There are many shepherds, but few who show what the Living Word looks like by simply living life.
Does Colossians 2:16 cancel the Torah? Are God's instructions "elemental spirits of the world" and "human precepts and teachings"? I don't think so!
https://www.americantorah.com/....2019/02/05/what-abou
What the body of Messiah is about.
http://UpWordMinistries.com
Question 250: Did Yeshua abrogate the Law?
Answer:
In Matthew 5:17-20 Yeshua was explaining that He did not come to abrogate but to fulfil the Law - to unfold its true spiritual meaning. In verse 19, the thing spoken of, as commentators explain, is not "the practical breaking or disobeying of the Law, but annulling or enervating its obligation by a vicious system of interpretation and teaching others to do the same; so the thing threatened is not exclusion from heaven and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the Kingdom of YHVH - in other words, they shall be reduced, by the retributive providence that overtakes them, to the same condition of dishonour to which their false system of teaching has brought down the eternal principles of YHVH's Law." On the other hand, those who so teach that they exalt and honour YHVH's authority, shall be honoured in the Kingdom in due proportion. It is therefore a rebuke to the outward and formal righteousness of the Scribes and Pharisees, who neglect the inward, vital and spiritual.
Question 249: What is meant by “poor in spirit”?
Answer:
The simple meaning of this passage (Matthew 5:3) is that it is the humble soul that gets blessed. And the higher a saint gets in the divine life the humbler he will be. Spiritual progress which is not accompanied by humility is progress in the wrong direction. This is one of the distinctive points of Moshiach's doctrine; at the very threshold of the believer’s life, the believers gives up his self-confidence; he surrenders all hope of making himself righteous and gives himself to Moshiach to be made righteous. And his highest attainment can be expressed in the words of Paul: "I am crucified with Moshiach; nevertheless, I live, yet not I, but Moshiach liveth in me."
Question 248: What is implied in Yeshua’ Words “see the Son of Man Coming in His Kingdom”?
Answer:
This passage is frequently misunderstood. Mark has the clearer version: "Till they see the Kingdom of YHVH come with power" (which is the more explicit) and Luke: "Till they see the Kingdom." Yeshua is believed to have had reference to the realization of the firm establishment and victorious progress of the new Kingdom of Moshiach during the lifetime of some then present. He did not refer here to His second coming, but to the founding and triumphant extension of that work, the acceptance of which by the world was to be the grand pledge of His return.
Question 247: Does any parallel to Elohiym’s Prayer Exist?
Answer:
Some commentators have claimed that the Prayer is based upon expressions and sentiments already familiar to the Jews and that parallel phrases may be found in the Talmud, but this does not detract from its beauty and originality as a whole.
Frequently asked questions and answers:
Question 246: Why do we have different versions of Elohiym’s prayer?
Answer:
There is no absolute evidence that the prayer was taught on one occasion only. Matthew reports it as given during the Sermon on the Mount and Luke (who was not one of the twelve) places its delivery after the close of the Galilean ministry, but mentioning no time or place. Many of the best scholars regard the position of the prayer in Matthew as unhistorical and give the preference to Luke, although it by no means follows that even he gives the original form. If delivered on more than one occasion, the prayer may have had one form for a small group of disciples and another form for the whole body of Yeshua' followers. And this might account for the presence of a clause in one version which was absent in the other. The word "trespasses" may be regarded simply as a variant. Furthermore, it is conjectured that Luke made certain changes in the expressions of the prayer, to make its meaning clearer to Gentile hearers. Cyril, Bishop of Jerusalem, is the first writer who expressly mentions the use of Elohiym's Prayer in religious worship, but it was not generally used in churches during the early days. There is no evidence that it was employed by the apostles. Luke omits the closing doxology and although it appears in Matthew's Gospel as we now have it, it is not to be found in any of the early manuscripts and is probably an interpolation due to liturgical use.
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