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Fulfilling the Torah (Law)

Author Stephen Pidgeon - Wednesday, August 23, 2017 at 12:00 AM

Let’s begin with those verses which have become a safe haven for the anomian church.

Mattithyahu (Matthew) 5:17-20
Think not that I am come to destroy the Torah, or the prophets: I am not come to destroy, but to fulfil. 18 For amein I say unto you: Till heaven and earth pass, one Yod or one tittle shall in no wise pass from the Torah, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the Kingdom of YAHUAH: but whosoever shall do and teach them, the same shall be called great in the Kingdom of YAHUAH. 20 For I say to you: That except your righteousness shall exceed the righteousness of the scribes and Parashiym, you shall in no case enter into the Kingdom of YAHUAH.

Fulfil – The Greek word found here is the word πληρόω (plēróō) (G4137), and it is generally interpreted as to make replete, i.e. (literally) to cram (a net); to level up (a hollow); or (figuratively) to furnish (or imbue, diffuse, influence); to satisfy; to execute (an office), to finish (a period or task), to verify (or coincide with a prediction), etc.: to accomplish; to complete; to end; to expire; to fill (up); to fulfill; to make full; to fully preach; to perfect; or to supply.

Compare with the Ivriyt (Hebrew), where the word found for fulfil is מָלֵא (mâlêʼ) (H4390), which is generally interpreted as meaning to fill or (intransitively) to be full of, in a wide application (literally and figuratively): to accomplish, to confirm, to consecrate, be at an end, be expired, be fenced, fill, to fulfil, fulness, furnish, gather (selves, together), presume, to replenish, to satisfy, to have wholly.

So, when we look at fulfilling the Torah, what are we discussing?  It is taught that MASHIACH fulfilled the obligations of the law – the commandments found in Torah.   

This reasoning is faulty:

  • He didn’t kill, therefore we can kill;
  • He didn’t commit adultery, therefore we can commit adultery;
  • He didn’t steal, therefore we can steal;
  • He didn’t bear false witness, therefore we can commit perjury willfully;
  • He didn’t covet, therefore we can covet everything that belongs to our neighbor.

Do you see how the logic fails?

Isn’t it far more likely that MASHIACH fulfilled the predictions in the Torah, rather than the judgments, statutes and laws?

Take for instance the very important discussion found in Vayiqra:

Vayiqra (Leviticus) 17:11
Lev 17:11 כי Kee נפשׁ nefesh הבשׂר ha’besor בדם b’dam הוא hu ואני v’ani נתתיו nathan על al לכם  lekem  המזבח ha’mitsbeach  לכפר l’kafar  על al  נפשׁתיכם nefesh’oth  כי kee  הדם h’dam  הוא hu  בנפשׁ b’nefesh יכפר y’kafar

[For the soul of the flesh is in the blood, he and I give it to you on the altar as atonement for your souls, for the blood of him in the soul is atonement.]

Mishlei (Proverbs) 30:4
Who has ascended up into heaven, or descended? Who has gathered the wind in his fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is His name, and what is His Son's name, if you can tell?

As we discuss this, some have raised the issue about this word for atonement, which in the Ivriyt (Hebrew) is kafar.  Let’s look at it.

Kafar (kâphar) (כָּפַר) (S3722) which is generally interpreted to mean to cover; to expiate or condone; to placate or cancel: to appease; to make; to cleanse, disannul, forgive, or to be merciful; to pacify, pardon, purge; to put off, or to make reconciliation.

Compare this Ivriyt concept with the Greek concept found in the writings of Pa’al.

Romayim (Romans) 5:11
And not only so, but we also joy in YAHUAH through our ADONAI YAHUSHA HAMASHIACH, by whom we have now received the atonement.

Here, we find the Greek word καταλλαγή katallage (Strong’s G26403) generally interpreted to mean restoration to divine favor: that is, atonement, or reconciliation.

Compare this with the word we find in English as propitiation.  In the Greek, we find three instances: Romayim 3:25 uses the word hilasterion (ἱλαστήριον) (G2435), meaning an expiatory (place or thing), i.e. (concretely) an atoning victim, or (specially) the lid of the Ark (in the Temple); the mercy seat, and in English, propitiation. Yahuchanon Ri’shon (1 John) uses a root of this term, namely, hilasmos (ἱλασμός) (G2434), meaning atonement, i.e. (concretely) an expiation or in the English, propitiation.

So, in Vayiqra (Leviticus) 17:11 predicts that blood would be given for atonement, and Romayim (Romans) 5:11 declares its fulfillment.

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