Thread: Deep questions that need thoughtful consideration
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Deep questions that need thoughtful consideration
Posted : 26 Apr, 2011 11:55 AM
In Mattithyahu(Matthew)5:17-20 please read it first
It says that He did not come to destroy the Torah or the Prophets but to complete, and that until Heaven and earth pass away not one yod or tittle shall by no means pass from the Torah till all be done
1)Now has all been done?
2)Has the earth and Heaven passed away
3)If passing away means gone or changed from what we know as Heaven and earth then does that not mean that "pass away" pertaining to Torah would mean to do away with or change? Has this happened?
4) Should we keep Torah if the Heaven and earth are still here?
5) If ALL has not been done then why are we not to keep the Torah (not the letter of the LAW as some think but the Commands of our FATHER as obedient sons and daughters like the MESSIAH did cause if you say that keeping it is bad or not right then MESSIAH was bad or not right cause HE kept it and the Feast all HIS life)
special NOTE
Now KNOW THIS,,,that keeping Torah DOES NOT mean that you forsake YAHSHUA or that HE died for nothing.
We ARE NOT talking about salvation here but being OBEDIENT to what YAHSHUA the MESSIAH has told you to do
So again by no means will keeping the Commands of the FATHER save you unless you have the BLOOD of THE LAMB YAHSHUA MESSIAH
In love of MESSIAH YAHSHUA i pray you will read with understanding and pray you are listening to your FATHER who is in Heaven above us and who is greater than all,,through HIS SON YAHSHUA MESSIAH we are paid in full for . AMEN
I believe the Food law Scripture would be in Acts when God tells Peter "Not to call unclean what I have made unclean" Also Paul says it is OK to eat meat, but do not eat around people who do not or who will strugle but also the one who does not eat meat should not judge the one who does. So the exact Scriptures I do not know, but the books are Acts and 1st or 2nd Corinthians.
Acts 10 was not about unclean and clean foods, it was about circumcision. Many who read chapter 10 never go and read the next chapter, 11, where it explains what it was truly about.
As to those who say it was done away with, what about
Matthew 23
1 Then spake Jesus to the multitude, and to his disciples,
2 Saying The scribes and the Pharisees sit in Moses' seat:
3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
This was a commandment from Jesus telling us to do all that the Pharisees told us about the laws of Moses. NOT man made laws. But not to do like them because they were known for being hypocrites.
The Epistle of Barnabas (A.D. 130�135) is the first explicit mention of Lord�s day worship being based on the Resurrection. Barnabas writes: "Finally He [God] says to them: �I cannot bear your new moons and Sabbaths.� You see what he means: It is not the present Sabbaths that are acceptable to me, but the one that I have made; on that Sabbath day, which is the beginning of another world. This is why we spend the eighth day in celebration, the day on which Jesus both arose from the dead and, after appearing again, ascended into heaven."
In Paul�s letter to the Romans, written around 57�58, he says, "For one person considers one day more important than another, while another person considers all days alike. Let everyone be fully persuaded in his own mind. Whoever observes the day observes it to the Lord" (Rom. 14:5�6). The apostle is speaking here about the day which is being observed to the Lord, i.e., the day of worship. He notes that this is up to each person to decide. It must be noted, however, that Paul does not specifically mention the Sabbath here.
"Therefore let no one pass judgment on you in regard to food or drink or in respect to a festival or a new moon or a Sabbath day�things which are a mere shadow of what is to come, but the substance belongs to Christ."
"Why Sunday? �Jesus rose from the dead �on the first day of
the week.� Because it is the �first day,� the day of Christ's Resurrection recalls the first creation. Because it is the �eighth day� following the Sabbath, it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day� Sunday: We all gather on the day of the sun, for it is the first day [after the Jewish Sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead� (CCC 2174)"
Around the year 60, circumstantial evidence suggests that the Roman church began to worship on Sunday. For instance, in the year 50 the Christian church in Rome was considered to be a sect of Judaism; fourteen years later these same Christians were clearly understood to be distinct from the Jews. (Nero blamed the Christians for the fires in Rome in 64.) That such a sharp change could occur in this short span of time suggests that there was a significant external difference in the practices of the two faiths. The change of Christian worship from Sabbath to Sunday would certainly have allowed for this distinction.
The Council of Jerusalem�s decision on circumcision may have changed the way the early Church viewed Sabbath as well. One can almost hear the discussions of the Gentile Christians of the time: "Did not the Council of Jerusalem set aside the �everlasting� law of circumcision? Should not the Church then set aside the other old covenant law�the Sabbath law?" Jewish Christians, similarly. would have questioned how many of the old covenant Sabbath regulations applied under the new covenant, for Sabbath rules were legion and varied from one rabbi to the next. Thus in the era following the Jerusalem Council it seems inconceivable that the apostles were not asked about the observance of the Sabbath.
"Our Lord defends his disciples when the Jews attacked them for not observing the Sabbath, ending his comments by saying: "For the Son of Man is lord of the Sabbath" (Mt. 12:1�8). Or again, "The Sabbath was made for man, not man for the Sabbath" (Mk. 2:27). The fact that Jesus rebukes too severe an interpretation of Sabbath law (Lk. 13:10�16, 14:1�5; Jn. 5:9�18, 7:22) suggests that the he was not pleased with the way that the Sabbath was being observed. "
"In the year 110�only twelve years after the death of the last apostle�Ignatius, bishop of Antioch, calls the Sabbath "antiquated." The full passage of the letter of Ignatius to the Magnesians, reads: "Do not be led astray by other doctrines nor by old fables which are worthless. For if we have been living by now according to Judaism, we must confess that we have not received grace. The prophets . . . who walked in ancient customs came to a new hope, no longer Sabbatizing but living by the Lord�s day, on which we came to life through Him and through His death."
"Justin Martyr confirmed the non-issue of Sunday worship in 150, writing: "On Sunday, we meet to celebrate the Lord�s supper and read the Gospels and Sacred Scripture, the first day on which God changed darkness, and made the world, and on which Christ rose from the dead." It is worth pointing out that the unity of intent in the writings of the apostolic fathers speaks to the worldwide acceptance of Sunday worship between 100�150."
