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So also, blasphemy was not to be tolerated (Exod
22 Lev 18-19, 24), and God's Sabbath Day was to
be kept inviolate (Exod 23, 31, 34-35 Lev 19,
26 Num 15).
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Since Yahweh is the only true God, Israel was not
only to study and keep his law (Lev 18-20, 25
Num 15 Deut 4-8, 10-11, 22, 26-27, 30), but his
people were to separate themselves from the
heathen and their religious practices (Exod
22-23, 34 Lev 18-20 Deut 6-7, 12, 14, 18).
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They were to be a holy nation (Exod 19, 22 Lev
19, 26 Deut 7, 14, 18, 26, 28), and give to God
the allegiance, love, gratitude, and obedient
service due him (Exod 23, 34 Lev 19, 25 Deut
4-6, 8, 10-11, 13-14, 17, 30-31).
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Mosaic legislation prescribes the kinds of
sacrifices and the details governing them 1.
the whole burnt offering (Exod 20 Lev 1, 6 Deut
1227), 2. the sin offering (Lev 4-6, 8-10 Num
15), 3. the guilt offering (Lev 5-7, 19 Num 5),

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4. and the peace offering (Lev 3, 7, 19,
22).Also the law had much to say about other
offerings and sacrificial dues (Exod 10, 13, 18,
22-23, 29-30, 34 Lev 2-3, 6, 14, 19, 22-23, 27
Num 3, 5-6, 8, 15, 18-19, 28, 30-31 Deut 12,
14-18, 23, 26).
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Many passages contain laws pertaining to the
priesthood (Exod 28-30, 39-40 Lev 25-8, 10, 16
21-24, 27 Num 3-6, 15, 18, 31).
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The law codes regulated ceremonial cleanliness
not only for the priests but also in reference to
food (Exod 12, 22-23, 34 Lev 3, 7, 11, 17,
19-20, 22 Deut 12, 14-15) and purification (Lev
511-1522 Num 6, 19, 31 Deut 21, 24).
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Messiah spoke negatively regarding the traditions
of the Jews but not of the ceremonial law as set
forth in the OT. Yet he indicated that the time
was coming when the ritual of the law would give
place to spiritual worship (John 424).
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In other words the Law was developed to lead
Yahwehs people on the path of True Worship NOT
legalism or religious bondage
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Please Remember to Support us With your tithes
and Offerings
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Q APrayer Requests
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Shabbat Shalom
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• Like Covenant Theology, Dispensationalism is an
  interpretive or narrative framework for
  understanding the overall flow of the Bible. It
  perceives the biblical description of God's
  manner of dealing with mankind to fall into seven
  epochs known as dispensations

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• of innocence (Gen 1137), prior to Adam's fall
• of conscience (Gen 38822), Adam to Noah
• of government (Gen 911132), Noah to Abraham
• of patriarchal rule (Gen 121Exod 1925),
  Abraham to Moses
• of the Mosaic Law (Exod 201Acts 24), Moses to
  Yeshua
• of grace (Acts 24Rev 203), the current church
  age and
• of a literal, earthly 1,000-year Millennial
  Kingdom that has yet to come (Rev 204206).

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In the transitional period after the Cross, the
Resurrection, and the Ascension, conditions in
each case determined whether the stipulations of
the law should be observed.
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Paul might circumcise Timothy (Acts 163) but not
Titus (Gal 23-4). He could assure the
Corinthians that circumcision in the flesh was
not essential for salvation (1 Cor 718-19) and,
in writing to the Galatians, he could argue
strongly against the contentions of the Judaizers
(Gal 24 ff. 51 ff.)
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in line with the decisions of the Jerusalem
Council (Acts 154 ff.). The argument of the Book
of Hebrews is that the types and shadows of the
ceremonial law was our schoolmaster pointing us
to the Messiah
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Gal 324 Wherefore the law was our schoolmaster
to bring us unto Messiah, that we might be
justified by faith.
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Yahweh's moral law is in force everywhere and at
all times, for it is a reflection of his very
being. It has never been annulled, nor indeed can
be.
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Yeshua stated clearly in Matthew 517 Do not
think that I have come to abolish the Law or the
Prophets I have not come to abolish them but to
fulfill them. Mt 518 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.
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Mt 519 Anyone who breaks one of the least of
these commandments and teaches others to do the
same will be called least in the kingdom of
heaven, but whoever practices and teaches these
commands will be called great in the kingdom of
heaven.
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Yahweh gave His Laws to Israel in order to
establish a covenant with Israel.
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COVENANT This translates the Hebrew noun berith.
The verbal root means either "to fetter" or "to
eat with," which would signify mutual obligation,
or "to allot" (1 Sam 178), which would signify a
gracious disposition. Compare this with the
Hittite "suzerainty covenant," in which a vassal
swore fealty to his king out of gratitude for
favors received.
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In the OT, berith identifies three different
types of legal relationships. (1) A two-sided
covenant between human parties who both
voluntarily accept the terms of the agreement
(for friendship, 1 Sam 183-4 marriage, Mal
214 or political alliance, Josh 915 Obad 7).
God, however, never "enters in" to such a
covenant of equality with men.
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(2) A one-sided disposition imposed by a superior
party (Ezek 1713-14). Yahweh thus "commands" a
berith that man, the servant, is to "obey" (Josh
2316). In the original "covenant of works" (Hos
67 ASV), he placed Adam on probation, bestowing
life, should he prove faithful (Gen 217).
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Humanity failed but Messiah, the last Adam (1
Cor 1545), did fulfill all righteousness (Matt
315 Gal 44), thereby earning restoration for
all who are his. (3) God's self-imposed
obligation, for the reconciliation of sinners to
himself (Deut 76-8 Ps 893-4).
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The covenant then constitutes the heart of all
God's special revelation when put into writing,
the "Book of the Covenant" becomes the objective
source for man's religious hope (Exod 247).
Scripture consists of the "Old Testament" and the
"New Testament."
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For while there can be but one testament,
corresponding to the one death of Messiah ("my
blood of the testament," according to the better
MSS of Matt 2628), revelation yet organizes
itself under the older testament,
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with its anticipatory symbols of Messiah's coming
(Jer 31-32 2 Cor 314), and the newer testament,
commemorative of his accomplished redemption (Jer
3131 2 Cor 36).
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